taught in the Gospel As these for example The Incarnation of the Sonne of God That he took flesh of a Virgin That by dying he overcame Death and Hell and Satan for us That there is no way to be saved but by faith in Christ That the faithful have most near union with Christ c. These are such mysteries as flesh and blood reveals not to us Reasons of this Doctrine Reas 1 1. The matter of the Gospel was hid in the secret Will and Counsel of God untill it pleased him in time to open and reveal it to the Church first more obscurely by the Prophets and then more plainly by John Baptist our Saviour Christ and the Apostles and if it had not been thus revealed we could never have known it at all Reas 2 Reas 2. The Doctrine of the Gospel is not at all known by Nature neither is there any help in Nature to conceive it no not in pure Nature before Man's Fall Adam himself before his Fall knew nothing of it The Law was known to him and written in his heart but not the Gospel And some general Points of the Law may yet be known by Nature even since the Fall but so cannot the Gospel Reas 3 Reas 3. The things contained in the Gospel are above the reach of mans reason and such as cannot be comprehended by it though they be not contrary to humane reason directly yet they exceed the capacity of it We cannot conceive them of our selves without the special illumination of Gods Spirit 1 Cor. 1. 23. The Preaching of Christ was to the Jews a stumbling block and to the Grecians foolishness Use 1 Use 1. To confute such as think these heavenly Mysteries of the Gospel easily learned but the contrary appears by many that are sharp-witted and apt to learn other matters yet in these Points of the Gospel are blind and hard to conceive them It is not therefore needless though some do foolishly think so for these things to be often taught and for the same Points to be again and again urged and insisted upon as occasion serveth This should not be grievous to Ministers and for the People it is a safe and sure way Phil. 3. 1. Use 2 Vse 2. Ministers had need in teaching to strive to make the Doctrines of the Gospel plain to their Hearers remembring that they teach Mysteries c. Vse 3 Use 3. Marvail not that so few understand and believe the Gospel seeing it is a hidden mystery to the natural man None can know it but those to whom it is revealed of God and he doth not reveal it to all as we heard before Use 4 Use 4. See what need we have to use all pains and diligence to come to the knowledg of these mysteries and especially to desire of God in prayer to open them unto us If David prayed God to open his eyes to see the wonderful things of the Law Psal 110. 18. How much more should we c. Quest Quest If the Doctrine of the Gospel be mystical How do we say against the Papists That the Scriptures which contain this doctrine are plain and easie Answ 1 Answ 1. We do not say That all things in the Scriptures are plain for some things are set down obscurely and darkly to stirr us up the more diligently to study the Scriptures therefore some particular places and sentences are darkly set down But this we hold 1. That all things necessary to salvation are plainly taught in Scripture 2. We hold That although all things needful to salvation be plainly set down yet they are not plain and easie to us to conceive but many things hard and difficult As for example That Christ being God took man's nature That he was born of a Virgin c. These things are plainly set down in Scripture But yet it is hard for us to conceive these mysteries But this difficulty is more in respect of our natural blindness than in respect of the Doctrines themselves 2. We say That the Scriptures are plain yet not to all but to such as diligently use the means to understand them and to such as are inlightned by the Spirit of God to see into them but to others they are hard and obscure which is the reason that sometimes a plain unlearned man understands the Scripture better than some learned Doctors My sheep hear my voyce c. Joh. 10. mystery of the Kingdom of God Doctr. 2. Here we learn further the excellency of this doctrine of the Gospel in that the matter of it is so excellent teaching us those things which concern Gods Kingdome both his Kingdom of Grace and of Glory especially in that it revealeth to us the way and means of attaining to Gods Kingdom of glory after this life Hence it is called the Gospel of the Kingdome and the Word of the Kingdome and sometimes the Kingdom of God as Matth. 21. 43. But of this Point before Chap. 1 14. Use Use Highly to esteem of this Doctrine of Gods Kingdom and of the Ministery and preaching of it accounting it our happiness that we enjoy it The greatest outward blessing which God bestoweth on any Nation which he favoureth Capernaum is said to be lifted up to Heaven because they had this mystery of Gods Kingdom preached unto them by our Saviour Christ So may it be said of us Let us therefore be truly thankful to God for so inestimable a blessing and shew our thankfulness by bringing forth better fruits of the Gospel then many of us have done as yet lest God take his Word from us for our contempt and unthankfulness So much of the first thing which our Saviour here teacheth his Disciples namely the reason why he was willing to interpret his Parables to them Now followeth the second thing which he teacheth them which is the reason why he did speak in Parables unto others that is to the Scribes and Pharisees and such as they were who are said to be Without The reason is contained Verse 11 12. In the words more particularly we may consider three things 1. The Persons to whom our Saviour spake in Parables Those that are without 2. His manner of Preaching to them In Parables All things done to them in Parables 3. The reason why he so spake to them which is twofold 1. That they might be left in their wilfull blindness and ignorance That they seeing might see and not perceive c. 2. That they might be left in their wicked and sinful estate and not be brought to true Repentance lest their sins should be forgiven them lest at any time they should be Converted c. To them that are without That is to such as are without the true Church not being true members of it For the understanding whereof know that there are two sorts of persons which are said to be out of the Church 1. Such as have not so much as outward Communion with the visible Church or people of God which profess his
exercise their Faith in depending on his Fatherly Providence in their wants 3. To wean their hearts from love of Earthly things and to stir up in them the greater love and desire of Spiritual and heavenly Riches Object Obâ—ect Psal 37. 25. David saith he never saw the Righteous forsaken nor their Seed begging Bread Answ Answ He doth not say he never saw them in want or in a poor estate but he never saw them forsaken of God nor their Children forced to beg bread that is he saw them not in extream want or necessity utterly destitute of all means of life but they had still a sufficiency Vse 1 Use 1. Comfort to good Christians being Called to live in a poor and mean Estate destitute of that plenty of outward blessings of this life which some others enjoy yet no cause for them to be discouraged with their wants or poverty seeing it is no new or strange thing for the best Christians to be thus tryed and exercised Besides that the Lord doth so exercise them for their good to teach them by Faith to depend on his Providence and to withdraw their hearts from love of earthly things and to raise their affections unto the things that are above Let them also know That God will not forsake them in their wants but provide for them as Christ did for his Apostles Use 2 Use 2. Prepare and arm our selves now in our plenty and prosperity for a time of want if the Lord shall call us to it as he may we know not how soon We are not priviledged from it above other good Christians If Christ himself and his Apostles were tryed with poverty and want and we profess to be their followers Let us also prepare for this kind of tryall if the Lord should please to send it us Now the only way to arm our selves to bear this tryal is to get faith in Gods providence to depend on him in midst of the greatest want Habbak 2. 4. The just shall live by his faith He shall live by it not only the spiritual life of grace but even his temporal life after a sort shall be sustained by it not only in time of plenty and prosperity but especially in time of want and necessity when outward helps and means of life do most fail him Labour then for this faith and for daily increase of it by which thou mayst be able to cast thy care upon God in time of want if he call thee to it and by which thou mayst be able to trust him without a pawn as Luther sayes that is rest upon his bare Word and Promise for provision of necessaries for thee even then when thou art destitute of outward means and maintenance for this life Now follow one or two particular Observations out of the words Observ 1 Observ 1. In that our Saviour sending forth the Apostles to preach would not have them take care or trouble themselves about providing necessaries for their journey lest this should hinder them in their Ministery and Ambassage we may hence gather That it is not fit for Ministers of the Word to be cumbred and troubled with the affairs of this life as with worldly cares or businesses 2 Tim. 2. 4. No man that warreth intangleth himself with the affairs of this life c. He speaketh there of the spiritual warfare which Ministers of the Word are called unto Reason Reason This intangling themselves with the World and worldly affairs is a means to distract their Minds and to hinder them in the serious study and meditation of the Word of God and in the duties of their Ministery unto which they should wholly consecrate themselves according to that Precept of Paul to Timothy 1 Tim. 4. 13. Give attendance to reading to exhortation to doctrine And Verse 15. Meditate upon these things give thy self wholly to them c. Ministers are to labour in the Word and Doctrine 1 Tim. 5. 17. therefore not to labour and toyl in following the world for then this labour must needs hinder the other Quest Quest May not Ministers of the Word meddle at all with matters of the World and of this life Answ Answ Yes they may use the world as well as other Christians for their present necessity in this life and they may and ought to take care to maintain themselves and such as depend on them for that speech of the Apostle is general 1 Tim. 5. 8. If any provide not for his own and specially for those of his own house he hath denyed the faith c. But a Minister is not to intangle his Mind with immoderate cares about matters of this life so as to hinder himself in the diligent reading and meditation of the Word of God and in the study of other learning and knowledg necessary for him in his Ministery neither is he so to give himself to following of the world as others do whose Profession and Trade of life is to deal in matters of the World He must not ordinarily spend his time in caring about earthly matters or in worldly businesses and dealings either for the providing of Maintenance for himself and his family or otherwise much less is he to drown himself in the world and in worldly profits or pleasures and to give himself over to these Object Object The Apostles used bodily labour about earthly matters as Paul Act. 18. 3. and other of the Apostles laboured in fishing Joh. 21. Answ Answ The case was extraordinary For 1. They had the extraordinary immediate assistance of the Spirit by which they were inabled at all times to preach without the help of learning and study and therefore their manuall labour was no hinderance to them in their Ministery It is not so with ordinary Ministers of the Church in these times 2. Paul did it to prevent scandal partly that the false Apostles might have no colour for their accusing him of covetousness and partly lest some should be hindred from imbracing the Gospel because of the charge of allowing maintenance to the Preachers of it See 2 Cor. 11. 12. 1 Cor. 9. 12. 18. Observ 2 Observ 2. In that our Saviour sent forth the Twelve without any provision for their Journey that so they might receive maintenance from those to whom they preached hence we learn That it is the Ordinance of God that Ministers of the Gospel should receive a sufficient maintenance from the people whom they are called to teach and this maintenance is due to them for their pains and labour in the Ministery 1 Cor. 9. 14. The Lord hath ordained that they which preach the Gospel should live of the Gospel And this Point the Apostle prosecuteth at large in that Chapter proving it by sundry strong Reasons So Gal. 6. 6. Let him that is instructed in the Word make him that hath instructed him partaker in all good things And the equity of this doth appear by that which we have before shewed namely That the Lord would not have
Life c. Remember that if we will be Christ's Disciples we must hate our Lives c. No cause to be in love with this Life being so vain and transitory yea so wretched and miserable full of Troubles c. Use 3 Use 3. To examine our selves whether we be truly willing and content to part with our Life for Christ c. Are we content to part with all things of this Life c Use 4 Use 4. To move us every one to prepare and arm our selves before hand for the practise of this Duty viz. to part with our own bodily Lives for the profession of Christ and his Gospel if we shall at any time be called so to do as we know not but we may Though now we enjoy our Lives in peace together with the free profession of Christ and the Gospel yet Times may alter and God may call us to hazzard our Lives yea to lose them for the Name of Christ as the Martyrs did c. Therefore good wisdom it is to provide for the worst that may come and to fit and stirr up our selves before hand to lay down our Lives for Christ's sake and the Gospel's if we be called to it And so much the rather we had need thus to prepare forasmuch as this is so hard and difficult a matter to put in practise c. Vide supra the second use of the general Doctrine from this Verse Therefore labour daily to fit and prepare our selves to take up our Crosse in Death and by Death as well as in our Life time for the Name of Christ c. That we may be the better prepared use these Helps 1. Pray unto God daily to fit and prepare us to this great and difficult work if he shall call us to perform it Seek to him for spirituall strength to enable us for Christian courage and resolution of Heart that we may not be dismayed with fear of Death but that we may be able to vanquish this fear which is so natural to us and willingly to lay down our Lives for the Name of Christ c. 2. Labour for true Faith to be assured of the pardon of our Sins and of God's love and favour in Christ Then the sting of Death being taken away we shall not fear it but willingly Suffer it for Christ c. 3. Get true love of Christ in our Hearts This will constrain us to professe his Name and Gospel even with losse of our Lives To this end labour for true feeling of his infinite Love shewed to us in laying down his Life for us c. 4. Labour to be well grounded in the certain hope of the Resurrection of our bodies unto Life at the last Day 5. Lastly Look at the Reward of eternal Life promised But of this afterward in the next Observation Use 5 Use 5. If it be our Duty to lose and part with our bodily Lives for the profession of Christ and the Gospel how then much more to part with all other things of this Life which are but accessaries to it as Goods Lands Houses Liberty Country Friends Children c. See Luke 14. 26. And ver 33. Whosoever he be of you thâ—t for sakes not all he hath he cannot be my Disciple Mark 8. 35. For whosoever will save his Life c. Dec. 4. 1625. Observ 2. SUch as are content to lose and part with their Temporal Life for the profession of Christ and of the Gospel shall receive the Reward of eternall Life after this Matth. 10. 39. He that loseth his Life for my sake shall find it Joh. 12. 25. He that loseth his Life in this World shall keep it unto life Eternall Revel 2. 10. To the Church of Smyrna Be thou faithfull unto Death and I will give thee the Crown of Life If such as forsake House or Lands or Friends for Christ's Name shall hereafter receive the Inheritance of Eternal Life Matth. 19. 29. much more such as forsake Life c. Caution Caution Though they shall receive the Reward of Eternal Life yet they do not merit or deserve the same at the Hands of God by suffering Death for Christ's sake and the Gospels as Papists teach that the Martyrs do but this Reward shall be freely given them by vertue of God's Promise in Christ It shall not be given for the Dignity of Martyrdom or for the merit of Suffering but because the Martyrs are in Christ shewing their Faith in Him by suffering for his Name and Gospel Reason Reason Such as lay down their Lives for Christ do thereby honour Him and his Truth Therefore He will honour and reward them not onely in this Life but especially after this life with Eternal Life and Glory hereafter Vse 1 Use 1. See the happy and blessed estate of such as Suffer Death for the Cause of Religion that is for the Name of Christ or for profession of the Gospel That which is spoken in generall of such as suffer Persecution in this World for the Name of Christ Matth. 5. 12. the same is true of such as Suffer Death for the Name of Christ or the Gospel That great is their Reward in Heaven They are sure to be partakers after this Life of that eternall Life and Glory of God's heavenly Kingdom If they be blessed and happy who suffer smaller Afflictions and Trialls in this Life for the profession of Christ and the Gospel As 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Then much more blessed are they who suffer Death it self the greatest of all outward Trialls for Christ's sake and the Gospels If they be blessed which dye in the Lord Rev. 14. 13. because their Works that is the Reward of their Works doth follow them then much more happy are those which dye not onely in the Lord but for the Lord. The World doth use to judge them miserable who suffer Death of the Body though it be for Christ's sake c. because such are deprived of the benefit of this present Life and of all Earthly things here enjoyed but the Word of God doth call and accompt such to be most happy and blessed because in stead of this Temporal Life they are made partakers of a heavenly and eternal Life in God's Kingdom Therefore let us so esteem and accompt of all the holy Martyrs who have thus suffered Death for Christ's Name and Gospel that they are most happy and blessed in their Life and Death yea whatsoever kind of Death they dyed though never so painfull c. This hinders not their happinesse but they are now Crowned with eternal Life and Glory as the Reward of their Suffering Therefore great cause have we to bless God for the Faith constancy and patience which he gave to the Martyrs in suffering Death for the Name of Christ and for Testimony of his Truth in that they are by this means translated out of this wretched Life and made partakers of so blessed
1. See the cause and reason why many conceive and speak so absurdly and foolishly of spiritual and heavenly matters as concerning God and his Nature and Properties concerning the meaning of the Scriptures concerning the Doctrine of Justification Regeneration c. Many who are able to judge and speak well and wisely of earthly matters of matters of this life yet are not able to conceive aright of things spiritual and heavenly nor to speak of them in any good sort but they conceive and speak of them ignorantly and erroneously yea grosly and absurdly oftentimes The Reason hereof is because they conceive and speak of these heavenly matters according to the light of their own natural Reason or carnal Affections which are blind guides to direct them Therefore they run into such gross Errours and Absurdities Vse 2 Use 2. Teacheth us not to follow the light of our natural Reason or sway of our carnal Affections in judging or speaking of the things of God that is of things spiritual and heavenly which concern his Glory and our own Salvation but in these matters utterly to deny and renounce our own natural Reason and Affections as being not onely unable to help us in conceiving and speaking of things spiritual and heavenly but also enemies and hinderances to us in the same We must become fools that we may be wise c. On the contrary we are to follow the rule and direction of the Word of God and to pray unto him daily for the light of his sanctifying Spirit to direct and enable us to speak and judge aright of all spiritual and heavenly matters Now followeth Ver. 6. For he wist not what to say c. Here is a two-fold Reason alledged by the Evangelist why Peter spoke in such manner to our Saviour 1. Because He wist not what to say 2. Because himself and the other two Disciples were sore afraid And this latter Reason doth back the former He wist not what to say or as it may be translated He knew not what to say Luke 9. 33. Not knowing what he said The meaning is to shew that Peter did speak those former words to Christ not out of sound reason or settled Judgment but unadvisedly and in a suddain Passion of fear with which he was distempered he spake as a man in an Ecstasy astonished with fear which did so trouble and distract his mind and thoughts that he spake he knew not what or he knew not what to speak For they were sore afraid or greatly afraid or astonished and rapt out of themselves with fear that is to say both Peter himself and the other two Disciples James and John then present Quest Quest What was the cause of this great fear with which these three Disciples were so astonished Answ Answ There was a two-fold Cause hereof The first Without them The second Within them The cause without them was The greatness and strangeness of that heavenly Glory and Majesty of Christ and of Moses and Elias in which they now appeared 2 Pet. 1. 17. called excellent or magnificent Glory The cause within them was 1. The weakness of their Faith being not so firmly perswaded as they should have been of God's power and speciall mercy and protection to defend and keep them in all dangers 2. The corruption of sin remaining in them in some degree after their Calling and Regeneration Observ He wist not what to say Observe the hurt and inconvenience that cometh of immoderate and excessive fear in such as are overcome of it It doth greatly disturb and trouble the mind and senses hindring the use of reason and sound judgment and causeth men to do things without and against reason yea to speak and do they know not what or wherefore as here we see in Peter So before we heard Chap. 6. ver 49. that the Disciples being distracted with fear of being drowned did by reason of this fear falsly suppose our Saviour to have been an evil Spirit or Devil when they saw him in the night time walking upon the Sea Use Use This should move us to strive against this passion of immoderate fear and to resist it by all good means that we be not overcome of it lest it so disturb and trouble us that we become unfit to do or speak any thing well and in due manner yea lest it cause us to speak and do things contrary to sound reason and judgment yea contrary to religion and good conscience as sometimes it doth 1. To this end pray unto God for strength of Faith to believe and be perswaded of his speciall favour and protection in the midst of all dangers and occasions of fear whatsoever for it is want or weakness of Faith that makes us timorous and fearfull in times of danger as our Saviour shews Chap. 4. ver 40. 2. Be carefull to keep a good conscience in all our wayes before God and Man This will make us bold and couragious and not so apt to be overcome of immoderate fear at any time Prov. 28. 1. The Righteous are bold as a Lyon It followeth For they were sore afraid Observ 1. There are infirmities and sinfull corruptions in the best Saints of God which are left in them after Regeneration So here Peter and the other two Disciples discovered the weakness of their Faith and that they were tainted with remnants of sin in that they were so astonished with fear at the sight of Christ's Glory c. If their Faith had not been mingled with some weakness and if they had not been tainted with some guilt and corruption of sin in their consciences they would not have been so astonished with fear upon this occasion But of this Point often before See Chap. 3. 31. Observ 2 Observ 2. The greatness and excellency of that Glory and Majesty of Christ which he hath now in Heaven at the right hand of God and in which he shall come from thence at the last Day to Judge the World For if this Glory in which he appeared on the earthly Mount were so great and wonderfull that the three Disciples were astonished with fear at the sight of it how much greater is that Glory and Majesty of Christ whereof he is now partaker in Heaven c Phil. 2. 9. God hath highly exalted him and given him a Name above every Name c. Ephes 1. 20. God hath set him at his own right hand in the heavenly places Far above all Principality and Power and Might and Dominion and every Name that is named c. Hebr. 2. 9. This Glory of Christ which he hath now in Heaven is two-fold 1. The Glory of his God-head 2. Of his Man-hood Concerning the first The Glory of his God-head is the same with the Glory of God the Father and of the holy Ghost and consequently it is infinite and incomprehensible even as the God-head it self is This infinite Glory and Majesty of Christ's God-head did hide it self for a time under the vail of his
Christ wrought in his Disciples Their question or doubt hereupon moved amongst themselves Who then could be saved Saying among themselves That is speaking thus one to another in private conference by themselves and out of the hearing of Christ Though they do not reject the Doctrine of Christ yet they are troubled at it and thereupon move this doubt Who then can be saved q. d. If it be so hard a matter for rich men and especially for such as are covetous and do repose confidence in wealth to be pâ—rtakers of eternal life as our Saviour had before affirmed and avouched again and again then who can be saved which is not so to be taken as if they hereupon concluded that none at all could then be saved but that it was likely then that very few could be saved So Esay 53. 1. Who hath believed our report not that none believed but that very few Who Some think they speak here of rich men onely q. d. what rich men c But the words run generally in all the Evangelists and therefore it seems fittest to understand them generally and indefinitely of all men and not of rich men onely though principally of rich men Quest Quest. Why do they speak generally of all men seeing our Saviour before spake onely of rich men especially of covetous rich that it is hard for such to enter c. seeing the number of the rich is less than of the poor Answ Answ Because that although all men are not rich but many poor yea the greater part yet all men are by nature covetous and apt to set their hearts on wealth reposing trust in it c. Observ 1 Observ 1. The sins of covetousness and carnal confidence in riches are common to all men by nature more or less not to rich men onely though especially to them but even to the poorer and meaner sort Touching covetousness Jer. 6. 13. From the least to the greatest they were every one given to covetousness c. The commonness of the sin shews how natural it is to all sorts Phil. 2. 2. and Col. 3. 5. It is reckoned as one of the members of the body of sin which is in all men by nature and hath need of mortifying Therefore also Luke 12. 15. when one of the company requested our Saviour to speak to his brother to divide the inheritance with him thereby discovering a covetous mind our Saviour took occasion from thence to give a general admonition to all the company to beware of covetousness thereby shewing that it is such a sin as all sorts are apt to be tainted with by nature The same is also true of carnall confidence and trusting in worldly wealâ—h which is the very ground and cause of covetousness and therefore must needs be natural to all men even as the sin of covetousness is Though the seeds of all sins are in all men by nature yet some sins are more natural then others Such are these of covetousness and trusting in Riches c. Reason Reas All men by nature are earthly minded that is apt to love and affect the things of this World and such as are enâ—oyed here on earth Joh. 3. 31. He that is of the earth is earthly c. So we are all by nature and therefore all by nature are apt to the sin of covetousness and to carnal confidence in earthly goods and substance Object Object Some good men have been thought to be free from the sin of covetousness at least they have thought themselves to be so as Luther who in hiâ— writings speaking of the manifold temptations which he had doth acknowledg that he was tempted to all sins except covetousness c. Answ Answ His meaning not his wordâ— in strict sense is to be taken not that he was not at all tempted to that sin or had no natural inclination to it but that he was not so much inclined to it or tempted to it as to other sins Use 1 Use 1. See the ignorance of such as think none covetous but rich men So the poor are apt to think and themselves to be free c. but here we are taught the contrary c. Vse 2 Use 2. See how needfull it is for all sorts to repent of these sins of covetousness and carnal confidence in worldly wealth not onely for rich men but even for the poor c. seeing all are tainted with them by nature yea seeing they are more natural to most men than many other sins are therefore this should move all to repent of these sins in special c. How needfull for every one to examine his heart and conscience to find out these sins in himself and to be humbled with godly sorrow for them How needfull to crave and sue earnestly for pardon of them in Christ that they may be forgiven and not imputed unto him How carefull should every one be to mortify these worldly lusts of covetousness and trusting in riches using all good means to have the power and strength of them subdued in himself So every Christian is exhorted to do Col. 3. 5. Mortify your members which are on earth c. amongst which covetousness is one of the chief and principal Seeing this is a sin so natural to all and such as all men are very prone and apt to be tainted with therefore all and every one high and low rich and poor must strive against it in themselves by all means as Prayer Meditation of the Word and hearing of it c. especially such as find themselves most inclinable to this sin and most of all rich men and those that grow in wealth remembring still and never forgetting that admonition Psal 62. 10. If riches encrease c. Observ 2 Observ 2. In that the Disciples by this question moved among themselves do shew themselves sollicitous and carefull for the Salvation of others and desirous of it aswell as their own and therefore are troubled to think how few are like to be saved especially of the richer sort if it were so as our Saviour before avouched that it was easier for a Camel c. Hence we learn That Christians ought not onely to be sollicitous and carefull about their own Salvation but also for the Salvation of others So earnestly should we desire the Salvation of others as well as our own that we should take thought for it c. This was in Moses Exod. 32. 32. In Paul for the Jews Rom. 9. 3. So desirous and carefull was he of their Salvation that if God might so be glorified he could wish himself separate from Christ for them and chap. 10. 1. his hearts desire and Prayer to God for them was That they might be saved The like care of others Salvation should be in every Christian Phil. 2. 4 Lock not every one on his own things c. Be not onely carefull of your own Salvation but also of the good and Salvation of others Now further this sollicitous care about the
1121. 944 God 's Covenant first made with them 977. 448 Their priviledg 906. 909 They were ignorant of the divinity of Christ 823 The corruptions amongst them in our Saviour 's time 1453. 1456 Ignorance 103. 703. 1549 It is a cause of Errour 128. 786 It is a Judgment of God 195 It is not alwayes cured by the Word 196 It scoffs at good things 192 It is natural to us 385. 485 We should not be ashamed to acknowledg it 420. 645 Wise men are ignorant in spiritual things 491 Christ is able to cure it 499. 809. 850 We should not let others alone in it 730 How to convince the ignorant 931 John Baptist The excellency of his Ministery 879 Journeys They are not to be undertaken without God 's Call 469 Joy When it is sincere 342 Joy of Heaven 1283. 577 Joy at Ordinances 341. 342 Incest 332. 333. Indifferent Indifferent things are lawful 425 In things indifferent we should conform to the Church 184 Infamy It is an effect of Sin 157 Infants Infants in the Church belong to God 's Kingdom 721 They have a right to Baptism 722 Infidelity Fear proceeds from it 248 The danger of it 892 Infirmities 777 Christ is privy to them 1287 It is profitable for Christians to know them 1287 Christ covers the infirmities of his Servants 797 They are in the best 1421 Injuries 925 We should forgive them before we pray 866 Motives to forgive them 867 Forgiving of them is the way to obtain pardon of God 870. 872 How they are offered to Christ. 1254 The Doer of them is more miserable then the Receiver 1262 How we should bear them 1450 Innocence It is not free from false accusation 781 Innocence of Christ 1398 Intentions Good intentions excuse not unlawful actions 528. 837 Intercession Intercession of Christ 1659 Instruction It should be sought 1060. 527. 528 Christ is ready to instruct us 713 Irony Ironical Speeches are lawful 1354 Judas His Hypocrisy 1250 He fell away by degrees 1234 Judge An unjust Judge 1414 Judgment The last Judgment 1371 A day appointed for it 319 Judgment of God differs from the Judgment of Men. 1052 The Devils dread the Day of it 67 Judgments Persecution is a fore-runner of them 1084 Judgments of God are secret 625 God the cause of them 927 God hath many of them 1075 God sends them for Sin 1119 K. Kindred SPiritual Kindred are to be preferred before Natural 179 It is lawful to love them 302 Kingdom Kingdom of Christ 47. 818. 825. 1564 Eternity of Christ 's Kingdom 1027 Kingdom of God is two-fold 191. 1014 Kings They are Servants of Christ. 1194 Knowledg 1019 We should seek it 190 It is the ground of Faith 276. 387 Knowledg of Christ 812 Believers sometimes sin against it 1422 The Devil is an Enemy to the Knowledg of of Christ 329 Difference between the Godly and the Wicked in their sinning against it 1422 Knowledg of God 's Word 191 It is a priviledg 192 L. Laciviousness IT is shewen three wayes 435 Remedies against it 435 Law The judicial Law is in part abrogated 960 What obedience it requires 794 We cannot fulfil it ibid. The duties of the first Table are of greater weight then the duties of the second 996. 997 The duties of the second Table are weighty 999 Duties of moral Obedience are better then Duties of outward Worship 1008 The knowledg of it is a preparation to Faith 1016 Obedience is due to it 735 It brings men to a sight of Sin ibid. Christians should not be ignorant of them ibid. Why Christ mentioned the second Table only 736 Necessity of outward Obedience to it 738 It ought to be preacht 44. 45 Christ conformed to it 1249 Lawful things Lawful things become sometimes sinful 343 Rules concerning them 344 Learning It is not alwayes joyned with the knowledg of Christ 163 Liberality 1559 It is a good Work 747 It is pleasing to God 1219. 1220 Liberty Hereticks teach Doctrines of Liberty 414 Life 1258 The uncertainty of it 961. 1164 It is hard to lay it down for Christ. 542 The danger of preferring it before Christ. 543 It is our Duty to be willing to part with it for Christ 544 The benefit of loosing it for Christ. 545. 546 Christians should be careful of it 1111 We should preferr it before our Goods 1112 Christ is Lord of it 294 Long-suffering Long-suffering of God 350 Long-suffering of Christ 833 Lord's-Supper It is a token of Christ 's Love 1266 Excellency of it ibid. It s outward signs 1267. 1268 Sacramental actions 1269 Administration of it must be joyned with prayer 1270 We must come to it with a remembrance of Christ 's Death 1271 In it Christ is sealed to us ibid. Necessity of it 1273 It must be administred in both kinds ibid. The Recivers must have Faith 1273. 1280 The end of it 1275. 1276 In some sense it may be call'd a Sacrifice 1276 In it our Covenant with God is renewed 1279 Why Christ received it 1282 It should be administred with Thanksgiving 1284 Lots Abuse of them 1500 Love A visit is an expression of it 176 The wicked sometimes love God 's Servants 339 Love of Christ 531. 636. 656. 756. 782. 1311. 1332. 1575. 1576. 1600 Love of God 585. 1229. 1242. 1280 Love of Children 725. 407 We may love the Wicked 741 Mercy of God a motive to it 984 Zeal is an effect of Love 1226 Love of God is a ground of Faith 1327 Where it is truly there will be diligence 96 Love of our Neighbour 744 It is due to Christ 823 It will be fruitful 1211. 1212 It will cause sorrow for injuries done to Christ 1254 The misery of wanting the sense of God 's Love 1313 Means to obtain God 's Love ibid. Following Christ in trouble is an evidence of trouble to him 1387 No love without knowledg 984 It is due to God 986 Motives to love God ibid. Marks of it 987 It is not natural to love God 989 The manner of loving God 990 Degree of it 990. 991. 993 Sincerity of it 991 Vehemency of it 993 Effects of it ibid. None can love his Neighbour that loves not God 695 Excellency of it 995. 928. 1008 What it is to love our Neighbour 1000 Necessity of it ibid. Properties of it 1001 Extent of it 1003 Sincerity of it 1004 Love to Christians 660. 669 It shall be rewarded 670. 671 Love to sin blinds us 1262 Lying Lyes 883. 1400 Lyers 1449 M. Magistracy THe light of Nature convinces of the usefulness of it 794 It is a Sin to desire it ambitiously 765 Magistrates They ought to take care of the Church 827. 952 Their Power is lawful 948 Obedience is due to them 949. 951 Duty to them should not be separated from our Duty to God 951 Malefactors It is unlawful to exempt them from due punishment 1455. 1456 Malice It wrongfully accuses 392. 114. 125 Malice of the wicked 335. 1429. 1430. 1449 It tends to murder 336. 143
beginning of the solemn publishing of the doctine of the Gospel or The preaching of the Gospel began first in the ministery and preaching of John Gospel of Jesus Christ It is so called in two respects chiefly 1. Because Christ Jesus as he is God is the Authour of this Doctrine 2. Because 〈…〉 principal subject and matter of this doctrine The Son of God Christ is 〈…〉 God not in respect of Creation as Adam and the Angels nor of Adoption as the faithfull but in respect of eternal generation in that he was begotten of God the Father Now this begetting was by communicating the whole Divine essence of the Father unto him from all eternity after an unspeakable manner Note that Christ is begotten of the Father not as he is God if we speak properly but as he is the Son for he is God of himself as well as the Father but his person is from the Father The Godhead of the Son was not begotten of the Godhead of the Father but the person of the Son was begotten of the person of the Father or thus He hath the beginning of his person from the Father but not the beginning of his essence and nature So much for the sense of the words which being thus explained we may consider these two things in them 1. The Prerogative of John Baptist his Ministery or preaching in that it was the beginning or first publishing of the Gospel 2. A description of the doctrine of the Gospel 1. By the name given it The Gospel 2. By the Authour and Matter of it Christ Jesus who is also set forth to us further by a special title or attribute the Son of God Now let us see what matter of Instruction may be gathered from this Verse Obser 1 First From this that the ministery of John is called the beginning of the Gospel That John Baptist was the first preacher and publisher of the doctrine of the Gospel it was his priviledge to be the first preacher of Christ and of the doctrine of salvation by Christ. See Luke 16. 16. Math. 11. 13. All the Prophets and the Law prophesyed unto John Though Moses and the Prophets spake more obscurely of Christ and of salvation by him yet none preached this doctrine so plainly and evidently before the time of John Baptist He was the first plain and express preacher of the Gospel in respect of which honour done unto him he is said in the 11. Verse of that Chapter to be the greatest of those that were begotten of Women before his time that is greater then any of the Prophets of the Old Testament which is to be understood not in respect of his person simply but in regard of this prerogative of his office and ministry that it was the first beginning of the plain preaching of the Gospel Use See our happiness who live in these times since the Gospel hath been thus clearly taught by John Baptist the first publisher of it yea not onely by him but by Christ himself also who followed John and by the Apostles and Ministers of Christ who have followed since Eph. 3. 5. The mystery of Christ in other Ages was not opened unto the Sons of Men as it is now revealed unto his holy Apostles and Prophets by the Spirit They that lived before John Baptist had the Gospel darkly preached in the Sermons of Moses and the Prophets which were but as a candle shining in a dark place 2 Pet. 1. 19. But we now have the Gospel plainly and clearly taught in the Sermons of John Baptist the first that ever preached Christ directly and plainly and not onely in his Sermons but in the Sermons of Christ himself and his Apostles This is our great priviledge and happiness that now there is a clearer manifestation of the Gospel than ever was before John Baptist's time so that we may come now to a clearer knowledge and discerning of Christ than they could possibly attain to who lived in the times of the Old Testament This must stir us up unto true thankfulnesse to God for this his mercy to us that live in this Age of the World since the first publishing of the Gospel in such clear manner and withall it must move us to open our eyes to look upon this clear light of the Gospel which now hath long shined ever since John Baptist's time and beware that we shut them not against it as many do which continue still in grosse ignorance of the doctrine of Christ notwithstanding it hath now been so long time most clearly published But let us remember that speech of our Saviour Joh. 3. 19. This is the condemnation that light came into the World and men loved darknesse rather than light c. Take heed how thou continue and live in ignorance of the Golpel in these times wherein so clear a light of it shineth for as Paul saith to the Corinthians if our Gospel be now hid it is hid to those that perish c. 2 Cor. 4. 4. So much of the prerogative of Johns Ministery Now followeth the description of the doctrine of the Gospel his verbis The Gospel of Jesus Christ. Obser From the nature of the word Gospel signifying good tydings we may observe the excellency of this doctrine of the Gospel It is such a doctrine as containeth the most gladsome tydings and message that ever was sent from God unto mankind Namely the tydings of salvation by Jesus Christ therefore called the Gospel of our salvation Eph. 1. 13. To this purpose is that prophesie of Christ Esay 61. 1. that the Lord anointed him and sent him to preach good tydings unto the poor by which good tydings is meant nothing else but the doctrine of the Gospel and comfortable promises of it So Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace and bring glad tydings of good things So Luke 2. 10. The Angel preaching Christ to the Shepherds tells them that he brings them good tydings of great joy that shall be to all People All which places shew the excellency of the doctrine of the Gospel contained in it and such happy and joyfull tydings concerning our reconciliation with God and salvation by Jesus Christ for what news or tydings can be more excellent and blessed than the tydings of forgiveness of sins peace with God and eternal salvation of our souls Use 1 To stir us up to a love and liking of this doctrine and to cause us with all readiness to embrace believe and obey it in our hearts and lives How gladly do we entertain good news touching our Body Goods Friends or outward Estate how welcome is it to us See Prov. 25. 25. And shall not this blessed tydings of the salvation of our souls by Christ which is brought to us in the Gospel be much more welcome to us Is not the news of Liberty welcome to the Prisoner the news of a pardon from the Prince welcome to the condemned Malefactor And
down in two things 1. In his mean and frugal apparel in that he was cloathed with Camel's haire c. 2. In his sober and temperate Diet He did eat Locusts and Wild-hony With Camel's haire that is with a Garment made of Camel's haire woven for so it is probable that in that eastern Country in Judea and thereabouts they used to weare cloth or stuff of the haires of Camels and Goats and such like Beasts and thereof to make Garments and to this agreeth that in Exod. 36. 14. where we read that the Curtains of the Tabernacle were made of Goats-haire for as they made Curtains so also Garments of the haire of Beasts as of Camels and Goats and hence it is that the Prophets are said to have worn hairy and rough Garments as Eliah 2 King 1. 8. is said to be a hairy man in respect of the hairy Garment which he wore And Zach. 13. 4. there is mention of false Prophets which did imitate the true Prophets in wearing a rough or hairy Garment to deceive the People Such was this Garment of John Baptist That Country was full of Camels Jansen Girdle of a Skin So it is said of Eliah also 2 King 1. 8. He was girt with a Girdle of Leather or of a skin for that is all one Leather being made of Skins of Beasts And this is mentioned to shew how mean and frugal his Apparell was in that he wore so mean a Girdle whereas in those times it was the custom of some to wear rich and costly Girdles as may be gathered out of these places 2 Sam. 18. 11. Esa 3. 24. Prov. 31. 24. And he did eat Locusts The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify a kind of great Fly which useth to eat and devour the tops of corn herbs and trees See Exod. 10. 15. The Hebrew word is Arbeh Now it is clear Levit. 11. 22. That in that Eastern Country they used a kind of Locusts for meat for the Locust is there reckoned among clean Creatures that were to be eaten The same is affirmed by St. Hierom. lib. 2. contra Jovinianum where he saith that the People of the East and of Lybia do feed upon Locusts whereof great multitudes which he calls Locustarum nubes are found among them See also Plin. lib. 11. cap. 29. where he saith that the Parthians did eat Locusts And lib. 6. cap. 30. that the Aethiopians use them for meat But it is not likely that these Locusts which were used for meat in these Countryes were the same with the common Locusts which are found with us in this Country but rather there is much difference between them Howsoever this kind of meat was used by John Baptist as being common and easy to be had in that place where he lived being in the wilderness of Judea as we have heard And wild Hony that is such as in that Country used to distill from some wild trees in great abundance See 1 Sam. 14. 26. It was such Hony as was gathered by such Bees as lived abroad in the open fields and woods Sic Jansen in hunc locum Quest Quest Why did John Baptist use such mean Apparel and Diet Answ Answ 1. Because it was agreeable to the custom of the place where he lived and easy to be had there 2. That he might resemble Eliah in whose Spirit he was to go before Christ Luke 1. 17. For Eliah was a man of the like austere life as appeareth 2 King 1. 8. 3. Because he was a Nazarite from his Mother's womb as the Angel foretold that he should be Luke 1. 15. Now the Nazarites might not drink Wine or strong Drink nor use dainty meats See Numb 6. 3. c. Note that John was not a voluntary Nazarite vowing that profession onely for a time as commonly other Nazarites used to do but he was appointed of God to be a Nazarite from his Birth the like is to be thought of Sampson See Judg. 13. 5. 4. Because he preached the Doctrine of Repentance to others therefore he professed and practised repentance and mortification in his own person by using such austerity in Diet and Apparel 5. He used this strictness and moderation in his private life that thereby he might procure reverence to his Person and authority to his Ministry 6. Lastly To leave us a Pattern and example of sobriety and temperance Now from this that John Baptist is said to have used such austerity in apparel and diet the Papists would gather that he was the Author of the Popish Eremits who separate themselves from humane society and tye themselves to great strictness and austerity in Diet and Apparel But John Baptist had a special and extraordinary Calling to go in mean apparell and to fare hard as he did because he was appointed of God to be a Nazarite therefore his example gives no allowance to any Popish Hermit to take upon him such an austere manner of life without such a special Calling as John had So much in way of clearing the words of this Verse Now to the Instructions to be gathered from them Here note that howsoever the practise of John in using this mean Apparel and Diet was in part extraordinary because he was a Nazarite and his Calling was extraordinary yet it is in some respect ordinary aâ—d 〈◊〉 for our imitation namely so far forth as John in this austere and strict kind of life was a Pattern to us of sobriety and tempâ—râ—nce in the use of Apparel and Diet. Here then by this example we learn two Points of Instruction 1. Instruct In that he used such mean and frugal Apparel as a Coat of Camel's haire and a Girdle of Leather which kind of Apparel was such as the place where he lived did afford and in it self not costly hence we are taught that after his example we ought to be sober frugal and moderate in the use of our Apparel and raiment so was John so was Eliah and we have Precepts to this purpose especially for Women as being most apt to offend in this kind 1 Tim. 2. 9. That women adorn themselves in modest apparel with shamefastness and sobriety c. See also 1 Pet. 3. 3. Whose adorning that is of Women let it not be that outward adorning of plaiting the haire and of wearing of Gold c. and these Precepts are appliable to men as well as women To this purpose is that also 1 Tim. 6. 8. Having food and raiment let us be therewith content that is having moderate and necessary raiment c. The contrary to this sobriety in apparel is taxed in that rich Glutton Luke 16. 19. Particular Rules to be observed in the use of apparel that it may be sober and moderate 1. It must be according to our ability and maintenance in goods or lands 2. It must be answerable to our state and dignity in that place and Calling wherein we live that so a distinction of orders and degrees may be kept amongst
when and the Place where He preached I have spoken I have also spoken of the Preaching it self and in part also of the matter or Doctrine which He preached The meaning of the words was opened also the last time I will briefly name those Points of Instruction which were then observed and so proceed to that which followeth Observ 1 Observ 1. First from our Saviour Christ's Preaching I observed the Dignity of the Calling of the Ministry that it is an excellent and worthy Function and Office seeing our Saviour Christ himself refused not to execute it in his own Person This Point was the last day enlarged Observ 2 Observ 2. From the matter of his Preaching in that he taught the Gospel I observed that the Doctrine of Reconciliation with God and of Salvation by Christ is the chief and principal part of our Ministry c. Observ 3 It followeth Observ 3. From the Title given to the Gospel in that it is called The Gospel of the Kingdom we are taught the excellency and pretiousness of it in that it is the Word of the Kingdom Math. 13. 19. yea the Kingdom of God it self as it is called Math. 21. 43. That Doctrine by the preaching and Ministry whereof God doth erect and set up his spiritual Kingdom of Grace in mens hearts in this life beating down the Power and Kingdom of Sin and Satan in them and by which he doth also bring them to be partakers of his Kingdom of Glory after this life This may be confirmed by these places Psal 110. 2. The Word of God is called the Rod or Scepter of his strength because by it as by a powerful Scepter he ruleth in the hearts of his Elect in this life To this purpose also is that of the Apostle Paul 2 Cor. 10. 4. The weapons of our warfare are not carnal but mighty through God to cast down holds casting down the imaginations and every high thing that is exalted against the Knowledge of God and bringing into captivity every thought to the obedience of Christ Hence also is that Act. 26. 18. Paul is said to be sent to preach unto the Genriles to turn them from the power of Satan c. Therefore also at the preaching of the Gospel Satan is said to have fallen from Heaven like Lightning Luke 10. 18. Vse 1 Vse 1. See the misery of those that live without the Ministry and Preaching of the Gospel they must needs ly still in the Kingdom of Darkness and under the Power of Satan because they have not the means to draw them out of this miserable condition Where the Gospel is not at all preached or not profitably taught there Satan hath a Throne there he is a King and Soveraign ruling and raigning in the hearts and lives of such men causing them to yield service and subjection to him and to his Will This is the reason that such places where the Word is not preached are commonly so pestered with swarms of wicked and profane persons with Drunkards Swearers Sabbath-breakers unchaste Lovers No mervail seeing they have not the Word of the Kingdom amongst them which should beat down these sins and set up Christ's Kingdom in their hearts Miserable is the estate of such People Use 2 Vse 2. See the happiness of such a People as hath this Doctrine of the Gospel soundly taught amongst them the Kingdom of God may truly be said to come unto them and to be in the midst of them They have that Doctrine sounding in their ears which is the ordinary means to translate them from the Power of Satan to God's Kingdom c. therefore Capernaum is said to have been lifted up to Heaven because it had the Gospel preached to it c. Let such be thankful for this Doctrine of the Gospel which is preached to them and see that they bring forth the fruits of it answerable to the means they have had Use 3 Vse 3. To reprove those that contemn and set leight by the Preaching of this Gospel of God's Kingdom thinking it a needless matter to have so much Preaching and caring not how seldom they come to hear it absenting themselves upon trifling occasions c. These know not or consider not the excellency of the Gospel that it is the Word of the Kingdom the Scepter of God's Power the means to beat down the Holds of Sin and Satan in them and finally to bring them to God's heavenly Kingdom therefore they neglect so great Salvation and put from them the Word of Life forsaking their own mercy This contempt of the Gospel is one of the great and crying sins of this Land let us of this place take heed we be not guilty of it lest God take away this his Kingdom from us and give it to those that shall bring forth more fruit and make better use of it Math. 21. 43. Use 4 Vse 4. Make precious accompt of the Gospel and of the Preaching of it Love embrace and desire it above all earthly things Omit no occasion of hearing it unfolded by Preaching As we desire to have the strong-holds of Satan to be cast down in us and our sinful lusts subdued and brought under and as we would have God to reign and rule in us by his Spirit yea further as we would ever attain to God's Kingdom of Glory c. so let us attend diligently and conscionably on the Ministry of this Gospel of the Kingdom Ver. 15. And saying the Time is fulfilled c. Now the Evangelist doth more particularly set down the matter or Doctrine which Christ taught in his Preaching The sum of it consisteth of two parts 1. An Exhortation in the latter words of the Verse which is twofold 1. Repent 2. Believe the Gospel 2. The Ground or Reason of the Exhortation whereupon it is enforced which is also twofold The first taken from the state of the present time in that now the time of the coming of the Messiah was fulfilled The second from the neer approaching of his Kingdom First I will speak of the Reason or Ground of the Exhortation because that is first in the order of the words The Time is fulfilled The Time of the coming of the Messiah in the Flesh which was ordained of God and foretold by the Prophets is now accomplished He alludeth to those Prophecies of the time of Christ's coming which we find in the Old Testament especially Gen. 49. 10. and Dan. 9. 24. And the Kingdom of God is at hand or hath come near that is It is already begun to be fulfilled For the conceiving of this we must know that the Kingdom of God or the Kingdom of Heaven which is all one is taken sundry wayes in the New Testament Vide infrà in Cap. 12. 34. 1. Sometimes it signifieth the state of Grace in this life when God ruleth by his Spirit and by the power of his Word in the hearts of his Elect. So Rom. 14. 17. The Kingdom of God is Righteousness
were all truly converted by his Preaching although it is likely that some were Hence then we may gather this that it is not alwayes a sure sign of true conversion to be much moved and affected with the Doctrine that is delivered out of the Word Luke 4. 22. The People of Nazareth wondred at the gracious words that proceeded out of the mouth of our Saviour and yet they were not converted neither believed in him for they took exceptions against him because he was Joseph the Carpenter's Son And we have other Examples in Scripture of some that have been much moved at the Word and yet not converted by it So 1 King 21. 27. Ahab was so moved at the reproof and threatning of Judgment denounced by Elijah that he rent his cloaths put on Sack-cloth and fasted c. and yet he did not leave his sins So 1 Sam. 15. 24. Saul was so moved at the Reproof of Samuel that he made a kind of confession of his sin and yet he did not truly repent of it So Felix trembled at Paul's Preaching and yet was not converted by it Act. 24. 25. Ezek. 33. 32. The Jews were delighted with the Doctrine of the Prophet as with Musick and yet their hearts went after covetousness Matth. 13. 20. Those Hearers compared to stony ground received the Word with joy And Mark 16. 20. Herod heard John gladly Hebr. 6. 5. Reprobates may have some taste of the good Word of God Use Vse Content not our selves then with being moved and affected for the time with the Doctrine of the Word deliverd Think not that it is enough if we be for the present affected or moved with some kind of fear or reverence of the Word or with some kind of love joy or delight in the Doctrine or manner of Delivery for these are common effects of the Word preached which are sometimes wrought in the Reprobate Therefore labour further not onely to be moved with fear or admitation at the Doctrine taught but also to embrace it by Faith and to have thy heart and life reformed by it Strive to feel the converting and reforming power of the Word as well as the astonishing power and vertue of it It is the manner of some to be much affected and moved a while or for the present at that which is delivered to admire the Doctrine and to commend the Person that delivers it c. These are good things in themselves but not enough if they go alone Thou mayest be thus moved at the Word and yet never the better for it nay the worse thou mayest be and more hardned afterward Some are trouble at a Sermon for their sins for a time yet afterward this trouble vanisheth and they are as before like such as are Sea-sick who as soon as they come to Land are well again Such is the Power of the Word that it doth often convince the consciences and astonish the minds even of Hypocrites and Reprobates which are never converted by it Therefore rest not in this astonishment or being much affected with the Word for a time but labour above all to feel thy heart changed and life throughly reformed by it Luke 11. 27. when a Woman admired Christ's Doctrine he took occasion to teach her a further Lesson that Blessed are they that hear the Word and do it So Acts 2. 38. though the People were much moved and pricked in heart at Peter's Sermon yet he suffers them not to rest there but bids them amend their lives c. Mark 1. 22. And they were astonished at his Doctrine for he taught them as one that had Authority and not as the Scribes IN this Verse is laid down the effect which our Saviour Christ's Teaching wrought in the Hearers in that they were astomished at his Doctrine which Astonishment is amplified by the cause of it which was the excellent manner of his Teaching laid down 1. Affirmatively shewing how he taught as one that had Authority 2. Negatively shewing how he did not teach not as the Scribes From the effect of his Teaching in that it astonished the People I observed the last day two Points of Instruction 1. That although our Saviour when he was on Earth lived in a low and mean outward condition yet even in that state of his Humiliation he was a Person of exceeding great Power and Majesty able by the words of his mouth to astonish and amaze those that heard him speak 2. In that these Hearers of Christ were all astonished with fear and admiration at his Teaching and yet were not all converted by it Hence was observed That it is not alwayes a sure token of true Conversion to be much moved for the time and astonished at the Doctrine of the Word when it is delivered for such astonishment is sometimes wrought by the Word preached even in such as are wicked men and Reprobates which are not converted by the Word These Points have been handled Now I proceed to a third Point which we may further observe from this That our Saviour Christ's Preaching was such as did much affect the People with fear and admiration Hence it may be gathered that our Saviour Christ used a plain kind of Teaching especially when he preached to the common People such as the People might conceive and understand for otherwise it is not likely that they would have been so stricken with Reverence and Admiration at his 〈◊〉 if they had not understood it for men are not wont to be greatly moved at that which they understand not If one 〈…〉 a very excellent Sermon in the French tongue to English people that understand it not it would not move them Therefore in that it is said our Saviour's Teaching did so much astonish the People this argues that it was plain and suitable to the Peoples capacity therefore Matth. 7. 28. it is said that the People that is the common multitude were astonished at his Doctrine which shews that it was such as the common sort might understand else they would not have been so moved at it Sometimes indeed he taught by dark Parables as Chap. 4. when his purpose was to hide his Doctrine from wilful contemners of it Thus also Paul's Preaching was with plainness and evident demonstration of the Spirit 1 Cor. 2. 4. Therefore elsewhere he sayes that if his Gospel were hid it was hid to them that were lost 2 Cor. 4. 3. And thus should all Ministers of the Word apply themselves in Preaching to speak to the capacity of their Hearers So much of the effect of our Saviour's Teaching it wrought astonishment in the Hearers Now I proceed to the words following in which is set down the cause of the People's astonishment viz. The excellent manner of his Teaching in that he taught as one having Authority c. First to clear the words As one that had Authority Our Saviour Christ's Teaching may be said to be with Authority in three respects 1. In regard of the excellent matter which
the sound truth of the Word 2. By labouring for zeal and power in the delivery of it 3. By leading an unblamable life so as to be a pattern of holiness to his flock See 1 Tim. 4. 12. By this our Saviour Christ did winn Authority to his Doctrine Vse Use This reproves those Ministers which expose and lay open themselves and their Ministry to contempt either by their corrupt and unsound Doctrine or by their cold and powerlesse delivery and handling of the Word or else by their loose carriage in their lives These like the sons of Eli cause the People to abhorr the service of the Lord 1 Sam. 2. 17. Observ 3 Observ 3. And not as the Scribes This implyes That the Scribes were very faulty in their manner of teaching in that they taught in such a cold dead and powerless manner And as in their manner of teaching so also in the matter of it as appears elsewhere in the Evangelists in that they taught their own traditions instead of the pure word of God And yer our Saviour did not seperate from their Assemblies nor require his Disciples to do so but allowed them to hear these corrupt and cold Teachers because they stood in the place of publick Teachers having an outward calling in the Church and did also teach some truth See Matth. 23. 2 3. Against our Separatists Whence we may learn That we ought not wholly to separate from the Ministry of such Pastors or Teachers who are faulty in the matter or manner of their teaching but we may lawfully hear them if they have an outward Calling and be Authorized in the Church and do teach some true and sound Doctrines Mark 1. 23 24 c. And there was in their Synagogue a man with an unclean Spirit and he cryed out saying Dec. 15. 1618. Let us alone what have we to do with thee thou Jesus of Nazareth Art thou come to destroy us c. NOw we are come to the fifth and last History recorded in this Chapter of certain Miracles wrought by our Saviour in Galilee These are set down two wayes 1. Some of them particularly 2. Others in common and generally as we may see Ver. 23 33 34. Those that are particularly recorded are three in number The first is The casting out of a Devil out of one that was possessed from the 23 Ver. to the 29. The second is The curing of Peter's wives Mother of a Feaver from the 29 Ver. to the 32. The third is The cleansing of a Leper from the 40 Ver. to the end of the Chapter Touching the first of these Miracles namely the casting out of a Devil from one that was Possessed We may consider in it three things 1. The person upon whom the miracle was wrought described first by his present afflicted condition He had an unclean Spirit 2. By the Place where he now was In their Synagogue 3. By his outward carriage or behaviour towards our Saviour Christ And that in two things 1. His crying out 2. In the words which he uttered to our Saviour in crying out Of which we shall hear when we come to them The second thing to be considered in this History is the Miracle it self Ver. 25 26. The third is The consequents of it Ver. 27 28. A man with an unclean Spirit In the Original it is a man that was in an unclean Spirit Which Phrase implyes thus much That he was bodily possessed with a Devil or wicked Spirit See Luke 4. 33. An unclean Spirit did really enter into him and possesse his Body c. For the conceiving of this we must here note That the Devil may be said to be in Men or to enter into them two wayes 1. In respect of his operation and working upon their hearts and minds by his suggestions and temptation◠whereby he entiseth and draweth them to sin And thus he is in all wicked men Eph. 2. 2. So in Judas Luke 22. 3. But this is not here meant 2. In respect of his very substance or essence when he doth really enter into mens Bodies and being in them doth work and move in them at his pleasure See Bucer and Zanchy And thus was the unclean Spirit in this man here mentioned in the Text Therefore our Saviour bids him go out of him afterwards Here a Question is further to be answered touching the Devils entring into men's bodies to possesse them Quest Quest Why doth the Devil desire to enter into the bodies of Men and Women to possesse them Answ Answ Out of his inveterate malice and envy 〈◊〉 Mankind 1. That he having such near union with their persons may more 〈…〉 and entise them to sin by insinuating himself into their imagination or fancy by which he doth work on their outward senses 2. That he may the more easily hurt their bodies by offering violence to them and by afflicting and torturing them Therefore we read in the Evangelists how the Devils did often torture the bodies of such as were possessed by them sometimes rending or tearing them sometimes violently hurrying them from place to place sometimes casting them into the Fire and Water c. Unclean Spirit That is a Devil one of those wicked Angels or Spirits of Hell They are called unclean Spirits here and in many other places of the Evangelists 1. To distinguish them from the good Angels who on the contrary are called Holy Mark 8. ult 2. To shew their nature and disposition viz. That they are most impure in themselves and seek to defile all other Creatures of God especially Mankind The words following shall be explained afterward We come to the Instructions to be observed out of the Words that have bin opened Observ 1 Observ 1. First observe here That the Devil is a most malicious enemy to Mankind desiring and seeking by all means to do hurt and mischief unto mens Souls and Bodies therefore he is said to be a murderer from the beginning Joh. 8. 44. Revel 9. 11. Antichrist is called Abaddon and Apollyon both which words the one in Hebrew the other in Greek signifie a Destroyer much more doth these names agree to the Devil This hi◠malice he sheweth 1. Against the Souls of Men in tempting and drawing them to sin by his wicked suggestions that so he may bring them to eternall destruction 1 Pet. 5. 8. A roaring Lyon seeking whom to devour c. See also for this Luke 22. 31. Sathan desired to winno◠them thereby shewing his great malice Acts 5. 3. Sathan filled the heart of Ananias c. 2. He shews his malice against the bodies of men which he doth sometimes by entring into them to possess them as we see in this place and in many other examples in the Gospel of those that were possessed by wicked Spirits and were much tortured and afflicted by them and sometimes though he enter not really into them yet he useth means to strike them outwardly with bodily diseases aches or infirmities
themselves Called of God thereunto Reas 1 Reas 1. Whatsoever is not of Faith is Sin Rom. 14. ult That is whatsoever Work or Action we undertake if in doing of it we be not assured that God is well pleased with it it is Sin Now that which we take in hand without a Calling from God we cannot be assured that in doing it we please God Reas 2 Reas 2. Many excellent Benefits will come of this if we can be assured of our Calling and Warrant from God for actions and enterprises which we go about 1. This will yield great comfort to our Consciences against all that shall condemn us in our actions when we know them to be approved of God 2. It is also matter of great concernment to Us to go on chearfully and constantly in the faithfull discharge of our Duties against all oppositions This we see in the Prophets and Apostles and particularly in the Prophet Jeremy Chap. 26. Though the Princes and Priests hated and reproved him yet he took courage to go on constantly because as he saith the Lord had sent him to Prophecy all those words against the Temple and City 3. This will cause us to expect a Blessing from God in those things which we take in hand for if the Lord set us on Work we need not doubt but he will prosper his own Work in our hands 4. Lastly It will cause assurance of God's protection and defence against all troubles and dangers which we may be lyable unto in the discharge of our Duties Psal 91. 11. God giveth his Angels charge to keep us in our Wayes On the other side where there is no assurance of a Calling from God there all these Benefits are wanting Quest Quest. How may we know our selves Called of God to the performance of this or that Action Work or Office Answ Answ By three things 1. If the Action be in it self lawfull and warrantable by the Word of God 2. If also we find our selves furnished of God with ability and gifts for the performance of it 3. If we have allowance from Men whom it concerneth to appoint us to those Offices Use Use This is for the reproof of those that thrust themselves into such Actions Offices or Enterprises for which they have no Warrant or Calling from God Some take upon them the executing of such things as are in themselves simply unlawfull and wicked Others take upon them lawful Actings and Offices yet without any lawfull Calling or Appointment from God or allowance from such men in the Church or Common-wealth whom it concerneth to appoint them to those Offices and Functions For example such as rashly take upon them the Office of Magistracy or Ministry being destitute of gifts fitting for those Callings or else without due approbation and allowance had from such as are in Authority in the Church or Common-wealth These run before they are sent How can such expect God's protection over them or his blessing upon them in those Callings and Offices which they undertake without leave and warrant from him c. Observ 4 Observ 4. Further in that our Saviour saith he came forth from his Father to the end that he might Preach in these Towns of Galilee We learn That one end of his incarnation and coming into the World was this that living on Earth for a time he might in his own person publish the Doctrine of the Gospel unto men Therefore Deut. 18. 15. He is said to be a Prophet that should be raised up of God that is sent of the Father into the World to teach and instruct the Church and Isa 61. 1. He is said to be anointed and sent to preach good Tidings to the meek and deliverance to the Captives c. This Preaching of the Gospel in his own Person was an act of Christ's Prophetical Office for the Execution whereof he came forth from his Father into the World Use 1 Vse 1. This sets forth Christ's exceeding Love to his Church in that he left the bosom of his Father as it were and came down from Heaven to Earth to instruct it in the way and means of Salvation and that in his own Person He was incarnate not onely that he might in our Nature merit and purchase Salvation and the means of it for us by his Sufferings and Obedience but also that he might in the dayes of his Flesh preach and publish the means of Salvation to the Church The consideration of this Love of Christ must cause us truly to love him again and to testify it by our Obedience to his Will in our lives Vse 2 Vse 2. It shews us the Dignity of the Office and Calling of Ministers of the Word and shews the greatness of their sin who have this Calling in contempt as this sin is too common in our time seeing Christ himself came into the World to execute this Office of Preaching in his own person And shall any think meanly of that Calling in which the Son of God spent his life when he was on Earth Vse 3 Vse 3. See also by this consideration the Excellency of the Doctrine of the Gospel in as much as our Saviour Christ himself came into the World to be a Publisher and Preacher of it Doubtless that is a most rare and pretious Doctrine which the Son of God himself came from Heaven to preach Therefore it hath such excellent Titles given it in Scripture for it is called the Glad Tidings the Gospel of Peace and of Salvation the Word of Life the Word of the Kingdom c. Let the Excellency of it move us to a high esteem of it And we see here what cause we have to desire often to hear this Doctrine opened and applyed to us by the Ministers of Christ which speak to us in his Name As we should be glad to hear Christ himself if he were on Earth so must we be to hear the Messengers of Christ sent to us from him to publish this excellent Doctrine of the Gospel Luke 10. 16. Ver. 39. And he preached in their Synagogues c. In this Verse is set down our Saviour Christ's Preaching in those lesser Towns of Galilee together with the Miracles which he wrought for confirmation of his Doctrine in that it is said He cast out Devils Touching his Preaching that is amplified by the places where he raught viz. In their Synagogues throughout all Galilee He preached or published the Doctrine of the Gospel Matth. 4. 23. where the same History is more largely set down it is said He preached the Gospel of the Kingdom In their Synagogues These were the publick places where the Jews used to assemble on the Sabbaths for the performing of God's publick Worship as publick Reading and Preaching of the Word and publick Prayer c. as I shewed before ver 21. Now our Saviour made choice to preach in these Synagogues and that upon Sabbath dayes because there and then the People being assembled there was fit occasion offered
which contains a Conference had between the Disciples of John Baptist and the Pharisees and our Saviour Christ concerning Fasting In which we have two things to consider 1. A Question propounded by them unto our Saviour Christ Ver. 18. Use 1 2. The Answer of our Saviour unto that Question Ver. 19 c. unto the 23 Ver. Touching the Question moved we may consider three things especially 1. The Persons that propounded it the Disciples of John and of the Pharisees 2. The Occasion of their question which was their custom or use of fasting They used to fast 3. The Question it self or the matter of their demand viz. Why the Disciples of John and of the Pharisees did fast and the Disciples of Christ fasted not The Disciples of John That is of John Baptist And by his Disciples are meant such as were called and converted by his Preaching and became his followers in profession and practise And of the Pharisees That is such as followed the Doctrine of the Pharisees and were conformable to their manner of Life and Practise For the Pharisees were publick Teachers of the Law of Moses See Matth. 23. 2. although they did corrupt and deprave the Doctrine of it in their Teaching Now those that followed their Teaching and their superstitious manner of Living are called their Disciples Used to Fast That is to fast often For so it is said Matth. 9. 14. and Luke 5. 23. where prayer also is mentioned Likely it iâ— that they had set times for fasting and prayer which they usually observed and kept Touching the Pharisees it is plain that they used set times of Fasting Luke 18. 12. I fast twice a week saith the proud Pharisee there and as themselves did so no doubt did their Disciples So also it is most likely that John's Disciples used set times of fasting and prayer which their Master prescribed unto them Now although both the Disciples of John and of the Pharisees used set times of Fasting yet with great difference for John's Disciples used this exercise of Fasting in religious and conscionable manner but the Disciples of the Pharisees used it in superstitious manner and for vain-glory as their Masters did as may be gathered from Matth. 6. 16. They come and say unto Him That is the Disciples of John and of the Pharisees For although St. Matthew do mention only John's Disciples yet by St. Luke it is plain that the Disciples of the Pharisees joyned with them Quest Quest How came it to pass that the Disciples of John did joyn with the Disciples of the Pharisees in moving this question to Christ seeing it did tend to the dishonour and reproach of Christ whom John Baptist himself did so much honour and esteem as we heard Chap. 1. Ver. 7. Answ Answ No doubt but the Disciples of the Pharisees perswaded John's Disciples to joyn with them that so by pretending the Name and Authority of John Baptist they might more easily convince and put to silence our Saviour Christ and that they might cause dissention between the Disciples of John and of Christ And John's Disciples were the more easily drawn to joyn with them because of some emulation and envy against our Saviour Christ with which they were tainted as may appear Joh. 3. 26. Why do the Disciples of John Fast c By this question they do closely reprove and find fault with our Saviour for that his Disciples did not Fast so often as themselves did As if they should have said thus Thou professest as great holiness of life as John Baptist or the Pharisees yea greater Why then dost thou give such liberty to thy Disciples to eat and drink at any time indifferently whereas John and the Pharisees do teach and prescribe unto their Disciples set times of fasting and that very often So much in way of opening and clearing the sense of the words Now to gather some Observations from them Observ 1 Observ 1. In that it is said touching the Disciples of John that they used to Fast but it is said afterward of the Disciples of Christ that they Fasted not Hence we may observe a great difference between the Disciples of John and the Disciples of Christ in their outward manner of Life John's Disciples used frequent and often fasting and had set times appointed them of their Master for fasting and prayer but on the other side Christ's Disciples fasted not neither tyed themselves to such set hours and times of fasting and prayers And herein they both imitated their severall Masters John's Disciples imitated him for he was a man of a very strict and austere Life using ordinarily also much fasting as is likely because it is said Matth. 11. 18. He came neither eating nor drinking that is he did not give himself so much to eating and drinking as ordinary Men did but often abstained and fasted So also on the other side Christ's Disciples followed the practise of their Master For he came eating and drinking as it is said Matth. 11. that is he did ordinarily and at usuall times give himself to the use of Meats and Drinks as other Men did and did not use often fasting as John did Thus we see there was a great difference between the Disciples of Christ and of John Baptist in their outward manner of Life in respect of Fasting Use Vse Hence gather That there may be unity of Faith and Religion among those that differ in some Points of outward Practise and in some outward Religious Observations and Customs John's Disciples used set times of Fasting Christ's Disciples used no such set times of Fasting yet were they all of one Faith and Religion And such difference of outward Rites and religious Customs in smaller matters there hath ever bin in severall particular Churches of antient time which yet did not break the unity of Faith among them Thus they had different Rites and Customs about Fasting Some Churches used Fasting on the Saturdayes and on the Sundayes or Lord's-Dayes and others did not Some abstained from Fish and Flesh some only from Flesh So also about the use of the Sacraments they had diverse Rites Some received the Lord's Supper every Sabbath Day and some not so often c. See touching these and sundry other different Customs Socrat. Lib. 5. Chap. 21. and Augustine Epist 86. ad Casulanum Epist 118. 119. ad Januarium We are not therefore absolutely to tye all Persons or Churches to the same Customs and Rites in every respect nor yet to condemn all that differ from us in some smaller and circumstantiall matters touching outward Rites and Ceremonies if they be such as be indifferent in their own nature and not repugnant to the Word of God Observ 2 Observ 2. In that the Disciples of the Pharisees used to Fast as well as John's Disciples we may observe That Hypocrites and Wicked Men may be and are sometimes very strict and forward in outward Duties of Religion as well as good Christians How forward and
man taketh this honour to himself but he that is Called of God as was Aaron It is spoken of the Priests of the Law but it is as true of the Ministers of the Gospell that they ought not to take that Office on them till they be lawfully ordained and Called to it See Rom. 10. 15. How a Minister may know himself to be lawfully Called to this Office is shewed before Chap. 1. ver 2. It followeth Ver. 14 15. that they should be with him c. Now the Evangelist sets down the speciall ends for which our Saviour did ordain and choose his Apostles The ends are two 1. That they should be with him 2. That he might send them to execute the Office of Apostles which is described by the parts of it 1. Preaching 2. Working of Miracles by curing Diseases and casting out Devils That they should be with him Not onely as ordinary Disciples as before they had bin but as speciall Disciples that is Apostles actually chosen into that Office that they might for a time converse and live with him as his ordinary companions and followers till such time as he should think fit to send them forth to execute the Apostolicall Office which came to passe afterwards as we shall see God willing when we come to the sixth Chapter and seventh verse for although their choosing be mentioned in this place yet they were not now sent forth to execute their Office but they were now chosen that they might hereafter be sent forth as is plain by the words following Quest Quest Why did not our Saviour send them forth so soon as they were chosen but would have them for a time live and converse with him familiarly Answ Answ For a twofold reason 1. That by this their ordinary conversing with him so long they might be instructed of him in the knowledge of that Doctrine which they were afterward to Preach and that being trained up by him and under him for a good time both before and after their solemn calling to be Apostles they might be fitted and prepared for the Execution of that Office when they should be sent forth 2. That by living with our Saviour they might be eye and ear Witnesses of his Life Miracles and Doctrine that so they might with more Certainty and Authority deliver and teach the same to others afterward Observ Observ Hence we may gather that such as are to take upon them the Office of the Ministry ought first to be fitted and prepared thereunto by the use of such means by which they may come to be qualified with sufficient gifts for the execution of that Office If the Apostles who were Called and qualified with Gifts extraordinarily had need to be so long trained up in the School of Christ before they were meet to execute their Office How much more needfull is it for those that are now a dayes ordinarily Called to the Ministry to be first trayned up in Schools of good Learning and to be sufficiently furnished with the knowledge of the Scriptures and of humane Arts and Tongues that so they may be fitted for the execution of the Ministry 1 Tim. 3. 2. Paul will have a Minister to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that is fit and able to teach and 2 Tim. 2. 2. He must commit the Doctrine of the Gospell to such as are able to teach others Now this they cannot be unlesse they be trained up to the study of the Scripture◠and of other learning that they may be qualified with Gifts for the Ministry Vse Use This confutes the foolish Opinion of the Anabaptists who would have unlearned men chosen to be Ministers of the Word in imitation of the Apostles because some of them were men unlearned Act. 4. 13. But first the Calling of the Apostles was extraordinary and therefore not to be made a Rule or Pattern for the ordinary choyce of Ministers of the Word Though they were unlearned men before their Calling yet immediately upon their Calling they were extraordinarily inspired with gifts and Graces fitting for their Office without the ordinary helps of humane learning but it follows not that therefore other ordinary men shall be so inspired if they be called to the Ministry being unlearned Again we see here that although the Apostles were unlearned before their first Calling to be followers of Christ yet they were not sent to Preach till after they had bin a good time trained up under Christ their Master and instructed by him whereby they became fit to execute that Office of Preaching And that he might send them to Preach That is to publish the Gospell first to the Jews and afterwards to all Nations From this sending forth they were called Apostles for the word Apostle signifies One that is sent forth on some Message And to have power to heal Diseases c. Another part of their Apostolical Office was to work Miracles for confirmation of the Doctrine which they preached and to win Authority and credit unto it for the Doctrine of the Gospell being then new and the persons that Preached it but of mean condition therefore our Saviour indued them with this Divine power of working Miracles thereby to win Authority both to the persons and the Doctrine Note here that this power of working Miracles is onely promised in this place and it was not actually given them till afterwards as appeareth chap. 6. 7. And after it was given them yet they had it not at all times as may appear Matth. 17. 16. They could not cure Disease◠and cast out Devills Miraculously when they would or at all times but then onely when they were thereunto moved by extraordinary instinct and when it made for Gods Glory and the confirming of their Doctrine So much of the sense of these words Observ 1 Observ 1. See here that Ministers of the Word are not called to a life of ease or idlenesse but to great works and employments The Apostles were called to preach and work Miracles So the ordinary Pastors and Ministers of the Gospell are called to the great and weighty works of Preaching the Word and Administration of the Sacraments besides other painfull duties required of them in their places 1 Tim. 3. 1. If any desire the Office of a Bishop he desires a worthy work c. Therefore also Ministers of the Word are called Labourers Matth. 9. ult Pray the Lord of the Harvest to send forth Labourers c. Use 1 Vse 1. This is for the reproof of such as live idly and unprofitably in this Calling c. Use 2 Use 2. See what cause there is for the people to love and esteem their Ministers for their work sake 1 Thes 5. 12. 1 Tim. 5. 17. And not onely so but chearfully to yield them their due maintenance for the Labourer is worthy of his hire See 1 Cor. 9. Observ 2 Observ 2. In that the Preaching of the Gospel and working of Miracles are here joyned together as parts of the
He sheweth a reason in respect of the wicked and Reprobate why he spake in Parables viz. That they seeing may see and not discern c. ver 12. First to speak of the former of these Points which is the reason of his interpreting the Parable to his Disciples because to them it was given c. i. e. because they were fit persons to understand such Doctrines To you That is To the 12. Apostles and the rest of the Disciples which believed in Christ and were in the number of Gods Elect. Therefore in the words following our Saviour opposeth against these Such as are without that is Unbelievers and Reprobates such as the obstinate Scribes and Pharisees were It is given Freely granted of God To know Rightly to conceive and understand There is a twofold Knowledg of the Word of God 1. Uneffectual which is nothing but a naked apprehension in the mind of the Doctrine of the Word without any feeling of the power and vertue of it and without any affection in the heart to believe and yield obedience to that which is known This may be in reprobates and our Saviour speaks not here of it 2. An effectual or saving knowledg of the Word when the truth of it is not only conceived or apprehended in the understanding but the heart is also affected to believe imbrace and yield obedience to the things known This may be called the knowledg of Faith and it is an experimental not a speculative knowledg only Joh. 17. 3. This is life eternal to know thee c. And this kind of knowledg our Saviour here speaketh of The mystery That is the mysticall hidden or secret Doctrine of the Word Mystery of the Kingdom of God That Doctrine which is concerning Gods Kingdom revealing and teaching things which pertain to that Kingdom especially the way and means of being partakers of it Now this is chiefly and principally the Doctrine of the Gospel which teacheth Christ his Person and Offices and the means of salvation by him God's Kingdom is twofold 1. Of Grace which he exerciseth in this life raigning in his Elect by his Word and Spirit 2. Of Glory after this life in Heaven when they shall raign with him in eternal Glory Both these may be meant here but chiefly the latter So much of the words which being thus opened we may consider in them 4. things 1. The Persons to whom this priviledg here spoken of was vouchsafed namely the Elect To you 2. The means by which they come to partake in it By free gift from God To you it is given 3. The benefit or blessing bestowed which is the knowledg of the Doctrine of the Word especially of the Gospel 4. A description of that Doctrine 1. By the quality of it called a Mystery 2. By the subject matter of it Mystery of the Kingdome of God Of these Points in order First of the Persons To you That is To you and the rest of Gods Elect. Doct. Doctr. The true and effectual knowledg of the Doctrine of the Word of God is proper and peculiar to his Elect and chosen ones whom he appointed from everlasting to save He reveals it to them onely and to no other Matth. 11. 25. I give thee thanks O Father because thou hast hid these things from the wise and prudent and hast revealed them to babes God doth not reveal the saving knowledg of his Word to all but to some onely and those are such whom he hath from Eternity chosen unto life Ephes 1. 4. He hath chosen us before the foundation of the world And Verse 9. He hath made known to us the mystery of his Will c. Rom. 11. 7. All the rest of Mankind besides the Elect are said to be blinded for so the words may be read which shews That God calls none out of their natural blindness to be partakers of the light of saving knowledg but his Elect. Reas 1 Reason 1. None but the Elect come to be effectually Called Rom. 8. 30. Whom he did predestinate to life them he also called Now whosoever comes to be inlightned with saving knowledg of the Word that person must needs be effectually Called Reas 2 Reason 2. None but the Elect come to be partakers of true faith Act. 13. 48. so many as were ordained to life believed Now where there is a true and effectual knowledg of the Word there is faith which goeth alwayes with it Now all have not faith but the Elect onely called the faith of the Elect. Use 1 Vse 1. This confuteth the Errour of those who teach That God doth give unto all men sufficient grace whereby they may be saved if they will themselves and that the onely reason why all are not saved is this becauâ—e some do reject and refuse grace offered unto them But this Doctrine doth make the efficacy of the Grace of God to depend upon mans Will as if he could not make his grace effectual unless the power of mans will do of it self concur with it and help it by receiving grace offered But this is derogatory to the Grace of God and to the powerfull work of his Spirit Besides it is plainly confuted by this and other places of Scripture which teach us That God doth not reveal the knowledg of his Word to all and every person for here we see that it is not given to all but to some onely that is to the Elect and no other to know the mystery of the Kingdome So Matth. 20. 16. Many are called but few chosen He doth not say All are called Act. 14. 16. God in time past suffered all the Gentiles to walk in their own wayes he did not reveal to them the saving knowledg of his will but left them in their natural blindness and ignorance And there is no doubt but there are and have been many thousands that never so much as heard the outward sound of the Word as for example those ignorant and barbarous people that live at this day in the West-Indies or America much less doth God reveal unto all the effectual knowledg of his Word which seeing he doth not it is plain that he doth not give sufficient grace to all and every person to be saved if they themselves would by the power of their own free will receive it Use 2 Vse 2. This serves for the comfort of those that feel and know themselves to be enlightned in any measure with this effectual knowledg of the Word of God Hence they may gather certain assurance to themselves of their own election to eternal life Let every one therefore examine himself in this Point Wouldst thou find an evidence in thy self that thou belongest to God and art in the number of those whom he hath chosen to eternal life Thou mayst be assured of it by this if thou find that God hath revealed to thee the effectual knowledg of his Will and Word corcerning the means of thy salvation Dost thou find not onely thy mind inlightned
often heard our Saviour and did also mark and observe those things which he delivered yet in this their hearing they did not understand and in this seeing they did not rightly perceive those Doctrines and Heavenly Mysteries which he taught So it was also with the other Jews Esay 6. 9. Go tell this People Hear ye indeed but understand not and see ye indeed but perceive not c. It is spoken Prophetically shewing what should come to pass when the Word should be preached to them Thus Nicodemus heard our Saviour Christ diligently and well observed his words when he preached to him the doctrine of Regeneration and yet he conceived it not but quite mistook his meaning Joh. 3. So the woman of Samaria Joh. 4. Though she diligently heard Christ speaking to her of the water of life yet did not at first understand him yea it was long before she could understand his doctrine throughly Thus the Apostles themselves though they heard Christ often and diligently marked his doctrine and though they also did rightly understand many things yet some things they did not conceive aright as we see Luke 18. 34. when he told them plainly that he should suffer and rise again yet they understood none of those things but that saying was hid from them Neither knew they c. Reas Reason The Doctrines of the Word of God cannot rightly be understood without the special help of the Spirit of God opening the understanding to conceive them 1 Cor. 2. 14. they are said to be spiritually discerned that is by the help of the Spirit inlightning the mind to conceive and judge of them Without which special illumination of the Spirit all other helps and means that can be used are not available Luke 24. 45. The Apostles themselves could not understand the Scriptures throughly concerning Christs Passion and Resurrection till he by his Spirit opened their Understandings Use 1 Use 1. To teach us us not to rest in this that we often hear the Word outwardly and that we do also mark and observe what is taught for all this we may do and yet be as blind and ignorant in the matters of God as were the Scribes and Pharisees but labour to find our understandings opened by the Spirit of God to conceive the mysteries of the Word And to this end forget not before we come to hear to seek unto God by earnest prayer that he may inlighten our minds to conceive his Word aright If thou neglect this never look to conceive those heavenly things aright which are delivered out of the Word Though thou be sharp-witted by nature and though thou hear often and in hearing observe things taught never so diligently yet without the help of Gods Spirit opening the eyes of thy mind thou shalt still be as blind as a Mole in these heavenly matters Therefore content not thy self with outward hearing nor yet with the diligent and attentive marking of that which is delivered though these are good Duties and necessary but pray before-hand unto God for his Spirit to inable thee to understand his Word Use 2 Use 2. How much less come they ever to conceive the Word aright who do not so much as hear it outwardly or if they do hear it yet are not attentive in hearing to mark and observe in their minds those things that are taught So much of the First reason why our Saviour spake in Parables to those that were without That they seeing might see c. Mark 4. 12. Lest they should be converted c. March 26 1619. THe second Reason followeth Lest they should be converted or turn c. That is lest by means of the hearing and right understanding of the Word they should be brought to repentance and so have their sins pardoned So that this reason is a consequent of the former Seeing it was just with God to leave them in blindness so as they could not understand the Word thence it followes that they were not nor could be brought to true repentance by hearing the Word In the words consider two things 1. The Judgment of God upon wicked Reprobates such as the Scribes and Pharisees That he would not have them turned from their sins 2. The amplifying of this Judgment by mentioning the benefit and good that should have come unto them if they had grace to turn from their sins their sins should have been forgiven This aggravateth the Judgment of God in that he deprived them of this great benefit by denying them grace to repent Object Object Ezek. 18. ult I have no pleasure in the death of him that dyeth c. Wherefore turn and live And 2 Pet. 3. 9. God will have none to perish but all to come to repentance c. Answ Answ To the place in Ezekiel I answer That the death or damnation of a sinner may be considered two wayes 1. Simply As it is the destruction of man being Gods creature and so he doth not will or take pleasure in it but rather is delighted with the salvation and preservation of his creature 2. Respectively As it is a just punishment of sin and as it serveth to manifest the glory of his Justice in the just condemnation of the reprobate and so he doth will the death of a sinner after a sort that is to say not absolutely as it is considered in it self but as it maketh way to the execution of his decree of Reprobation in the just punishment of the wicked To the place in Peter I answer That the Apostle there speaks not of all men in general but of all the Elect of God as may appear by the words going before in that Verse when he saith The Lord is long-suffering to us-ward that iâ— toward the Elect and these he opposeth against those wicked scoffers Verse 3. Vide Bellarm. in locum Doctr. 1 Doctr. 1. In that our Saviour saith That hearing they should hear and not understand lest they should by this means be converted c. We may gather this that the right hearing of the Word preached is a special means to bring men to repentance and to turn them from their sins unto God Jer. 23. 22. If they that is the false Prophets had stood in my counsel and had caused my people to hear my words then they should have turned them from their evil way c. Act. 2. 41. Three thousand Jews were converted by Peter's Sermon Act. 11. 24. When Barnabas preached at Antioch much people which heard him were added or joyned to the Lord. Thus the Eunuch Act. 8. was converted by hearing Philip and Lydia Act. 16. by hearing Paul See Act. 26. 18. Paul was sent to the Gentiles that by hearing him they might be turned from darkness to light c. Therefore the Word preached is said to be the seed of our new birth 1 Pet. 1. 23. Quest 1 Quest. 1. Wherein stands the right hearing of the Word that it may be effectual to work repentance Answ Answ 1.
touch of conscience or true humiliation for sin going before 2. The affections of the good hearer are constant though not alwayes in like measure their love and desire to the Word and their joy in it continueth and increaseth more and more Contrariwise the love and joy of the temporary as it came suddenly so it goes and vanisheth as suddenly according to the Proverb Soon ripe soon rotten his affections to the Word come by fits as it were now and then and afterward decay and vanish Thus we see the differences between the sincere affections to the Word which are in good hearers and those hypocriticall and counterfeit affections which are found in the temporary hearers Now then we are to examine our affections to the Word whether they be sound and sincere and to labour that they may be so Labour to love and rejoyce in the Word even for the holiness of it and not for sinister respects and to be constant in our love and joy Use 4 Use 4. If men may go so far in the properties of the good hearer and yet be still unprofitable hearers and no better then hypocrites This must teach us not to be discouraged in our love to the Word nor to give over our joy in it though we see some fall away who have formerly been forward in hearing it and shewed much love to it and seemed to rejoyce in it Though we are to grieve at this yet not so to be offended or dismayed at it as to be thereby hindred in our good and Christian course No marvail if such fall away from their faith seeing they were never sound in faith no marvail if they leave their first love to the Word and their joy which they had in it seeing these affections were never sound in them We wonder not to see a dogg return to his vomit or the swine being washed to wallow in the mire again no more should we wonder to see hypocrites and counterfeit professors of the Gospel to fall from their first profession 1 Joh. 2. 19. They went out from us but they were not of us for if they had been of us they had remained with us So much of the things that are commendable in these hearers Mark 4. 17. And have no root in themselves c. May 7. 1620. NOw follow those things wherein they fail 1. They have no root in themselves That is the Word which they hear is not rooted in their hearts Now by this rooting of it in them we are to understand the effectuall applying of it unto them which application is made by a true and saving faith in their hearts This is called by St. James The ingraffing of the Word Jam. 1. 21. See Col. 2. 7. Observ Observ Though hearers be affected in heart with the doctrine of the Word yet if it be not rooted in them that is truly and effectually applyed by faith it cannot truly profit them This is mentioned as the main cause why these hearers signified by the stony ground do not bring forth true and lasting fruit because the seed of the Word is not rooted in them by faith it may have a shallow rooting as it were in them in that their hearts are in some sort affected with joy in it but hath no true rooting in them it is not rooted deep enough in them by true faith as seed in stony-ground may enter a little but not deep enough c. Heb. 4. 2. The Word which the old Israelites heard did not profit them because not mingled with faith in those that heard it Reas 1 Reason 1. Till the Word be rooted and applyed by faith the heart cannot be truly and sincerely affected with it for all sound and sincere affections of the heart unto the Word as true love to it and sound joy in it c. do flow from true faith as effects of it They may be affected but not so as to have their hearts renewed Reas 2 Reas 2. Without faith effectually applying the Word there will be no sincere obedience yielded unto it for this is also a fruit of faith Therefore it is called the obedience of faith Rom. 16. 26. Use 1 Vse 1. See the reason why many profit not by the Word preached and heard because they want true faith whereby it should be rooted in their hearts they have no root of faith whereby the Word should be throughly and effectually applyed unto them and ingraffed in their hearts They are stony-ground which hath onely a little shallow mould for the seed to enter into c. So there are many hearers who give the Word onely some shallow entrance into their hearts by some sudden and light joy in it for a time or by a false temporary faith onely believing and slightly applying it for a time but there is no depth of earth in them no sound saving faith in them effectually to apply the Word and to root it in their hearts but without this all their affections of love and desire to the Word and of joy in it for a time are vain and come to nothing at length and they are never the better for all their hearing Use 2 Vse 2. If we would truly profit by the Word and have it fruitfull in us unto eternal life think it not enough to be in some measure affected with joy and delight in it when we hear it c. for all this while it hath but a shallow entrance like seed in stony-ground but labour above all to have it throughly and deeply rooted in us by true and effectuall faithfull applying it unto our selves so as it may work throughly upon our hearts causing us not only to be truly and sincerely affected to it but also to yield unfeined obedience unto it for this will the doctrine of the Word work upon us if it be once rooted in us truly by faith if it be thus rooted in us it will not onely spring up in us and be fruitful for a time but even forever and this fruit shall never dye in us but as the seed is immortal so shall the fruit be Oh therefore labour for this true and effectual faith whereby to apply every doctrine and instruction every reproof and threatening every comfort and promise unto thy self particularly and effectually so as every part of the Word may take deep root in thee and may work throughly and effectually upon thee not only affecting thy heart but renewing and changing it and framing both heart and life to the sincere obedience of it Pray unto God to give thee some measure of this true saving faith whereby his Word may be thus rooted in thee so as to bring forth saving fruit in thee Rom. 1. 16. the Gospel is the power of God unto salvation but it is not so to all but to them that believe And 1 Thessal 2. 13. The Word works effectually in such as believe So much true faith as thou hast in hearing truly to believe and particularly to apply
heat of the Sun comes upon it so all counterfeit Graces and shews of Religion will wither and dye in us when they feel the heat of trouble and Affliction Labour therefore now while we have time to be rooted in true Faith and other saving Graces that we may indure the heat of Affliction when it shall be sent to try us Think not that Prosperity will alwayes continue but make account of troubles to come for our tryall God hath appointed set times wherein to send some Affliction or other to try particular Churches and particular Christians Hebr. 11. We see what grievous troubles the Faithful in the times of the old Testament were tryed withall And so in the Acts of the Apostles we see how many troubles the Apostles and other Believers went through And afterwards for the first 300 years after Christ the Histories of the Church do mention many fiery tryals which the Primitive Church endured And so did this our Church in Queen Maries dayes We therefore must arm our selves for such a time if it should come to try us and labour now for such soundness as may make us able to stand fast at such a time if it come We may the rather look for it in this Land because we have bin so long without troubles enjoying so many years of Peace and Prosperity as never I think any Nation did the like And though general troubles and calamities come not on the whole Land yet how soon may God send particular tryals to any of us by sickness death or some other way Oh therefore look to thy self now and examine thy estate before God and labour for sound Faith and Repentance c. that whatsoever troubles come either to the whole land or to thy self thou mayest indure the tryall and being tryed mayest come forth as the Gold as Job saith of himself Job 23. 10. that is thou mayest manifest thy self to be a sound Christian by thy perseverance in the true Faith of Christ and in the Profession of his Gospel unto the end Mark 4. 17. Afterward when Affliction or Persecution ariseth for the Words sake c. May 14. 1620. IN this verse our Saviour sheweth wherein this second sort of unprofitable Hearers do fail and come short of good Hearers 1. In that they have not the Word rooted in them 2. In that they indure but for a time Now this latter is further declared by the Issue which follows upon their hearing Afterward in time of trouble they fall away Where 1. is to be considered the occasion of their Apostacy Affliction and Persecution arising which is also amplified by another occasion which is the Word 2. The Apostacy it self in the word offended 3. The time Immediately Of the occasion of their Apostacy I have spoken viz. Affliction c. Now in the next place to speak of the procuring cause or occasion of that Affliction and Persecution which ariseth viz. the Word For the Words sake That is for the Profession of the Doctrine of the Word being Preached to them or which hath bin Preached to them because they are not onely affected in heart to believe the Word after a sort and for a time but they do also shew this by outward Profession of it holding and maintaining the truth and yielding some outward obedience to it therefore Affliction and Persecution ariseth Observ Observ The outward Professing and maintaining of the true Doctrine of the Word of God is usually the occasion and procuring cause of trouble and Persecution raised against the Professors of it Hebr. 10. 32. After ye were illuminated ye indured a great fight of Afflictions That is after ye were Converted to the true Faith of Christ by the Word Preached and did begin to make Profession of that Word ye suffered much trouble for your Profession sake Matth. 10. 34. our Saviour saith He came not to send Peace on Earth but a Sword For he came to set a man at variance against his Father and the daughter against the Mother c. not that he did simply desire that such Persecutions should follow upon his Preaching of the Word but because the Preaching and Professing of it should be an occasion of stirring up such troubles therefore also Luke 12. 49. He sayes He came to put fire on Earth Revel 6. 4. After the going forth of the White Horse which signified the Preaching of the Gospell there followed him the red horse which signified bloudy Wars and Persecutions therefore it is said power was given to him that sate on that Horse to take peace from the Earth and that they should kill one another c. Wherefore should they kill one another but for the Profession of the Gospell which had bin Preached to them The Histories of all times of the Church shew the truth of this how troubles and Persecutions have bin raised against the Professors of the Word for their Professions sake In the Acts of the Apostles how many troubles do we read of stirred up against those that received the Doctrine of the Gospel and made Profession of it So afterward for the first 300 years after Christ there were ten most grievous Persecutions raised against the Christians for Profession of the Word So in this land in Queen Maries Reign what a grievous bloudy Persecution was occasioned by the Profession of the Word Reas 1 Reas 1. of this Doctrine The Word of God is an enemy to Satan and to his Kingdome of darkness the Ministry of the Word is the ordinary means to beat down and overthrow this Kingdome in men 2 Cor. 10. 4. The Weapons of our Warfare saith Paul are mighty through God to the pulling down of strong holds c. What are these strong holds but the holds of sin which Satan maintaineth in men these are pulled down by the Word Preached no marvail then if Satan stir up troubles and Persecutions against those that Profess this Word of God which is such an enemy to him Reas 2 Reas 2. The Doctrine of the Word is an enemy to the sins and corruptions that reign in wicked men discovering and reproving them no marvail therefore if they hate this light of the Word which discovereth their sin and reproveth them no marvail if they Persecute the Professors of this Word John 3. 20. Every one that doth evil hateth the Light neither commeth to the Light lest his Deeds should be reproved Object Object Eph. 6. 15. The Gospel is called The Gospel of Peace how then is the Preaching and Professing of it in occasion of troubles and Persecution Answ Answ The Gospell is of it self a Doctrine of Peace and truly so called because it teacheth the onely way of attaining to Spiritual peace with God in this life and everlasting Peace in the life to come as also because it perswadeth men unto true brotherly Peace and unity But it is an occasion of troubles and Persecutions in respect of the Devils malice opposing it and in regard of mans natural corruption
rebelling against it The fault is not in the Doctrine of it self but in Satan and wicked men Vse 1 Vse 1. This confuteth the Papists who teach that temporal prosperity is one note and mark of the true Church of God in this life So Bellarmin de notis Eccles cap. 18. But this cannot be seeing the Profession of the Word is usually an occasion of great troubles and Persecutions raised against such as Profess and maintain the true Doctrine of it Use 2 Use 2. This also shews what all must look for that profess the Gospel in truth and sincerity let them not think to live alwayes in outward Peace nor to be free from all opposition of Satan and wicked men in the World let them not think to be without some kind or other of trouble and Persecution to be stirred up against them for the Words sake It will never be so so long as there is a Devil and so long as there are any wicked men on earth to be his instruments in opposing the Word of God it is in vain for the true Professors of it to promise themselves a freedome from troubles and Persecutions for the Word sake therefore look not for it True it is that all Professors of the Word meet not with the like measure of troubles and opposition yet none escape altogether Therefore every one more or less must look to be opposed and Persecuted some way or other for the Words sake Though thou be not imprisoned banished or Persecuted with fire or Sword for it yet thou must look at least to be slandered and evil spoken of for the name of Christ or else to be scoffed at for thy Profession which is a kind of Persecution as we see Gal. 4. 29. Vse 3 Vse 3. Be not discouraged or think strange if we meet with such hard measure in the World for our Profession of the Word it hath ever bin thus Act. 7. 52. Which of the Prophets have not your Fathers Persecuted saith Steven to the Jews Matth. 5. 12. Blessed are ye when men revile you and Persecute you and say all manner of evill against you falsly for my sake Rejoyce c. For so Persecuted they the Prophets which were before you 2 Tim. 3. 12. All that will live godly in Christ Jesus shall suffer Persecution Remember in this case that our Saviour Christ came not to send Peace but the Sword and Fire amongst men for the Profession of the truth If thou be hated or evil spoken of or any way Persecuted for the Profession of the Word it may rather comfort then dismay thee for it argues that it is the truth of God which thou Professest and holdest else Satan would not so fight and stir against it as he doth stirring up his wicked Instruments to oppose thee for the Profession of this truth 1 Pet. 4. 12. Beloved think it not strange concerning the fiery tryall which is to try you c. But re oyce c. If ye be reproached for the name of Christ happy are ye c. So much of the occasion of the Apostacy of these temporary hearers viz. Affliction and Persecution arising together with the occasion also of these Afflictions the Profession of the Word The next thing is the Apostacy it self implyed by this when they are said to be offended or to stumble at the trouble and Persecution which ariseth as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth The meaning is that they are so offended as to be thereby discouraged and hindered from going on constantly in their good profession Luke 8. 13. They fall away or go away that is they fall from their first Profession and from the Graces which they made shew of for a time Doctr. Doctr. Hence then we learn That outward troubles and afflictions raised against men for the profession of the Word are as a stumbling-block unto hypocritical Professours discouraging and hindering them in their profession and causing them to fall from it Thus it is likely that Demas stumbled at the bonds and imprisonment of Paul and thereupon revolted from his former good profession rather than he would take part in Paul's troubles 2 Tim. 4. 10. Demas hath forsaken me having loved c. So here in England in Queen Maries Reign many stumbled at the persecution c. As the Israelites meeting with great troubles and difficulties in the Wilderness took such offence at them that they were discouraged in their journey to Canaan and would have gone back again so it is with many hypocritical professors of Religion they profess Christ and the Gospel so long as they may do it with outward peace and prosperity but if they meet with troubles for their professions sake they stumble at them as at a great block in their way which they know not how to leap over but are thereby stopped and hindered in their Christian course And this is true not onely of Hypocrites but even of some good Christians for a time that the troubles which are stirred up against them for their profession are a stumbling-block to them at which they take offence and are sometime so discouraged that for a time they fall from their profession The Disciples themselves when they saw Christ taken by Judas and his company fearing lest themselves should also come in trouble and danger did take such offence hereat that they forsook Christ for a time and fled away Matth. 26. 56. So Peter afterward perceiving trouble and danger arising against himself for the profession of Christ was so offended that for fear thereof he denyed Christ for a time This shews how great an offence and stumbling-block affliction and persecution for the Word is usually to the professors of it causing not only hypocrites to fall away wholly and finally but even found Christians to fall back for a time Use Use Take heed we not offended or stumble at any affliction or persecution which may arise for the profession of the Word Let no such troubles discourage us much less make us renounce and give over our good course Be not like these Temporaries who in time of tryall go away Be not like seed in stony-ground which cannot endure the heat of the Sun but soon withereth Labour for constancy in our Christian profession whatsoever troubles come To this end arm our selves against such troubles and use all good means to keep us from being offended and falling away when they come 1. Make accompt of them before they come Cast thy accompt before-hand with the wise builder Luke 14. 28. and consider well what it will cost thee to be a good Christian it will cost thee many troubles much hatred and opposition from Satan many reproaches slanders scoffs c. at the hands of the profane Make accompt of these before-hand and thou shalt be better armed to bear them and not be daunted when thou meetest with them 1 Thess 3. 4. When we were with you sayes Paul we told you before that we should suffer
ear from hearing the Law even his Prayer shall be abominable Therefore take heed of neglecting the publick hearing of Gods Word under any colour or pretence whatsoever Prov. 1. 24. Because I have called and ye refused c. therefore ver 28. They shall call upon me but I will not answer c. Use 2 Use 2. To stir up all to diligent and frequent hearing of the Word Prov. 8. 34. Blessed is the man that heareth me saith Wisdome watching daily at my Gates waiting at the posts of my doors c. The more diligent any is in attending upon the Ministry of the Word at the Gates of Wisdome that is at the doors of Gods house the more shall that person profit by the Word if he come prepared and be carefull to hear in due manner Now to stir up all to diligence in hearing Consider 1. The excellency of this Ordinance of God the publick Ministry of the Word being the onely Ordinary means sanctified of God for the working of Faith and Regeneration and consequently for the bringing of us to Salvation Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. Born anew by the immortall Seed of the Word c. Rom. 1. 16. The Gospel is the power of God to Salvation c. understand it of the Gospel Preached therefore called the Gospel of Salvation and Word of life 2. Consider our own great necessity and want of the Word Preached in regard of the wants and weaknesses of Grace in us Consider thy want of Knowledg thy want of Faith of Godly sorrow for sin c. or at least the weaknesses and defects of these Graces and all other in the best of us and we shall find how much we stand in need of the Ministry of the Word for the working and increasing these and all other Graces in us and this will make us hunger and thirst after the Word Preached it will make us earnestly desire the sincere milk of the Word even as the sucking child desireth the breast and will not be satisfied without it it will make us with Job to esteem the words of the mouth of God more then our necessary food Job 23. 12. So much of the first property of the good Hearers they hear the Word The second followeth They receive it Understand this of the inward receiving of it into their minds and hearts but especially into their Hearts Luke 8. 15. They are said in an honest and good Heart to keep it Doctr. Doctr. The property of all good hearers to give inward entertainment to the Word in their Hearts Jam. 1. 21. Receive with meckness the Word that is ingrafted in you c. Psal 119. 11. David saith He hid the Word of God in his Heart c. Luk. 2. 19. Mary kept all those things and pondered them in her Heart which she had heard from the shepheards and which they had learned of the Angel concerning the Birth of Christ Thus must all good Hearers entertain the Word Preached into their Hearts Quest Quest How must the Word be received into the Heart Answ Answ 1. By being affected and moved in Heart with the Doctrines of the Word when they are delivered loving and rejoycing in the Promises and comforts of the Word fearing and trembling at the reproofs and threatnings of it So David Psal 119. 162. I rejoyce at thy Word as one that findeth great spoyl Act. 2. 41. They gladly received the Word of Peter And Act. 8. 8. When Philip Preached Christ to them of Samaria there was great joy in that City So also we must be affected with fear and trembling at the reproofs and threatnings of the Word Esay 66. 5. Hear the word of the Lord ye that tremble at his Word So Josiahs Heart melted when he heard the Law read 2. The Word must be received into the Heart by true Faith believing and effectually applying every part of the Doctrine to the Soul and Conscience this is called the rooting and ingraffing of the Word in us as I have before shewed ver 17. and without this the Word cannot profit Hebr. 4. 2. The Word did not profit them being not mingled with Faith c. 3. By inward submission of the Heart and Soul in obedience to the Doctrine of the Word Reason Reas If the Word be not thus entertained into the Heart it can never fructify in the life and practice if it be not first received into the Heart it will never be conscionably obeyed in the life and conversation True obedience unto the Word comes from the Heart Rom. 6. 17. Ye have obeyed from the Heart the form of Doctrine which was delivered you Therefore Jam. 1. 21. Receive the Word c. And be ye doers of the Word c. Vse 1 Use 1. See then they are no good Hearers who onely receive the Word into their outward ears but not into their hearts Some are not affected or moved in heart with the Word when it is delivered so blockish that they take nothing to heart that is spoken they are not moved to love or rejoyce in the comforts of the Word nor moved to fear or tremble at the reproofs of it they are no more affected with these things than the Pillars of the Church are These come short of the second and third sorts of unprofitable Hearers signified by the stony and thorny ground both which as we have heard are in some degree affected with the Word and yet are unprofitable because not truly and sincerely affected how much more must they needs be unprofitable who are not at all affected with the Word Again Others though they be affected in some sort with the Word yet want true Faith to apply the Word to themselves particularly and so the Word being not rooted in them can bring forth no fruit in them Others have no pliable and obedient hearts to submit to the Word but rather stubborn and Rebellious hearts against it Impossible for any of these to be good Hearers so long as they give no better entrance to the Word into their hearts Though thou give it entrance into thy ears yet if not into thy heart it is nothing though thy ears be open to hear the sound of it never so often yet if thy heart be barred and shut up against the Doctrine of the Word that it cannot enter there thou wilt be never the better for all that thou hearest though thou shouldst hear every day a Sermon See then what a fearfull and dangerous thing it is to have a hard and unbelieving or a rebellious heart against the Doctrine of the Word such a heart as is unfit to give entrance to the Word by believing and embracing it Such a heart though the Lord come often and stand at the door of it and knock by the Ministry of his Word yet there is no entrance for his Word Take heed there be not in any of us such a heart as this when we come to hear the Word and
pray unto God not to give us over to unbelief and hardness of heart lest by these sins the Door of our Hearts become fast locked and barred against all good Instructions and Exhortations delivered to us out of his VVord c. Vse 2 Vse 2. If we would approve our selves to be good and profitable Hearers see that we do not onely hear the Word with outward ears but that we also receive it and give it entrance into our hearts so as to be truly affected with it to believe and apply it effectually and to yield inward submission of heart to it When we come to hear the Word prepare not onely our ears to hear but especially our hearts to receive the Word Otherwise in vain to bring hearing ears and deaf hearts Pray therefore unto God to bore an ear in our hearts with the finger of his Spirit and to open our hearts as he did the heart of Lydia that we may receive the Word into them Desire also of God to give thee such a heart as is fit to receive his Word as it ought to be received 1. A soft and melting heart apt to be affected with the Word as Josiah 2. A Believing heart to apply the Word 3. An obedient heart as in David Psal 27. 8. Seek my Face My Heart said unto thee Thy Face Lord will I seek Mark 4. 20. And bring forth Fruit c. June 11. 1620. OF the two first properties by which these good Hearers are described we have spoken Namely 1. That they do outwardly hear the Word 2. That they do inwardly receive it into their hearts Now followeth the third property which is this That they bring forth Fruit which fruit is amplified by the different measure or quantity of it in sundry Hearers Some bring forth thirty fold some sixty c. Bring forth Fruit By fruit we may understand as some do all saving effects wrought by the Word Preached in those that hear it aright but especially and principally the fruit of true and conscionable obedience yielded to the Doctrine of the Word in life and practice So then to bring forth fruit of the Word is nothing else but to yield true and Conscionable obedience to the same in life and practise Doctr. Doctr. Here then we are taught That it is the propetty of all good Hearers of the Word to be fruitfull in obedience to the Doctrine of the Word Preached to them Matth. 7. 24. Our Saviour likeneth those that hear his Words and do the same to a Wise man which built his House on a Rock c. Luk. 8. 21. My Mother and Brethren are these which hear the Word of God and do it Jam. 1. 22. Be ye doers of the Word and not hearers onely deceiving your selves Now for the further opening of this I will first shew the kinds of this true obedience to the Word requisite in good Hearers Secondly Some properties of it by which it differeth from counterfeit obedience Touching the first The obedience which good Hearers yield to the Word is twofold 1. Inward of the heart and of the whole inner man submitting the Mind Will and Conscience unto the obedience of the Word Rom. 6. 17. Ye have obeyed from the heart the form of doctrine which was delivered you without this all outward obedience is but hypocrisie 2. Outward Obedience in the outward life and conversation whereby these good hearers do conform their whole outward carriage unto the Rule of the Word doing the good duties required avoiding the sins forbidden c. Touching the second thing to be shewed namely the Properties of this true Obedience unto the Word They are these 1. It comes from a good root and fountain namely from true justifying faith whereby they believe that their persons are reconciled to God in Christ and accepted of him and consequently that their obedience is pleasing to him Hebr. 11. 6. Without faith it is impossible to please God and Rom. 14. ult Whatsoever is not of faith is sin and Rom. 16. 26. it is called the obedience of faith 2. It is an universal obedience yielded alike to all and every part of the Word of God to every precept promise threatening and reproof not withholding obedience in any one of these Thus David Psal 119. 6. Then shall I not be confounded when I have respect unto all thy Commandments So Zachary and Elizabeth Luke 1. 6. walked in all the Commandments and Ordinances of the Lord blameless Luke 8. 15. These good hearers are said to keep the Word in an honest and good heart that is such a heart in which there is an unfeyned desire and care to obey God in every part of his Word not living in any known sin contrary to it Col. 1. 10. The Apostle prayed for them That they might be fruitful in every good work The third Property of the obedience of good hearers is That it is constant reaching to every part of their life and conversation after the time of their effectual calling It stands not in one or two or a few good duties performed for a time or now and then by fits but in a constant course of obedience to the Will of God Rom. 2. 7. To them who by patient continuance in well-doing seek for glory and honour c. Luke 1. 75. That we being delivered out of the hands of our enemies might serve him without fear c. all the dayes of our life Luke 1. 15. These good hearers are said to bring forth fruit with patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes constancy and continuance in being fruitful that they will rather indure any cross or affliction for the Words sake than they will cease to be fruitfull in obedience to it See also Psal 119. 33. So much of the Doctrine Vse 1 Use 1. This sheweth how few good hearers there are amongst the multitude of those that outwardly hear the Word in that there are so few that bring forth the fruit of true and sincere obedience to the doctrine of the Word Some are altogether barren and unfruitful yielding no obedience to the Word though they hear it and understand it and it may be are sometimes affected with some kind of joy in it as we have heard before of the temporary hearers likened to the stony ground yet for all this they are never the more reformed in heart or life by all which they hear They make no conscience of framing their hearts and lives in obedience to the Doctrine delivered Though they hear their sins reproved and the Judgments of God threatned against them out of the Word yet they make no conscience to repent of those sins and to forsake them and though they hear many good Christian duties urged to them out of the Word and the necessity of them proved to them yet make they no conscience of putting them in practise These are like the Jews in the Prophet Ezekiel's time Ezek. 33. 31. They came unto him and sate before him as
this candle under a bushell nor in a dark lanthorn but set it on the candlestick and hold it forth that others may have benefit by the light of it Shew forth the fruits of thy knowledg in a holy life for an example to others and be ready to communicate thy knowledg to others by instruction as occasion is offered Consider to what end God hath given us knowledg and as it were lighted up this candle in our hearts and minds not that we should there hide and shut it up that it may not be seen but to the end that we should manifest this light to others for their good and benefit God hath made us Stewards of this and all other his graces bestowed on us not absolute owners or possessours therefore we must dispence them for the good of others and not keep them onely to our selves There is not gift or grace bestowed on us of God but our brethren have a right and interest in it as well as our selves though we have the possession yet the use belongs in part unto others So it is in this grace of knowledg Therefore all that have this gift must not keep it to themselves only but use it to the good of others Especially this concerns such as have charge of others being set over them to teach them as Ministers Parents and Masters of Families such must look to it above all that they put not their candle of knowledg under a bushell but that they shew it forth and let it shine to those of their charge both by giving them good example of life and also by being careful to instruct them in the Word of God Matth. 5. 14. Our Saviour saith his Disciples were the light of the world to shew them their duty which was to shine unto the world by the light of their doctrine and holy life So must every Pastor be the light of his People every Master the light of his Family c. And these must also look to it that they be shining and burning lights as it is said of John Baptist Joh. 5. 35. and not like a candle covered under a bed or bushell but set on a candlestick Doct. 2 Doctr. 2. In that the true knowledg of the Word is here compared to the light of a candle which is set up in the darkness of the night We may hence observe the excellent use and necessity which we have of this grace There is great use of a candle in the night-time to give light and to direct us in the businesses of our callings and in all employments which we take in hand and without such a light they cannot well be performed So this grace of knowledg and understanding in the Word of God is of singular and special use in our Christian life for the well ordering of it and without the light and direction of it we cannot rightly perform any Christian duties which God requireth of us Psal 119. 105. Thy Word saith David is a lamp or candle unto my feet and a light unto my path 2 Pet. 1. 19. The word of the Prophets is compared to a light shining in a dark place Psal 119. 130. The entrance of thy Word giveth light c. that is the entrance into the true knowledg of them Vse 1 Use 1. See by this the misery of those that live in ignorance of the Word of God destitute of this candle-light which should direct them in all their wayes and teach them how to order the whole course of their life Such walk in darkness not knowing whither they go nor what they do 1 Joh. 2. 11. A man travelling in a dark night through a dangerous and unknown way is in danger at every step to stumble and fall so those that live without this light or candle of knowledg in the Word to guide and direct their life are in continual danger of falling into sin and mischief Let all ignorant persons think of this and take heed of continuing in their ignorant estate Use 2 Use 2. See also the folly of such as contemn or set light by the knowledg of the Word not caring for it nor seeking after it but rather rejecting and putting it from them saying unto God with those Job 21. 14. Depart from us for we desire not the knowledg of thy wayes This is more folly than if a man that is in the dark should refuse the light of a Candle or Torch being offered him Take heed of such willfull ignorance Joh. 3. 19. This is the condemnation that light is come c. Use 3 Use 3. Pray unto God to inlighten our hearts and minds by his Spirit with the true and sound knowledg of his Word that this Candle may shine in us to direct us in the whole course of our life And use all good means to attain to this light Be diligent in attending on the publick Ministery which is as the Candlestick by which this Candle of the Word is held forth to us And withall search the Scriptures often and diligently by private reading which is a speciall means to gain knowledg and understanding in the Word It followeth Verse 22. For there is nothing hid which shall not be manifested c. This is a proverbial speech used by our Saviour at sundry times upon different occasions and therefore diversly applyed as we see by comparing this place with Matth. 10. 26. Luke 12. 2. In this place he applyeth it to his present purpose to prove that the Lord would not have such as are inlightned with the knowledg of his Word to hide this light but to shew it forth and to shine unto others by it This he proveth by this general sentence touching all things that are secret and hidden shewing that it is the Will of God that all such secret things should in their due time be made open and manifest whence he would have this inferred That though the knowledg of the Word be such a grace as is wrought by the Spirit of God in the secret closet of mens hearts yet God will not have them to hide and conceal this light in themselves but that they should let it shine to others He will have the knowledg of his Word manifested to those from whom it is yet hidden whom he hath appointed to save Doctr. Doctr. Now from hence the Point of Doctrine to be gathered lyeth plain in the words viz. That God hath so appointed that all things which are yet secret and hidden shall in their due time be laid open and clearly manifested This is sufficiently confirmed by this place and the other before mentioned therefore I will not stand upon further proof of it only note here for the right understanding of it that when it is said All secret things shall be manifested It is to be understood onely of those things which God in his wisdom thinketh fit and necessary to be revealed either for the setting forth of his own glory or for the salvation of his Elect
first doctrine preached by John Baptist and the Apostles and by Christ himself See Matth. 3. 2. 4. 17. Mark 1. 15. and Luke 24. 47. The Apostles were to preach Repentance and Remission of sins c. Reas 1 Reasons 1. The practise of Repentance is of absolute necessity for the attainment of forgiveness of sins and salvation as we have before heard therefore the doctrine of Repentance must needs be of great use and necessity seeing it cannot be rightly put in practise if it be not first taught and known Reas 2 Reas 2. Repentance and the doctrine of it is needful not only for some but for all sorts of persons of all estates and conditions Luke 24. 47. Repentance to be preached among all Nations Some Doctrines are more peculiar for some sort of persons Some most necessary for the Rich some for the Poor some for young some for old some for Ministers some for the People some for Magistrates some for Subjects c. But Repentance being for sinners as our Saviour sayes Matth. 9. 13. I came to call sinners to repentance it is therefore a needful Doctrine for all sorts and degrees of persons living in the Church none being exempted from sin none therefore but have need of repentance and so of the Doctrine of it Object Object Luke 15. 7. There is more joy in heaven over one sinner that repenteth than over ninety and nine just persons which need no repentance Answ Answ There are two kinds of Repentance or degrees of it 1. A general repentance which is practised by the sinner at his first Conversion whereby of a wicked man he becomes good and the child of God And of this our Saviour there speaketh And so it is true that the righteous that is such as are already converted and in state of grace have no need of repentance that is of the first and general repentance because they are already converted 2. Particular repentance which is a daily renewing of repentance for new and particular sins And this is needful for all even for such as are already converted Use 1 Use 1. This should move Ministers of the Word to take all good occasions to handle this doctrine of Repentance and often to urge the practice of it unto their people So do the Prophets and Apostles c. Use 2 Use 2. To move the people also to desire often to hear this doctrine unfolded seeing it is of so great use and necessity for all sorts of persons They cannot be too well instructed in the nature of true repentance nor be too often stirred up to the practise of it Doctr. 2 Doctr. 2. Further we learn here That repentance is a part of the Doctrine of the Gospel not of the Law for the Apostles at this time preached the Gospel Luke 9. 6. So Luke 24. 47. Repentance is to be preached among all Nations as a part of the Gospel So Mark 1. 15. our Saviour himself is said to have preached repentance as a part of the Doctrine of the Gospel And that Repentance is no part of the Law may appear by these Reasons 1. The Law sheweth us our sins and the curse of God due unto them but doth not reveal or teach any remedy against sin And though it be said to be our School-Master unto Christ Gal. 3. 24. yet it is not so of it self directly but indirectly and by consequent only because shewing the sinner his sins and the curse due unto them it doth consequently shew him that he cannot be saved by the works of the Law and therefore deriveth him to seek salvation in Christ revealed in the Gospel 2. The Law being the Ministery of death 2 Cor. 3. 7. cannot teach repentance which is unto life and salvation as it is said to be Act. 11. 18. 2 Cor. 7. 10. 3. The Law revealeth nothing but the Justice and Wrath of God against sinners but Repentance presupposeth mercy and forgiveness in God which mercy and forgiveness is promised onely in the Gospel therefore repentance is a doctrine of the Gospel and not of the Law Use 1 Use 1. Hence gather That the Doctrine of Repentance is not so sowr and sharp a doctrine as some think it to be but rather very sweet and comfortable for it is a part of the Gospel which is called the glad tydings of salvation the Gospel of peace and the Word of life Being therefore a part of the most sweet and comfortable doctrine of the Gospel it cannot be an uncomfortable tedious or grievous Doctrine Indeed the doctrine of Repentance in it self is tedious and sharp to flesh and blood but the bitterness is allayed by the sweet promises made to the penitent How willing and glad then should we be to have this doctrine preached to us Use 2 Use 2. Seeing repentance is required and taught in the Gospel and not in the Law this may comfort such weak Christians as are troubled and discouraged because of the weak measure of their repentance and of the fruits thereof Let them remember That Repentance is an Evangelical Grace commanded in the Gospel and that it doth not require absolute perfection as the Law doth but accepteth the sincere desire and endeavour after grace for grace it self Verse 13. And they cast out many Devils c. The Evangelist mentioneth two kinds of Miracles for all the rest which the Apostles wrought for Matth. 10. 8. in their Commission or Charge there is mention of more sorts than are here named How far forth they had this gift or power of working Miracles we have shewed before Verse 7. Anoynted with oyl c. This is an outward rite or ceremony which the Apostles used in the Miraculous healing of the sick Concerning which some questions are to be answered Quest 1 Quest 1. Upon what ground and warrant they used this rite seeing it is not expresly mentioned in their Commission either by St. Mark in this Chapter or by St. Matthew Chap. 10. Answ Answ Though it be not expresly named yet it is included implicitely in that Commission Matth. 10. 8. Heal the sick For the Apostles practise in this matter is a sufficient proof to us that they had Christ's command and warrant for their practise Therefore also Jam. 5. 14. expresly enjoyneth the use of this ceremony to be continued in the Church so long as the gift of miraculous healing should continue Quest 2 Quest 2. To what end or use this anointing served Answ Answ Not to be a natural help or Physical means to cure the sick for then the Cures had not been miraculous but only as an outward sign and testimony of the miraculous healing of the sick which outward sign was necessary for the helping and strengthening of the faith of such as were to be cured assuring them That as certainly as their bodies were anointed so certainly health should be restored to him so far as did make for Gods glory Quest 3 Quest 3. Why should they use this ceremony of
anointing with oyl rather then any other outward sign to be a testimony of miraculous healing Answ Answ Because the use of Oyl was very common in that Countrey as for other purposes so for Medicine to cure and heal the body diseased Luke 10. 34. The Samaritan poured oyl and wine into the wounds of him that fell among theeves See also Eccles 10. 1. Therefore seeing oyl was used as a Medicinal thing this ceremony of anointing with oyl was fit to be used as an outward sign and testimony of the miraculous Cures which the Apostles wrought Quest 4 Quest 4. Whether they did anoint all whom they cured miraculously Answ Answ Not so For we read of some cured only by the shadow of Peter Act. 5. 15. some only by handkerchiefs and aprons which were brought to them from Paul's body Act. 19. 12. It is also likely that some were cured only by touching or laying of hands upon them as may appear Mark 16. 18. They shall lay hands on the sick and they shall recover In these places we find no mention of Oyl or anointing the sick Therefore no doubt but this was a free Ceremony permitted to the Apostles to use sometimes when they saw it fit and expedient but not used alwayes or to all the sick whom they cured Quest 5 Quest 5. Whether all that were anointed did recover Answ Answ This seemeth doubtfull and uncertain yet it is probable that they did not all recover but onely so many as it pleased God to restore 1. Because then the cure might seem to be tyed to the outward anointing and to be wrought by it as by a natural means 2. Though the Apostles had power to heal the sick and to work other Miracles yet not when they would but when it made for Gods glory Therefore it may be they sometimes anointed the sick and yet no Miraculous cure followed Further we must know that the Papists do alledg this place in defence of their Sacrament of extream Unction as they call it which the Popish Priests do at this day use unto such as are dangerously sick Annointing them with Oyl that by this means they may be freed from the remainders of sin left in them and that they may be comforted inwardly and strengthened against the Temptations of Satan in the Agony of death Bellarmin de extrem Unct. cap. 8. Concil Trid. Sess 14. de extrem Unct. cap. 2. pag. 135. Now they teach that this Anointing used by the Apostles was a preparative unto the Sacrament of extream Unction and that the use of that Sacrament was afterwards more plainly taught and enjoyned by St. James chap. 5. 14. But this cannot be because there is no resemblance between this anointing used by the Apostles and that Popish anointing but great difference and contrariety in these respects 1. This which the Apostles used was a temporary Ceremony to continue but for a time onely so long as the gift of Miraculous healing continued in the Church whereas the Papists teach that their anointing is a perpetual Sacrament to continue in the Church 2. This anointing was used by the Apostles onely as a sign of the Miraculous cure of bodily diseases but the Papists use their anointing as a means to purge the sick from the remainders of sin and to give them Spiritual comfort and strength against Satan Let them if they can shew that this anointing used by the Apostles had any such use or end 3. This by the Apostles was used as a sign of the Miraculous curing of the sick and of restoring of their health But the Papists use it for the most part to such as are at point of death and past hope of recovery neither have they any such gift or power of Miraculous healing as the Apostles had Indeed they pretend and boast of such a power but are not able to shew or prove it So much in way of opening and clearing these words Doct. Doctr. In that the Apostles confirmed and sealed the truth of their Doctrine by so many and powerfull Miracles which the Lord wrought by them Hence observe the Divine truth and certainty of the Doctrine of the Gospell Preached by the Apostles and after left by them in writing unto the Church for that which they wrote is the sum and substance of that they Preached Now this Doctrine which they both Preached and wrote must needs be the Divine Truth and Doctrine of God because it was not onely Preached by them but also confirmed and ratified by such Miracles as none but God himself could work by them So Mark 16. ult They went forth and Preached every where the Lord working with them and confirming the Word with Signes following So also Hebr. 2. 3. The Apostle proveth the certain truth of the Doctrine of the Gospell by this That it was not onely Preached at first by Christ and the Apostles but also confirmed by Miracles God himself bearing witness to it with Signs and Wonders and divers Miracles c. And it is a sufficient Argument if there were no other to prove the Doctrine of the Gospel to be of God and from Heaven seeing it was at first not onely Preached by Christ and the Apostles but also sealed as it were from Heaven by such Divine Miracles Use 1 Vse 1. See then also by this the truth and certainty of the Christian Faith and Religion which we profess and hold and by the Profession and practice whereof we hope and trust to be saved This must needs be the true Faith and the Religion of God himself because it is agreeable to the Doctrine of the Gospel and grounded upon it and therefore hath the Seal of God set upon it and the Testimony of God from Heaven going with it to confirm it Be thankfull to God that hath called us to the Knowledg and Profession of this true Religion in which alone Salvation is to be had for there is no name in Heaven or Earth by which we can be saved but onely by Jesus Christ Act. 4. 12. and Christ is the sum of the Gospell and the Gospell is the very foundation on which this Religion which we profess is built and it is such a Doctrine as hath bin confirmed from Heaven by Miracles to be the onely saving truth of God the onely word of life and Salvation Oh then how thankfull should we be unto God for revealing to us the Knowledg of this Doctrine Luther in his last Prayer upon his death-bed gave special thanks to God for revealing the Knowledg of Christ unto him So let us both in life and death shew thankfulness for this unspeakable benefit that God hath revealed to us the knowledg of Christian Religion and of the Gospel and that he hath suffered us to be born and to live where this Religion and Gospell is professed and established How if we had bin born among those Pagans in the West-Indies or among Turks and Jews or amongst the Papists who have corrupted and falsifyed the whole
body and substance of the Gospell and of true Christian Religion How miserable were our case if we lived in such places and amongst such people sitting in darkness and in the shadow of death destitute of the true knowledg of Christ and the Gospell Think seriously hereof and be thankfull for this wonderfull mercy of God shewed to us in calling us to the Knowledg and Profession of his Gospell and of true Christian Religion grounded upon it And let us not rest in a bare Profession of it but indeavour to live answerably to it gracing our Profession and adorning true Religion and the Gospell of God by Holiness of life The Ancient Fathers as Justin Martyr and Tertullian c. justified the Christian Religion against the Gentiles and Pagans by alledging the holy lives of the Professors of it so should we be able to justify the truth of our Religion against Turks Jews Papists c. by the holiness of our lives not living in such sins as raign amongst Turks Jews c. Use 2 Use 2. This must strengthen our Faith in the belief of this Doctrine of the Gospell causing us to give absolute credence to it as to the word of truth and Doctrine of God seeing it hath bin confirmed by so many Miracles We must therefore beware of calling any part of this Doctrine into doubt or question Use 3 Use 3. It must also move us to yield absolute obedience to the Doctrine of the Gospell and to every part of it Rom. 15. 18. Paul sayes that Christ wrought mighty Signes and Wonders by him that by that means the Gentiles might become obedient to his Doctrine Vse 4 Vse 4. Lastly it must move us also constantly to hold and maintain this Doctrine in Profession and Practice and to stand in defence of it to the utmost of our power both in life and death as the Martyrs have done before us Mark 6. 14 15 16. And King Herod heard of him c. May 27. 1621. FRom this 14th Verse unto ver 30. is laid down the third principall part of this Chapter which contains the History of King Herod's opinion touching Christ when he heard of his fame by occasion whereof also the Evangelist digresseth to relate the History of the same Herod's beheading of John Baptist The Judgment of Herod touching Christ is laid down ver 14 15 16. The History of John's beheading ver 17. unto ver 30. Touching the first Consider 1. The occasion of his conceiving that opinion which was the fame he heard of Christ 2. The erronious Opinion or Judgment it self manifested by his words saying of Christ that he was John Baptist risen from the dead and that great works were wrought by him ver 14. 3. A further declaration of his Judgment of Christ by comparing it with the different opinions of others concerning him ver 15 16. Touching the second Consider 1. The description of the person by his name Herod and by his Office a King 2. The Intelligence which he had of Christ's fame together with the reason or cause of it He heard of him for his name was spread abroad or manifested King Herod We read of three Herod's mentioned in the New Testament The first mentioned Matth. 2. 1. in whose dayes our Saviour was born Called Herod the Great who was King of the Jews at that time He cruelly Murthered all the Male-Children in Bethlehem and the coasts of it c. The second is this Herod here mentioned called by Josephus Herod Antipas who was Son to the former Herod And this Herod is sometimes called a King as here and sometimes a Tetrarch as Matth. 14. And Luke 9. 7. and Luke 3. 1. He is said to have bin Tetrarch of Galilee Now a Tetrarch doth signify a Governour over a particular Province or Countrey such a one was this Herod over the Countrey of Galilee Vide Kemnit Harm cap. 16. And though he were not properly a King because he had not an absolute Kingly power over the Galileans but was himself subject to the Romane Emperour yet because he was the chief Governour in that Country under the Emperour therefore the people of that Countrey did commonly call and account him as their King and so doth the Evangelist herein conforming to the vulgar opinion and to the common and ordinary title which the people gave to Herod The third Herod is he that is mentioned Act. 12. who is called by Josephus Agrippa and said to have bin the Nephew or Grand-child of Herod the Great He was also a Tetrarch or Governour over the Jews This was he that killed James the Apostle and Imprisoned Peter to please the Jews and afterwards dyed miserably being eaten up of Worms for his Pride and ambition as appeareth Act. 12. Observ 1 Observ 1. In that here is mention made of Herod the King or Tetrarch of Galilee a wicked Son of a wicked Father Herod the Great who caused the innocent young children to be Murthered that so he might have put Christ to death being newly born Hence observe that the children of wicked Parents are apt to follow the evill example of their Parents and to be like unto them living in the same sins and therefore it is often so that wicked Parents have also wicked children I say often because it is not alwayes so but many times it is if not for the most part 1 King 15. 26. Nadab did evill in the sight of the Lord and walked in the way of his Father Jeroboam and in his sin wherewith he made Israel to sin So many other Kings of Israel and some of Judah also were wicked like their Fathers though it was not so in all Isai 1. 4. The Prophet calls the rebellious Jews a Seed of evill doers And Matth. 3. 7. John Baptist calls the Pharisees and Sadduces a generation of Vipers to shew that they were wicked children of wicked Parents So Act. 7. 51. Steven tells the hard-hearted Jews that as their Fathers did resist the Holy Ghost so did they Reasons Reasons 1. Children being trayned up with their Parents and under them at least in their young years do by this means take the more notice of their Parents carriage and behaviour and so are the more apt to tread in their steps 2. Some sins of Parents are naturally hereditary unto their Children propagated unto them by naturall Birth in regard of the natural temper and constitution of the body wherein children do usually resemble Parents more or less and by reason hereof are the more apt to such sins as their Parents were given unto such are the sins of Drunkenness Uncleanness c. 3. God doth sometimes justly with-hold his Grace from the Children of wicked Parents and so gives them over to such sins as their Parents lived in that by this means he may punish the sins and wickedness of such Parents even in their Children Use 1 Use 1. Admonition to such Parents as have hitherto lived in a sinful course in swearing drunkenness
love of all sin As it is with a sick body if Physick taken do onely stir and trouble the bad humours and not purge them it is not the better but the worse So if the Conscience be onely troubled for sin c. It followeth ver 15 16. Others said That it is Elias c. Now the Evangelist compareth Herod's false opinion of Christ with the false opinions of others who differed from him in Judgment Where 1. He mentioneth the different conceipts of others ver 15. and then ver 16. he repeateth Herod's opinion shewing how he was grounded in it in that he would not be removed from it though others about him were of different opinions Others said it is Elias c. Luke 9. 8. It was said of some that Elias had appeared and of others that one of the old Prophets was risen again By which words of Luke compared with this place of Mark it appeareth that there were three different Opinions of Christ besides that of Herod 1. Of those that thought him to be Elias 2. That he was one of the old Prophets risen again 3. Or at least That he was a Prophet not inferiour to those ancient Prophets See the like diversity of opinions Matth. 16. 14. Touching the first Opinion we must know That the Jewes in our Saviour's time held this erroneous opinion of Elias the Prophet that he was to return and live again upon earth in Person before the coming of the Messiah which Errour they grounded upon that place of the Prophet Mal. 4. 5. falsly interpreted for whereas the Prophet meaneth that John Baptist should come in the Spirit and power of Elias as appeareth Matth. 17. 12. Matth. 11. 14. Luke 1. 17. they understood him to speak of Elias coming again in his own person how that this was the conceipt of the Jews in our Saviour's time appeareth not only by this but by other places as Joh. 1. 21. Matth. 17. 10. And this Errour they hold also at this day as Buxtorfius a learned man who lived amongst them testifieth See his Book called Synag Jud. cap. 2. and in sundry other places of that Book See also Drusius in Joh. 1. 21. Touching the second Opinion of those that thought him to be one of the old Prophets risen again This they held as it is likely according to that heathenish Errour of the Gentiles That the Souls of the dead do passe into other bodies and so return to live on earth again as before with which Errour also Herod was infected as we have heard before Touching the third Opinion That he was only a great Prophet not inferiour to the ancient famous Prophets this also was a gross Errour for Christ was more than a Prophet and a far more excellent person than any of the old Prophets being indeed the Son of God incarnate and the true Messiah but this which was the truth neither Herod nor any of the rest did conceive or hold Observ 1 Observ 1. Hence gather That the Devil is a great enemy to the true knowledg of Christ labouring all that he can to keep men from it and to hold them in ignorance of Christ and in errours touching his Person and Office This was no doubt one main cause of so many gross Errours which Herod and others held touching Christ and that amongst them all none held the truth The Devil laboured to blind the eyes of their minds that they might not see the truth So it is said of him 2 Cor. 4. 4. that he blinded the eyes of reprobates that the light of the glorious Gospel of Jesus Christ who is the Image of God should not shine unto them Object Object Mark 1. 24. and elsewhere we read that he confessed Christ to be the holy One of God that is the true Messiah therefore it may seem that he is willing that others should know so much Answ Answ He made that profession of Christ in hypocrisie as we have heard not thereby to instruct others in the knowledg of Christ's Person and Office nor to perswade them that he was the true Messiah but rather on the contrary to bring the Person of Christ into disgrace and contempt and to perswade the people that he was not indeed the true Messiah because the Devil the father of lyes affirmed him so to be So that his desire and purpose was no other but to hold the people in ignorance errour and doubting of Christ's Person and Office And thus he hath still laboured in all Ages since to stir up many errours and heresies concerning Christ's Person and Office So at this day among the Papists Reas 1 Reasons 1. He knoweth well how dangerous a thing it is to be ignorant of Christ or to erre in the doctrine of his Person or Office as he is Mediatour forasmuch as there is no salvation to be had without the knowledg of Christ Act. 4. 12. None other name under heaven given among men whereby we must be saved Now none can be saved by him but such as know him aright Joh. 17. 3. This is life eternal that they might know Jesus Christ Now the Devil seeks by all means to hinder mans salvation Reas 2 Reas 2. The Devil beareth extream hatred and malice against Christ knowing him to be his greatest and most deadly enemy and enemy of his Kingdom of darkness and therefore he labours to keep men in ignorance of Christ that so not knowing him they may not believe in him nor be saved by him Use 1 Vse 1. The more the Devil laboureth and bestirreth himself to keep us in ignorance of Christ and to hold us in erroneous conceits of his Person and Offices the more careful had we need be in using all means to be well instructed and grounded in these Doctrines touching Christ and to hold fast the truth of them taking hâ—ed of all contrary Errours such as are holden and maintained by the Church of Rome and by the Lutherans Remember that it is life eternal to know Christ Jesus aright therefore to be ignorant of him or not to know him aright how dangerous is it This is death eternal to be ignorant of Christ Therefore let not Satan keep us in this dangerous kind of ignorance but use all means to come out of it Think no time too much no pains or cost too great to bestow in getting the excellent knowledg of Christ for which Paul counted all things loss c. Phil. 3. 8. and 1 Cor. 2. 2. he sayes he determined not to know any thing among them save Jesus Christ c. This knowledg is more worth than all other knowledg wisdom and learning in the world therefore seek it above all other and be the more diligent in seeking it because the Devil so laboureth to hide it from us It is not for nothing that he laboureth so much herein but because he knoweth the excellency pretiousness and necessity of this knowledg of Christ for all that will be saved Therefore as he
urge unto Christ by way of Question demanding why his Disciples walked not according to the Tradition of the Elders c. Which Question or Demand hath the force of a sharp Reproof and vehement Accusation directed not onely against the Disciples but also and especially against Christ their Master whereby they plainly tax and blame him for not teaching his Disciples both by Word and Example to be more careful to keep the Tradition of their Elders And this they did to the end that by this means they might bring Reproach and Ignominy upon the Person of Christ his Doctrine as if he were himself profane and allowed his Disclples to be profane Contemners of the Elders Tradition Observ Observ Here we see that it is the manner of the wicked Enemies of Christian Religion to take occasion from the faults and sins of Professors to open their mouths against the Religion and Gospel which they do profess yea against God and Christ himself whose Religion it is thus turning all the faults of Professours to the disgrace of Religion and to the dishonour of God himself and of Christ whose Religion it is 2 Sam. 12. 14. From David's sin the Enemies of God took occasion to blaspheme and Rom. 2. 24. The Name of God saith the Apostle is blasphemed among the Gentiles through you Yea the profane and wicked do not onely take occasion from the known and manifest faults and sins of Professors but even from such Actions of theirs as are not faulty or sinful indeed but onely in their conceipt surmized so to be even from lawful Actions of Professors if they do but falsly judge them to be faulty though they be not so yet they sometimes take occasion to open their mouths against God and against Religion As we see here though Christ's Disciples were not indeed faulty but onely falsly judged to be so yet even hence the Scribes and Pharisees took occasion to accuse Christ himself and secretly to tax and blame the Gospel it self and the Doctrine which Christ preached and which the Disciples borh preached and professed in that they being followers of Christ and Professors of his Name and Doctrine were so profane and irreligious as they thought them to be in their lives as not to wash when they did eat So Chap. 2. Why do thy Disciples do that which is not lawfull on the Sabbath c. Vse Vse This being so that the enemies of Religion are wont to turn the faults of Professors to the discredit of Religion and to the dishonour of God and of Christ himself This must admonish all that professe Religion to beware of giving the least occasion to the enemies of Religion to open their mouths against Christ and the Gospel Take heed therefore of all sin and of looseness and profaness of Life yea take heed of the very shew and appearance of sin lest our looseness of life ttun to the great dishonour of God and discredit of the Gospel of Christ And on the contrary See that our conversation be such as becometh the Gospel Phil. 1. 27. Mark 7. 6. And he answered and said unto them Well hath Esaias Prophesied of you Hypocrites as it is written Feb. 17. 1621. This People honoureth me with their Lips but their Heart is far from me HItherto of the Cavill and Exception of the Pharisees and Scribes of Jerusalem against our Saviour Christ's Disciples for eating with common that is unwashen hands Now followeth our Saviour's Answer unto them in which he reproveth and condemneth their Hypocrisie Superstition and Will-worship with which they thought to please God when indeed they highly displeased him Forasmuch as their reproof and accusation of Christ's Disciples was unjust and frivolous therefore our Saviour doth not stand to defend or excuse his Disciples but rather turneth a contrary just reproof upon the Scribes and Pharisees convincing and charging them as guilty of far greater Crimes than that which they charged his Disciples with In the words consider two things 1. The manner of our Saviour's reproving them viz. very sharply Calling them Hypocrites 2. The matter of the Reproof which is grounded on the testimony and authority of the Prophet Esay charging the antient Jews of his time with their Hypocriticall and superstitious worshiping of God which testimony our Saviour doth fitly apply to these Hypocriticall and Superstitious Scribes and Pharisees in his time Hypocrites That is gross and notorious Dissemblers with God making outward shew and profession of Holiness and Religion but denying the Power of it in their hearts The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie one that takes upon him the person of another making shew of being that Person which indeed he is not as Stage-Players use to do upon the Stage And from hence it is borrowed and applyed to note out such counterfeit Professors of Religion which make shew of that Religion and Holiness which is not in them Now there are two kinds or degrees of Hypocrisie 1. More close and hidden in the heart when there is not in the heart that degree and measure of holiness and uprightness which is professed and which either the person himself professing Religion or others are perswaded to be in him and this may be and is more or less even in the best Christians 2. More open manifest and gross Hypocrisie when any make great and fair shew outwardly of Religion and Holiness and yet have in them no truth and soundness of such Religion in any degree or measure at all but on the contrary are profane and wicked in heart and life And such gross Hypocrites were the Scribes and Pharisees So then by this Name or Title of Hypocrites our Saviour doth brand them here as notorious wicked men sharply convincing and reproving them for the same which he doth the rather because they were not onely Hypocrites but obstinate and malitious Hypocrites c. Observ Observ See how Ministers should deal with gross and notorious Offenders they are not to favour or spare them in their sin◠much less to sooth and flatter them but rather plainly and sharply to reprove them for their profane and wicked Courses especially such as shew themselves malicious and obstinate Offenders such as will not be reclaimed by more mild and gentle admonitions Tit. 1. 10. There are many unruly and vain-talkers and deceivers c. Ver. 13. Wherefore rebuke them sharply c. Esay 1. 10. The Prophet calls the rebellious Jews Princes of Sodom c. Matth. 3. John Baptist Calls the Pharisees and Sadduces A generation of Vipers Acts 23. 3. Paul calls Ananias whited Wall for causing him to be unjustly smitten on the mouth Matth. 23. How often doth our Saviour call the Scribes and Pharisees Hypocrites and blind Guides c. But I proceed to the matter of our Saviour's reproof which is grounded on the testimony of the Prophet Esay In the words of the Text consider three things 1. The manner of alledging and grounding the
Heart was far from God being drawn away with the sin of Covetousnesse See Joh. 13. 27. So Simon Magus drew neer to God outwardly by receiving the Sacrament of Baptism and by making some outward profession of Religion but his heart was not right in the sight of God but in the gall of bitterness c. See Acts 8. 12 21. See Matth. 21. 28. the Parable of the two sons one whereof said he would go work in the Vineyard but went not Reas 1 Reas 1. The chief care of Hypocrites is to please Men and to win credit and praise from Men not to please God or to approve themselves to Him therefore they are carefull to seem Religious in the outward Duties of God's worship but no conscience do they make of the inward and spirituall worship of the heart whereof God alone taketh notice Thus the Pharisees did all religious Duties to be seen and approved of Men as our Saviour sheweth Matth. 6. which made them to rest onely in outward Duties never giving their hearts to God Luke 16. 15. Ye are they which justifie your Selves before men but God knoweth your hearts q. d. He knoweth that your hearts are not upright before him but Hypocriticall and Wicked Reas 2 Reas 2. They think God is pleased with outward Service of it self therefore they rest in that alone Use 1 Use 1. See then that outward conformity in religious Duties of God's worship is not enough to make one a good Christian or to prove him to be such a one for gross Hypocrites such as the Scribes and Pharisees were may be forward in outward Duties of God's Worship they may draw near to God with their bodies and outward man they may come to the Church hear the Word receive the Sacraments pray sing Psalms c. and yet be gross Hypocrites having hearts far removed from God Yea which is more many that have been forward in outward duties of God's Worship shall at the last day be shut out of God's Kingdom See Mat. 7. 22. Vse 2 Use 2. See by this how many Hypocriticall Pharisaicall Worshippers of God there are in these our times 1. Papists whose Religion and Worshipping of God is meerly external consisting onely in outward Rites Ceremonies and Gestures performed with the Body as in crossing themselves in outward Numbring of Prayers upon Beads in Kneeling before Images in Hearing the Masse c. In Praying in an unknown Tongue But as for the inward spirituall Worship of God they regard it not c. 2. Many formal Protestants who content themselves with outward performance of religious duties of God's Worship as outward hearing Prayer receiving Sacraments c. in the mean time making no Conscience of giving God the spiritual Worship of the heart 3. Many ignorant People who think they serve God very well if they do but say over the words of2 the Lord's Prayer the Creed c. though without all Understanding and Affection What are all these but Pharisaical Worshippers drawing near to God with their bodies when their Souls and Spirits are far removed from him Use 3 Vse 3. This admonisheth us all to take heed we be not like Hypocrites and Pharisees contenting our selves with bare outward performance of Duties of God's Worship with-holding the inward Service of our Hearts and Spirits from him Rest not in outward formal Devotion and serving of God with the body as if this were enough or as much as God requireth and looketh for but look we joyn therewith the inward spiritual Worship of our Hearts and Souls Hebr. 10. 22. Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evill Conscience c. Rom. 1. 9. Whom I serve with my Spirit c. 1 Cor. 14. 15. I will pray and sing with spirit c. Ephes 5. 19. Make melody in hearts c. So David Psal 103. 1. and Mary Luke 1. Motives hereunto 1. God is a Spirit and therefore requireth such spiritual Worship as is suitable to his Nature Joh. 4. 24. and Ver. 23. The Father seeketh such to worship him Prov. 23. 26. My Son give me thy Heart Though the Lord require the Service of the whole Man yet principally that of the Heart 2. The Law of God in which his Worship is commanded is a spiritual Law binding the inner man as well as the outward to obey and serve God Rom. 7. 14. 3. God hath created and Christ hath redeemed our whole Man our Souls as well as bodies therefore serve him in both 1 Cor. 6. 4. All outward Worship without inward and spiritual is so far from pleasing God that it is hateful and abominable unto him It is loathsom and stinking in his Nostrils like Cain's Sacrifice and those of the Jews Isa 1. As in time of the Law if any offered for Sacrifice any Beast that was lame or blind it was odious to God so now if any offer this lame Service of the outward man without inward it is loathsom to God Mark 7. 7. But they worship me in vain c. Feb. 24. 1621. VVEE have heard that our Saviour in his Answer to the malicious Cavil of the Scribes and Pharisees against his Disciples doth reprove and convince them by the Authority and Testimony of the Prophet Esay where we have three things to consider 1. The manner of alledging that Testimony with a Preface commending it as a fit Testimony to convince them Well hath Esaias c. 2. The Testimony it self or matter and substance of it in these words This People honoureth me with lips c. 3. The Application of it unto the Scribes and Pharisees for the plain and direct convincing of them Ver. 8. Of the manner of alledging the Testimony I have spoken the last Sabbath and in part of the Testimony which as I shewed you contains in it a sharp Censure or Reproof which the Prophet passeth upon the Jews of his time for two sins 1. Their gross Hypocrisy in the Service of God Honouring him with lips c. 2. Their Superstition and Will-Worship in that they worshipped God after their own Traditions and not after the Rule of his Word Of the former sin I have spoken Now to speak of the latter in these words But they worship me in vain c. Where consider these two things 1. The sin reproved or censured Superstition and Will-worship in these words They worship me teaching for Doctrines the Commandments of men 2. The Amplification of this their Superstitious Worship by the Adjunct or Property of it in that it was a vain and unprofitable kind of Worship In vain do they worship me Touching their sin of Superstition it was two-fold 1. In Doctrine They taught the Precepts of men for Doctrines 2. In Life and Practise They worshipped God according to those Precepts of men which they taught Before I speak of these particulars it is needful to answer a doubt which may arise touching the difference between the words
of this Testimony of the Prophet as they are found Isa 29. 13. from whence our Saviour citeth them and as they are here mentioned by the Evangelist We must know therefore that howsoever in the words there is some small difference yet if it be well considered there is no difference in the main matter and substance of the Testimony only our Saviour in alledging it doth further open and explain the Prophets meaning Touching the differences in the words One is that whereas the Prophet saith Their fear was taught by Precepts of men our Saviour here saith They worship him teaching for Doctrines mens Precepts But the sense is all one in substance for by fear the Prophet understandeth the Worship of God in general putting a part for the whole by a Synechdoche Another difference is that our Saviour here addeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original which signifies In vain But this is no addition to the matter and substance of the Testimony but only an opening and explaining of that which the Prophet darkly implyeth For although he do not say expresly that their Fearing or Worshipping of God was vain yet by reproving it he doth sufficiently imply that it was vain Observ Observ Here we may see that in alledging Scripture it is lawful sometimes to swarve from the express words of the Text so that there be no swarving from the matter and sense of those places that are alledged Though we may not add any thing to the matter and sense of Holy Scripture yet it is lawful sometimes in the alledging of a place of Scripture to add some words in way of Exposition of that which is alledged c. yea it is sometimes necessary and profitable to do this c. See Mat. 4. 10. But to come to the particular handling of those things which have been before propounded to speak of out of the words And first of the sin reproved by the Prophet viz. Their Superstition which is two-fold 1. In Doctrine 2. In Life and practise as hath been before said And the former of these was the ground and cause of the latter Their superstitious Practice in Worshipping God after mens Traditions was built upon their superstitious Doctrine in that they taught mens Precepts c. Teaching for Doctrines That is in stead of true and sound Doctrines warranted by the written Word of God The Commandments of men That is unwritten Traditions Customs and Ordinances of men devised without warrant from the Word of God Observ Observ In that their corrupt and superstitious Doctrine and Teaching of humane Traditions in stead of sound Doctrine is mentioned here as the Ground and Cause of their superstitious Worshipping of God Hence observe That the teaching of corrupt and unsound Doctrines in the Church is a main cause of unlawful and sinful Practices This was one great cause of many sins reigning amongst the People of the Jews in the times of the Old Testament because the Priest taught them amiss and the false Prophets misled them by erroneous Doctrine Isa 9. 16. The Leaders of this People cause them to err and they that are led of them are destroyed Jer. 50. 6. My People have been lost sheep their Shepherds have caused them to go astray c. See Matth. 15. 14. Se in our Saviour's time one main Cause of great Sins and Corruptions in life which reigned among the Jews was this That the Scribes and Pharisees were so corrupt and unsound in their Doctrine as may appear Mat. 5. So among the Papists at this day the corrupt Doctrine taught in that Church is the cause of so great profaness and wickedness of life as is seen among them Vse 1 Use 1. See then how dangerous it is for such as are called to be Teachers in the Church to teach or bring into the Church any corrupt or unsound Doctrines not warrantable by the Word of God This opens a gapp to Sin and unlawful Practices Let all Ministers therefore beware of this remembring that Matth. 5. 19. whosoever shall break one of the least Commandments and teach men so shall be called the least in the Kingdom of Heaven Corrupt Teachers sow the Seed from whence all evil fruits of profane and wicked life do spring Vse 2 Use 2. Admonition to Christians to beware of the Leaven of corrupt Doctrine lest by it they be drawn to errour in Practice Therefore try all things c. 1 Thess 5. 20. Vse 3 Use 3. Such as have sound Doctrine of the Word taught them ought to be thankful So much of their Superstition in Doctrine Now to speak of their Superstitious Practice They worshipped God according to humane Precepts Doctr. Doctr. Here observe that it is the property of superstitious Hypocrites to serve and worship God after the Precepts of men and not after the Word of God making humane Traditions Customs and Ordinances the Rule of God's Worship and not his own Word So did the old hypocritical Jews in the Prophet Esay's time as we see here and Isa 1. 12. it appears that they worshipped God not in such sort as he required but after their own Will and Superstitious Customs therefore he saith to them in way of Reproof when ye come to appear before me who hath required this at your hands to tread my Courts So the Scribes and Pharisees and other superstitious Jews in our Saviour's time worshipped God after the Tradition of their Ancestors and not after the Rule of the Word of God So our Saviour here chargeth them that in God's Worship they followed not the Doctrine of the written Word but their own and their Ancestors unwritten Precepts Col. 2. 20. The Apostle reproveth some in that Church for burdening themselves with humane Traditions in the Worship of God telling them That there is onely a Shew of Wisdom but no true Wisdom in the Observation of such Precepts of men without Warrant from the Word of God Reas Reas 1. Such superstitious Hypocrites are more careful to please men than God and more careful to be approved of men than of God therefore they rather make mens Precepts and Ordinances the Rule of their serving God than the Word of God 2. They rest only in the outward Worship of God and because in that alone they find no true contentment nor sound comfort and peace of Conscience therefore they forge and devise to themselves other wayes and means of worshipping God not prescribed of him in his Word that so in them they may if it be possible find contentment Vse 1 Vse 1. See what to judge of the Papists at this day worshipping God after their own Devices and unwritten Traditions Canons of Councils Pope's Decrees c. and not after the Prescript of the written Word of God they herein discover themselves to be superstitious Hypocrites like to these Jews reproved by the Prophet and like to the Scribes and Pharisees here reproved by our Saviour Christ The Scribes and Pharisees will never dy so long
and more accomplished as they are foretold 5. The unpartiall dealing of the Writers of Scripture not sparing their dearest frineds nor themselves in setting down their faults and frailties Moses recordeth his own sins and the sins of Aaron and Miriam his Brother and Sister So David Paul c. 6. The admirable providence of God seen in the preservation of all the Books of Scripture in all Ages hitherto notwithstanding the means used by Tyrants and Persecuters to abolish them 7. The manner of Style in which the Scriptures are Written which is full of Divine Majesty though expressed in plain words for the most part being such a Style as none could ever or can at this day expresse by imitation And though some of those which wrote the Apocryphall Books as Ecclesiasticus c. did much strive unto it yet they came far short thereof 8. Lastly The constancy and resoluteness of so many Martyrs in all Ages suffering for the Profession of the Doctrine of the Scriptures even to the shedding of their Blood and losse of their Lives yea they suffered most exquisite torments c. Now by these evidences of the Authority of the Scriptures being drawn from the Scriptures themselves we may see the error of Papists teaching that the authority of the Scripture dependeth on the testimony of the Church without which they say we cannot know them to be the Word of God But this is false for although we deny not but that the testimony of the Church approving the severall Books of Scripture and declaring them to be of Divine Authority is of great force to confirm and settle our perswasion of the same Divine Authority of them yet we see it is clear by that which hath been spoken that there is sufficient light of Divine Authority and Majesty shining in the Scriptures themselves to prove and manifest them to be of God even without the testimony of the Church Vse 1 Vse 1. See how great is the sin of such as contemn or set leight by the Scriptures or have not the Doctrine of them in high accompt as Papists and other profane persons c. 1 Thess 4. 8. He that despiseth those things which we write despiseth not Man but God Vse 2 Vse 2. See the truth and certainty of Christian Religion being grounded on the Doctrine of the Scriptures which is from God himself given by immediate inspiration This should stablish us more and more in the constant profession and practice of this onely true Religion in Life and Death Use 3 Use 3. To teach us highly to esteem and reverence the sacred Scriptures above all Books in the World as being most excellent in regard of the Divine and heavenly matter and manner of writing being indited by the Spirit of God and after a sort written as it were with his own finger c. Vse 4 Use 4. To stir up and provoke our diligence in the study of this Book of God by reading and meditation in it Day and Night as it is Psal 1. Joh. 5. 39. Search the Scriptures c. Col. 3. 16. Let the Word of God dwell in you richly c. This Book alone is able to make us wise to Salvation to give wisdom to the simple It is the Letter of the Creator to the Creature as Gregory said of it If we read other Writings of holy and learned men with such delight how much more should we never be weary of reading and studying this Book of God c. And if we be so delighted with reading a Friend's Letter c. So much of our Saviour's manner of alledging the two precepts of the Law of God in that he alledgeth them under the name of Moses the Pen-man of the Law thereby to commend to us the Divine Authority of the Books of Moses Now to speak of the matter of the Precepts And first of the first which is precept of the Morall Law being the very Words of the fifth Commandement Honour thy Father and Mother In the words are two things Contained 1. A Duty enjoyned which is to yield Honour 2. The Persons to whom To Father and Mother The Commandement as it is set down by Moses Exod. 20. and Deut. 5. is of very large extent comprehending the Duties of all Inferiors toward Superiors and by consequence also the Duties of all Superiors towards Inferiors as I have heretofore shewed you when I interpreted the Commandements at large unto you but I will not here take the words in that large sense but speak of them onely so far as they concern the Duties of Children towards their naturall Parents according to the expresse and proper signification of the words and according to the scope of our Saviour's alledging them in this place By Honour understand all Duties which are required of Children toward their Naturall Parents one Principall is named for all and this fitly named because all other Duties ought to come from an honourable respect and reverent affection toward Parents and to be joyned therewith in regard of the Authority given of God unto Parents over their Children By Father and Mother understand naturall Parents And both are named to shew that Honour must be performed to both as well to the Mother as to the Father and that she ought not to be despised or lesse honoured in regard of her Sex being the weaker Vessel Yet the Father is first named to shew his preheminence over the Mother both in regard of Sex and in regard of Authority being the Head of his Wife and so to be honoured and respected in the first place by the Child or Children of them both Object Object Matth. 23 9. Call no man Father upon Earth c. Answ Answ 1. That is to say in that sense and respect as we call God our Father who is so by Creation and by Regeneration and Adoption in Christ and whose Authority over us his Children is absolute as well in respect of our Soul and Conscience as of our Body and outward Man 2. Our Saviour there reproveth the Ambition of Scribes and Pharisees affecting such honourable Titles out of Vain-glory. Therefore our Saviour meaneth that we should call none Father in such sort as the Pharisees desired to be called Fathers c. that is to say in way of flattery or soothing them up and feeding their Ambitious humour So much of the sense of the words Now to the matter to be handled out of them And first of the Duty of Children which is to honour their Parents understanding by Honour as hath bin said all Duties which they owe to Parents which Duties may be referred unto four generall Heads 1. Love 2. Reverence 3. Obedience 4. Thankfullness Of these in order distinctly The first is Love not an ordinary but an entire and speciall kind of Love to Parents as being most near and dear unto them by bond of Nature in that from them Children do receive their Beeing The light of Nature teacheth this as our Saviour Christ seemeth
the cause of so many other sins Think also how unbeseeming it is for Christians who should shew all meeknesse and patience toward others c. 4. Lastly Such as find themselves given to rash anger let them daily pray against it desiring God to mortify in them this sinfull passion c. So much of the case of Conscience supposed by the Scribes and Pharisees touching such Children as had in their rage and anger sworn that their Parents should have no profit by them Now to speak of their Resolution given of this Case and Question which was this that in this Case a Child was not tyed to Honour his Parents by doing them Good but was free from sin though he refused so to Honour them That this was their resolution of the Case may appear by these last words of the Verse He is free or shall be free And the same is further declared in the next Verse as we shall hear when we come unto it Now the ground of this their corrupt Doctrine was a grosse error holden by them touching an Oath for they held that an Oath once solemnly taken did absolutely bind the party that had taken it to the performance of what he had sworn though it were a thing in it self unlawfull yea they put great Religion in the keeping of a Oath though it were taken to do that which was evil and sinfull See Matth. 5. 33. where our Saviour sheweth That it was the Doctrine of the Jewish Teachers that men were very strictly bound to keep their Oaths which indeed is true of all lawfull Oaths but not of unlawfull Observ 1 Observ 1. Here we see that the Scribes and Pharisees under colour of religious keeping of an Oath once taken did excuse and allow of the sin of Children in dishonouring Parents which shews us That it is the property of Hypocrits and wicked Persons such as these Pharisees were to maintain and defend sin in themselves and others under pretence and shew of Religion and Conscience See before Chap. 6. 26. Observ 2 Observ 2. In that these Scribes and Pharisees did by their Doctrine free Children from Duty to Parents in case they had sworn not to help or profit them We may learn That it is the property of corrupt Teachers in the Church to teach Doctrines of Liberty and Freedom for practise of sin which God hath forbidden and for omission of Duties commanded They give Liberty for practise of sin where God hath given none letting loose the Rains and Bridle to sin where God would have it held in strait Thus did the Scribes and Pharisees they taught many licentious Doctrines opening a wide Gap unto sin as we may see Matth. 5. For example they taught that it was lawfull for a Man to put away his Wife by divorce for small matters That it was lawfull to swear in ordinary Communication if a Man did not forswear That it was lawfull to seek private revenge requiring an eye for an eye That it was lawfull for a Man to hate his Enemies so that he loved his Friends c. Use Use See then a Rule or Touch-stone by which to try and know the corrupt Doctrine of false Teachers Look whether their Doctrine tend to liberty in sin and unlawfull practises or to the omission of necessary Duties commanded of God If it do it is corrupt and unsound Doctrine and to be rejected and taken heed of such are many Doctrines of the Church of Rome as their Doctrine of tolerating Fornication under penalty of money their Doctrine of Pope's pardons granted for money to forgive sins not onely past but for many years to come Their Doctrine of Equivocation of exempting their Clergy-Men from Subjection to the Civil Power of Magistrates Such also is the Doctrine of those which deny the morality of the Sabbath On the contrary that Doctrine which tends to the restraint and beating down of sin is good and sound and to be imbraced Observ 3 Observ 3. If the Scribes and Pharisees made such accompt of an unlawfull Oath that they would by no means have it broken by Children no not if they had sworn against their own Parents much more accompt should be made of a lawfull Oath taken to do things lawfull and good How great care should every one have to keep such an Oath Psal 15. 4. It is said to be one mark of him that shall be saved that having taken an Oath he keeps it though it be to his hinderance Therefore great and fearfull is the sin of those who having taken lawfull Oaths make no conscience to keep them such little think how fearfull the sin of perjury is by which they lay themselves open to the Curse of God unto which every one binds over himself by taking an Oath if he do not conscionably perform what he hath sworn unto being a matter in it self lawfull to be done Mark 7. 12 13. And ye suffer him no more to do ought for his Father and Mother Making the Word of Mar. 31. 1622. God of none effect through your tradition which ye have delivered and many such like things do ye IN the former Verse our Saviour alledged the corrupt Tradition or Doctrine of the Scribes and Pharisees concerning the Duty of Children to Parents in helping them in their necessities viz. That in case a Child had sworn or rashly vowed that his Father or Mother should have no profit by them then he was not tyed in conscience to relieve them but was free from guilt of sinne though he refused to do them Good Now in these two Verses he further sheweth the hurtfull and dangerous Effects and Consequents of this their corrupt and wicked Doctrine Which Effects are two 1. That by this Doctrine they hindred the Child from doing good or affording help to his Parents when he had thus sworn the contrary Ver. 12. 2. That by this Tradition they made Voyd the Word of God Ver. 13. Then in the end of that Verse he briefly chargeth them with sundry other corrupt Traditions which they maintained besides the former of exempting Children from Duty to Parents Ye suffer him no more c. It may be they did not plainly or flatly forbid the Child in this Case to do Good to his Parents but because by their corrupt Doctrine they gave liberty to a Child to refuse to relieve his Parents when he had sworn the contrary therefore they are said Not to suffer him to do ought for them To do ought That is to do any good or afford any help or profit to his Parents or any relief in their necessities Where note that our Saviour imputeth the sin of such an undutisull Child to the Scribes and Pharisees as the causes of it by their Licentious Doctrine c. Observ 1 Observ 1. Here first we may gather That corrupt Doctrine is the cause of corruption and wickedness in Life and Practise The Scribes and Pharisees by their wicked Doctrine exempting Children from helping Parents were the
cause of Childrens neglecting that Duty to their Parents But of this see before Ver. 7. Observ 2 Observ 2. Such as give liberty in sin to others may be truly said to be the Causes of all those sins in which they give such liberty whether it be in omission of Good or in commission of that which is Evil and Unlawful Thus the Scribes and Pharisees by their corrupt Doctrine and wicked Life giving liberty to others in sin are said to hinder them from entring into the Kingdom of Heaven Matth. 23. 13. See Isa 9. 16. Jer. 50. 6. Thus it is often said in the Book of Kings That Jeroboam the son of Nebat made Israel to sin because by setting up two Golden Calves in Dan and Bethel he gave them liberty to commit Idolatry in sacrificing to those Calves See 1 Kings 12. 28. Reason Reason Such as give liberty in sin to others do thereby encourage and hearten them unto those sins in which they allow them Liberty yea they do upon the matter provoke and stirr them up unto such sins Jer. 23. 14. The Prophets of Jerusalem by their wicked Life and corrupt Doctrine giving liberty in sin are said To strengthen the hands of evil Doers c. Now liberty in sin is given to others two wayes 1. By word when any do in plain and expresse words allow sin in others or teach them to sin or perswade them to it c. 2. By example when any living loosely or wickedly do by their ill example encourage others to sin c. Use 1 Use 1. See how great is the sin of those that any way give liberty in sin to others by this means they encourage them to sin and strengthen their hands in wickedness and so they are the causes of sin in others and guilty of the same sins unto which they so encourage them and so they have not onely their own sins to answer unto God for but also the sins of others c. Use 2 Use 2. Admonition to all of us to beware how we at any time give the least liberty to others in sin either for practise of evil or omission of good Duties commanded lest we become causes of others sins and so become accessary to them and guilty of the same sins unto which we encourage others by giving them the least liberty in such or such sins For such is our corrupt Nature so prone and forward and eagerly carryed after sin of it self that we are apt to take liberty even where none is given and therefore much more if liberty be given by others Beware therefore of opening the least â—ap unto others to let in sin if we do it will quickly make entrance Especially such as are in place of Government and Preheminence over others must look to do this as Magistrates Ministers Parents c. Magistrates to beware of giving liberty in sin to their Subjects either by ordaining such Laws as give liberty in sin or by not executing such Laws as are made for restraint of sin Ministers to beware of giving liberty in sin either by preaching Doctrines of liberty or by loose and wicked Life So Parents and Masters of Families are to take heed of giving liberty to Children and Servants in practise of any sin as Lying Swearing Sabbath-breaking c. or in omission of good Duties as Prayer Reading coming to Church duly c. Think well of it how apt every one is to take unlawfull liberty and how dangerous therefore for us to give it As thou must beware of taking such liberty thy self so also of giving it to others especially to those under thy Government If thou give them liberty to sin thou art the cause of their sin and becomest accessary and guilty of their Blood if they perish in their sin c. Observ 3 Observ 3. Further in that our Saviour here reproveth the Scribes and Pharisees for that they hindred Children from doing good to Parents that is from helping them with the things of this Life in their necessity Hence gather That it is the Duty of all Children thus to do good and to afford help and succour to their own Parents being in necessity according to their utmost ability This is a part of that honour which they owe to their Parents See this before spoken of upon Ver. 10. It followeth Ver. 13. Making the Word of God of none effect c. This is a second evil and mischievous effect of the former corrupt Doctrine and Tradition of the Pharisees that by it they made voyd the Word of God And the effect followeth necessarily upon the former for by hindring Children from doing good to Parents they made voyd the Word of God which commandeth Children to honour Parents by doing good to them The Word of God Our Saviour meaneth that part of the Word of God which requireth Children's Duty to Parents especially the words of the fifth Commandement before alledged Ver. 10. Of none effect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original doth signifie to make void or of no Force or Authority as Laws which are abrogated by the Power of Princes and Magistrates do no longer bind the Subjects to Obedience Not that these Scribes and Pharisees by their Tradition could simply take away Authority from the Word for the Authority thereof in it self cannot be made voyd by any Man or Angel but because so far as lay in them they did make it voyd by drawing it into contempt and giving liberty to others to sin against it Observ Observ Learn here the hurtfull and dangerous effect that follows upon the bringing in of corrupt Doctrines and Traditions in the Church devised by Men without warrant from the Word of God Such Traditions and Doctrines of Men do greatly derogate from the Authority of the Word of God and make it void after a sort though not in it self yet in respect of men who take occasion from such corrupt Doctrines and Traditions of men to contemn the Word of God and to take liberty in sinning against it Thus the Traditions of the Scribes and Pharisees in our Saviour's time brought the Word of God into contempt and neglect as we may see here And Matth. 5. and Matth. 23. where our Saviour sheweth how by their corrupt Doctrines and Traditions they made void the Word of God perverting the true sense thereof and so giving liberty to sin against it See before Ver. 8 9. Thus the Popish Traditions and corrupt Doctrines at this Day maintained in the Church of Rome do derogate from the Authority of the written Word of God and make it void The Pope's Decrees and Canons what do they else but make void the Canon of the Scriptures Their unwritten Traditions what do they but abrogate the written Word of God in sundry things This may be shewed in many Instances The Word of God teacheth Marriage to be honourable in all c. and that to avoid Fornication every one should have his Wife This Doctrine of
audience of all the People small and great 2 King 23. See also Deut. 31. 11 12. Now if all must take notice of the Doctrine of the Law then how much more of the Doctrine of Christ revealed in the Gospel whether it be read or preached to us Let none therefore think themselves exempted from coming to hear the Word of Christ c. So much of the preparation going before our Saviour's teaching in that he called the People to him Now follows the sum of that which he delivered to him And first to speak of the Preface to his Doctrine in these words Hearken every one to me and understand Where he stirs them up unto two Duties 1. To give diligent attention unto his Doctrine 2. To labour in hearing to understand what he should teach them Hearken to me c. Observ See here By nature of our selves we are slow backward and negligent in hearkening to the Doctrine of Christ and therefore have great need to be quickened and stirred up unto attention and diligence in hearing the same upon all occasions Experience teacheth this to be so not onely in the common sort but even in the better sort of hearers For how dull and sluggish and negligent are we apt to be in hearing the Word either apt to be overtaken with sleep as Eutychus was when Paul continued preaching so long Acts 20. or else apt to grow dull and neligent and to slack our attention or to give way to idle and wandering thoughts of matters of the World in time of hearing Use 1 Use 1. See what need for Ministers to use all good means to quicken and stir up the attention of the People and to keep it from being slacked And therefore not to deliver the Word in too cold a manner but rather with as much heat of affection and with as great power and life of the Spirit as may be and withall to take occasion sometimes to admonish their hearers to be attentive as our Saviour used to do in his teaching See before Chap. 4. 9. Vse 2 Use 2. See also how carefull Hearers should be to use all good means to help and further their own attention to the Word c. So much of the first Duty unto which our Saviour stirreth up his Hearers Namely to give diligent attention unto Him Now followeth the second which is to understand that is to labour and strive so to attend to his Doctrine as to conceive and apprehend it aright in their minds Observ 1 Observ 1. See here that by nature we are hard to conceive and understand spiritual and heavenly matters such as Christ teacheth in his Word For otherwise what needed he thus to stir up this People to hear with understanding Hebr. 5. 11. Ye are dull of hearing that is slow and hard to conceive spirituall Doctrines which were taught them 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them c. How hard was Nicodemus though a Pharisee and great Master in Israel to conceive the Doctrine of Regeneration Joh. 3. 4. So the Woman of Samaria Joh. 4. hardly conceiveth Christ speaking to her of the Spirituall Water of Life yea Christ's own Disciples how hard were they to conceive the Doctrine of Christ as we heard before Chap. 4. 10 13. verses And we shall hear again Ver. 17 18. of this present Chapter Reason Reason By nature our minds are darkned with blindnesse and ignorance in the matters of God See Eph. 4. 18. and Eph. 5. 8. Vse 1 Vse 1. Labour every one to see and to be humbled for this our natural blindnesse which makes us so hard and slow to understand the Doctrines of the Word and Mysteries of God's Kingdom other things we can better conceive as matters of this World and things naturall and civil but Spirituall and heavenly matters taught in the Scriptures are Riddles to us See Matth. 16. 3. Use 2 Use 2. See how needfull for us to pray unto God daily to open our understandings that we may be able to conceive the Mysteries of his Will revealed in his Word This we must remember to do especially when we come to hear the Word of God So also in private reading of the Scriptures we had need to lift up our hearts in prayer to God to enlighten our understandings c. Use 3 Use 3. See how needfull for Ministers of the Word to labour in teaching to make things plain to the Hearers remembring how hard it is for us by nature to conceive such heavenly Mysteryes See Chap. 4. Ver. 11. Observ 2 Observ 2. In that our Saviour joyneth these two together Hear and understand We may learn one property required in a good and profitable Hearer of the Word which is this That he must hear with understanding not resting in the bare hearing of the sound of words but labouring and using all means to conceive and understand the matter which is taught Matth. 13. 23. The fruitfull Hearer is said To hear the Word and to understand it c. As on the contrary the first sort of unprofitable Hearers are said not to understand the Word c. Ver. 19. 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things Reason Reason 1. Without understanding of the Word the heart cannot be affected with it and so it cannot be effectuall or profitable It must first enter into the mind before it can enter into the heart 2. Without understanding there can be no Faith to apply the Doctrine taught and so it cannot profit Heb. 4. 2. 3. There can be no conscionable obedience yielded to the Word preached if it be not understood Joh. 13. 17. Use 1 Use 1. See the folly of such as rest in bare hearing of the Word without any care or endeavour to understand what is taught unto them who look onely at the voice of the Preacher whether it speak aloud or no and rest in the very sound of words uttered but conceive no more of the matters delivered than if they were delivered in a strange Language And yet they think they serve God well enough in coming to Church and onely lending outward ears in this manner to the Prayer as if the very outward work done were enough to please God and to profit and save their Souls wherein they miserably deceive their own Souls c. Use 3 Use 2. Rest not in the hearing but labour in hearing to understand what is taught that so we may be affected in heart to believe and imbrace the Doctrine of the Word And to this end 1. Remember to pray unto God before we come to hear the Word that He may erlighten our minds by his Spirit to conceive his Word aright See Psal 119. 18. 2. Be diligent and attentive in the time of hearing observing diligently the particular Text of Scripture handled and how it is devided and the
to know and worship Him aright and with whom He had Covenanted to be their God to blesse them with Temporall and Spirituall Blessings of this Life and the Life to come Rom. 9. 4. To them did pertain the Adoption and the Glory and the Covenants and the giving of the Law and the service of God and the Promises Exod. 4. 22. Israel is my Son my first born Matth. 8. 12. Called children of the Kingdom that is Members of the Visible Church of God upon Earth First be filled that is Fed and satisfied with the benefits of the Messiah called afterward The Childrens Bread It is not meet fit or convenient or It is not good or lawful for so much seems to be implyed Sic Beza in Mat. 15. 26. Childrens Bread that is The benefits of the Messiah whether spiritual or temporal and particularly this benefit of his Doctrine and Miracles Bread is in Scripture put by the figure Syneshdoche for all Blessings of this Life as in the fourth Petition of the Lord's Prayer Give us this day our daily Bread but here we are to take it more largely for all benefits spiritual and temporal which Christ the Messiah came to bestow upon Mankind and because he came to bestow them first and peculiarly upon the Jews therefore they are here called The Childrens Bread And to cast it to Doggs For understanding of this know that this name of Dogg is in Scripture diversly used 1. Sometimes it is used to note out wicked and ungodly Persons resembling the nature and properties of Dogs by their sins So Matth. 6. 7. Give not that which is holy to Dogs that is to notorious and obstinate wicked Persons Phil. 3. 2. False Teachers are called Dogs So Isa 56. 10. Negligent and unconscionable Pastors are so called See Rev. 22. 15. 2. Sometimes it signifies any vile base or object Person of base condition and accompt 1 Sam. 17. 43. Goliah saidtto David Am I a Dog c. 2 Sam. 16. 9. Simei is called a dead Dog 3. Sometimes it is used to signify such profane People or Persons as live out of the true visible Church of God having no Communion with it as the Gentiles did in our Saviour's time So here it is to be taken to signify the profane Gentiles which lived out of the Church of God And they are fitly called Dogs by our Saviour Christ 1. Because they were accompred base and abject People before God and so also the Jews the People of God esteemed them calling them the Uncircumcision in way of reproach and contempt as may appear Eph. 2. 11. 2. Because they were also profane and wicked in the accompt of God and of His People 3. Because they were excluded from the fellowship of God's Church as Dogs use to be shut out of their Masters Houses So much of the sense of the words in this Verse Now to the Instructions And first I will gather some Points which arise generally from the whole Verse 1. General Observation In that our Saviour being earnestly sued unto by this Woman to help her Daughter out of this misery in which she was doth at first deny and refuse to hear and grant her request though he purposed at length to grant it we learn that the Lord doth not alwayes at first grant the Petitions which his Children ask of him in Prayer but delaieth for a time and seemeth not to hear or regard their Prayers but even to stop his ears against them though he purpose in due time to hear them Thus he dealt with David therefore Psal 69. 3. he saith he was weary of crying his throat was dried and his eyes failed while he waited for his God See Psal 22. 1 2. So the Church complaineth Lam. 3. 8. When I cry and shout he shutteth out my Prayer and Ver. 44. Thou hast covered thy self with a Cloud that our Prayer should not pass through So Paul besought the Lord thrice and yet was not heard in that which he desired 2 Cor. 12. 8. See Cant. 5. 6. Reasons why the Lord thus deferreth to hear 1. To try and exercise the Faith and Patience of his Servantâ— in depending and waiting on him for the good things they ask though it be long ere they receive and enjoy them 2. To stir up and quicken them to constancy and fervency in Prayer not fainting or growing cold though they be not presently or quickly heard Use 1 Use 1. Great comfort to such of God's Children as do not presently or forthwith feel and find the fruit effect and comfort of their Prayers in receiving the good things they have sued for yea though they have long sought unto him for some Blessing or Mercy or for removal of some evil and yet the Lord seemeth deaf to all their Supplications to shut out all their Prayers c. yet no cause is there to be discouraged much less to faint or give over their sute seeing the Lord usually thus dealeth with his dearest Servants deferring to grant their sutes for trial and exercise of their Faith and Patience and to quicken them to more earnestness and constancy in the Duty Therefore faint not but hold out in thy sutes to God waiting patiently on him for the accomplishment of all thy desires being assured that he will at length satisfy them so far as it shall be for thy good In the mean time learn not to prescribe the Lord any time when he shall hear thy Prayers He knoweth best the fittest time leave it therefore to him and be not over-hasty to have thy desires satisfied He that believeth will not make haste Isa 28. 16. but will stay and wait the Lord's time and leasure knowing that though he deferr a while yea a long time yet he will most certainly hear at length though not in giving the very thing thou desirest yet at least in giving that which is as good or better for thee Though he yet make shew as if he would never grant thy requests yet he hath a purpose undoubtedly to grant them in due time and perhaps very speedily this very day or the next c. He made shew to this Woman as if he would never grant her sute and yet we see he granted it by and by after upon her further importuning him Vse 2 Use 2. See what need of Faith we have and of long Patience to hold out and persevere in the duty of Prayer seeing the Lord useth so to defer and put off the sutes of his Children and that sometimes very long Heb. 10. 36. Ye have need of Patience So also of Faith to depend and rest on God for the accomplishment of our desires in Prayer else never shall we be able to persevere in Prayer Pray therefore and labour for these graces more and more Observ 2. In that our Saviour maketh so strange of this Woman's sute made to him in her Daughter's Affliction seeming as if he would not help and deliver her and yet had a purpose soon after
they taught the Truth and sound Doctrine Answ Answ It is true That they did indeed teach many things which were true and sound and agreeable to the written Word of God in the Law and Prophets and therefore our Saviour's meaning there is not that they should generally and absolutely follow their Doctrine in all things whatsoever they taught But in all such things as they taught truly and soundly in all things which they taught agreeable to the Doctrine of Moses in whose Chair they sate But because they did also together with true Doctrine mingle a great deal of corrupt and erroneous Doctrine therefore our Saviour in this place warneth his Disciples to take heed thereof Now this corrupt Doctrine of the Pharisees is here called Leaven and thereunto compared in regard of the likeness between them to set out the Nature and evil effects of this corrupt Doctrine by which it resembleth Leaven as in other respects so especially in this That as leaven is not onely sowre and tart of it self but it is apt also to convey and spread the sowreness of it into the whole Lump of Dough till it be all sowred therewith 1 Cor. 5. 7. Gal. 5. 9. So this Doctrine of the Pharisees was not onely evil and corrupt in it self but apt to spread the corruption and contagion of it further and further to the infecting of others therewith Quest Quest Why did our Saviour speak so obscurely c Answ Answ That from their misconceiving him he might take occasion to discover to them their ignorance and infidelity for which he afterward reproveth them And of the leaven of Herod It is somewhat doubtfull what is meant by this Matth. 16. 6. The Sadduces are named instead of Herod whereupon some think that Herod did joyn himself to the Sect and Opinions of the Sadduces and so that the leaven of Herod is the same with the leaven of the Sadduces noting out the corrupt Doctrines and Opinions which the Sadduces held the chief of which are mentioned Acts 23. 8. That they held no Resurrection nor Angel c. Others do with more probability think that by the leaven of Herod is meant here the erroneous Doctrine and Opinions of the Sect called the Herodians of whom we heard before Chap. 3. Ver. 6. who were a peculiar Sect by themselves differing in opinion from the Pharisees and Sadduces Who were called Herodians from Herod King of the Jews because among other opinions they held this as is restified by Epiphanius that Herod was the Messiah because he was King of the Jews and a Jew born and lived about the same time when the Jews expected the Messiah Howsoever it be no doubt but our Saviour meaneth some corrupt and erroneous Doctrine or Opinions held and maintained either by Herod himself or else by the Sect of the Herodians which were his Followers and Adherents Vide Gerrard Harm Evang. Cap. 154. Pag. 1105. c. Ubi diversam sententiam tuetur Observ 1 Observ 1. In that our Saviour from their want of Bread took occasion to speak to them of the leavened Doctrine of the Pharisees c. and to teach them spiritual Wisdom in shunning the same Hence gather That from Earthly and Temporal things of this Life we should take occasion to confer and speak to others of things Spirituall and Heavenly So our Saviour often used to do Joh. 4. 10. From the Water of the Well of Jacob he took occasion to tell the Woman of Samaria of the Spirituall Water of Life and to stir her up to thirst after it So Joh. 6. 27. from the five Loaves of Bread with which he had fed 5000 he took occasion to speak unto the People of the Spirituall and Heavenly Food and to stir them up to seek after it Herein let us imitate our Saviour taking occasion from Earthly things to think and speak of Spirituall and Heavenly From Earthly and Bodily Food to speak and confer of Spirituall from Bodily Raiment to confer of the Garments of Grace from Bodily Armour to speak of the Spirituall Armour of God Ephes 6. From our Earthly Houses to talk and speak to one another of our House not made with Hands but eternall in the Heavens from the Grasse and Flowers of the Field to speak of our Mortality c. Thus we shall shew our selves to be Heavenly minded and to have our Conversation there even while we live on Earth Phil. 3. 20. Besides we shall by this means more and more stir up our Thoughts and Affections to the love and desire of things Spirituall and Heavenly This also will be a means to furnish us from time to time with plentifull matter of holy conference so as we shall never want matter in this kind to confer of Observ 2 Observ 2. Here we see that there hath been in all Ages of the Church corrupt and erroneous Teachers who have laboured by their Errors and false Doctrine to corrupt and deprave the true and sound Doctrine of the Word of God Such were the Pharisees Sadduces and Herodians in our Saviour's time who by their leaven of corrupt Doctrine infected and sowred the true Doctrine of the Law and Prophets So in times of the Old Testament were many false Prophets So in the Apostles Dayes were false Apostles and other corrupt Teachers both among the Jews and Gentiles 1 Pet. 21. There were false Prophets among the People even as there shall be false Teachers among you who privily shall bring in damnable Heresies c. Such false Teacher were Hymenaeus and Philetus mentioned by Paul 2 Tim. 2. 17. Besides many other in the Apostles Dayes Such were the Jewish Teachers which urged the necessity of Circumcision and the keeping of other Ceremonies of Moses's Law after the Death of Christ Such were the Nicolaitans Revel 2. 6. which held Fornication no Sin Such were Ebion and Cerinthus who denyed the God-head of Christ as is testified in the Ecclesiasticall History So in all the succeeding Ages after the Apostles both of antient and later times the Church was troubled with many corrupt and Heretical Teachers as Arrians Pelagians Manichees c. Austin reckoneth up ninety several Heresies c. So in this Age and time wherein we live there are many corrupt and Heretical Teachers as Papists Anabaptists Arminians c. which labour to spread the Leaven of their Errours c. Reason Reason God hath decreed to permit and suffer it thus to be for just causes As first for the just Judgment and Punishment of the wicked and Reprobates that they may by the Doctrine of false Teachers be led into damnable Errours and so be justly condemned if they repent not 2 Thess 2. 10. Secondly For the trial of the Elect and that such as are approved of God may be known 1 Cor. 11. 19. There must be Heresies c. Deut. 13. 3. Use 1 Use 1. Teacheth us not to think strange nor to stumble or be offended thereat when in these our times we see
and hear of so many corrupt false and erroneous Teachers in the Church or out of it as Papists Anabaptists Lutherans Armintans c. Thus it hath been in all former Ages of the Church and God hath appointed to suffer it so to be for the causes and ends before mentioned Therefore no cause to be offended hereat or to grow in suspicion or dislike of the true Religion because there are so many Sects of false Teachers which labour to corrupt the same Use 2 Use 2. See what need there is for God's People in all Ages to be well grounded and setled in the sound Knowledge and Belief of the truth lest otherwise they be plucked away with the Errours and false Doctrines of corrupt Teachers and fall from their own stedfaastness in the true Faith and Religion of Christ So we in this Age and time of the Church See also what need to be very wary and circumspect in shunning all corrupt and erroneous Doctrines But of this more in the next Point Observ 3 Observ 3. That it is the duty of Christians carefully to shun and avoid all corrupt and erroneous Doctrines and erroneous Opinions of men in matters of Religion which are either contrary to the Word of God or not grounded upon the same Our Saviour warns his Disciples to take heed of the Leaven of the Pharisees and of Herod that is to reject their corrupt Doctrine and Opinions and to be far from believing or embracing the same either in Judgment or Practise So Deut. 13. 1. If there arise among you a Prophet and say Let us go after other Gods Thou shalt not hearken to the words of that Prophet So Matth. 7. 15. Beware of false Prephets It is to be understood not so much of shunning their Perâ—ons though they are also to be avoided as of shunning their false Doctrine Hebr. 13. 9. Be not carried about with diverse and strange Doctrines 2 Pet. 3. 17 Seeing ye know these things before beware lest ye also be led away with the Errour of the Wicked c. Matth. 24. 4. Take heed no man deceive you c. 2 Joh. 10. ver If any come and bring not this Doctrine c. Reas 1 Reas 1. Erroneous and false Doctrine is odious to God Revel 2. 15. Christ sayes He hateth the Doctrine of the Nicolaitans Therefore such Doctrine should be hateful to us and we are to shew our hatred by careful shunning the same Reas 2 Reas 2. There is great danger in embracing erroneous Doctrine for this draws men into Errours in life and practice and so is a main cause of Sin and Wickedness of life Hence it is that corrupt and heretical Teachers have alwayes for the most part been men of profane and wicked life So the Pharisees and Sadduces in our Saviour's times So afterward the Nicolaitans Arrians c. So the Papists at this day Quest Quest How far are we to shun corrupt Doctrine Answ Answ 1. So as not to embrace or consent to it either in Judgment Affection or Practice 2. So as to oppose our selves against it by all means so far as our Calling will warrant us especially Ministers Vse 1 Use 1. For reproof of such as are so farr from this careful shunning of Errours and false Doctrine that they are ready to believe and embrace such corrupt and erroneous Doctrine and Opinions especially if those Errours be taught or holden by such men as are of great place and Learning or by such whose Persons they affect or esteem highly of or agree to corrupt Nature c. Many are so weak and unstable in matters of Faith and Religion that like Children they are ready to be tossed to and fro with every wind of false Doctrine and corrupt Opinions of men which they hear or take notice of especially if those Errours or Opinions seem plausible and carry some shew of truth then they soon embrace them and rashly give consent to them without further trial and examination of them by the Word of God Vse 2 Use 2. To exhort and stir us up to the conscionable practise of this Duty viz. Carefully to shun and avoid all corrupt and erroneous Doctrines of men in matters of Religion and to be far from embracing or consenting to them either in our Judgment or practice though they seem never so plausible and carry shew of truth yea the more plausible they are the more dangerous and so the more to be taken heed of It is not enough for us to receive and hold the truth in matters of Religion but we must also reject and renounce all errours contrary to the same yea hate and detest such errours and keep our selves by all means from being seduced by them Especially shun the errours of our own times as the Doctrine of Popery Arminianism c. Helps to further us in this Duty of shunning erroneous Doctrines and Opinions and to keep us from embracing or consenting to them 1. Pray unto God to lead us by his Spirit into all truth and to preserve and keep us from Errours and false Doctrine Seek to him also for the Spirit of Judgment and Discretion whereby we may be enabled to discern things that differ as the Apostle speaketh Phil. 1. 10. 2. Labour to be well grounded and stablished in the sound truth of the Word of God but especially in the principles of Christian Religion To this end use all good means as diligent hearing of the Word reading of the Scripture and other sound and orthodox Treatises Conference with such as are of sound Judgment c. Matth. 22. 29. Ye do err not knowing the Scriptures c. 3. Labour not onely for sound Knowledge of the Word of God but withal see that we do entertain the Love of the truth in our hearts lest otherwise God do justly give us up to believe lies and errours 2 Thes 2. 10. Because they received not the love of the Truth For this cause God shall send them strong Delusions to believe a Lie 4. Make conscience to practise all known truths which we have learned out of the Word of God This is a good means to be preserved from Errours and false Doctrine 1 Tim. 1. 19. Paul bids him hold Faith that is he Doctrine of Faith and a good Conscience together The latter being a help to the former And therefore he addeth that Hymenaeus and Alexander having put away a good Conscience made Shipwrack of Faith 5. Try and examine all Doctrines and Opinions of men by the Touch-stone of the Word of God before we embrace them for currant Be not too hasty in receiving or embracing any Doctrine or Opinion till we have first examined it by the written Word especially if it be a new Doctrine which we have not before heard or if it seem in any sort to cross or contradict any Principle of Religion or other known truth wherein we have been formerly instructed 1 Thes 5. 21. Prove all things hold fast that which is good 1 Joh. 4.
1. Believe not every Spirit but try the Spirits whether they are of God c. Mark 8. 16. And He charged them c. Jan. 23. 1624. Observ 4 Observ 4. IN that our Saviour directeth this Admonition to his Disciples or Apostles whom he had before called to the Office of the Ministry Chap. 3. ver 14. Hence we may gather that as all Christians so especially Ministers of the Word are to be careful to shun the Leaven of false Doctrine and erroneous Opinions in matters of Religion and to take heed of being infected therewith Act. 20. 30. Paul having told the Elders of Ephesus that false Teachers should spring up even amongst them bids them therefore to watch that is not onely to be diligent in their Ministerial Office of teaching sound Doctrine but also in shunning the false Doctrine of those corrupt Teachers and opposing themselves against the same So 1 Tim. 6. 5. he warns Timothy to withdraw himself from false and corrupt Teachers which is to be understood not onely of shunning their Persons but especially of avoiding the Infection of their Doctrine Reason Reason Ministers have a Calling to instruct others in the sound truth of the Word of God and to preserve them from the Poison of Errours and corrupt Doctrine to the utmost of their Power which they cannot be fit to do if themselves be infected with errours and Leaven of false Doctrine and therefore they must by all means shun and avoid the same Use Use See how unfit and dangerous for Ministers of the Word who are called to teach unto others sound and wholesom Doctrine to be corrupt in their own Judgment and infected with Leaven of Errours How shall they lead others in the way of truth and keep them from Errour Blind Guides And if the blind lead the blind both will fall into the ditch c. Observ 5 Observ 5. In that our Saviour warns them to take heed of the Leaven of the Pharisees and of Herod which were Persons of great place and authority Hence we may learn that we are to shun Errours and false Doctrine though they have never so great Patrons which hold and maintain them They are never the better or less hurtful for this but rather the more dangerous when they are maintained and upheld by men of great place or accompt in the Church or Common-wealth for then the common People are the sooner seduced by them Therefore such Errours and Doctrines are the more to be taken heed of Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed Many of those old Heresies which sprung up in the Church in the times of the ancient Fathers had great Patrons and Defenders yet the godly Fathers and other good Christians did not embrace those Errours but utterly rejected and renounced them The Heresy of Arrius was maintained not onely by many learned Bishops of the East and West but also by some of the Emperours themselves as Constantius Valens c. Vide Magd. Cent. 4. c. 5. col 324. Use 1 Use 1. To convince the folly of such as think they may safely follow any Doctrine or Opinion in matters of Religion if they can alledge some Persons of great place or of great Learning who have holden or do hold and maintain the same though otherwise they can shew no good ground or warrant from the Word of God for that they hold As if great men were priviledged from Errour or as if it were safe to err with them in case they do err Here we see the contrary For the Pharisees and Sadduces were men of great Authority and accompt among the Jews and yet our Saviour shews they were not free from Errours in Doctrine and Opinion but greatly corrupted with the Leaven of such Errours and that it was not safe but dangerous to err with them for which cause he chargeth and warneth his Disciples to beware of their Leaven notwithstanding their greatness and Authority in the Church at that time The like may be said of the Scribes and of the Elders and High Priests in our Saviour's time who were all men of great place and authority and yet they erred most dangerously both in Judgment and practice in that they condemned Christ to death and therefore it was not safe but very fearful and dangerous to joyn with them as many then did in that their wicked Errour and Practice It is not therefore safe but dangerous to err with great men Errour in Doctrine or Opinion drawes on Errour in life and practice Now it is dangerous to sin with great Persons therefore dangerous to err with them Use 2 Use 2. Admonisheth us to beware of embracing or liking the better of any erroneous Doctrine or Opinion of men in matter of Religion because of the greatness of the Persons that do hold or maintain the same but learn to reject and detest all Errours and corrupt Doctrines though they have never so great Patrons or Defenders To this end in all Doctrines and Opinions of men look not at the Persons that teach or maintain them but upon what good Ground and Warrant from the Word of God they do teach and hold them Observ 6 Observ 6. In that our Saviour compareth the corrupt Doctrine of the Pharisees and Herodians unto Leaven which is of a spreading and infectious Nature as hath been shewed Hence we learn that corrupt Doctrine and erroneous Opinions of false Teachers are of a contagious and infectious Nature apt to spread their contagion and corruption further and further 2 Tim. 2. 17. the Doctrine of Hymenaeus and Philetus and other corrupt Teachers is compared to a Canker or Gangrene which is a fretting or eating disease which spreadeth further and further in the body so likewise their corrupt Doctrine as the Apostle saith Ver. 16. will encrease to more Ungodliness That which Tertullus said falsly and unjustly of Paul in regard of his Doctrine That he was a pestilent fellow Act. 24. 5. may truly be said of all false and corrupt Teachers They are pestilent fellows and their Doctrine is of a pestilent and infectious Nature c. The truth of this we may see in those old Heresies which sprung up in the Church heretofore in the Times of the Antient Fathers with the leaven of which though at first but some one or few persons were tained yet afterward by degrees the Contagion spread further and further to the infecting of many yea of whole Countries Thus the Arian Heresy did at first infect onely Arius himself and some few in the Country of Alexandria but afterwards the leaven of it spread so far that the greater part of the World was infected with the same Ingemit totus orbis miratus est se factum Arianum Hieronym So the Doctrine of Pelagius and other Hereticks though at first it infected but some few yet afterward it spread very far to the corrupting of
some Popish Writers as sufficient to answer the Devil's temptations and to help a man to understand the Scripture and to discern true Doctrine from false Thus Staphylus commended the implicit Faith of a certain Colliar who lying at point of Death and being tempted by the Devil touching his Faith answered that he did believe and dye in the Faith of the Church and being again asked what was the Faith of the Church That Faith said he that I believe in By this Faith saith Staphylus the Devil was put to flight See White Of the Church part 1. pag. 6. Use 2 Vse 2. To convince those amongst us who tye their Faith and Opinion in matters of religion to the Faith and Opinion of others especially of such as are in great Place and Authority in the Church or Common-wealth or in accompt for Learning The main thing they look at is what such and such great Men do hold what Faith and Religion they are of c. In the mean time never labouring nor being carefull to examine and try the Opinions of others by the touch-stone of the Scriptures nor yet to get a true and sound Faith of their own whereby to know believe and rest perswaded of the Truth in all necessary points of Faith and Religion Hence it is That they are so wavering and uncertain in their Opinions in matters of Religion so unsetled in the Faith being ready to be carryed about with every wind of Doctrine and to be seduced by false Teachers because they have no certain Faith of their own grounded upon sound knowledge of the Word of God but they rest in others Opinions not trying the Spirits as they should c. Use 3 Use 3. To admonish and teach us not to leane too much to the opinion and judgment of others in matters of Faith and Religion nor to rest in the Faith of others without warrant from the Word of God but to labour above all to have in our selves a true and sound Faith of our own grounded upon the Word of God in all necessary points of Christian Religion Though men of great Place hold such and such opinions in Religion yet we are not to tye our selves to their Opinions further than we have warrant from the Word of God but we are to look that our selves do believe and hold the sound Truth Though Herod himself were of opinion that Christ was John Baptist risen from the Dead yet our Saviour here shews That he would not have his Disciples build their Faith upon his Example but to look that themselves did hold the Truth in this point of Faith touching his person No more must we rely upon others opinion in matters of Faith but have a true and sound Faith of our own which must not be built upon Men but upon the Word of God I deny not but that we are to reverence the Opinion and Judgment of such as are of Authority and Accompt in the Church for their Learning and Piety but yet we are not to tye our selves to their Opinion in all things but to look that our Faith be grounded on the Word of God Whatsoever others hold or think in this or that point of Religion is nothing to us to build our Faith upon further than it hath warrant from the Word of God but we must look that our selves do hold the Truth and that our own Opinion and Faith be such as is agreeable to the Word of God and hath warrant from the same Use 4 Use 4. See here again how needfull it is for all Christians to be well grounded in the sound knowledge of the Word of God and to have it dwell richly in us c. For knowledge is the ground and beginning of Faith or rather a part of it and therefore if every one of us must have a true and sound Faith of our own to believe and be perswaded of all necessary points of Christian Religion taught in the Word of God then must we also have a true and sound knowledge of our own in all needfull Doctrines of Faith revealed and taught in the Word of God Hence it is That Knowledge is put for Faith sometimes in Scripture as Joh. 17. 3. This is life eternall to know thee the onely true God and Jesus Christ c. Mark 8. 29. And he saith unto them But whom say ye that I am Peter answereth and saith unto him Thou June 12. 1625. art the Christ NOw followeth the Answer of Peter in the name of the rest of the Disciples Peter answereth and saith unto him Thou art the Christ That Peter made this Answer not for himself onely but for all the rest is proved Joh. 6. 69. Where we have two things set down to consider 1. The person who made this Answer for all the rest Peter 2. The Answer it self containing in it an excellent confession of the Faith of the Apostles touching the Person and Office of Christ Thou art the Christ Of the first The person answering and uttering this Confession Peter Quest Quest Why did he answer and speak for all the residue of the Apostles Answ Answ 1. This is by some imputed to his great zeal and fervency of Spirit which made him more forward than any of the rest to speak at this and other times 2. But the principal Reason as is most probable was this That he was the chief of the 12 Apostles in Authority and Accompt among them and that partly in regard of his excellent Gifts above the rest and partly in regard he was the most antient in time standing being the first that was called to the Apostleship as may be gathered from Joh. 1. 42. For although Andrew first followed Christ yet Peter was the first to whom Christ promised the Apostleship which was implyed by giving him the new Name of Cephas See Dr. Raynold's Conference Cap. 5. Divis 3. pag. 176. For which cause also he is first named Matth. 10. 2. Mark 3. 16. Now in regard of this Preheminence of Authority and Estimation which Peter had among the other Apostles It is most like That they gave unto him the primacy of order in speaking to be as it were the mouth of all the rest at this and other times Observ Observ That although the Apostles of Christ were all equall in Ministeriall Power that is in the Power and Office of preaching administring Sacraments and of binding and loosing by that Power of the Keys committed unto Peter and under his name unto them all Matth. 16. 19. Yet notwithstanding there was among them some difference of Order and Place as also of Authority and Estimation of one above another in regard of excellency of Gifts and priority of Calling to the Office of Apostles and in these Respects Peter had the Preheminence above the rest As here we see in that he was as the Mouth of the rest to speak for them all and to utter in all their names this excellent confession of Christ So Joh. 6.
day Ephes 2. 6. we are said to be raised up together with Him viz. in regard of certain hope and assurance of our future Resurrection See what comfort here is to us against fear of death now in this grievous time of Mortality Labour by Faith to apply it to our selves that we may be able to say with Job cap. 19. 25. I know that my Redeemer liveth And though Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self c. Though the Resurrection of our bodies be a matter above reason and so hard to believe yet when we look at the Resurrection of Christ our Head this should strengthen our Faith and Hope touching our own Resurrection Use 4 Use 4. The Doctrine of Christ's Resurrection serveth to teach us a special Christian duty which is to labour by vertue of his bodily Resurrection to rise spirirually from the death of sin to the life of Grace Paul's care was to know Christ and the Power of his Resurrection Phil. 3. 10. that is to feel the vertue of it raising him from the death of Sin to the life of Grace So must we labour to feel the same Power and Vertue of Christ's Resurrection in us to quicken us with the life of Grace Now this Power of Christ's Resurrection flows principally from the Divine Spirit of Christ as he is God which Spirit of Christ doth quicken us with the new and spiritual life of Grace and that by means of the Resurrection of Christ applyed to our consciences by Faith Pray then unto Christ to give us to feel this quickning Spirit of his raising us up from the Death and Grave of Sin to the Life of Holiness and Righteousness and that by vertue of his own bodily Resurrection It is not enough to know the History of Christ's Resurrection but pray unto Christ to make us feel the vertue of his Resurrection Meditate on Christ's Resurrection not historically only but experimentally and feelingly so as to feel our selves spiritually risen with him Col. 3. 1. If ye be risen with Christ seek the things that are above c. This is the first Resurrection which whosoever is partaker of is blessed for the second death shall have no power over him Rev. 20. 6. It is sealed to us in Baptism by rising out of the water or by wiping it away Rom. 6. 4. We are buried with Christ by Baptism into his Death that like as Christ was raised from the dead so we should walk in Newness of life Now followeth the time when our Saviour saith He must rise again from death After three dayes or within three dayes as some translate and read the words and that rightly according to the sense For it must not be understood of three whole dayes fully complete and ended for Christ was not so long to continue dead but part of three dayes onely or rather one whole day and part of two other as may appear out of the History of his Death and Resurrection set down by the four Evangelists For He dyed upon the day before the Jews Sabbath which day is the same with our Friday and He was buried the same day toward the Evening Luke 23. 54. The day of his buriall was the Preparation of the Sabbath that is the day before the Sabbath and the Sabbath drew on Now the time of his Resurrection was early in the Morning on the day after the Jews Sabbath which they called the first day of the Week being the same with that which we now call Sunday or the Lord's day and is the day which we keep for our Christian Sabbath So then by these things laid together it may appear that our Saviour was not dead three whole dayes but one whole day and part of two other and therefore when it is here said He must rise again after three dayes it must not be understood of three whole dayes fully ended but of three dayes begun that he rose within the space of three dayes that is to say upon the third day after his death and burial Object Object Matth. 12. 40. As Jonas was three Dayes and three Nights c. So shall the Son of Man be three Dayes and three Nights in the heart of the Earth Answ Answ It is spoken figuratively by a Synecdoche the whole being put for a part Three Days for part of three Dayes And whereas it is said He should be also three Nights in the Earth it is to be understood according to the Jews Accompt who by a Day did understand usually a naturall Day consisting of twenty four hours and so comprehending both Day and Night Therefore our Saviour being part of three Dayes in the Grave is said to be three Nights also in the Grave though indeed he was but two Nights in it because the Night belonged to the Day and was reckoned as a part of it Quest 1 Quest 1. Why was our Saviour to rise from Death so soon viz. upon the third day after his Death Answ Answ 1. Because this was the time prefigured long before in the Type of Jonas his being three dayes in the belly of the Whale ut supra dictum 2. That he might not in his Body see corruption in the Grave by longer continuance there For so it was prophesied of him Psal 16. 9. Quest 2 Quest 2. Why was He not to rise sooner before the third Day Answ Answ Partly to fulfill the Type of Jonas partly to shew and confirm the truth and certainty of his Death and consequently the more to set forth the Glory of his Resurrection Observ Observ See here the Ground and Reason of the change and alteration of the Jewish Sabbath which was upon our Saturday into that which we now keep for our Christian Sabbath The reason is because this Day on which we keep our Sabbath was the Day on which our Saviour Christ did rise from Death being the third Day after his Death as hath been shewed Therefore it is called the Lord's Day Rev. 1. 10. because the Lord Jesus rose again from Death upon this Day Now because the work of our Redemption the accomplishment whereof was manifested by Christ's Resurrection was a greater and more excellent work than the work of Creation in remembrance whereof the Jews kept their Sabbath therefore the Apostles by direction and warrant from Christ changed the Day of the Jews Sabbath into that which we now keep See then what conscience we should make of sanctifying this Day unto the Lord in remembrance of the glorious Resurrection of Christ and of the work of our Redemption c. See more of this Point upon the Creed and upon the fourth Commandement lately handled Mark 8. 32. And he spake that Saying openly c. Aug. 21. 1625. TOuching our Saviour's foretelling his Disciples of his future Passion and Resurrection ye have heard in the former Verse Now in the beginning of this Verse is set down the manner of his foretelling
if things spirituall and heavenly which concern God's Glory and Worship and the doing of his Will and the attainment of the Life to come this argues us to be Spirituall and that we are born from above Contrà if our hearts and minds savour most and be most affected and taken up with earthly and carnall things with care and desire to satisfie our corrupt Lusts and with love and desire of earthly profits pleasures and contentments of this World c. This shews us to be carnall Let every one try himself throughly by this whether he be a spiritual or carnall man one of the two thou must needs be for there are but two sorts of persons in the World the one Spirituall and born from Above the other carnall born of the Flesh and from Beneath therefore look to thy self and examine to which of these sorts thou dost belong whether thou be in the number of those that are spirituall or of those that are carnall c. Mark 8. 34. And when He had called the People unto Him c. Octob. 16. 1625. VVEE are now come to the seventh and last generall part or portion of this Chapter which reacheth from this 34th Verse to the end of the Chapter In which is set down by the Evangelist the sum and 〈◊〉 of that Doctrine of the Crosse or of suffering Afflictions which our Saviour now took occasion to teach 〈…〉 to his Disciples and to the rest of the People being present with them Having immediately â—â—fore Prophesied unto the Disciples of his own Death and Sufferings Now the better to arm them and others against the scandall of the Crosse He takes occasion to declare both to them and the People that were present the necessity of suffering the Crosse and Afflictions for all that will be his true Disciples And this he doth the more to reprove the weakness of Peter and the other Disciples who were so loâ—h to hear of the Crosse and of Suffering as I have before shewed insomuch that Peter went about to disswade Christ from Suffering Therefore now our Saviour tells both him and the rest that it was not onely needfull for him to Suffer but for them also and for all that will be his true Disciples Now this Doctrine of our Saviour touching the bearing of the Crosse is first propounded and laid down in this 34th Verse and then it is further urged and inforced in the following Verses In this Verse consider two things 1. The persons before whom and unto whom our Saviour taught and delivered this Doctrine of the Crosse viz. His Disciples and the rest of the People whom He called together for that end that they might hear and be instructed in this Doctrine 2. The Doctrine it self being laid down by way of a general Precept or Admonition given â—o all that will be Christ's Followers in which He enjoyneth them to deny themselves and to take up their Crosse and so to follow him Of the first The persons unto whom and in whose hearing our Saviour delivered thâ—s Doctrine touching the bearing of Afflictions They were not onely his Disciples but also together with them all the residue of common People then and there present whom therefore our Saviour is said to have called together Luke 9. 23. He said to them all If any man will come after me c. Quest Quest Why did our Saviour now call all the People unto Him together with his Disciples to hear this Doctrine of suffering the Crosse Answ Answ Because it was a general Doctrine which concerned not onely the Disciples but all others who took upon them the Profession of Christ and made shew of following him and of being his Disciples as this People did whom now he called to him Before when he spake of his own Sufferings he spake onely to his Disciples because they were most fit to hear that But now speaking of the Crosse in generall He called All c. Observ Observ The Doctrine of bearing the Crosse or of suffering Afflictions in this Life is necessary and profitable for all sorts of Christians to know and be well instructed in Therefore our Saviour called all the People together with his Disciples when he was to deliver this Doctrine and he taught it to them all in a general and publick manner For this cause the Apostles also taught this Doctrine of the Cross to the several Churches planted by them as being a Doctrine which concerned and was needful for all Churches and Christians to be instructed in Acts 14. 22. Paul and Barnabas coming to Lystra Iconium and Antioch taught them this among other Doctrines That we must through much Tribulation enter into the Kingdom of God And Paul usually in all or most of his Epistles instructeth those to whom he writeth in this Doctrine of bearing the Cross teaching them the necessity and profit of Afflictions and exhorting them to patient suffering of them c. Reason Reason This Doctrine of the Cross is of general use for all sorts of Christians because all that will live godly in Christ shall Suffer c. 2 Tim. 3. 12. Ergo all have need to be instructed in it Vse 1 Use 1. See how fit it is for Ministers of the Word often to teach this Doctrine in publick to their People and much to urge and insist upon it as occasion is offered inasmuch as it is a Doctrine of so generall use and necessity for all sorts of Christians Some other Doctrines of the Word of God there are which howsoever they are very necessary for some sort of persons yet not altogether so necessary for some others But this Doctrine of the Cross is one of those Points which are of great use and necessity for all sorts of Christians c. Use 2 Use 2. To stir up every one of us to labour and use all good means to come to know and be well acquainted with this Doctrine of the Cross touching the necessity of it for all Christians touching the end and use of Afflictions c. To this end come duly to the publick Ministery of the Word and search the Scriptures in private which will instruct us in this knowledge to the full Pray also unto God for the wisdom of his Spirit which may teach us the necessity and right use of the Crosse and how to bear the same Jam. 1. 5. If any lack wisdom that is the true knowledge how to bear Afflictions patiently let him ask of God c. Phil. 3. 10. Paul accounted all things as Dung that he might know the Fellowship of Christs Sufferings The want of this knowledge and right understanding of the Doctrine and use of the Crosse is the cause why many are so unfit to bear Afflictions patiently and comfortably and to profit by the same as they ought Therefore let every one labour more and more to be instructed throughly in this Doctrine and so much the rather because as it is a very necessary Point of Knowledge so it
is a Lesson not easily but hardly learned and more hardly practised We must therefore bestow the more care and pains in learning it Now followeth the Doctrine it self which our Saviour here teacheth to his Disciples and the People which Doctrine he delivereth by way of a generall precept or admonition given to all that will be his true Disciples or Followers willing them to deny themselves c. In which precept certain speciall Duties of great weight and moment are enjoyned by our Saviour unto all Christians that profess his Name The Duties are of two sorts 1. General and Principall which is To come after or to follow him 2. More particular and less principal being subordinate to the former and required as helps to the same And these are two 1. To deny themselves 2. To take up their Cross Whosoever will come after me Or follow me that is whosoever is desirous to shew himself a true Servant and Disciple of mine by imitating my example and practising those things wherein I have gone before him Luke 14. 27. Whosoever doth not bear his Cross and come after me cannot be my Disciple that is he cannot shew himself to be my true Disciple by following or imitating my example and practise See also Joh. 12. 26. Christians are said to imitate or follow Christ two wayes 1. In respect of his Doctrine by believing and professing the same 2. In respect of his Life and Practise by conforming themselves thereunto And this latter seemeth here to be chiefly intended Will Hence the Papists would prove their Doctrine of Free-Will But our Saviour saith not that any hath this Will of himself to follow Christ but to shew that none can truly follow him but such as are willing c. Doctr. Doctr. That Christians ought to be imitaters or followers of Christ's example and practise conforming themselves thereunto in the course of their Lives and in all their Carriage This our Saviour doth here take for granted that all that profess his Name should follow him in Life and Practise and therefore also in the end of his Verse he directly enjoyneth it as a Duty Matth. 10. 38. He that taketh not up his Cross and followeth after me is not worthy of me Joh. 12. 26. If any man serve me let him follow me that is if he professe to be my Servant let him shew it by imitating my Example and Practice 1 Cor. 11. 1. Paul professeth himself a Follower of Christ in life and practise which shews it to be the Duty of all other Christians c. 1 Joh. 2. 6. Reas 1 Reas 1. Christ is their Lord and Master and they his Disciples and Servants Ergo. Joh. 13. 14. If I your Lord and Master have washed your Feet ye also ought to wash one anothers Feet For I have given you an Example c. Reas 2 Reas 2. He is their chief Captain and Leader in the spirituall Warfare of this Life Hebr. 2. 10. Ergo as good Souldiers they are to follow his Example Reas 3 Reas 3. He is the chief Shepheard and they the Sheep Ergo. Joh. 10. 4. The true Shepheard goeth before the Sheep and they follow him Reas 4 Reas 4. The example of Christ is most excellent and perfit above the examples of all Men and Angels and therefore most worthy to be followed See Joh. 8. 12. Quest Quest How far forth are Christians to imitate Christ in practice Answ Answ Not generally and absolutely in all things which he hath done before us For there are some things in his practice which we cannot imitare As 1. The actions of his God-head as his Miracles his forgiving of sins c. 2. Those actions which were proper to him as our Mediator as to dye for man's sin to rise again by his own Power also to fulfil the Law perfectly and so to be free from all sin But we are to imitate him so far as he hath gone before us and propound his practice as a pattern for us to follow as namely in the practice of those heavenly Graces and Vertues which were in him and in performance of all holy duties of Obedience to God in our lives More particularly we are to imitate him in the practice and shewing forth of these Graces and Vertues in special 1. In his Innocency and Uprightness of life before God and Men For he so carried himself that he was able to say Which of you convinceth me of Sin Joh. 8. 46. Not that we can be free from all sin in practice as He was but that we ought to walk so as to be free from gross and known sins before men so as men cannot convince us to live in any known sin unreformed 2. In the graces of Humility and Meekness Matth. 11. 29. Learn of me for I am meek and lowly in heart Phil. 2. 5. Let this mind be in you which was in Christ c. who humbled himself Ver. 8. 3. In the patient suffering of all Afflictions imposed on him of God and of all injuries done unto him by men 1 Pet. 2. 21. Christ suffered for us leaving us an example that we should follow his steps 4. In the practice of Love toward others Ephes 5. 2. Walk in love as Christ hath loved us c. Joh. 15. 12. This is my Command that ye love one another as I have loved you Therefore Joh. 13. 15. when he had shewed his Love and Humility both at once by washing his Disciples feet He tells them He had given them an Example that they should do as he had done to them In these and the like graces we are to follow Christ's example not that we can in that degree practise them as he did but we are to set them before us as our pattern striving so far as is possible to follow the same Use 1 Use 1. For Reproof of such as profess to be Christians and yet are not careful to conform their life to the example and practice of Christ nor to make Christ's practice their Rule of life to walk by as they should but follow other crooked Rules and evil examples and patterns of life Some follow the sway of their own corrupt lusts walking after them and taking care to satisfy and fulfil them like those Jude ver 18. They follow their lusts of Pride Ambition Covetousness Wrath Malice c. Others follow Satan and his wicked suggestions yielding to him as Slaves and Servants to do his Will conforming themselves to his Will and not to the Will or Example of Christ Others follow the course of this World fashioning themselves unto it that is to the examples and practice of profane men in the World especially if they be men of great place or accompt These be the Rules and Parterns of life by which the greatest part of such as profess to be Christians do now a-daies walk As for Christ's example which is the pattern of all patterns it is least of all followed by them This appears by their
of death might pass from him c. Therefore it must needs be very hard for a Christian to overcome this natural fear of death and to be willing for Christ's sake to undergo it Use 1 Use 1. See here again the truth of that we heard before on the former Verse That it is a hard matter to be a good Christian in life and practice For he that will be so indeed must make accompt to lose his own bodily life that is to lay it down and part with it for Christ's sake and the Gospel's if he be thereunto called of God yea before he be called to do it actually he must do it first in heart and affection and that daily He must dy daily for Christ and his Name 's sake as Paul speaketh 1 Cor. 15. 31. Now this is no easy thing to do but very hard and difficult as we have heard To hate our own lives in comparison of Christ and daily to put our life in our hands for his sake c. Oh how hard a thing is to Nature So hard that Nature can never do it of it self neither can it be done without the special gift and grace of God enabling us to it Phil. 1. 29. To you it is given in behalf of Christ to suffer for his sake See therefore how many do deceive themselves in thinking it an easy matter to be a good Christian Vide supra Use 2 Use 2. See what need there is for us daily to fit and prepare our selves for performance of this difficult duty viz. the suffering of bodily death for the Name and Profession of Christ to lay down our lives for his sake if we shall at any time be called to it as we may be and must make accompt to be if God see it good and necessary for his Glory and the furtherance of our own and others Salvation Therefore let us daily fit and prepare our selves unto this great work As we must prepare for other lesser trials and afflictions so especially for this the greatest of all other This is the trial of all trials the cross of all crosses when God calls us to dy for the Name of Christ or to give testimony to his truth This is most properly to take up our cross as Christ did for he took up and did bear the cross on which he was immediately after to dy for us c. So must we daily prepare to take up our dying Cross or the Cross and Affliction of Death for his Name 's sake Hard it is to take up the Cross in our life-time by Sickness Poverty Disgrace Loss of Goods Friends c. but all this is nothing to this taking up our Cross in death and by death for Christ's sake and the Gospel's Therefore if there be great need to prepare daily to bear other trials how much more to endure this Therefore be careful hereof and because of our selves we cannot do it seek to God by Prayer and use all other good helps to enable us But more of this afterward Now to speak more particularly of the words Whosoever will save his life that is Whosoever shall desire or seek to preserve his bodily life from danger and shall refuse to hazard or lay it down for my sake or for the Profession of my Name and Gospel when he shall be called thereunto and will rather deny me c. That this is the meaning may appear by that which followeth Our Saviour doth not simply condemn the care of preserving our bodily life for this care is necessary and it is a sin to neglect it but his purpose is to condemn the inordinate and preposterous care of preserving bodily life when it is preferred before the seeking of Christ's Glory by Obedience to his Will and by Profession of his Name and Gospel He shall lose it that is He shall forfeit and deprive himself of life yet not onely of his bodily life although he shall at length be deprived of that also forasmuch as it is appointed for men once to dy Hebr. 9. 27. but he shall lose and be deprived of that eternal life of Soul and Body which God hath prepared in Heaven for his Elect. Note that this threatning of the loss of eternal life is not to be understood absolutely but with the condition or exception of Repentance as all other like threatnings found in Scripture that is to say unless such a one do afterward repent of this sin of preferring the safety of his own life before the honour of Christ and the Obedience which he oweth to his Will Doct. Doctr. That such as desire or seek to save the temporal life of their bodies with the denial of Christ or of his Word or do refuse to part with their bodily lives when they are called so to do for the Profession of Christ and the Gospel they are in danger to lose and to be deprived of eternal life The manifest Doctrine of this place lying plain in these words Whosoever will save his life shall lose it that is Whosoever seeketh to save or keep his bodily life from danger by the denial of Christ c. shall be deprived of life eternal The same Doctrine is taught else-where by our Saviour as Matth. 10. 39. He that findeth his life shall lose it that is He that seeks to find it or thinks to find or save it by the denial of Christ when he should lose it by confessing him And Ver. 33. Whosoever shall deny me before men though it be for the saving of his life him will I also deny before my Father which is in Heaven So Joh. 12. 25. He that loveth his life shall lose it viz. He that loveth it too much and inordinately so as he will rather deny Christ or His Word than part with his life c. Reason Reason 1. It is a great Sin against God and dishonour to Christ for any to prefer the safety of their bodily lives before his Glory and the Profession of his Name Now all sin deserves eternal death and consequently the loss of eternal life 2. The Justice of God requires that such as refuse to part with their temporall Life in this World for Christ's sake should be deprived of eternal life in the World to come unlesse they speedily repent for this Errour Vse 1 Use 1. See how fearful and dangerous for any to deny Christ or his Truth or any part of it for the saving of their bodily Lives in time of Persecution or otherwise No small sin but hainous and grievous a damnable sin such as is like to cost them dear who commit it unless they truly and in time repent of it It shall cost them the loss of Heaven and of eternal Life as our Saviour here threatneth This was the sin of Peter which through infirmity he fell into and it had cost him the loss of eternal Life if he had not repented of it with bitter tears The like sin have many other fallen into in
time of Persecution for the Gospel both in antient and latter Times of the Church So in Queen Maries Reigh though many lost their Lives for Christ and the Gospel yet divers others did for the saving of their Lives either deny or dissemble the Truth when they were called to confesse the same before the Enemies of it Let us by these and the like Examples be moved to fear and take heed of this dangerous sin of preferring our bodily Lives before the profession of Christ and the Gospel Let us beware of seeking or going about to save our Temporall Life by denyall of Christ or of the Gospel or of any part of the Truth of God at such time as we are called to profess it Though we may seek the safety of our bodily Life by all lawful means yet not by unlawful not by denying Christ or his Word or by refusing to confesse the same when we are thereunto called Then we must contemn our Lives yea lose a hundred Lives if we had them c. Therefore take heed of so doing consider the danger that will follow This is the way to hazzard yea to lose the eternal life and happinesse of our Souls and Bodies in Heaven Be not so foolish therefore as to adventure so great a loss for so small a gain to hazzard eternal Life for this Temporal Life c. He were a foolish Marchant who would adventure the losse of a thousand pounds for a Commodity not worth a hundred pence So here c. Use 2 Vse 2. See how such deceive themselves who think to do good to themselves and to provide for their own welfare and happinesse by denying or not confessing Christ or his Truth when they are thereunto called thereby to save their bodily Lives For the Truth is They are here in their own greatest Enemies doing themselves the greatest hurt that may be and providing worst for themselves of all other For to gain a Temporal Life for a short time they deprive themselves of eternal Life to escape Temporal Death of the Body they bring upon themselves eternal Death of Soul and Body in Hell Thus by seeking to save their Life by unlawful and sinful means they lose it and by seeking to escape Death they run into it Now followeth the second Reason used by our Saviour to perswade Christians to take up their Cross in Death or by dying or laying down their Lives for Christ's sake which is taken from the great Benefit or Reward promised to all such as do so in these words But whosoever shall lose his Life for my sake c. The meaning Whosoever shall lose his Life That is shall be content and willing to part with the Temporal Life of his Body or to be deprived of it For my sake That is For my Glory and for profession of my Name And for the Gospel's sake That is for the profession of the Gospel and in defence and maintenance of the truth of it By the Gospel understand the Doctrine of eternal Life and Salvation preached by Christ himself in his own Person upon Eâ—â—th and commanded by him to be preached afterward by his Apostles and other Ministers of the Church to the end of the World The same shall save it That is he shall not onely recover again his bodily life at the Day of generall Resurrection but shall also be partaker of eternal life of Soul and Body in my heavenly Kingdom Observ 1 Observ 1. It is the Duty of all good Christians to be content to lose and part with their bodily Lives for the Name of Christ and profession of the Gospel whensoever God calls them so to do This is the Duty which our Saviour here commendeth and unto the practise whereof he perswadeth all Christians by promising a great Reward to such as do it viz. Eternall Life So in other places also he requireth this as a Duty at the hands of Christians Luke 14. 26. If any come to me and hate not his Father Mother c. yea and his own Life also he cannot be my Disciple Not that he must simply hate his Life but in comparison of Christ and so as to be willing for his sake to part with it See also ver 33. Example of this in Peter Luke 22. 33. Lord I am ready to go with thee to Prison and Death And though he failed in performance of what he professed yet it is enough to shew that he thought it his Duty to dye for Christ So Paul Acts 21. 13. Rev. 12. 11. They loved not their lives unto the Death This hath also been practised by sundry Saints and Martyrs in all Ages of the Christian Church which shews They thought it to be their Duty The Apostles Stephen Justin Martyr Cyprian c. And the Martyrs of latter times Quest Quest When is a Christian called of God to part with his bodily Life for the profession of Christ and the Gospel Answ Answ When the case so standeth That he cannot retain or keep his Life in safety without denyal of Christ or of the Gospel or without concealing or dissembling of some part of the Truth and Doctrine of Christ at such time as he is called to confesse the same As in time of Persecution if one be called before Authority and required to deny Christ or the Gospel under pain of the losse of his Life or to confesse any part of the Truth of the Gospel with the hazzard of his Life Thus were the Martyrs in all Ages called to part with their Lives for the profession of Christ and of the Gospel And in like case it is the duty of all Christians willingly to forgo their Lives for Christ and the Gospels sake Reas 1 Reas 1. The Glory of Christ ought to be more dear and pretious to us than our own Lives Now by professing Christ and the Gospel we glorify the Name of Christ Ergo for this professions sake c. Acts 20. 24. Reas 2 Reas 2. Christ himself was content to lose and part with his bodily Life for our sakes thereby to work our Redemption and Salvation Joh. 10. 15. I lay down my Life for the Sheep Ergo. Reas 3 Reas 3. Examples of the Saints and Martyrs Vide supra Vse 1 Use 1. See here again how hard it is to be a good Christian in practise For how hard is this To lay down our Lives for Christ and the Gospel c Vide Supra the general Doctrine Use 2 Use 2. Teacheth us not to be too much in love with this Temporal Life of our Bodies nor to set our Hearts upon it but to use and enjoy it and all things of this Life as if we used them not Seeing we must part with this Life for the Name of Christ and profession of the Gospel whensoever we shall be thereunto called Now this we can never do so long as our Hearts be too much set upon this Life Therefore take heed hereof Matth. 6. 25. Take no thought for your
a condition in God's heavenly Kingdom Vse 2 Vse 2. See here a forcible motive to move and encourage us willingly to suffer Death or to part with our bodily Lives for the profession of Christ and of the Gospel if at any time we shall be called of God unto it Consider the excellent and blessed Reward promised to us for so doing viz. the Reward of eternal Life and Glory in Heaven after this Life ended An eternal weight of Glory A Crown of Life shall be given us So we shall gain much more then we lose by losing this Temporal Life we shall gain eternal Life This losse shall be no losse to us but the greatest gain that may be If to dye any Death be a gain to the Saints Phil. 1. 21. then much more to dye for Christ or the Gospel No Death indeed but an exchange of Temporal Life for Eternal of Earthly for Heavenly A gainful exchange as of Copper for Gold c. We lose not our Lives but lend them to the Lord for a time to receive them with advantage Think well of this excellent Reward of eternal life promised to such as lay down and lose their Temporal lives for Christ's cause and the Gospel's that it may encourage us to do it willingly if God call us thereunto Moses in suffering Affliction with God's People had respect to the recompence of Reward Hebr. 11. 26. So must we if we would willingly suffer Death for the Name of Christ or for the Gospel we must look beyond Death at the joy set before us as Christ did Hebr. 12. 2. This will make us willingly to part with this Life and to imbrace Death for Christ's sake c. When Stephen was ready to Suffer Death for the Name of Christ he looked up stedfastly into Heaven and saw the Glory of God and Jesus standing on the Right hand of God So must we by Faith labour to do c. This will comfort and encourage us against Death and cause us willingly to lay down our lives for Christ c. Thus have the Martyrs comforted themselves at the time of their Death with the hope of eternal life which they expected after this Life Mr. Bradford to his fellow Martyr Be of good comfort saies he we shall have a merry Supper with the Lord this Night c. Saunders kissing the Stake said Welcome everlasting Life John Noyes kissing the Stake also said to his fellow Martyrs We shall not lose our Lives in this Fire but change them for a better and for Coals have Pearls c. Observ 3 Observ 3. Our Saviour doth not say Whosoever shall lose his Life c. But whosoever shall lose it for my sake c. Here we are taught That it is not simply the suffering of Death or of any other affliction which hath the Reward of eternal Life promised unto it but it is suffering in a good cause which shall be so Rewarded Not all that suffer shall be partakers of eternal Life but such as suffer for well-doing for professing Christ and the Gospel and for giving testimony to the Truth of God 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God c. Matth. 10. 39. He that loseth his Life for my sake shall find it Martyrem facit non poena sed causa Cyprian Though a man could suffer not one but many Deaths yet if it be not in a good Cause as in way of well-doing and for the keeping of a good conscience he is never the nearer to eternal Life 1 Cor. 13. 3. Though I give my Body to be burned and have not love it profiteth me nothing that is if I do it not out of true love to God and Man and to a right end as for the glorifiing of God by constant profession of his Truth or otherwise Use 1 Vse 1. See what to judge of such as suffer Death in evil Causes or for evil ends as either for vain-glory as the Heathen to shew contempt of Death and Fortitude of mind or in defence of errour or sin as Hereticks Donatists Papists c. No promise of Reward to such c. Vse 2 Vse 2. See that if we would by suffering Afflictions or Death it self gain eternal Life it is not enough that we suffer but we must see it be in a good Cause as in the cause of Christ or of the Gospel for profession of the Truth or otherwise for the keeping of a good conscience This is the main thing to be looked to in Suffering The matter is not what we Suffer but for what cause and to what end c. Observ 4 Observ 4. For my sake and the Gospel's In that our Saviour joyneth these two together Himself and the Gospels as one and the same cause of loving Life and of Suffering Death Hence we may gather That to Suffer Death for the Gospel of Christ is to Suffer it for Christ himself And that these two causes of Suffering Death are one and the same in effect and substance neither can they be divided or severed one from the other He that loseth his Life for Christ's sake loseth it for the Gospel's and he that loseth it for the Gospel's loseth it for Christ's Therefore our Saviour here joyneth these two together as one and the same in substance For my sake and the Gospels So Revel 2. 13. To the Church of Pergamus Thou holdest fast my Name and hast not denyed my Faith in the dayes wherein Antipas my Martyr was slain among you c. My Name That is The profession of Me. My Faith That is My Doctrine of Faith Reason There is a near affinity and special relation between Christ and the Gospel and that in three respects 1. In that Christ as He is God is the Authour and efficient cause of the Doctrine of the Gospel It is not a Doctrine devised by Men or Angels but proceeding from God the Father Son and Holy Ghost as from a Fountain 2. In that Christ as Mediatour doth reveal this Doctrine from the bosom of his Father See Joh. 1. 17 18. 3. In that Christ is the main substance and matter of the Gospel which is contained in it The whole Doctrine of the Gospel is concerning Christ directly or indirectly either concerning his Person and Office or concerning the Benefits we have by Him or the means of applying Him c. Use Use To be a motive and encouragement unto us willingly to lay down our Lives and to suffer Death not onely for Christ's sake but also for the profession of his Word and Gospel to seal and confirm the Truth of it even with the loss of our Lives if we shall be called so to do as the Martyrs have been To encourage and move us hereunto let us know and consider That in laying down our Lives for the Gospel we do lay them down for Christ himself whose Gospel it is and who is himself not onely the Authour and Revealer but
also the substance of this Divine and heavenly Doctrine of Salvation Therefore if we would willingly dye for Christ's sake let us as willingly dye for the Gospel's sake and for the profession of it Remember how Christ doth in this place promise the Reward of eternal Life not onely to such as lose this Temporal Life for His sake but also to such as lose it for his Word and Gospel's sake And let this move us to be willing to part with our Lives not onely for Christ's sake but also for the Gospel's sake especially seeing it is so that in suffering for the Gospel we do suffer for Christ also c. Now that we may be able and willing thus to lay down our lives if need be in defence of the Gospel of Christ we must daily prepare and arm our selves for the practice hereof To this end 1. Labour to be well grounded in the sound Knowledge of this Doctrine of the Gospel using all good means to this end as diligent hearing of this Doctrine preached to us diligent searching of the Scriptures that the Word of Christ may dwell in us richly Col. 3. 16. 2. Labour by true Faith to believe and be perswaded of the divine truth and certainty of this Doctrine of Christ and not onely so but to apply the same unto our selvs particularly for our comfort Then we shall be moved to stand out unto the death in defence of it 3. Labour to entertain the true love of the Gospel and Doctrine of Christ in our hearts else we shall never be content to lay down our lives in the defence and maintenance of it c. Such as esteem so little of this Word and Doctrine of Christ and have so little love and desire to it how would they be content to dy in defence of it Mark 8. 36 37. For what shall it profit a man if he shall gain the whole World and lose his own Soul Or Jan. 1. 1625. what shall a man give in exchange for his Soul IN the beginning of the former Verse our Saviour shewed the great hurt and danger which cometh of seeking to save the temporal life of our bodies by denying Christ or his truth and Gospel or by not confessing the same when we are thereunto called That such as so do shall forfeit or lose the eternal Life and Salvation of their own Souls and Bodies And this he used as one Reason to perswade Christians to part with their bodily lives for Christ's sake and the Gospel's Now in these two next Verses he confirmeth his Reason by shewing further how great a loss and dammage it is for a man to lose or be deprived of the eternal Life of his Soul which he sheweth 1. By comparing this losse with the gain of the whole World and shewing it to be greater in the 36th Verse What shall it profit a man c. 2. By shewing the irrecoverableness of this losse or the impossibility of redeeming the losse of a man's Soul by any way or means in the 37th Verse Or what shall a man give in exchange c. What shall it profit a man What good shall it do him What benefit shall it be to him q. d. None at all This Interrogation hath the force of an earnest Negation If he shall gain the whole World This is not so to be taken as if it were possible for any one man to gain the Right and Possession of all the World but it is an Hyperbole by which more is spoken than is to be understood q. d. If he shall gain or get unto himself never so much even the whole World if it were possible By the World understand metonymicè all temporal good things in this present World which may be any way helpful to a man or do him any good as profits pleasures honours c. 1 Joh. 2. 15. Love not the World nor the things that are in the World c. Ver. 16. All that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life And lose his own Soul that is If he shall be deprived of the eternal Life and Salvation of his Soul in God's heavenly Kingdom or if he shall fail or come short thereof Note here also that the Soul being the principal part of man is by a Synechdoche named for the whole Person consisting of Soul and Body Therefore Luke 9. 25. it is said If he lose himself Doctr. 1 Doctr. 1. That the eternal Life and Salvation of Man's Soul in God's heavenly Kingdom is a matter of great worth and excellency A Blessing of great value and price if it be rightly estimated This appears here in that our Saviour doth prefer it before the gain of this whole World and of all the good in it affirming that the gain of all that is in the World will not countervail the loss of one Soul 1 Pet. 1. 8. This is reckoned as the greatest Blessing which the Faithful have by believing in Christ that by this means they receive the end of their Faith even the Salvation of their Souls Therefore also the Apostle the more to set forth the excellency and worth of this benefit doth call it there the end of our Faith For if Faith be a precious Grace as it is called 2 Pet. 1. 1. being but the means of attaining to Salvation how much more precious is Salvation it self being the end of our Faith Now the Worth and Excellency of the Salvation of Man's Soul may further appear by these following Reasons 1. By the excellency and dignity of the Soul of man in its own Nature in that it is a spiritual Substance and immortal never dying or perishing as the Souls of Brute-beasts do but living for ever even after the death of the body And this excellency of the Soul is confirmed by the manner and order which God himself observed in creating the Soul of the first man in that he did not make it of the dust of the earth as he did the Body but made it of nothing breathing it immediately from himself to shew that it is of a more divine Nature than the Body Gen. 2. 7. Vide Chrysost in Psal 48. pag. 668. 2. By the excellency of that estate and condition whereof the Soul of Man being saved is made partaker after this life in Heaven which is an estate of perfect happiness Set forth in Scripture by most excellent Names and Titles it is called a Crown of Life and a Kingdom 1 Pet. 1. 4. An Inheritance immortall undefiled c. 2 Cor. 4. 17. An eternall weight of Glory 1 Cor. 2. 9. Eye hath not seen nor Ear heard c. 3. By the excellent and precious means ordained of God for the procuring and working of the Salvation of Man's Soul viz. The precious Blood of Christ the Son of God that is to say his precious Death and Sufferings 1 Pet. 1. 18. Ye were not redeemed with corruptible things as Silver
seeing our Saviour threatens to deny such before his Father c. Mat. 10. 33. Others confess Christ in word and deny him in life and practice like those Tit. 1. 16. who profess they knew God but in Works deny him being abominable disobedient c. Use 3 Use 3. To stir us up to the conscionable practice of this Duty of confessing Christ and our Faith in him before men upon all occasions when we are thereunto called and that not onely in words but also really by tâ—e actions and carriage of our life yea thus we are daily and continually to confess Christ c. So also by suffering for his Name if we be called to it at any time And that we may thus make Profession of Christ we must pray unto God to enabâ—e us by his Spirit For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12. 3. Ruleâ— for the right performance of this duty of confessing Christ before men especially for vocal Confession in words see before Ver. 29. Mark 8. 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull Generation Jan. 29. 1625. c. Observ 2 Observ 2. THat it is our duty not onely to profess Christ but also his Word and Doctrine before men It is not enough to believe and embrace the truth of it in heart but we must make outward Profession of it before men as occasion is offered when it makes for God's Glory and the edifying of others Confession of Christ and of his truth must go together and not be severed Therefore our Saviour here threatens that he will be ashamed not onely of such as do not confess him but also of such as do not confess his words before men to shew that he requires the Confession of both Therefore also before Ver. 35. where he spake of suffering death for the Profession of his Name he joins the Gospel with himself Whosoever shall lose his life for my sake and the Gospel's c. Rev. 2. 13. The Church of Pergamus is commended for holding fast his Name and for not denying his Faith that is the Doctrine of Faith Quest Quest How are we to make outward Profession of the Word or Doctrine of Christ before men Answ Answ 1. By a vocal or verbal confession and acknowledgment of the truth of Christ's Word and giving testimony to the same before men when we have a calling so to do And not onely by acknowledging and testifying the truth but also speaking in defence and maintenance of the same against the enemies thereof Jude 3. ver 2. By a real Profession of the Truth and Doctrine of Christ in our life and practice and that both by doing and suffering 1. By doing that is by yielding conscionable obedience to the Word of Christ and framing our lives by the Rule of it Phil. 1. 27. Let your Conversation be as becometh the Gospel of Christ c. 2. By suffering in defence of the Truth and Doctrine of Christ as the Martyrs have done in all Ages Rev. 6. 9. John saw under the Altar the Souls of them that were slain for the Word of God and for the testimony which they held Use 1 Use 1. See how needful it is for all Christians to be well grounded in the sound Knowledge of Christ's Word and Doctrine For else how shall we be able to make outward Profession thereof before men both by word of mouth and by the actions of our life yea by suffering for it c. Col. 3. 16. Let the Word of Christ dwell in you richly c. To this end be diligent in hearing this Word search the Scriptures by private reading and pray unto God to open our Understandings c. Seek to him who hath the Key of David Vse 2 Use 2. To reprove such as fail in this duty of professing the Word and Doctrine of Christ before men Some are so ignorant that they know not how to make Profession of it Some think it enough to know and understand the Doctrine of the Gospel to believe the truth of it and to hold and maintain it in Judgment though they make no outward Profession of it Some are afraid to make outward Profession of the Gospel lest they be ill thought of or ill spoken of by the Enemies of the Gospel or lest they bring themselves into trouble or danger of losing their goods liberty or lives Therefore in time of Persecution they deny or dissemble the truth yea sometimes abjure it rather than they will bring themselves into danger Others profess the Doctrine of Christ in word and tongue but deny it in life and practice living in gross and known sins contrary to the Word of Christ To such Hypocrites the Lord may say as he doth Psal 50. 6. What hast thou to do to declare my Statutes c. Magna profectò insania non credere Evangelio c. sed longè major insania si de Evangelii veritate non dubitas vivere tamen quasi de ejus falsitate non dubitares Picus Mirand Epist ad Nepotem suum pag. 342. Vse 3 Vse 3. To exhort to the conscionable practice of this duty of making outward Profession of the Word of Christ Think it not enough to know this Doctrine and to believe it in heart but be ready to make outward Profession of it to the glory of God and edifying of others Be ready to acknowledge the divine Truth and Doctrine of Christ and to give testimony unto it before men and that freely and boldly yea to stand forth in the defence of this Truth against the Enemies of it and not onely in time of peace but also in time of trouble and persecution even with the hazard and loss of our goods liberty and lives No troubles or dangers must make us shrink from the Profession of the Truth and Doctrine of Christ but we must stand to it and hold it fast even to the death as the blessed Martyrs did We must glorify God not onely by believing his truth but also by professing it before men Neither must it be onely a verbal Profession but real in our life and practice by conscionable obedience yielded to the Word of Christ yea not onely by an active Obedience but also by a passive by suffering for testimony of the truth yea dying for it if need be and sealing it with our Blood Use 4 Use 4. See that we are not to blame or censure any for speaking of the Word of Christ and professing it before others so they do it in due manner wisely seasonably with reverence to edification of others c. It is a duty required of them so to do Therefore take heed of censuring them for it as Hypocrites but on the contrary commend and encourage them Observ 3 Observ 3. That it is a great fault and sin in Christians to be ashamed of professing Christ or his Truth before men when they are thereunto called This
2 Observ 2. That there is a distinction of Persons in the God-head Though there is but one God and one Divine Nature and Essence yet this one Nature is distinguished into several Persons There is the Father who is the first Person and there is the Son the second Persion who is partaker of one and the same Glory with the Father as our Saviour himself here sheweth So also there is the Holy Ghost the third Person in the God-head as appeareth by other places of Scriptures although he be not here expresly named 1 Joh. 5. 7. There are three which bear Record in Heaven the Father the Word and the Holy Ghost and these three are one Note that though these three Persons be truly and really distinguished one from the other and have distinct and incommunicable properties by which they differ so as the Father is not the Son or the Son the Father c. yet they are not divided or separated one from the other but are most nearly united together within themselves being all but one and the same Nature and Essence But I will not here insist further upon this Use Use To confirm our Faith in this Mystery and Doctrine of the distinction of Persons in the God-head and to teach us how to conceive of God in our prayers and other Worship which we perform unto him namely as one God in Essence and Nature distinguished into three persons c. Thus labour to think of God yet withall take heed of troubling and distracting of our thoughts in time of prayer or other religious Duties with curious speculations about this distinction of Persons in the Trinity lest it hinder our Affections in prayer c. It followeth With the holy Angels Observ The excellent nature and quality of the good Angels that they are most holy and pure Creatures perfectly holy and free from all spot of Sin and that by vertue of their first Creation Acts 10. 22. Cornelius was warned from God by an holy Angel Therefore they are sometimes called Saints Deut. 33. 2. The Lord at the giving of the Law came from Mount Sinai he came with ten thousands of Saints c. So Jude ver 14. For this cause they used to appear in white Apparrel to shew the purity of their Nature c. Use 1 Vse 1. See the excellent state of the Saints after this Life Eph. 5. 27. like the Angels free from sin c. Matth. 22. 30. Long for that estate to be rid of Sin So Paul Rom. 7. 24. Vse 2 Vse 2. See the excellency and dignity of the Saints of God in this Life in that they have these holy Angels to attend upon them for their good and to protect them from evil Hebr. 1. ult Are they not all ministring Spirits sent forth to Minister for them who shall be Heirs of Salvation See Psal 34. And Psal 91 Great comfort to the Godly against the contempt of the World c. Psal 16. The excellent of the Earth Use 3 Use 3. Teacheth us to imitate this holiness and purity of the Angels striving to resemble and become like unto them in some measure even in this Life that so we may be perfectly like unto them after this Life in Heaven which otherwise we cannot be we must first be Saints on Earth before we can be Saints in Heaven Labour therefore to know and feel our selves in some measure truly sanctified in this Life and to shew forth the Fruits of Sanctification in our Lives purging our Hearts and Lives more and more from the corruption of Sin 2 Cor. 7. 1. Let us cleanse our selves from all Filthinesse of Flesh and Spirit perfecting Holinesse c. The more we do this the nearer we come to the holy Nature and Life of the Angels in Heaven We pray that we may do God's Will on Earth as it is done in Heaven by the holy Angels and Saints and this is one principall part of the Will of God that we should hate sin and be holy in all manner of Conversation 1 Thess 4. 3. This is the Will of God even your Sanctification c. Use 4 Use 4. For admonition to look to our outward carriage and behaviour at all times that it be holy and religious forasmuch as we are before the Angels of God which pitch their Tents round about us and do take notice of our outward behaviour what it is Now they being so perfectly holy and pure cannot but hate all sin and profaness in word and deed therefore take heed of such carriage lest we grieve and offend the holy Angels They are said to rejoice in the conversion of a Sinner therefore they are grieved to see sin committed c. Take heed therefore of all profaness in word and deed be careful to carry our selves in all holy and seemly manner considering that the Angels of God which are perfectly holy and pure do continually behold our outward Conversation If we could with bodily eyes see those glorious Creatures the holy Angels which encamp about us how would their presence curb us from Sin and cause us in all holy and reverent manner to carry our selves wheresoever we become Now it is as certain That they are about us and do take notice of our wayes as if we did see them in bodily shapes Therefore look to our behaviour before them c. Especially in the publick Congregation where they are in special manner present to behold what is done 1 Cor. 11. 10. Women must be decently covered because of the Angels Finis Octavi Capitis CHAP. IX Mark 9. 1. And he said unto them Verily I say unto you that there be some of them that stand here which shall Mar. 19. 1625. not taste of Death till they have seen the Kingdom of God come with Power THE principall parts of this Chapter are these 1. The History of our Saviour Christ's transfiguration before certain of his Disciples in the Mount unto ver 14. 2. His miraculous casting of the Devil out of a Child that was possessed from ver 14. to the 30. 3. His foretelling of his Passion and Resurrection to his Disciples from ver 30. to the 33. 4. His private teaching of the Doctrine of humility to his Disciples from ver 33. to 38. 5. Lastly A further discourse which he made to his Disciples teaching them sundry other points of Christian Doctrine and Practice from ver 38. ad finem Capitis Concerning the first The Evangelist mentioneth 1. Our Saviour's prediction or foretelling of his transfiguration ver 1. 2. The actual accomplishment of it ver 2 c. And he said unto them c. These words have dependance upon the latter end of the former Chapter being the conclusion of that excellent Speech or Doctrine delivered by our Saviour unto his Disciples and the Multitude touching the bearing of the Crosse in this Life for Christ's sake For having taught them the necessity of the Crosse and used forcible Reasons to move them to take
us then work out our Salvation as the Apostle willeth us let us strive to enter in at the straight Gare as our Saviour warneth us Luke 13. The rather because many shall strive and not be able because they strive not enough or not in due time or not in due manner and by the right way and means See then that we strive as we ought by true Repentance of our sins taking pains to mortify our wicked Lusts daily And by true Faith in Christ fight the good fight of Faith and so lay hold on eternal Life strive also by patient Suffering of the Crosse and all Afflictions of this Life though never so painfull and tedious for the Name of Christ and for obtaining of that incorruptible Crown of Glory in the Life to come Heaven is worth our pains c. It is an everlasting Reward which shall never cease c. Observ 4 Observ 4. If the Body of Moses were now raised to Life by the Power of God and united to his Soul as it seems probable that it was that so he might appear with Christ in the Mount in his own Soul and Body then here is one proof and evidence to confirm our Faith touching the Resurrection of our bodies to eternall Life and Glory at the last Day The same Power of God which raised the Body of Moses to Life and re-united the same to his Soul after he had been dead so many hundreds of years can also quicken and raise our bodies and joyn them to our Souls again at the last day c. But I will not insist upon this Now followeth the Conference of Moses and Elias with Christ while they appeared with him in the Mount They were talking with Jesus What they talked of is particularly expressed by Luke Chap. 9. ver 31. That they spake of his decease or death which he should accomplish at Hierusalem that is they fore-told or prophesied unto Christ touching his Death and Sufferings which he was afterward to suffer at Hierusalem Quest Quest Why did they now foretell his Death and Sufferings seeing our Saviour himself had plainly foretold the same before unto his Disciples as we heard in the former Chapter ver 31. Answ Answ The more to confirm the Disciples Faith touching the truth and certainty of his Death and Sufferings and the better to arm them against the scandal and offence which otherwise they might afterwards take when they should see him whom they had confessed to be the Son of God to dy and suffer therefore besides his own testimony foretelling his Sufferings as we heard before here is also added another extraordinary testimony beyond all exception even the testimony of Moses and Elias brought down from Heaven to testify before-hand of the Death and Sufferings of Christ because the Disciples were hard to conceive and believe that he who was the Son of God and Saviour of others should himself be subject to death and they were very apt to be offended hereat as we heard before in Peter Chap. 8. 32. Therefore to prevent this offence as much as might be and to strengthen their Faith the more it was appointed of God that Moses and Elias appearing now in heavenly Glory with Christ in the Mount should in their Conference wit him give testimony of his future Death and Sufferings Where also it is to be observed that it seems probable this Conference was in the hearing of the three Disciples being present because it was for the strengthning of their Faith and not to teach or inform our Saviour himself touching his own Death which he knew well enough before Observ 1 Observ 1. In that the Disciples were so hard to conceive and believe the Doctrine of Christ's Death and Sufferings that they must be often told of it and now Moses and Elias must come down from Heaven to testify it again to them We learn that by Nature and of our selves we are very slow and hard to conceive and believe the mysteries of Christian Faith and Doctrine taught in the Gospel concerning Christ as concerning his Person and Office concerning his Death and Sufferings and our Salvation by it c. Also concerning the necessity of the Cross and Afflictions in this life for all Christ's Disciples that through many tribulations we must enter into the Kingdom of God c. How hard are we by Nature to conceive and understand these and such like mysteries of Christian Faith and much more to believe and apply them effectually and savingly to our selves So hard that we cannot with once or twice teaching learn and embrace these Doctrines as we should but we have need to be often taught the same over and over again yea we have need not onely of earthly but even of heavenly Teachers to instruct us in these mysteries we had need of Moses and Elias to come from Heaven if it were possible to teach us these things as here they did unto Christ's Disciples on the Mount Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things c. Use 1 Use 1. See what need we have to be often taught and instructed in these hidden mysteries of God's Kingdom which are above humane reason and therefore so hard for us to conceive and believe We have need of precept upon precept line unto line c. Vse 2 Use 2. See what need both for Ministers and People to joyn Prayer unto God with all their preaching and hearing that the Lord may by his Spirit enlighten our minds and open our hearts as the heart of Lydia to conceive and believe these heavenly mysteries of God's Kingdom Observ 2 Observ 2. In that Moses and Elias appearing with Christ in glory did talk with him about his Death and Sufferings to be fulfilled afterward and that in the hearing of the Disciples We learn further that in the life to come we shall not onely enjoy the company but the Conference of the Saints and especially of Christ himself we shall not onely be with him but we shall also speak with him and hear him speak to us though not after an earthly manner yet after a far more excellent and heavenly manner So also with the Saints in Heaven we shall have Conference in heavenly manner Reason Reason We shall have true bodies consisting of all the parts and members of them and among other parts we shall have our tongues and lips which are instruments of Speech and our ears which are instruments of Hearing Now these parts of the body may seem to be in vain and to serve for no use in Heaven if it were so that there should be no use at all of Speech or of hearing others speak unto us Therefore it seems most probable that we shall in some sort both speak and confer with the Saints of God and with Christ himself as he is man and hear them also speaking to us in that heavenly life But if
19. the Apostle speaks of some that mind earthly things that is set their hearts on them and place their happiness in them This is true of us all by Nature even of the best so far as they are in part unsanctified that we mind earthly things and are apt to desire and seek happiness and true contentment in them neglecting spiritual and heavenly Psal 4. 6. There be many that say Who will shew us any good that is help us to the enjoying of any worldly good or earthly contentment as worldly Profit Wealth Pleasure c. which shews that men do naturally accompt these earthly things the chief good and so seek to be happy by enjoying the same So that rich Fool Luke 12. 19. placed the happiness and contentment of his Soul in this That he had much goods laid up for many years c. This is also true of the Saints of God that so far forth as they are natural and carnal they are apt to seek happiness in earthly things It was the fault and corruption of Christ's Disciples to dream of an earthly Kingdom of Christ wherein they hoped and desired to live with him in earthly Glory and prosperity whence was that Petition of the Sons of Zebedee and their Mother to Christ Matth. 20. 21. So it is with the best of us by Nature we seek to be happy on earth we say It is good being here that is to enjoy Wealth Honour Friends Pleasures c. Our hearts are naturally glewed to the earth and earthly things These onely we savour and relish by Nature Joh. 3. 31. He that is of the Earth is earthly c. So we are all by Nature we seek that contentment on Earth which should be sought in Heaven and in the Creature which should be sought in God the Creator Use Vse Teacheth us every one to lament and bewail this natural corruption in our selves this earthliness of mind and affection Let us be humbled and grieved for it unfeignedly for that we are so apt to affect these earthly things here below as worldly Wealth Lands Houses earthly Delights c. so apt to seek happiness and contentment in these to build Tabernacles here Learn to be more and more humbled for this corruption of Nature which makes us so earthly minded and so unfit to be heavenly minded And let us not only be humbled for this corruption and fault in our selves but labour and strive against it praying unto God to mortify our earthly affections and to make us more heavenly minded that we may seek things that are above and not things on Earth as the Apostle exhorteth Col. 3. 1 2. that we may not seek true happiness here on Earth but in Heaven not in the Creatures but in the Creator The Heathen Philosophers dreamed of true felicity to be enjoyed on Earth But we must not so imagine but seek it in life to come Indeed there is a kind of happiness to be enjoyed of a Christian in this life consisting not in outward earthly contentments but in the pardon of our sins in feeling of God's favour and inward peace of conscience but the cheif part of our happiness is reserved for us in Heaven after this life consisting in immediate sight and fellowship with God Therefore learn to desire and seek this above all As for this World wean our hearts from it daily Remember Christians must be crucified and dead to the World Observ 2 Observ 2. Peter desires to enjoy happiness and glory with Christ and with Moses and Elias on the Mount before the due time appointed that is to say before he had been abased and suffered Afflictions in this World as our Saviour had foretold that he must do Hence we may observe another great fault and corruption which is in us by Nature viz. That we are too hasty in seeking to enjoy glory and happiness with Christ and with the Saints before we have been humbled with them and before we have suffered with them in thiâ— life As we are apt to seek true glory and happiness in a wrong place that is to say to seek it on Earth which should be sought in Heaven so we are apt to seek it out of due time that is before the time appointed of God before we have been fitted and prepared to it by suffering Afflictions We desire to triumph before we have fought any battle to receive the Crown before we have finished our course to reap in joy before we have sowed in tears Reason Reason We do by Nature abhor and shun the cross and love our own ease and contentment c. Vse Use To strive against this natural corruption which makes us so loath to undergo the cross and so desirous to enjoy happiness and glory before we have suffered and without suffering Afflictions This is an untimely and praeposterous desire proceeding from self-love therefore to be resisted in our selves by all means See thâ—n that we do resist and labour to mortify this corruption in our selves On the contrary be content first to suffer with Christ before we be glorified with him This is the right order He was first to suffer and then to enter into Glory Luke 24. 26. so must we The Disciple is not above his Master c. Act. 14. 22. we must through much tribulation enter into the Kingdom of God We must first go forth and weep bearing precious Seed before we can return with joy and bring our sheavs with us Psal 126. ult See Rev. 1. 9. Mark 9. 6. He wist not what to say c. June 18. 1626. Observ 3 Observ 3. PEter though a holy Apostle yet so far forth as he followed his own carnal Reason and Affection in judging and speaking of this heaxenly Glory of Christ and of Moses and Elias which now he saw he did judge and speak of the same ignorantly and erroneously discovering sundry Errours and Absurdities in those words uttered by him as in thinking that Christ might continue still and dwell in the Mount in his heavenly Glory and that Moses and Elias might dwell there with him and that they had need of three Tabernacles c. Now from hence we may gather this That by Nature and so far as we are led by natural Reason or Affection we are utterly unfit either to conceive and judge of things spiritual and heavenly or to speak of them in due manner yea so far are we from speaking aright of them that on the contrary we are apt to speak ignorantly erroneously and very absurdly of them So Peter here touching the heavenly Glory of Christ c. he spake he knew not what So the Sons of Zebedee touching the Kingdom of Christ Matth. 20. Ut supra So Nicodemus touching the Doctrine of Regeneration Joh. 3. So the Sadduces touching the Resurrection and life to come Matth. 22. 28. 1 Cor. 2. 14. The Naturall man receiveth not the things of the Spirit of God for they are Foolishness unto him Use 1 Use
he were now upon Earth As it is said Luke 16. ult That such as would not hear Moses and the Prophets neither would they be perswaded though one should rise from the Dead to teach them So here c. Vse 2 Vse 2. To exhort and stirr us up to the conscionable practice of this duty of hearing Christ speaking to us and teaching us by his Word and Ministers To this end search the Scriptures diligently by private reading and come duly and constantly to the publike Ministery of the Word c. Motives hereunto 1. God's Commandment enjoyning us to hear his Son Christ ut supra 2. Consider the fearfull Judgment threatned against all such as refuse to hear Christ Deut. 18. 18 19. I will raise them up a Prophet c. And whosoever will not hearken to my words which he shall speak in my Name I will require it of him Acts 3. 23. Every Soul which will not hear that Prophet shall be destroyed from among the People 3. It is the property of Christ's true Disciples and Followers to hear Him and his Word Joh. 10. 27. My Sheep hear my Voyce And Joh. 8. 47. He that is of God heareth God's Word c. Of the second That it is the Duty of Christians not onely to hear Christ teaching them by his Word and Ministers but also to yield due obedience to his Doctrine they must not onely be outward Hearers but obedient Hearers of Christ This is proved not onely by those places before alledged for confirmation of the former Point in which by outward hearing obedience also is implyed but also by other places of Scripture more plain and express to this purpose Matth. 7. 24. Whosoever heareth these Sayings of mine and doth them I will liken him to a wise man who built his House upon a Rock c. Luke 8. 15. Those Hearers of the Word which are resembled by the good Ground are such as with an honest and good heart having heard the Word keep it and bring forth fruit with patience Reas 1 Reas 1. Obedience is the end of all outward hearing and knowledge Deut. 5. 1. Hear O Israel the Statutes and Judgments which I speak in your cars this Day that ye may keep and do them Reas 2 Reas 2. The promise of Blessedness is made not to such as hear Christ's Word and Doctrine but to such as yield true obedience to the same Joh. 13. 17. If ye know these things happy are ye if ye do them Luke 11. 28. Blessed are they that hear the Word of God and keep it Now in this obedience to Christ's Doctrine some speciall properties are required 1. It must come from Faith believing that our persons are accepted in Christ c. Hebr. 11. 6. Rom. 16. 26. 2. It must be the obedience of the whole Man both inward and outward 1. Inward of the heart which stands in believing and embracing the Doctrine of Christ and in submitting our inward Man to it viz. Our Minds Wills Affections Conscience Rom. 6. 17. Ye have obeyed from the heart that Form of Doctrine which was delivered to you 2. Outward Obedience standing in a conformity of the outward Man and of all our outward carriage to the Doctrine and Teaching of Christ 3. It must be Universal not to some but to all parts of the Doctrine of Christ taught us in his Word and by the Ministers of it Act. 3. 22. Him shall ye hear in all things what soever he shall say unto you Though our Obedience cannot be entire and perfect in this life in regard of the measure and degree of it yet in regard of the parts of it it must be entire 4. It must be constant extending it self to the whole course of our lives Not for a time onely or now and then by fitts not to be measured by one or two good Actions but by the constant course of our life Joh. 8. 31. If ye continue in my Word then are ye my Disciples indeed Use 1 Use 1. To reprove such as are outward Hearers of Christ's Word and Doctrine but make little or no Conscience to yield Obedience to the same There are many such who give Christ and his Ministers the hearing and this is all for in life and practice they do as they list walking after their Lusts and going on in their old Sins without Reformation like those Ezek. 33. 31. who came and sate before the Propher and heard his words but would not do them for their heart went after Covetousness Many live quite contrary to that which is taught them by Christ in his Word as if they knew a better way to Heaven Others yield some kind of Obedience to Christ's Doctrine but not such as they ought no true and sincere Obedience Some yield outward Obedience in their Words Actions and outward Behaviour but no true inward subjection of Heart Mind and Conscience They obey not from the heart but onely shew some outward conformity to the Word of Christ which is gross Hypocrisy and hateful to Christ Others obey Christ in some things but not in all parts of his Word like Herod So far as this Obedience will stand with their carnal Lusts and with their worldly profits and pleasures they are content to yield it but when the Word of Christ doth cross them or cut them short in those things which they so much affect here they withdraw their Obedience Others yield Obedience to the Doctrine of Christ for a time but are not constant therein They begin a good course but hold not out in it They begin in the Spirit and end in the Flesh Such there be too many who having for a time made shew of Obedience to the Word of Christ afterwards fall away and embrace this World with Demas c. Like the stony ground they receive the Word of Christ with joy at the first and bring forth fruit for a time but because they have no root they fall away Thus among many that are outward Hearers of Christ and his Doctrine how few do yield true Obedience to it Now what are such the better for their outward Hearing of Christ Nothing at all They reap no true good by it They are never the nearer to Salvation Their estate before God never the better nay it is the worse because the more means of Teaching they have had if they be not answerable in Obedience the greater is their sin and condemnation Joh. 15. 22. Think of it thou that art an outward Hearer of Christ's Word and hast perhaps been so for a long time but makest no conscience of yielding true Obedience to it Thou mayest for all this be a gross Hypocrite yea a reprobate Judas was an outward Hearer of Christ and yet went to Hell So Luke 13. 25 26. Many of those in whose streets Christ hath preached shall be shut out of Heaven at the last day Vse 2 Use 2. To exhort and stir us up not to rest in outward hearing of Christ's Doctrine
but above all to make Conscience of yielding Obedience to the same Remember that this is the end of all Christ's Teaching and of all our hearing of his Word and Doctrine preached by his Ministers that we should yield Obedience to that we hear In this stands our happiness and without this all our Hearing is but lost labour If we be not Doers of the Word of Christ but Hearers onely we deceive our selves Jam. 1. 32. See therefore that we joyn Obedience with our Hearing and look also to the manner and kind of our Obedience that it be such as it ought to be that it be of the whole Man not onely outward but inward of Heart Soul and Conscience that it be universall to all parts of the Word and Doctrine of Christ not to some onely that it be constant c. Now further that we may be obedient Hearers of Christ two duties are necessary to be practised 1. To remove those impediments which may hinder us from Obedience to Christ's Word and Doctrine 2. To use the best helps and means to further us in Obedience to the same Of the first The hindrances to be removed are these 1. All corrupt and sinful lusts in generall These we must labour to cast off by true Repentance and to have them truly mortified in us Jam. 1. 21. Lay apart all filthiness and superfluity of naughtiness and receive with meekness the ingrafted Word c. And then Ver. 22. Be ye Doers of the Word and not Hearers onely 2. More particularly some special Lusts and Sins are to be cast off and removed that they hinder not our Obedience of Christ 1. Unbelief and doubting of the truth of that Doctrine which Christ teacheth us by his Word and Ministers This keeps from Obedience Heb. 4. 2. the Word preached did nor profit them because not mixed with Faith c. Therefore labour and strive against this sin of Unbelief in our selves which is so natural to us On the contrary strive for a thorough-perswasion of the truth of all that Christ teacheth us in his Word c. 2. Hardness of heart when the heart is so hardned through custom and continuance in sin that it hath little or no sense and feeling of sin or of the Word of Christ which doth condemn and forbid sin It is a main hindrance to keep us from Obedience to the Doctrine of Christ For so long as the heart is so hardned it is utterly unfit to be wrought upon by the Word and Teaching of Christ Isa 6. 10. Make the heart of this People fat c. This hindred the Scribes and Pharisees from Obedience to Christ's Teaching because their hearts were so hardned in Unbelief and other sins c. Therefore if we would be obedient to Christ's Doctrine labour and strive against this hardness of heart to have it removed and taken away And pray unto God to give us soft hearts pliable to the Word of Christ 3. Covetousness and Worldliness of mind is another main hindrance unto that true Obedience which we should yield to the Doctrine of Christ Ezek. 33. 31. Their heart went after Covetousness And Matth. 13. 22. care of this World and deceitfulness of riches are as Thorns choaking the Word c. Take heed then of harbouring this gross and dangerous sin of Covetousness in heart and of too much worldly cares and thoughts lest they choak the fruit of Christ's Doctrine in thy heart and keep thee from Obedience to it Pray with David Psal 119. 36. 4. Love of earthly pleasures and delights Luke 8. 14. Pleasures are one kind of Thorns choaking the fruit of the Word Take heed then of too much loving and affecting of these worldly delights lest they take up the heart and with-draw it from love and delight in the Word of Christ and so hinder our Obedience to it Beware of loving Pleasures more than God and his Word Of the second We are to use these Helps to further us in obedience to the Doctrine of Christ 1. Consider the excellency of Christ's Doctrine which he teacheth by his Ministers the Doctrine of the Gospel Word of Life and Salvation most worthy to be obeyed Labour therefore to be perswaded of it 2. Deny our selves that is our carnal Minds Understanding Will Affections for these are contrary to the Word of God Matth. 16. 24. If any will come after me c. 3. Look to the right manner of our hearing this Doctrine of Christ for upon this doth our obedience to it much depend Now for the due and right hearing of Christ's Word and Doctrine that we may so hear it as to yield obedience sundry things are requifite especially these 1. That we hear it with understanding and Judgment striving to conceive and rightly to judge and discern of the truth of those things which Christ Jesus doth teach us out of his Word and by his Ministers Joh. 10. 4. Christ's Sheep know his Voice Contra Matth. 13. 19. Those Hearers resembled by the High-way profit not because they hear it without understanding 2. That we hear it with affection of Heart labouring to be truly and rightly affected with the matter taught us to be humbled at the Reproofs to fear and tremble at the Threatnings to rejoice in the Promises and Comforts of the Word of Christ c. Luke 24. 32. Did not our hearts burn within us c. Acts 2. 37. Their hearts were pricked at Peter's Sermon Labour to be thus affected in heart with the Doctrine of Christ and not onely for the present in time of hearing but afterward constantly This will stir us up to obedience and without this no obedience 3. That we hear it with humility of heart when thou comest to hear Christ teaching thee out of his Word bring an humble heart touched with sense of thy sins and unworthinesse before God This will make thee teachable and tractable to the Word of Christ and then obedience will follow 4. That we hear and receive it with meekness that is with mildness and gentleness of heart to bear the admonitions and reproofs of it without being offended or discontented thereat Jam. 1. 21. Receive with meekness c. 5. Labour in hearing to apply unto our selves every part of the Doctrine taught for Instruction Admonition Humiliation Comfort c. This is to mingle the Word with Faith that it may profit us 6. We must so hear Christ as to treasure up his Word in our Hearts that so we may make use of it in Life and Practise Psal 119. 11. Daivd hid the Word of God in his heart 7. Lastly Joyn prayer unto Christ to teach us inwardly and to frame us to obedience c. Luke 2. 19. It followeth Ver. 8. The Issue or Event that followed upon the former miraculous appearing of that bright Cloud and the Voice uttered from Heaven touching Christ Hereupon the three Disciples suddenly looking round about them perceived Moses and Elias to be taken away and that Jesus was left
to Law for trifles taking malicious courses against others Again Christ commands them to seek God's Kingdom and Righteousness in the first place Matth. 6. 33. On the contrary they seek this World and the profits and pleasures of it first He commands them to deny themselves and to take up their Cross willingly c. Contra their care is to satisfy their corrupt lusts and as for the Cross they abhor and shun nothing more shewing nothing but unwillingness and impatiency Use 2 Use 2. To exhort and stir up all that profess to be Christ's Disciples to make Conscience of Obedience to his Commandments His Servants we are to whom we obey as the Apostle saith therefore if thou be a true Servant of Christ shew it by thy Obedience to his Will and Commandments by doing what he commands thee in his Word and by forbearing to do what he forbids thee Else never profess to be Christ's Disciple or Servant It is gross Hypocrisy to call him Lord and not to do what he commandeth Take heed of this therefore and as we call Christ our Lord and Master so be careful to shew our selves to be his true Servants by obeying his Will and Commandments Now further in this our Obedience to the Commandments of Christ some special properties are requisite that it may be such as it ought to be 1. It must be a free and voluntary Obedience not forced or by compulsion for that is not accepted of Christ Now that it may be free and voluntary it must proceed from true Love to Christ himself it must be the Obedience of Love Joh. 21. 15. Peter lovest thou me Then feed my Lambs c. 2. It must be an entire or universal Obedience to all the Commandments of Christ even to such as are most hard and difficult to such as are most contrary to our Nature and to our corrupt Wills and Affections as in denying our selves and mortifying our lusts in taking up our Cross in forgiving and loving Enemies c. The three Disciples here obeyed Christ's Command though in a matter hard and difficult for so it was as we heard before to conceal and keep to themselves the glorious Vision of Christ's Transfiguration and that for so long a time even till after his Resurrection Vse Use See how needful it is for us to be well-instructed in the Word of Christ that we may know what he commandeth us else how can we yield Obedience unto him Therefore search the Scriptures which testify of Christ and come diligently to the publick hearing of his Word Now followeth the amplification of the Disciples Obedience in concealing the matter by a speciall Circumstance accompanying the same viz. Their questtoning one with another c. Questioning one with another or Debating or disputing the matter between themselves by mutual Questions and Conference What the rising from the dead should mean This is not to be understood of the general Resurrection from the dead at the last day for it is not likely that the Apostles were ignorant of that seeing that other ordinary Disciples of Christ did know and believe it as Martha Joh. 11. 24. but it is to be restrained to the Resurrection of Christ whereof he made mention to them immediately before About this they questioned and reasoned together what it should mean whereby is discovered their great ignorance and dulness to conceive this Doctrine of Christ's Resurrection notwithstanding that he had so plainly foretold them of it as we heard Chap. 8. ver 31. Quest Quest What was the cause or reason of this their dullness and harduess to conceive this matter of Christ's Resurrection Answ Answ Because his Resurrection did presuppose his Death for he could not rise from Death unless he first Dyed now they could not yet conceive or comprehend how it was possible or likely that he who was the Son of God and true Messiah that must save others should himself suffer Death at the hands of Men. Besides that the Death and Resurrection of Christ could not stand or agree with that Earthly and Temporall Kingdom of the Messiah which the Disciples as yet erroneously supposed and dreamed of which made the matter so much the harder for them to believe Observ 1 Observ 1. In that the Disciples were so hard to conceive the Truth and Doctrine of Christ's Resurrection we may learn this That even the best Christians are by Nature and of themselves hard to conceive and understand the Mysteries of Faith and Doctrines of Christ taught in the Gospel See before Chap. 8. ver 32. and ver 16. Luke 18. 34. Though he plainly foretold his Disciples of his Passion and Resurrection yet it is said They understood none of these things and this saying was hid from them neither knew they the things that were spoken See Hebr. 5. 11. Reas 1 Reas 1. The Doctrines of Faith touching Christ and our Salvation by him are above humane reason and therefore hard to be conceived of us by Nature Such are the Doctrines of Christ's Incarnation Death Resurrection c. Hence the Gospel is called a Mystery 1 Tim. 3. 16. Reas 2 Reas 2. There is much ignorance left in the Saints of God in this Life after their effectuall calling and enlightning by the Spirit of God 1 Cor. 13. 9. We know but in part Use 1 Use 1. To move the best Christians to labour to see and to be humbled for this their Naturall dulness and hardness to conceive the Doctrines of Christ taught in the Gospel c. Vse 2 Use 2. See what need for us to pray unto God for his Spirit to enlighten our minds to conceive the mysteries of Faith revealed in the Gospel c. Vse 3 Use 3. See how needfull for Ministers of the Gospel to strive unto plainness and evidence of the Spirit in teaching the Doctrine of Christ Observ 2 Observ 2. That true Faith and sanctifying Grace in this Life may stand with ignorance in some Points of Christian Faith at least for a time The Apostles of Christ though effectually called and sanctified yet were ignorant for a time of some main and necessary Points of Christians Faith as of Christ's Death and Resurrection as here we see and in this ignorance they continued till the Death and Resurrection of Christ were fulfilled So those Women who came to imbalm Christ's Body c. they were also ignorant of the nature and quality of Christ's Kingdom as He was the Messiah supposing it to be an earthly Kingdom c. as appeareth Acts 1. 6. Ignorant also they were of the Calling of the Gentiles and that the distinction of Clean and Unclean was taken away by Christ's coming as we see in Peter Acts 10. 14. Acts 18. 25. Apollos was a Believer and a sanctified Person and yet was ignorant in some Points of the Doctrine of Christ having need to be more fully instructed therein by Aquila and Priscilla Use Vse To comfort such Christians as are weak and defective in
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
is there in many now adayes Some being so far from shewing speciall and singular love to their own Pastor that they scarce shew him ordinary or common love will scarce do him an ordinary kindness without grudging they carry themselves as strangers to him scarce vouchsafing to speak to him c. others shew love for a time but not constantly so long as they may gain by their Ministery no longer Others instead of love bear hatred and grudge against their Minister because he admonisheth them of their sins So for the other duty of reverence and due respect to God's Ministers how many also fail in this Do not many contemn and set leight by their Ministers even by such as labour amongst them in the Word and Doctrine whom they ought to esteem highly of and to accompt them worthy of all honour c. yet they stick not to think and speak sleightly of them as of ordinary persons yea to despise and reproach them to their faces quite forgetting that of our Saviour Christ Luke 10. 15. He that despiseth you despiseth me c. Let such as are guilty of this sin take notice of it and be truly humbled and repent of it lest otherwise the contempt of the Minister's person do at length and by degree bring them to a contempt and lothing of his Doctrine and Ministery and then little hope will there be of their profiting by the same Observ 2 Observ 2. See here also in Christ's example the duty of all Pastors and Ministers of the Church viz. to endeavour so to carry themselves both in their Doctrine and Ministery as also in their Life and Conversation that they may procure truel love and reverence from their People Thus did our Saviour while he lived on Earth so carry himself both in his publike Ministery and in his whole Life and Conversation that he was both loved and reverenced of the People as here we see So likewise ought all God's Ministers And to this end they must not onely be diligent and faithfull in their Ministery but withall labour to go before their People by the holy example of their own Life and Practice This is the best and onely way to procure both love and reverence from their People and to maintain the authority and credit both of their Persons and of their Ministery which every Minister of God ought most carefully to do 1 Tim. 4. 12. Let no man despise thy youth but be thou an example of the Believers in Word in Conversation in Charity in Spirit in Faith in Purity Thus did John Baptist maintain the credit of his Ministery and procure both love and reverence even from Herod himself Mark 6. 20. Herod feared John knowing that he was a just man and an holy c. and heard him gladly It followeth Ver. 16. And he asked the Scribes c. The second speciall or principall occasion of the Miracle following is Our Saviour's questioning with the Scribes about the matter or cause of the disputation between them and his Disciples For he finding the Scribes disputing or reasoning with his Disciples turned himself to them expostulating thus with them What question ye with them That is what is the matter that ye are disputing or debating with my Disciples Some read the words thus What question ye among your selves And if we so read them they are to be understood a spoken both to the Scribes and to the Disciples though chiefly to the Scribes But the former reading seemeth best and fittest and therefore I follow that Now our Saviour did not ask this Question of the Scribes as if he were ignorant of the matter for he knew well enough before he asked what it was which they were debating with his Disciples but for other cause and ends As 1. That he might hereby shew that he took upon him the defence of his Disciples and of their just cause and of the Truth and Gospel it self against the cavils of the Scribes 2. That he might by this Question convince and reprove the Scribes and put them to silence 3. That he might give occasion to the Father of the possessed Child to make suit to him for his Child as he doth verse following and so make way unto the working of the Miracle Observ 1 Observ 1. That we ought to be ready on all good occasions to speak in defence of the truth of God and of his faithfull Servants which profess and maintain the Truth against the Enemies thereof Thus our Saviour Christ at this time was ready and forward to speak in defence of his Disciples and of the Truth it self which the Scribes laboured to oppose and disgrace So at other times when the Scribes and Pharisees cavilled and took exceptions wongfully against his Disciples labouring to disgrace both them and the Gospel it self which they professed our Saviour took upon him their defence and was forward to speak in their just cause So before we heard Chap. 2. 25. when they cavilled at them for plucking ears of Corn on the Sabbath to quench their present hunger Christ spake in their defence c. So in the same Chapter ver 19 c. when they took exceptions at his Disciples for not fasting as John's Disciples did he answers for them In like manner ought we to be ready on all occasions to speak in defence of the Truth and of such as professe the same when we see them and the Truth it self to be opposed by the adversaâ—ies thereof as by false Teachers Hereticks Papists Anabaptists c. Thus did the blessed Martyrs By this we shew zeal for God's Glory Especially this Duty is required of such as are in publike Place and Authority in the Church as of Magistrates and Ministers of the Church These above all other should be forward to speak in defence of the Truth and of the true faithfull Servants of God which professe it when they see them to be opposed by the wicked Enemies of the Truth 2 Cor. 13. 8. Paul saies We can do nothing against the Truth but for the Truth which shews what is the duty of all Pastors and Ministers of the Church viz. To stand for maintenance of the Truth and therefore to be ready and forward to speak in defence of it when occasion is offered This was coâ—â—endable in Gamaliel though a Pharisee and as yet no true friend to the Gospel when the Apostles and their Doctrine was opposed and persecuted by the High-Priest and Council of the Jew insomuch that they conspired together to put the Apostles to Death for preaching then did Gamaliel stand up and speak in defence of the Apostles although he did not so thoroughly defend their cause as he should have done Acts 5. 34. Use Use For reproof of such as are slack and backward to speak in defence of God's Truth and of his faithfull Servants professing the same when they see them opposed or like to be disgraced by wicked men and in steâ—d hereof do by their silence
he was before us It is the Speech of an antient Father Voluit Christus deseri voluit prodi voluit ab Apostolo suo tradi ut tu cum sis desertus à socio proditus ab amico moderatè feras Ambros in Luc. Mark 9. 30 31 32. And they departed thence c. July 1. 1627. THese words contain our Saviour's prediction or foretelling of his future Passion and Resurrection to his Disciples where three things have been propounded to consider 1. The occasion of the prediction His departure with his Disciples from the place where he wrought the former miracle and his private passage through Galilee with them ver 30. 2. The prediction it self ver 31. 3. The effect in the Disciples ver 32. They understood not that saying c. Of the first The occasion I have already spoken last day Of the second The prediction itself 1. He foretelleth his Passion 2. His Resurrection Touching his Passion or Sufferings two things to be considered 1. The person who was to Suffer viz. Himself whom he calleth the Son of Man 2. The Sufferings themselves Of the former I spake lately upon ver 9. Touching the latter they are set down by the parts or kinds of them being two 1. That he should be delivered into the hands of Men. 2. That he should be put to Death by them Of the first I spake the last Sabbath Now followeth the second part of his Sufferings foretold viz. His Death And they shall kill him Of this see before chap. 8. ver 31. Now followeth the foretelling of his Resurrection upon the third day which is also handled before chap. 8. 31. To proceed therefore to the 32. ver where is laid down the effect which followed in the Disciples which was two-fold 1. That they understood not that saying That is the Doctrine of Christ's Passion and Resurrection which he taught them 2. That they were afraid to ask him Touching the first See Luke 9. 45. Object Object Matth. 17. 23. It is said They were exceeding sory upon his foretelling his Death Now if they understood not what he meant Why should they be striken with sorrow upon his words Answ Answ No doubt but they understood the words themselves uttered by our Saviour for they are plain and easy to be conceived but they understood not the matter it self throughly that is to say the mystery of his Death how he that was the Son of God and true Messiah as they had confessed him to be should dye or be put to death much less did they conceive fully the mystery of his Resurrection how he being dead should rise again the third day after Quest Quest What was the cause of this their ignorance that they could not conceive this mystical Doctrine of Christ's Death and Resurrection Answ Answ There was a three-fold Cause especially 1. Their natural blindness and dulness to conceive these mysteries of Faith 2. That erroneous and prejudicate opinion which they had conceived and were so much rooted in touching a Temporal and Earthly Kingdom of Christ as we have often heard before 3. Their natural unwillingness to hear of Troubles which they might well conceive would befall them when Christ should Suffer Observ Observ Even the best Christians are by nature and of themselves hard to conceive and understand the mysteries of Faith and Doctrines of the Gospel as touching Christ's Person and Office and our Salvation by him c. Especially such Doctrines as are most contrary to natural reason and our carnal affections as the Doctrine of the Cross c. See before ver 10. of this Chapter and chap. 8. ver 16. Now followeth the second Effect or Consequent in the Disciples They were afraid to ask him Viz. Touching the meaning of his words and of the Doctrine which he had now taught them concerning his future Death and Resurrection Quest Quest What was the cause of this fear in them Answ Answ 1. They feared shame and disgrace by acknowledging their ignorance 2. They feared lest for this their ignorance and blindness in the Doctrine of Christ's Passion and Resurrection they should be sharply taxed and reproved by Christ their Master even as Peter had been not long before for the like ignorance discovered in going about to disswade Christ from Suffering chap. 8. ver 33. And herein they discovered their great infirmity in that they would rather remain still in ignorance then suffer shame or reproach for their ignorance Observ 1 Observ 1. The preposterous fear of getting shame and disgrace by acknowledgment of our ignorance is one great hinderance to the gaining of more knowledge by the instruction of others in things spiritual and heavenly This hindred the Disciples from being further and better instructed by Christ at this time in the mystery of his Death and Resurrection because they were afraid of shaming themselves by acknowledging their ignorance c. And experience shews this to be true in many amongst us who being ashamed to bewray their ignorance by asking profitable questions about matters of Religion or the Word of God either of their own Pastors or of other Christians do thereby deprive themselves of a great deal of Christian knowledge and instruction which they might receive from others But let us take heed of this preposterous and vain fear of shame or disgrace by bewraying our ignorance in asking questions or seeking instruction from others in the things of God and of his Word For the truth is this is no shame at all but a shame it is to continue in ignorance blindness and errours for want of seeking knowledge when we have the means vouchsafed us of God Observ 2 Observ 2. See here how backward loth and unwilling we are by nature to be admonished and reproved for our faults and corruptions yea how backward even good Christians and the Saints of God are to suffer the word of Reproof in that Christ's Disciples were so afraid of being reproved by him for their ignorance that they would rather continue in it than acknowledge it and seek to him for further instruction at this time See 2 Chron. 16. 10. Now if this be true of good Christians such as Christ's Disciples much more of others being void of sanctifying Grace Hence it is That men are so apt to hate and dislike such as reprove their Sins Amos 5. 10. They hate him that rebuketh in the Gate c. And for this cause Ahab hated Elijah and Michajah because they told him of his Sins c. And Gal. 4. 16. The Galathians thought Paul to be their enemy because he reproved the corruptions amongst them in Doctrine and Life And experience shews the truth of this how backward and unwilling men are to be admonished and reproved for their sins so backward that many shun the very company and sight of such as have a Calling to reprove them And some refuse to come to their own Pastor if he send for them to admonish them in private of some
to take pains in doing them This should cause us to work out our Salvation with fear c. Phil. 2. 12. knowing that our labour is not in vain in the Lord seeing there is such a blessed reward laid up for us and promised us in the life to come Think of this when we feel pain or difficulty in good duties as in the practice of Repentance in denying our selves in taking up our Cross c. Look at the reward promised which is eternal life which is well worth all our pains as hath bin said before Though we cannot by good works merit heaven neither ought we to do them onely or chiefly for the hope of reward yet the consideration of that blessed reward should incourage us to diligence pains and chearfulness in God's service and in all good duties for to this end is the excellency of the life to come so commended and set forth to us in Scripture The servant that hath a good and bountifull Master that hath promised him a good reward for some special work which he hath enjoyned him how chearfully will he work what pains will he take So ought we in hope of eternal life Use 3 Use 3. To comfort the Godly 1. Against all miseries and afflictions of this life though never so many and great as pain grief sickness poverty disgrace c. Let them by eyes of Faith look at the blessed estate of the life to come which they hope for in which they shall be free from all these miseries and shall have all tears wiped away c. This will sweeten all Crosses and give comfort in the midst of them yea cause thee to rejoyce in Tribulation under the hope of that heavenly glory as it is Rom. 5. 2 3. 2 Cor. 4. 17 18. Our light afflictions but for a moment work for us a far more exceeding and eternall weight of Glory while we look not at things that are seen c. Therefore if thou wouldst find comfort and be able to rejoyce and be chearfull under the Cross look beyond the Cross at heaven c. So did Moses Hebr. 11. 26. yea Christ himself Hebr. 12. 2. 2. This serves to comfort the godly against the fear of death by considering that it is no death to them properly because it hath no sting or curse in it their sins being forgiven in Christ but a passage to that blessed and glorious life in Heaven which shall never have end 2 Cor. 5. 1. We know that if this earthly c. Use 4 Use 4. Seeing eternal life is so great and excellent a blessing more excellent then the fruition of any thing in this World that is dear to us this should make us willing and well content to part with those things which are most dear to us in this life for the attaining of everlasting life and rather than be hindered and kept from being partakers of it Matth. 13. 44. The kingdome of Heaven is like to a Treasure hid in the field the which when a man hath found he hideth c. and selleth all he hath and buyeth that field And ver 46. Like to a Pearl of great price c. Who would not be content to part with that which is worse for the obtaining of that which is better what wise man would not willingly part with Lead or Brass for Gold or to give dust or pibble-stones for Pearls Eternal life doth as much excell things all in this life though never so dear to us as Gold doth Lead or Pearls Pibble-stones Therefore for the obtaining of eternall life and rather than be deprived or come short of it let us most willingly part with all things in this World though most dear to us as Riches Profits Pleasures Friends Liberty yea life it self if the Lord call us to it at any time Thus did the blessed Martyrs whom we must herein follow if the Lord shall put us to it as he did them In the mean time prepare daily to do that in heart and affection which we must do actually in time to come if the Lord call us to it And to encourage us to it remember that promise Mark 10. 29. There is no man that hath left house or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and he Gospells But he shall receive an hundreth fold now in this time c. and in the World to come Life everlasting Observ 1 Observ 1. That there is an estate of eternal life and glory to be expected and enjoyed by the Saints of God after this life in heaven I say by the Saints of God because it is not to be enjoyed by all but onely by the Saints and Faithfull people of God chosen to Salvation who shew and testify their Faith by holiness of life Col. 1. 12. Called the Inheritance of the Saints Now that there is such an estate of eternal life to be expected and enjoyed by the Saints after this life is presupposed here in this place by our Saviour And it is an Article of our Faith and therefore I need not stand long in proving it one or two places may suffice Joh. 10. 28. My sheep hear my voice c. And I give unto them eternal life Rom. 6. 21. Being made free from sin and become Servants of God ye have your fruit in Holinesse and the end Everlasting Life This Paul knew and therewith comforted himself when he was near unto death 2 Tim. 4. 8. See Matth. 25. 46. Vse 1 Use 1. To convince all prophane Atheists who deny or doubt of this truth and Article of Faith touching that eternal life and glory of the Saints which is to be enjoyed after this life Many there be who though they confess it in words yet deny it in heart and shew it in life and practise by setting their hearts wholly and onely upon this present life and upon those things which they here enjoy on earth as worldly Profits â—arnal delights c. Vse 2 Use 2. To strengthen our Faith in belief of this Article or point of Doctrine touching that eternal life which is to come and which is to be expected and enjoyed after this life in heaven by all and every one of the Saints of God neither must we onely labour to believe and rest perswaded hereof but also in life and practice shew that we believe it by setting our hearts chiefly on it Col. 3. 1. as also by indeavouring to shew and approve our Faith by Repentance and holiness of life as becommeth those which shall be partakers of that heavenly Inheritance and to walk worthy of that Kingdome Rev. 21. 27. 2 Tim. 2. 21. If any man purge himself he shall be a Vessell unto honour c. Mark 9. 43 c. And if thy hand offend thee cut it off c. Nov. 25. 1627. THese Verses contain a serious and weighty admonition given by our Saviour to his Disciples and to all Christians touching the avoiding and
11. 23. Capernaum lifted up to heaven by enjoying the Ministery of our Saviour Christ As the people of Israel enjoying light in their dwellings when there was darkness over all the rest of the Land of Egypt Exod. 10. 23. were greatly bound to praise God so are those Christian Congregations to whom the liâ—ht of the Gospel shineth by the Ministery of faithful Pastors c. Use 4 Vse 4. See also what cause there is for such as do enjoy the Ministery of faithful Pastors to lovâ— and esteem them for their works sake seeing they are so necessary and profitable and that they can so ill be â—ithout them c. See 1 Thess 5. 12. Observ 2 Observ 2. In that the Ministers of the Gospel in regard of their Ministerial Office are compared here unto salt even to the salt of the sacrifices mentioned in the former Verse and that in regard of the seâ—soning vertue which salt hath to season those things that are salted with it for which cause and respect chiefly it is here said to be good that is necessary and profitable hence we learn That one main and principal end and use for which Ministers of the Word do serve and are necessary and profitable in the Church is or the spiritual seasoning of others with the doctrine of the Word that they may be as salt to season the people of God by the power and vertue of their Ministery and by the Word of God preached and applyed by them In this respect chiefly they are here compared unto salt and that in regard of the goodness and profitableness which salt hath in seasoning of such things as are salted with it Quest Quest. How do Ministers of the Word serve to season others spiritually with the Doctrine of the Word Answ Answ Two wayes especially As may appear by that which hath been before spoken upon the former Verse 1. By mortifying and pâ—rging out the corruption of sin from the hearts and lives of men by the power and efficacy of the Word preached For as salt being applyed to the flesh of the Sacrifices or to any other thing that is salted therewith doth serve to dry up and purge out ill humours c. so the Ministers of the Word do by their Ministery or Doctrine serve as means to dry up and purge out the corruption of sinne from the hearts and lives of Christians 2. By working the contrary graces of the sanctifying Spirit of God in men by means of the Word preached and applyed by their Ministery as the graces of Knowledg Faith Repentance Love Humility c. with which graces Christians being seasoned do become savoury and acceptable unto God For even as salt doth not only purge out ill humours from meats salted but also doth give a good savour or pleasant taste unto them So Ministers of the Word by their Ministery are a means not only to purge out the corruption of sin from men but also so to season them with contrary graces of the Spirit that they may become savoury and pleasant unto God himself But because these things may be conceived by that which was spoken before upon the former Verse touching the end and use of the Ministery c. I will here add no more of this Point Now followeth the second thing in the words The dangerous estate of such Ministers of the Gospel as do fall from their fidelity in their Ministery But if the salt have lost his saltness c. Observ 1 Observ 1. Such as have made shew to be good and faithful Ministers of the Word may and do sometimes fall away and become unfaithful negligent and unprofitable in their Ministerial Office like unto unsavoury salt which hath lost the natural acrimony and seasoning vertue of it This is here supposed and taken for granted by our Saviour when he sayes If the salt c. Thus Judas Iscariot having for a time made shew to be a true and faithful Apostle and Minister of the Gospel did afterwards fall away and becaâ—e a devil by apostacy Joh. 6. 70. Revel 9. 1. mention is made of a Star which fell from heaven c. by which is signified the Pastor or Bishop of the Church of Rome who having once been as a Star in the Heavens for his fidelity in the Office of the Ministery did afterwards fall away and lose his light Quest Quest May such as have faith and are truly faithful fall from it c. Answ Answ There is a twofold Apostacy c. 1. Total c. 2. In part and in some degree for a time The former is not incident to such as are truly faithful but the latter Rev. 2. 4. Use Use Teacheth us not to marvail or think strange much lesse to stumble or take offence at it if in these times we see or hear of some such Pastors and Ministers of the Church who having been faithful and diligent for a time in their Ministerial Office at least have made shew of faithfulness do afterwards fall away and become negligent and unprofitable in their Ministery as unsavoury salt c. No new thing but it hath been often so in former Ages of the Church c. Therefore take heed of suspecting or condemning all for some c. Observ 2 Observ 2. How dangerous it is for Ministers of the Word having for a time made shew of being faithful diligent and conscionable in their Ministerial Office afterward to fall from their diligence and faithfulness and so to become unprofitable and unfit to season others with their Ministery the danger is this that it is a very hard matter for such to recover their former fidelity and conscionable care in discharging their Ministery and in seasoning others with the doctrine of the Word They are herein lâ—ke unto salt which having once lost the natural saltness or seasoning vertue can never recover it again but becomes utterly unprofitable and good for nothing but to be cast out and trodden under feet of men See Matth. 5. 13. and Luk. 14. 35. The Experience of all Ages proves this to be true For if we either look into the Scriptures or into other Histories we shall find very few examples if any at all of such Ministers of the Church who having fallen away from their first fidelity diligence and conscionableness in their Ministery did afterward repent and recover themselves and become faithful again in their Office And in these times if we mark such as having been for a time Ministers of the Gospel amongst us do afterwards fall away to Popery or become negligent and unconscionable in their places we shall see that such do seldom or never repent and become truly faithful in their Ministery Reas 1 Reason 1. Such Ministers do want Teachers to instruct and admonish them in such sort as they do the people They live not under the Ministery of other Pastors as their own flock and people do under theirs and so they want this ordinary and most powerful means to convert
this place that they should have peace one with another not onely as they were Christians but as they were Ministers of the Gospell So Paul gives the like Precept unto Timothy not onely as a Christian but as a Minister 2 Tim. 2. 22. Follow Peace with them that call on the Lord c. And ver 24. The servant of the Lord must not strive but be gentle unto all men c. Reas 1 Reas 1. They are called to Preach the Gospell of peace and they are by their Doctrine and Ministry to teach and perswade others to brotherly unity and peace Therefore they themselves ought much more to be maintainers of this Peace that so they may not onely by their Doctrine but also by their life and example teach others to be peaceable Reas 2 Reas 2. The maintaining of Peace and unity amongst the Pastors and Ministers of the Church is a means to further the work of the Ministery For so long as there is mutual peace and brotherly agreement amongst them they will be the more carefull and forward to joyn together and help and incourage one another in all Ministerial duties As it is with many workmen appointed to build up one and the same house the better they agree one with another the better the building goeth forward on the contrary if they be at odds and disagree this hinders the work So here c. Vse 1 Use 1. This should move all such as are called to this office of the Ministery to make Conscience of this duty of maintaining outward peace and unity both among themselves and with other Christians and especially with those of their own charge being carefull to teach them the practice of brotherly unity and peace not onely by their Doctrine but also by their example c. Vse 2 Use 2. Seeing the maintenance of peace and unity amongst Ministers of the Word is one means to further the work of the Ministry this should move the people to pray for the Ministers of the Church that they may live in unity and peace together that so by this means the work of the Ministry may go forward the better Finis Noni Capitis CHAP. X. Mark 10. 1. And he rose from thence c. Jan. 20. 1627. THe principall matters Recorded by the Evangelist in this Chapter are these 1. Our Saviour's disputation with the Pharisees about Divorcement of Wives together with the conference he had with his Disciples touching the same matter unto ver 13. 2. His gracious entertainment of the young children which were brought unto him from thence to the 17th verse 3. The History of the Rich man who came to Christ to know what he should do for the obtaining of eternal life from thence to ver 28. 4. The answer which our Saviour made unto Peter telling him that he and his fellow Disciples had forsaken all they had to follow him from thence to ver 32. 5. A Repetition of his former Prediction of his future Passion from thence to ver 35. 6. His rejection or denyall of the ambitious sute made unto him by James and John the sons of Zebedaeus touching the highest places of honour about him in the glory of his Kingdome from thence to the 46th verse Lastly A Miraculous cure wrought by him in restoring blind Bartimaeus unto his sight from thence to the end of the Chapter Of the first 1. Is set down his disputation with the Pharisees about Divorces 2. His conference with his Disciples about the same ver 10 11 12. In the story of his disputation with the Pharisees two things are set down 1. The Antecedents or occasions which made way to it ver 1. 2. The disputation it self from ver 2. to ver 10. The occasions are three 1. Our Saviour's departure out of Galilce where he was before and his comming into the coasts of Judea which was the place where this disputation happened And he rose c. 2. The concourse or flocking of the people unto our Saviour in that place And the people resort unto him again 3. His carefull and diligent instructing of them according to his wont And as he was wont c. And he rose from thence From that part of Galilee where he was before as may appear Matth. 19. 1. where it is said He departed from Galilee and came into the coasts of Judaea And commeth into the Coasts of Judaea This is to be understood of that part of the Countrey which was most properly so called for otherwise the whole Countrey then Inhabited by the Jews is sometimes in a large sense called Judaea including both Galilee and Samaria in it By the farther sidâ— of Jordan Not that Judaea was on the farther side of Jordan in respect of Galilee for both Judaea and Galilâ—e did lye on the same side of Jordan but it is to be understood in respect of that part of the countrey which lay on the other side of Jordan or else that our Saviour in passing from Galilee to Judaea took occasion to go over the River Jordaâ— and so passing through some part of the Countrey that lay beyond the River did come back over the same River again and so went into the Coasts of Judaea Vide Casub Annot. in hunc locum et Bezam et Maldonat in Matth. 19. 1. The reason of our Saviour's departure at this time from Galilee into the Coasts of Judea was That he might there do good by his Doctrine and Miracles as he had done before in Galilee Besides that this was in his way to Jerusalem whither he was now going as is probable See Verse 32. huâ—us Capitis Observ Observ The great labour and pains which our Saviour did take in the exercise of his Ministery while he was on earth in that he travelled and journeyed and that on foot usually in that hot Countrey to so many places and those oftentimes far distant to preach the Gospel and to work Miracles This he could not do without much labour pain and weariness oftentimes Joh. 4. 6. it is expresly said that he was wearied with his journey from Judea to Samaria And so no doubt but he was at many other times c. And that it is a wearisom and painful thing thus to travel many and long Journeys especially on foot may appear in that Paul reckoneth journeyings amongst his afflictions 2 Cor. 11. 26. In journeying often And Verse 27. he sayes he was in weariness and painfulness Yet our blessed Saviour refused not to suffer this pain and wearinesse in journeying from place to place and that on foot to preach and work Miracles for confirmation of his Doctrine while he lived on earth which should teach uâ— after his example to be content and willing to suffer pain and labour even unto much weariness in the duties of our calling and of the service of God knowing that this is Gods Ordinance That every one of us should feel the burden of our calling and the painfulness of it and
Whom he Called them he Justified and Glorified 3. By the Grace of Justification applyed unto them by Faith having their sins forgiven and being accepted of God as Righteous by the perfect Righteousnesse of Christ applyed by faith Rom. 8. 30. Whom he justified them he glorified Act. 26. 18. That they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me 4. By the Grace of true Sanctification wrought in them by the Spirit of God whereby the corruption of sin must be mortified and the Image of God standing in Holinesse and Righteousnesse must be restored in them in part Hebr. 12. 14. Without Holinesse no man shall see the Lord. Rev. 21. 27. More particularly there are some special sanctifying Graces required to make us meet partakers of God's Kingdome viz. such as make us like to little Children but more of these in the next point of Doctrine Use Vse This teacheth us what to do if we desire to know and be assured that we shall be partakers of God's heavenly Kingdome after this life we must examine our selves whether we be first qualified and made fit for it and capable of it in this life in such sort as we have heard Do we feel the work of Repentance and true Conversion from our sins unto God wrought in us have we truely left and forsaken our old sins c. Are we called and separated from the profane world in heart and life not living after the course of this World c Ephes 2. Do we by Faith feel our sins to be forgiven and that we are in Christ accepted of God as Righteous c. Do we feel our selves in some measure sanctified by the Spirit of God the corruption of sin killed in us and Gods Image of Holiness renewed in us c. If it be thus with thee thou art a fit and meet person to receive the Kingdome of heaven thou art capable of it yea thou shalt most certainly be partaker thereof actually On the contrary if thou be not thus fitted prepared and qualified for that Kingdome in this life never look to be partaker of it after this life Thou must here make entrance c. 2 Pet. 1. See Mr. Hieron's Sermon upon Mark 10. 5. called The Minority of the Saints Doctr. 2 Doctr. 2. See what is one part of that qualification and fitnesse required in all such as shall be partakers of Gods heavenly Kingdome they must be qualified like unto little Children they must resemble little Children in disposition and qualities Our Saviour affirmeth here That Whosoever receiveth not the Kingdome of God as a little Child shall not enter therein So in the former verse Of such is the Kingdome of God Matth. 18. 3. Except ye be Converted and become as little Children ye shall not enter into the Kingdome of Heaven Quest Quest In what qualities or properties especially must such resemble little Children Answ Answ Not in all properties 1. Not in ignorance 1 Cor. 14. 20. 2. Not in inconstancy or variablenesse Ephes 4. 14. But in such Christian Graces and vertues whereof they have a lively Image and example in little Children especially in these properties 1. In Holinesse and Innocency of life 1 Cor. 14. 20. In Maliciousnesse be Children 2. In true humility and lowlinesse of mind thinking meanly of themselves and well of others yea of their infetiours Thus little children do So David Psal 131. 1 2. Lord My heart is not haughty mine eyes are not lofty c. Surely I have behaved my self as a Child that is weaned from his Mother c. Little Children do not mind high things but have low conceipts of themselves not swelling with Pride against others If two little Children be together one the child of a Rich man the other of a Poor man c. 3. In being void of malice and envy against others and on the contrary being of a loving and kind disposition Thus it is with little children they do not malice c. they soon forgive wrongs c. And so must it be with Christians 1 Pet. 2. 1. Laying aside all malice guile hypocrisies envy c. As new born Babes desire the sincere milk of the Word c. 4. In being teachable and tractable towards God their heavenly Father as little children are towards their earthly Parents A little child is apt to be taught and easily reclaimed from a fault by admonition or correction So must it be with Christians c. Hebr. 12. 9. We have had Fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection to the Father of Spirits and live 5. In being contented with their outward estate in the World and not ambitiously or covetously seeking after higher or greater estates The poor mans little child is as well contented with his estate as the rich mans So should it be with a Christian as Paul Phil. 4. 11. I have learned in whatsoever state I am c. therewith to be content I know how to be abased and how to abound c. 6. In faithfull dependance upon God's providence without distrustfull or distracting cares for things of this life Little children depend upon their Parents for Provision of things necessary for them as meat drink c. The Infant hangs upon the Mothers breast without taking further thought c. So must it be with Christians that look to be partakers of Gods Kingdome they must herein resemble little children Matth. 6. 31. Take no thought saying What shall we eat or what shall we drink c. For your heavenly Father knoweth that ye have need of all these things Vse Use 1. See how to try and know whether we be fit for the Kingdome of Heaven and capable of it and whether we shall indeed be partakers of it after this life examine whether we be as yet become like unto little Infants or young Children in those properties before set down Thou that professest thy self to be a Christian and hopest for eternal life and a part in God's heavenly Kingdome examine thy heart and life look whether thou be fit for that Kingdome and capable of it canst thou receive it as a little child dost thou feel thy self so converted turned and changed that thou art indeed like unto a little child in disposition and qualities in Innocency of life humility love tractableness contente dness with thy estate c. If it be thus with thee it shews thee to be fit for the Kingdome of heaven and shalt be indeed partaker of it On the contrary if thou be not yet like unto a young child in these properties and Christian Graces thou art not capable of Gods Kingdome c. Try thy self therefore and that diligently and thorowly compare thy self with such little children to see how like or unlike thou art unto them Vse 2 Vse 2. See what we must do if we desire to be fit for the Kingdome of
young man who was forward to come to enquire after eternal life the rather because it is said afterward Christ looked on him and loved him One cause was for that he was so well affected in his youth Observ 2 Observ 2. In that this young man was also a man of great wealth and of great authority or dignity even a Ruler amongst the Jews here is a pattern for great men in our times to imitate in being forward to seek after heaven and the life to come and to use the means to attain unto that life else the zeal of this young Ruler shall one day witness against them The wealth of Rich men and honour and dignity of great men should not hinder but further and stir them up to be the more heavenly minded and to be the more carefull to seek heaven and the life to come that so as they are great in this World they may also be great in that which is to come even in the Kingdome of heaven Therefore the Word of God calls upon great men and Rich men in special to mind things Spiritual and heavenly and carefully to indeavour and seek after them 1 Tim. 6. 17. Charge them that are Rich in this World that they be not high minded c. That they do good be rich in good works ready to distribute c. laying up for themselves in store a good foundation against time to come that they may lay hold on eternall Life See also Psal 2. 10. Kings and Judges of the Earth are exhorted to get Spiritual wisdome to know and imbrace Christ that they may be saved by him Now followeth the particular description of this young Ruler as it is here set down by Saint Mark. 1. By his forwardness in comming to Christ to move this question to him He came running to him Observ 1 Observ 1. This should teach us like zeal and forwardness in seeking after Spiritual and heavenly knowledg that we should not onely desire and seek to be instructed in the wayes of God and in the means of attaining to life eternal but we should be affected with a zealous and earnest desire of such instruction and we are to shew the same by our pains diligence and forwardness in using all means to attain to this heavenly knowledg For example we are to shew our zeal and forwardness in comming to the publick Ministry of the Word to be instructed by it Ready to hear Eccles 5. 1. Swift to hear Jam. 1. 19. Yea we should not onely be forward our selves but stir up others to like forwardness Esay 2. 3. Many people shall say Come let us go up to the Mountain of the Lord c. â—nd he will teach us of his wayes c. We are also to be zealous and forward in private searching of the Scriptures which are able to make us wise unto Salvation setting apart some time daily if it be possible to read some portion of the Word of God for the better instructing of us in the way and means of attaining to eternal life Joh. 5. 39. Search the Scriptures for in them ye think ye have eternal life c. The like zeal and forwardness we ought to shew in using all other means to attain to this excellent knowledg of eternall life and the means to be partakers of it as frequent and earnest prayer unto God thâ—t he may open our eyes to see the things which concern our eternall â—eace and Salvation Also conference with others thereby to gain more knowledg in the Word of God and in the things which concern our own Salvation Thus it is not enough that we desire and seek this knowledg of the things which concern our Salvation and the life to come but we are to be zealous earnest and forward herein hungring and thirsting after this knowledg above all other knowledg and using all pains and diligence to attain unto it Prov. 2. 3. If thou cryest after knowledg c. If thou seekest her as Silver c. Herein we are to imitate this young Ruler who came running to Christ to enquire and learn of him how to be saved The like zeal and earnestnesse should we shew in seeking after this Spiritual and heavenly knowledg of the things which concern our Salvation Vse Use To reprove such as are so cold slack and negligent in seeking after this knowledg of the things which concern their Salvation who have so little love or desire to the means of this knowledg as to the publick Ministry of the Word reading of the Scripture Prayer holy conference c. no â—oy or delight in these duties but they are rather irksome and tedious to them Ignorant they are in the things which concern their Salvation and which of all other they ought chiefly to know and ignorant they are willing to be still neglecting the means of knowledg yea saying unto the Lord with those Job 21. 14. Depart from us we desire not the knowledg of thy wayes This is a willfull ignorance which is most damnable Joh. 3. 19. How far do these come short of the zeal that was in this young man who was carryed with such an eager and earnest desire to know and be instructed in the way and means of Salvation that he came running to Christ to ask this question of him c. Other knowledg men greedily seek after as knowledg of earthly matters skill in their Trades how to get wealth c. but no such desire to Spiritual and heavenly knowledg c. Observ 2 Observ 3. In that this young man though a great rich man and a Ruler was not ashamed to use this gesture of running to Christ and that in the high way which might seem to be a disparagement to his dignity â—nd greatnesse of his place this may teach us that we ought not to be ashamed of being zealous and forward in good and Religious duties nor yet of seeming to be so but we must shew our zeal and forwardness before others as occasion is offered though it bring some outward shame or disgrace to us in the World and amongst men yea the greatest persons should not be ashamed c. 2 Sam. 6. David was not ashamed to shew his zeal before all the people in dancing before the Ark in token of his Spiritual joy and thankfulness for the return of it to Sion yea notwithstanding that Michol scoffed at him for it yet he professeth that he would be yet more vile c. And Psal 119. 46. he saith He would speak of Gods testimonies before Kings and would not be ashamed Use Use For reproof of such as are ashamed to seem zealous or forward in the profession of Religion and Religiouâ— dutieâ— as Prayer hearing the Word holy conference sanctifying the Sabbath c. thinking it will be a disgrace or disparagement to them in the World c. This was the fault of Nicodemus Joh. 3. who being a Pharisee and a Ruler of the Jews was ashamed to come to
up daily to praise and magnifie his Name for this goodnesse Psal 106. 1. Praise ye the Lord for he is good c. So Psal 107. 1. and in other places of the Psalms See Psal 145. 7 9. Use 3 Use 3. Seeing God is absolutely and perfectly good without all mixture of evil c. hence we may gather That he is not the author or cause of any evil in the world simply considered as it is evil but all evils in the world whether of sin or punishment are either from the devil that evil One as the Scripture calleth him or else from man's corruption Touching the evil of sin God is far from being any cause of it Jam. 1. 13. God cannot be tempted with evill neither tempteth he any man But every man is tempted when he is drawn away by his own lust and entised c. See also Eccles 7. 29. Neither is God the cause of any evil of punishment simply considered as it is evil but with respect unto some good which he intendeth by it and bringeth out of it so understand that Amos 3. 6. Shall there be evill in a City c. not that the Calamities or Judgments which the Lord inflicteth on Men or Cities are simply evil as they come from God but because in some respect they are evil viz. as they are the fruit and effects of sin being procured and deserved thereby Now this being so it must teach us when any evil of punishment judgment or chastisement doth happen unto us not to impute the cause to God nor to murmur against him as if any thing simply evil could come from him but to clear Gods Justice and to accuse our selves and our sins as the only procuring and deserving cause of all such evils and miseries which befall us c. Use 4 Use 4. Seeing God only is good of himself and all goodnesse of men and other creatures is from him this teacheth us not to ascribe any goodnesse to men whether it be to others or to our selves simply considered of our selves but to acknowledg all the goodnesse that is in us or others to be from God alone and to yield unto him the glory thereof But of this before in handling the former Point of Doctrine Use 5 Use 5. See what to do when we reap any benefit good or comfort by men or by any of the creatures we are to blesse God and be thankful to him especially from whom all that good cometh If men be kind and good to us though we are not to be unthankful to them yet we ought especially to blesse God for the kindnesse they shew to us So 1 Sam. 25. 32. David blesseth God for the good he reaped by the good counsel of Abigail So when we receive good and comfort by the use of any of Gods creatures we are to blesse God and be thankful to him remembring that he alone is good of himself and that the goodnesse of the creatures is not from themselves but from Him the Creator See 1 Tim. 4. 4. Mark 10. 19 Thou knowest the Commandements Do not commit adultery c. July 13. 1628. HEre followeth the second part of Christ's Answer to the young man's Question touching eternal life which is a Direction or Prescription what he must do if he look to obtain â—eternal life by his own good works he must then keep the Commandements of the Moral Law unto which he therefore referreth him for further direction appealing to his own knowledg of the Law and instancing withall in the particular Commandements of the second Table In the words consider two things 1. Our Saviour's directing or sending of him to the Commandements of the Law Thou knowest the Commandements 2. His instancing in the particular Commandements of the second Table Do not commit adultery Do not kill c. Of the first Thou knowest c. He appealeth to his own knowledg as one that was not ignorant of the Law but rather skilful in it at least in the letter or literal knowledg of it and having also as is probable some understanding in the sense and meaning of the Commandements though not so truly or thoroughly conceiving the same as he should as will afterward appear Which by the way makes it the more probable which some do suppose that this young Ruler was of the sect of the Pharisees for they were very skilful in the letter of the Law though they greatly corrupted the sense of it by their false glosses and unwritten Traditions added thereunto Now the scope and purpose of our Saviour in these words is to intimate unto him what he must do and what is required of him if he desire or seek to obtain eternal life by his good works viz. that then he must keep the Commandements of the Moral Law and that fully and perfectly for so he meaneth So Matth. 19. 17. If thou wouldst enter into life keep the Commandements that is perfectly Therefore Verse 21. If thou wilt be perfect c. Now further by this place the Papists would prove their Doctrine of the merit of good works That good works done in state of grace do merit eternal life by the worthinesse of them because our Saviour referreth this young man to the keeping of the Commandements for the obtaining of eternal life See Rhemists on this place But the truth is here is no ground at all for this doctrine of merits For our Saviour doth not tell him that by keeping the Commandements he might or should merit or deserve eternal life to be given unto him neither is that his meaning but because he saw him to be tainted with the common errour of the Pharisees and other Jews in those times who sought to be justified before God and saved by keeping the Law of Moses therefore he sends him to the Commandements of the Law telling him That if he look to be saved by keeping them then he must keep them perfectly that so he might by this means convince him of his unability to keep them perfectly and consequently humble him in sight of his sins causing him to go out of himself and to seek salvation in Christ if it might be or otherwise to leave him the more without excuse Observ 1 Observ 1. What is required of all such as desire or seek salvation by the merit of their own good works they must yield perfect obedience to the Moral Law of God and to every Commandement of it or else they cannot by this means obtain eternal life This young man demanding by what good works of his own he might obtain eternal life our Saviour enjoyns him perfect obedience to the Law intimating that he could not be saved by his own works or obedience to the Law unlesse he perform such obedience to it as is perfect in every respect and degree So Luke 10. 28. when a certain Scribe or Lawyer came to our Saviour with the like question and our Saviour referred him to the Law asking him How he read
of the greatness of that reward of eternall life promised to us in Christ after all our pains taken here in the service of God and let this encourage us to take pains and diligence in all good and holy duties and that chearfully and constantly remembring that heaven is well worth our pains 1 Cor. 15. ult My beloved brethren be ye stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as yâ—u know that your labour is not in vain in the Lord. This should move us to work out our Salvation c. as it is Phil. 2. 12. and to give all diligence c. 2 Pet. 1. 10. What though some Christian duties be hard to practise as Repentance Mortiâ—ication of our beloved lusts denyall of our selves and taking up of our Cross c. The reward promised in heaven will pay for all c. Observ 3 Observ 3. The practice of liberality and bounty towards the poor is one good work amongst other which shall be plentifully rewarded of God after this life in all those that do conscionably perform the same I say in those that do conscionably perform the same because it is not every kind of liberality to the poor that shall be so rewarded of God but that which is sincerely and conscionably practised as a fruit of Faith and in way of obedience to Gods Commandement aiming also at his glory therein Such liberality to the poor shall be rewarded of God in the life to come So our Saviour here promiseth to this young man that if he will sell that he had and give thereof to the Poor he shall have treasure in heaven Proved also by other places Prov. 19. 17. He that hath pitty on the poor lendeth to the Lord and that which he hath given will he pay him again This recompence the Lord will make him partly in this life but especially in the life to come Luke 14. 13 14. When thou makest a feast call the poor c. And thou shalt be blessed for they cannot recompense thee for thou shalt be recompensed at the Resurrection of the just Especially this is true of bounty and liberality practised toward the godly and Religious poor and to the Saints of God See Matth. 25. how Christ shall at the last day give the reward of eternal life to such as have bin liberall to his poor Saints and servants 2 Cor. 9. 6. He that soweth bountifully c. Use Vse To stir up and encourage us to the practice of this liberality to the poor upon all occasions being ready to relieve them in their necessities by giving to them and by lending to them freely according to our abilities and to do it of Conscience to God c. To this end we are to consider and think often of the rich reward promised of God to such as do in sincerity of heart and out of Conscience toward God shew their bounty toward the poor especially to the poor Saints of God c. He hath promised to reward them even in this life with his favour and blessing but much more in the life to come Consider then that that which we give or lend to the poor in their necessity is not lost or cast away but well-bestowed and to our own best advantage It is lent unto the Lord who will repay it to the full Let us then make the Lord our debtor c. It is but as seed sowen the harvest whereof we shall plentifully reap hereafter The husbandman casteth his seed willingly into the ground because he knows though it seem to be cast away yet it is not so but will spring up and bring him much fruit at the time of harvest c. So here c. Eccles 11. 1. We are bid to cast our bread upon the waters c. that is to give liberal Alms to the poor as it iâ— expounded ver 2. in hope of finding it again though long after Let us then be moved and stirred up here to this bounty to the poor especially to the Religious poor in assured hope of that rich heavenly reward which the Lord hath promised to us for the same This is the way to have treasure in heaven even durable and everlasting treasure Therefore let it be our care according to the counsell of our blessed Saviour Matth. 6. 19. Not to lay up treasures upon earth where moth and rust doth corrupt c. but to lay up treasures in heaven c. This is done by liberality to the poor and especially to the Saints of God Luke 12. 33. Sell that ye have and give Alms Provide your selves bags which wax not old a treasure in the Heavens that faileth not c. Now as this concerneth all sorts of Christians who are any way able to relieve and help the poor so especially the richer sort to whom God hath given the greatest plenty of worldly wealth they of all other are to be stirred up and encouraged to this bounty towards the poor in hope of that heavenly reward promised of God 1 Tim. 6. 17. c. Charge them that are rich in this World c. that they do good being rich in good works ready to distribute c. Laying up in store for themselves a good foundation against time to come that they may lay hold on eternal life Observ 4 Observ 4. Lastly In that eternal life is here called a treasure learn the excellency of that estate of glory and happiness prepared for the Saints after this life compared in Scripture to most excellent things to a Crown and Kingdome to life to a treasure and great riches Ephes 1. 18. Riches of glory of his inheritance in the Saints But of this see before chap. 9. ver 43 c. Mark 10. 21. Come and follow me c. Aug. 21. 1628. NOw followeth the second duty enjoyned by our Saviour to this young Ruler viz. to come and follow him The meaning was in part shewed before but for the more full clearing of it we must know that this phrase or manner of speech To follow Christ is diversly used in the New Testament 1. Sometime in proper sense it signifieth to go after Christ with the feeâ— of the body as Matth. 14. 13. the People followed him on foot c. 2. Sometime it signifieth to imitate the example of Christ in life and practice conforming our selves thereunto 1 Cor. 11. 1. Be followers of me as I am of Christ So before chap. 8. 34. Whosoever will come after me let him deny himself take up his Cross and follow me 3. It signifies to become Christ's Disciple and servant in outward profession taking him for his Lord and Master and to shew this by his manner of life and carriage for time to come So here Come and follow me That is resign or betake thy self to be my true Disciple and servant in outward profession of my name and Doctrine and shew it by thy manner of life for time to come following me as my
Disciple c. A speech borrowed from Schollers and servants who use to follow and attend upon their Masters and Teachers thereby shewing themselves to be their servants or Schollers One may be said to be Christ's disciple two wayes 1. In outward profession of his Name and Truth 2. In life and practice answerable Doctr. Doctr. See here what every one is called unto who is called to be a Christian he is called to be the disciple and servant of Christ by outward profession of his Name c. and so to shew himself in his life and practice 1 Cor. 7. 22. There are two branches of this doctrine 1. That every Christian is called to be the disciple and servant of Christ in outward profession of his Name and Doctrine 2. That every Christian ought to shew and approve himself to be the true disciple and servant of Christ in life and practice Of the first Thus proved Matth. 10. 32. Whosoever shall confess me before men him will I confess before my father c. This shews that every Christian is called to this duty of confessing or professing the Name and Doctrine of Christ before men Rom. 10. 10. With the heart man believeth unto righteousness and with the mouth confession is made to salvation Of the second As a Christian â—â— called to be Christ's disciple in outward profession at this Name and Truth so also to shew and approve himself to be the disciple and servant of Christ in his life and practice so carrying himself as becometh the true disciple and servant of Christ Joh. 12. 26. Quest Quest How is a Christian to shew and approve himself a true disciple and servant of Christ in life and practice Answ Answ Sundry wayes Especially these 1. By renouncing the service of all other Lords and Masters which are opposite to Christ and may hinder him in his obedience to Christ as the service of Sin Satan and the World c. This a Christian is called unto and promiseth in his baptism 2. By believing in Christ as his only absolute Lord and Saviour and resting on him for salvation 3. By yielding all conscionable obedience to his Will and Commandements as a dutiful servant to his Master Matth. 17. 5. Luke 6. 46. Why call ye me Lord Lord and do not the things which I say 4. By imitating the example and practice of Christ in those things wherein he hath propounded himself in his Word as a Pattern for us to follow Joh. 13. 14. If I your Lord and Master have washed your feet ye also ought to wash one anothers feet For I have given you an example c. Matth. 11. 29. Learn of me for I am meek and lowly c. So Paul 1 Cor. 11. 1. Be followers of me as I am of Christ c. Use 1 Use 1. See the great honour and dignity of a Christian even in this life in that he is called to be the disciple and servant of Christ Jesus in profession and practice which is a most honourable Calling and so accounted in Scripture as 1 Cor. 7. 22. He that is called to Christianity being free is Christ's servant And the Apostles account it their honour to be Christ's servants as Paul Rom. 1. 1. and the other Apostles To comfort us against the contempt which is cast on us by the World for the Name and Profession of Christ c. Use 2 Vse 2. To convince many amongst us not to be answerable to their Christian Calling and therefore not to be good Christians because they do not shew themselves true Disciples and servants of Christ in profession and practice Touching Profession of Christ's Name and Truth before men some are ashamed of it ashamed to speak of the Word of Christ or make any profession of it before others when they are called to it and might thereby glorifie God or do good to others Such must remember that Mark 8. 38. Whosoever shall be ashamed of me and of my Words c. Touching life and practice how many are there who do thus shew and approve themselves to be Christ's true disciples and servants how few that so carry themselves as becometh Christs Disciples c. Do not the greatest part rest in a bare outward profession of Christ's Name and of being his disciples without care or conscience of living answerably How few that have truly renounced the service of sin and sinful lusts and of Satan and the World Nay on the contrary they do still follow these and obey them as their Lords and Masters they walk after their lusts and after Satan c. How few that do submit themselves readily and willingly to Christ's teaching in his Word and by his Ministers Nay on the contrary they contemn them c. How few also that yield true obedience and subjection to the Will and Command of Christ in their lives How few that do imitate Christ's example in practise of those graces and vertues of love humility meekness c. wherein he hath propounded himself a pattern to us in his Word This shews how few true disciples Christ hath now adayes in that there are so few that do thus follow him c. Use 3 Use 3. To exhort and stir up every one of us who are called to be Christians and consequently to be Christ's true Disciples in profession and practice to look unto it that we be indeed answerable to this our calling being careful to shew our selves to be true disciples and servants of Christ and that not only in outward profession of his Name and Truth but especially by our life and practise carrying our selves as becometh the true disciples and servants of Christ To this end we must first truly renounce and forsake all other Lords and Masters which may hinder us in the service of Christ as Sin Satan and the World Then we must submit and yield our selves as tractable and obedient disciples and servants to Christ yielding our selves to be taught by him denying our selves and our own wills to obey his remembring that Matth. 7. Not every one that saith Lord Lord c. Lastly we must also shew our selves disciples of Christ by our care to imitate his example in life and practice Mark 10. 21. Take up the Crosse and follow me Sept. 23. 1628. NOw followeth the third and last Duty enjoyned by our Saviour to this young Ruler viz. To take up the Crosse The meaning of this also was shewed before See Chap. 8. 34. Doctr. 1. That every true disciple and follower of Christ must make account of the Crosse that is to be tryed and exercised with afflictions in this life yea with many and great troubles c. Of this see before Chap. 8. 34. Doctr. 2. It is the duty of every true disciple of Christ to submit himself patiently to the beaâ—ing of the Crosse that is of all afflictions which come upon him or happen unto him in his Christian course This our Saviour here requireth of this young Ruler
was an occasion of his covetousnesse Joh. 12. Caution Caution This is not so to be understood as if riches of themselves were the occasion or cause of covetousnesse but by reason of the corruption of Nature being so prone and apt to love and affect worldly goods too much and so much the more by how much the more plenty and abundance of them is enjoyed Use 1 Use 1. See by this the great corruption of our Nature in our selves in that we are so apt to pervert and abuse such things as are good in themselves as occasions of sin As to abuse wealth and riches which in themselves are blessings of God as an occasion of covetousness unjustice and oppression of others so to abuse spiritual gifts as an occasion of pride prosperity as an occasion of security c. This is the great corruption of our Nature which makes us turn those blessings and good things to Gods dishonour which he hath given us to honour him withall This corruption of our Nature we are to lament and to be more and more humbled for it Vse 2 Vse 2. See how dangerous a thing it is to possess and enojoy great worldly wealth and riches without the special grace of God given to a man to use his riches well and to the glory of God forasmuch as otherwise they are such an occasion of the dangerous sin of covetousness c. But more of this afterward in the Verse following Use 3 Use 3. For Admonition to every one of us but especially to such as have store of this worlds goods and do grow in wealth to remember and practise that counsel given us by the Prophet David Psal 62. 10. If riches increase set not your heart upon them The more wealth the more matter and occasion of covetousness and the more we lye open unto it and so the more need have we to be watchful against this sin and to pray unto God to keep our hearts from being entised and drawn away by it As they that have much flax or gunpowder in their houses had need be very careful to keep fire from it so a Christian who enjoyeth great store of worldly wealth had need to look to his heart that the natural corruption thereof do not like wild-fire take hold of his wealth and riches and so kindle and break out into a dangerous â—lame as it were of Covetousnesse Mark 10. 23 24 25. And Jesus looked round about and saith unto hid Disciples How hardly shall they Octob. 12. 1628. that have riches enter into the Kingdom of God c. IN the former Verse the Evangelist as we have heard setteth down the first Consequent that followed upon the Conference between our Saviour and the young Ruler touching the obtaining of life eternal viz. The Effect which the words of Christ wrought in him causing him to go away sorrowful c. Now followeth the second Consequent of that Conference which is this That our Saviour hereupon took occasion to instruct his own Disciples touching the difficulty of rich mens entring into God's heavenly Kingdom and consequently touching the danger of worldly riches from Verse 23 to 28. Where consider 1. The Doctrine it self which our Saviour taught his Disciples 2. The Effect which the teaching of it wrought in them Of the first The doctrine is 1. Propounded or laid down briefly together with the gesture used by our Saviour in propounding it Verse 23. He looked round about and saith to his Disciples How hardly c. 2. It is repeated and further expounded and cleared Verse 24. by shewing of what soâ—â— or kind of rich men especially it is to be understood viz. of such as trust in Riches Jesus answereth and saith Children how hard is it for them that trust in riches to enter into the Kingdom of God 3. Iâ— is further urged and pressed by an Argument taken from a comparison of the lesse to the greater which is laid down by a proverbial kind of speech Verse 25. It is easier for a Camel c. Of the second The Effect which this Doctrine wrought in the Disciples is two-fold 1. Great astonishment or admiration which is mentioned more briefly in the beginning of the 24. Verse and afterward repeated and amplified by the greatness of it Astonished out of measure c. The second Effect is That hereupon they were moved to queâ—ion among themselves Who then could be saved Unâ—o which questâ—on or doubt the Evangelist shews what answer our Saviour made and how he resolved the matter Verse 27. To begin first with our Saviour's brief propounding of the Doctrine which he teacheth his Disciples Verse 23. Where consider three things 1. The gesture used by our Saviour at the time of teaching this doctrine He looked round about 2. The Persons to whom he taught it His Disciples 3. The Matter or Doctrine it self How hardly c. Of the first He looked round about Viz. upon his Disciples as the words following do imply And Verse 27. it is expresly said so Now this gesture he used as is probable the better to stir up their attention and to cause them to be the more affected with the Doctrine which he was about to teach them as being a matter of great weight and moment Observ Observ Even the best Christians are dull of hearing Heb. 5. 11. that is slothful and negligent in hearkening to the doctrine of Christ when it is taught them either by Himself immediately or by his Ministers and not only so but hard to conceive and understand that which is taught and to be affected with it as they ought to be Which shews how needful it is for the Ministers of God to use all good means to quicken and stir up both the attention and affections of their people in the time of teaching and hearing of the Word in publike c. Now followeth the persons to whom he taught this doctrine touching the difficulty of rich mens obtaining eternal life His Disciples Or Apostles which were his ordinary followers and his special charge as being his own family as it were These he was especially â—areâ—ul to instruct upon all occasions in such spiritual and heavenly doctrines as were needful for them to learn the better to fit them for future execution of their Apostolical Office and the rather because they were of all other his hearers most teachable and forward to learn most ready to submit to his doctrine Observ Observ Such as have charge of others ought especially to be careful to instruct and teach those of their own charge in the doctrine of the Word of God and in knowledg of heavenly things So Ministers of the Word are chiefly to apply themselves and make conscience to feed their own flock which dependeth upon them 1 Pet. 5. 2. So Christian Parents and Masters of Families to instruct and catechise those of their family and especially such as are most teachable and forward to learn of all others to be most ready
19. 28. Ye which have followed me c. Reason Reason That by following Christ and conversing with him they might be fitted and prepared in time for their Apostolical Office c. Vse Use To confirm our faith in the doctrine of the Gospel taught and delivered to the Church in writing by the Apostles assuring us that it is indeed the doctrine of Christ himself which they received from his own mouth in as much as it is delivered to us by such as lived with Christ and were ear-witnesses of his doctrine and beholders of his Miracles by which it was confirmed Luke 1. 2. They delivered them unto us which from the beginning were eye-witnesses and Ministers of the Word This maketh much for the credit and authority of this doctrine of the Gospel 1 Joh. 1. 1. Now from that which is evil and discommendable here in Peter and the other Disciples Observ 1 Observ 1. That the Saints of God in this life are not free from all corruption of sin but are tainted with remnants of sin left in them after regeneration The disciples of Christ do here discover the corruption of heir Nature and some sinful infirmities as we have heard as spiritual pride and a mercenary mind c. Jam. 3. 2. In many things we offend all And Chap. 5. 17. Eliah himself was a man subject to passions c. Rom. 7. Paul complains of the corruption of sin dwelling in him after regeneration c. But of this often before See Chap. 3. 31. Use 1 Use 1. See the rashness of such as censure all for hypocrites who do discover some sinful corruptions or infirmities c. Vse 2 Use 2. Comfort to good Christians feeling and complaining of their sinful corruptions so they be truly humbled for them and daily strive against them c. From these they cannot be perfectly freed till death free them c. Observ 2 Observ 2. More particularly here in Christ's Disciples we are to take notice of some special corruptions which are natural to us all even to the Saints of God so far forth as they are in part unregenerate and carnal As 1. That by nature we are apt to think too well of our good works and obedience performed to God to be too well conceited of our obedience thinking better of it than it doth deserve or that we have done more than indeed we have in the service of God as we heard before of the young man Verse 20. He thought he had kept the Commandements c. Even Christ's Disciples here do speak of their good works and obedience with a kind of ambitious boasting c. 2. That we are by Nature apt in our obedience and good works performed to look too much at the reward or recompence to be given unto us for the same either in this life or after this life So here the Disciples For to this end as we have heard they make mention of this their obedience in forsaking all c. that they might know what Reward should be rendred to them for so doing And this is a natural corruption and fault in every one of us too much to look at the reward of our good works and obedience to God's Will and Commandment and to be too sollicitous about that reward The Devil knew this and therefore accused Job though falsly that he did not serve God for nought but because he made an hedg about him c. Job 1. 9. Reason Reason We are by Nature full of self-love which makes us so apt to seek our own good and benefit more than Gods glory Phil. 2. 21. All seek their own and not that which is Jesus Christs Not that it is simply unlawful to look at the reward of our obedience but that our fault is to look too much at it that is only or principally which is mercenary obedience Whereas we ought to obey and serve the Lord for his own sake though there were no reward promised 3. That we are also apt to be too hasty after the reward which God hath promised us for our obedience in this life and after this life We are apt to desire it too soon before the due time appointed To desire our wages before we have done all our work to triumph before the warfare be ended to sit down and rest before we be come to our journeys end Mark 10. 37. The sons of Zebedee were too hasty to be glorified with Christ and therefore he puts them in mind of suffering asking Whether they could drink of the Cup c. Contrà Esay 28. 16. He that believeth shall not make haste Vse Use The more natural these corruptions are unto us the more must we labour to see and be humbled for them and especially to resist and strive against them in our selves by all means as by prayer meditation in the Word of God c. Mark 10. 29 30. And Jesus answered and said Verily I say unto you There is no that hath left house or brethren or sisters or father or mother or wife or children or Lands for my sake and the Gospels But he shall Dec. 7. 1628. receive an hundred fold c. IN the former Verse we heard how Peter speaking in the name of all the Disciples made profession unto our Saviour of their obedience in forsaking all and following him which he did to the end he might know what reward they should have for so doing Now the Evangelist setteth down Christ's answer unto Peter professing their obedience in forsaking all c. and demanding what reward should be given them The answer consists of two parts 1. A promise of a rich reward which our Saviour maketh both to his Apostles and to all others that had forsaken any thing that was dear to them in this world for his sake and the Gospels Verse 29 30. 2. A Prophetical Admonition touching the apostacy of some that had seemed forward at first in profession of Christ and touching the Calling and Conversion of others who seemed farthest off from the Kingdom of God Verse 31. Of the first part The promise Consider 1. The manner of our Saviour's propounding it to Peter and the rest 1. With his usual Asseveration Verily The more to confirm their faith in the promise c. 2. Avouching it in his own Name and Authority I say unto you 2. The Matter or Promise it self in the words following Of the first we have often heard before Of the second The Promise it self The sum is this That whosoever he be that hath forsaken any thing that is dear to him in this world for Christ's sake and the Gospels shall be richly and plentifully rewarded of God both in this life and after this life First I will explain the words There is no man No Christian whatsoever man or woman of what estate degree or calling soever That hath left Or forsaken or been content to part with House or brethren c. That is any thing whatsoever which was dear unto him
in this world Our Saviour mentioneth two sorts of things which are dear to men in this world 1. Worldly goods and substance as house and Lands 2. Worldly friends that is such as are enjoyed in this life as brethren and sisters Parents Wife Children Under these two sorts comprehending all other things that are dear to a man in this world For my sake 1. Out of love to me 2. In obedience to my will c. 3. For the profession of my name as it is Matth. 19. 29. And the Gospells For the Profession of that Doctrine of life and Salvation which I have Preached and confirmed by Miracles This is added as a further explication of the former words Luke 18. 29. It is said for the Kingdome of God's sake that is for the obtaining of Gods heavenly Kingdome But he shall receive In way of reward or recompence A hundred fold That is a rich and plentifull reward A hundred fold that is manifold more in value and worth then he hath forsaken or left as Luke 18. 30. A certain number for an uncertain The meaning is he shall receive a reward far better then all he hath left or forsaken for Christ's sake c. Now in this time In the time of this life This is not simply to be understood but with condition so far as shall be for his good Houses and Brethren and Sisters c. By these words our Saviour implyeth that such a one shall not onely be richly rewarded in this life but even in the same kind in which he hath sustained loss even in his goods and friends so forsaken c. which yet is not simply to be understood but with some limitation and exception as 1. So far as the Lord shall see it good for him 2. Either in the same kind he shall be recompensed or else in some other kind as good and better then that which he hath left and forsaken viz. by true comfort and contentment in this poor and desolate estate With Persecutions By Persecutions understand troubles raised by enemies of the Gospel This may be taken two wayes 1. As an amplification of the promise in that it shall be made good to him even in the midst of Persecutions which should be raised against him by enemies of the Gospell Sic Calvin Beza Jansen 2. As a condition annexed to the promise viz. that together with the reward promised he should suffer persecutions or troubles c. which is added to prevent security in the Disciples and us lest we should upon this promise expect all peace and prosperity and no troubles therefore our Saviour mentioneth these Persecutions the better to arm us against the scandall of the Cross Sic Aret. Winkelman Gualter Lyser And this latter sense I take to be the fittest which doth not exclude the former And in the World to come In that estate and condition of the World which shall be after this life Eternall life That is he shall be partaker of that eternal estate of glory and happiness prepared for the Saints of God in heaven The words being thus cleared consider in them three things 1. The persons to whom the promise is made by our Saviour which are such as have forsaken any thing dear to them in this world for Christ's sake and the Gospells 2. Generality of the persons There is no man c. but he shall c. 3. The reward promised to them being twofold 1. In this life That they shall receive a hundred fold more in value then they have forsaken yea and in the same kind as houses brethren c. yet with this condition annexed that they shall withall suffer Persecutions c. 2. After this life they shall be rewarded with eternal glory and happiness in God's heavenly Kingdome 3. The generality of the promise There is no man c. but he shall receive c. Of these things in order Observ General Observ Though Peter and the other Disciples did at this time discover some corruptions and infirmities as we heard upon the former verse as conceitedness of their own obedience in forsaking all c. and a mercenary mind in looking too much at their reward c. yet our Saviour knowing these to be but infirmities in them doth not therefore reprove or censure them sharply for the same as he might have done but covereth and passeth by them bearing with them and giving them a gratious answer containing a promise of great reward to be given to them c. which teacheth us the gratious and mercifull nature and disposition of Christ Jesus our Saviour toward his Saints and Servants that he is ready to cover their infirmities and corruptions and to tolerate and bear with them and to pardon and forgive them so far forth as they are humbled for them not rejecting them for their weakness c. Use Use Great comfort to the godly against their corruptions and infirmities c. Heb. 2. 17. and Esay 42. 3. Now to speak of the particulars before propounded And first of the persons to whom the promise is made Such as have forsaken any thing that is dear to them in this World as goods friends c. for Christ's sake c. Where there are two things to be considered 1. The duty practised by such as our Saviour here speaketh of their forsaking of house brethren c. 2. The grounds or motives moving them hereunto For Christ's sake and the Gospells Observ 1 Observ 1. It is a duty required of Christians to forsake and part with such things as are most dear to them in this World when the Lord calls them so to do This our Saviour here takes for granted in that he promiseth a reward to every one that hath forsaken either goods or friends for his sake and the Gospells that is to say when he was called of God to do it for the profession of Christ and the Gospel By this he implyeth plainly that it is the duty of a Christian in such a case to forsake the things which are dear to him in this World viz. whensoever he is called of God so to do yea by propounding and promising so great a reward to such as do this our Saviour doth in effect earnestly exhort and perswade Christians to do it when God calls them to it This point was in part handled before in the foregoing verse yet something more is here to be added The truth of it may further appear Luke 14. 33. Whosoever he be of you that forsaketh not all c. If all then such things as are most dear to us must be forsaken when God calls them to it True of all things that are in this World dear to a Christian not onely of worldly wealth and possessions and of all sorts of friends and kindred as Parents Brethren and Sisters Husband and Wife Children c. but also of all other things which are any way dear to us or beloved of us as our earthly pleasures and desights yea
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
Vse 3 Use 3. See one cause why wicked men dare not do so much hurt and mischief to the Saints of God as they would and have a desire to do It is because they are sometimes forced to stand in fear of them and this fear is a great curb and bridle to restrain them from doing that which otherwise they would do against the Saints of God This keeps them in awe that they dare not so shew their malice as they would do So here these Scribes and chief Priests though they bore a deadly hatred to our Saviour yet because they stood also in fear of him in regard of the people this fear did so curb them that they durst not as yet lay hands on him c. Mark 11. 18 c. For they feared him because all the people were astonished at his Doctrine March 7. 1629. OF the Fifth The ground of this slavish fear with which these Scribes and chief Priests feared our Saviour lest the people should for his sake rise against them in tumult if they should in open manner go about to put him to death The Ground or Reason why they feared this was Because all the people were astonished at his doctrine The meaning was shewed before Observ 1 Observ 1. In that the common people were so much moved with admiration of Christ's excellent Doctrine whereas the Scribes and chief Priests were so far from this that they were deadly enemies to him hence we learn That oftentimes the poorer and meaner sort of people are more forward in zeal and love to the Word and Doctrine of Christ than the great men of the world or men of high place in the Church See before Chap. 10. Vers 1 2. Observ 2 Observ 2. Though all the people were now astonished at his Doctrine yet they did not all imbrace and truly profit by it they did not all believe and yield obedience to that which he taught for many if not the most of them within three or four dayes after this were on a sudden so changed in their affections to him and his Doctrine that they cryed out against him to have him crucified as appeareth Chap. 15. Ver. 8 13. Hence then gather That it is not alwayes a certain sign of profiting by the Ministery of the Word much less of being converted by it when men are for a time much affected or moved with the Doctrine delivered Men may be much affected with the doctrine taught by Gods Ministers or with the manner of teaching they may be affected with a kind of joy in the hearing of it and with a kind of love and delight in it yea with great astonishment and admiration at the excellency of it and yet be never the better for it in respect of any true fruit or profit reaped by the Ministery of it never the more moved to believe and yield obedience to the doctrine never the more reformed in heart and life by means of it c. Use Use See how many deceive themselves thinking that because they can be affected and much moved sometimes at a Sermon either with the Doctrine delivered or with the manner of delivery because they are sometimes moved with admiration at some excellent Points of Doctrine or because they find or feel some kind of joy or delight in the Doctrine taught c. that therefore they are good and profitable hearers but this followes not c. See more of this Point before Chap. 1. 22. Verse 19. And when Even was come he went out of the City The second Consequent which followed after our Saviour's purging the Temple from abuses and after his publick Teaching in the Temple the same day Which some think was the same day on which he came solemnly riding to the City Though others think it was the day after See before Verse 15. Having spent all that day in those publick employments of his Ministerial Office and Function and the Evening being now come he departed not only out of the Temple but out of the City it self that is out of Hierusalem whither he went though it be not expressed yet it may be gathered from Verse 11. where it is said that after his publick employment in viewing the Temple and taking notice of abuses in it he went out into Bethany with his Twelve Disciples which Bethany was a Town or Village near to the Mount of Olives and not far from Hierusalem whither our Saviour might conveniently go when it was near to night At this Town of Bethany dwelt Lazarus and his two sisters Mary and Martha which were our Saviour's familiar acquaintance and dear unto him which was one cause why he used often to repair thither and to lodg and rest himself there all night as it is probable that now he did But because I spake before of this departure of his at evening from Hierusalem to Bethany I will not here insist further upon it Mark 11. 20 21. And in the morning as they passed by they saw the Fig-Tree dryed up from the roots And Mar. 14. 1629. Peter calling to remembrance saith unto him Master Behold the fig-tree which thou cursedst is withered away THe fourth part of this Chapter which containeth our Saviour's Exhortation of his Disciples to firmness and steadfastness of faith shewing the power and use of it especially in Prayer And because Faith cannot be without Charity therefore he also exhorts to Charity in forgiving Enemies c. From Verse 20 to 27. Where consider 1. The Occasions of his Exhortation 2. The Exhortation it self The Occasions are two 1. The Disciples taking notice the next morning of the miraculous Effect which followed upon our Saviour's cursing of the barren fig-tree viz. They saw that it was dryed up from the roots Verse 20. 2. Peter's acquainting our Saviour with the matter Verse 21. The Exhortation it self is laid down Verse 22 23. Of which afterward Of the first The first Occasion Verse 20. In the morning The next day after our Saviour had cursed the fig-tree And this was the second or third day after our Saviour's triumphant riding to Hierusalem And some two or three dayes before his Passion As they passed by In their way going back from Bethany to Hierusalem with our Saviour for the fig-tree grew not very far from the High-way as we have heard before They saw the fig-tree dryed up c. They took speciall notice of it that it was wholly and altogether withered and become dead Quest Quest How came it to passe that they did no sooner take notice of it seeing it is said Matth. 21. 19. that it presently withered away upon our Saviour's cursing it Answ Answ Though the Tree did begin to wither presently yet it may be it did not wholly and altogether wither or dry up by the roots nor the leaves fall off so soon It did not so wither as to be plainly and sensibly discerned by them till the next day For our Saviour did not work all his Miracles
farther if time would suffer considering the want of love amongst us of late and the many jarrings and discords which have been together with the malicious and revengeful courses practised by some of you one against another I do now once again admonish you as I have done heretofore to look to your selves in the fear of God and to beware you come not in such grosse and scandalous sins as these are to the Lord's Table Mark 11. 27 28. And they come again to Jerusalem and as he was walking in the Temple there come to him the May 23. 1630. chief Priests and the Scribes and the Elders and say unto him By what Authority dost thou these things and who gave thee this Authority to do these things THe 5th and last part of this Chapter Our Saviours answer to the chief Priests Scribes and Elders questioning with him about his Calling and Authority which he had to do those things which he had now lately done at Jerusalem and in the Temple Where consider three things 1. Their questioning with him about his authority ver 27 28. 2. His answer to them and confutation of them by demanding of them another question touching the Baptism of John whether it were from heaven or of men c. ver 29 30. 3. The Consequents that followed hereupon ver 31. to the end Of the first consider four things 1. The place where they thus questioned our Saviour which was in the Temple at Jerusalem 2. The occasions which were two 1. His comming again with his Disciples to Jerusalem 2. His walking in the Temple 3. The persons that thus questioned his Authority The chief Priests Scribes and Elders 4. The fact it self viz. their comming to him and questioning with him about his Authority which he had to do those things which he did By what authority dost thou these things c. Of the first I have spoken before upon this Chapter Of the second the first occasion They come again to Jerusalem viz. from Bethany whither he went out with his Disciples the evening before as we heard ver 19. And this their return to Jerusalem here mentioned was upon the second or third day after our Saviour's triumphant riding into the City whereof we heard before in this Chapter being the same day on which he exhorted his Disciples to the practice of Faith and taught them the power and vertue of it upon occasion of the sudden withering of the Fig-tree which he had cursed the day before See before upon ver 15. and ver 19 20. Now followeth the second occasion his walking in the Temple Object As he was walking c. Object Matth. 21. 23. It is said as he was teaching c. And Luke 20. 1. As he taught the people in the Temple and preached the Gospel Answ Answ Either he did teach the people as he walked in the Temple as some think he did at least some part of the time of his being there that so he might be heard of the more the throng of people being great about him Gerard. harm Evang. or else the words of Matthew and Luke are to be understood in the divided sense As he was teaching that is about the time of his teaching viz. immediately after or soon after he had done teaching the people this happened Touching our Savioursusual custome when he came to Jerusalem at any time viz. that he used to go first into the Temple and there to teach the people and to confirm his Doctrine also by Miracles we have heard before in this Chapter Observ 1 Observ 1. His constant and unwearied pains and diligence in the duties of his Calling and publick Ministry viz. in teaching the people and doing good by Miracles for confirmation of his Doctrine Luke 19. 47. He taught daily in the Temple To stir up all to the like pains and diligence in the duties of our Callings especially Ministers of the Word 2 Tim. 4. 1. Observ 2 Observ 2. Though the chief Priests and Scribes sought his life as we heard ver 18. yet for all that he doth not refrain or forbear comming to Jerusalem and into the Temple and teaching the people there and that daily Hence learn that we ought not to forsake our Calling or to give over the duties of it which God calls us to perform for fear of outward dangers which may happen to us but we are to go on couragiously and constantly in our Callings doing the duties God requireth of us so long as we may and have oppoâ—tunity notwithstanding all dangers which may befall us knowing that God who hath called us to the performance of such duties is able to protect us against all enemies and dangers and he will do it as he hath promised Ps 91. 11. He shall give his Angells charge over thee c. Joh. 11. 8. Our Saviour went boldly into Judaea though the Jews had before sought to stone him there True it is that we have not the same power to defend our selves and to escape or deliver our selves from danger as our Saviour Christ had being God as well as man and therefore we are not rashly to cast our selves upon needless dangers without a calling but when we have a calling from God to do any duty we are to do it without fear of any dangers that may befall us for or in the doing of it knowing that God is able to protect and keep us in the midst of greatest dangers and he will do it so far as shall make for his glory and our good Besides if it be so that we must needs come into danger yea into greatest danger even of life it self if God have so appointed we cannot better or with more gain hazard or spend it then in doing the duties of our Calling which God hath called us to perform Mark 8. 35. Whosoever shall lose his life for my sake and the Gospel's the same shall save it This should move both Magistrates and Ministers and all others in their places and callings to go on with courage and constancy in doing those duties which God requires of them without fear of enemies or any dangers which may befall them knowing that God can and will protect them against all and in the midst of all Therefore we are to commit our Souls and bodies to him in well-doing and by Faith rest on his power and protection in all dangers which may happen to us in our Callings Act. 20. 24. Though bonds and afflictions did abide for Paul at Jerusalem yet he feared not to go thither neither was his life dear to him as he sayes so that he might finish his course and the Ministry he had received of the Lord Jesus c. See Matth. 10. 28. Mark 11. 27 28. There came to him the chief Priests Scribes and Elders c. May 30. 1630. OF the third the persons that questioned with our Saviour about his Calling and Authority c. The chief Priests Scribes and Elders Of these see
destroy him The third is their wilful ignorance and blindness in that being formerly convinced of the lawfull Calling and Authority of Christ by so many evident signs and testimonies of it as they had seen and heard viz. by the testimony of John Baptist given of him that he was the Messiah and by the excellency of his Doctrine and Divine power shewed by so many Miracles c. yet for all this they cannot or rather will not see what Authority he had but do now question him about the same Now follow the Instructions 1. From that which is commendable in them Observ Observ In that they take it for granted that none in the Church should take upon them any publick Office or Function without a lawfull Calling and Authority Hence we may learn this that no man ought to take upon him any publick Office or Function in the Church without a Calling and lawfull Authority committed to him As these enemies of our Saviour do take this for granted here so our Saviour himself doth not deny it but rather confirm it by his answer afterward in that he doth alledg the Calling of John Baptist to justify his own Calling because John bare witness of him thereby shewing that both himself and John had indeed a lawfull Calling and Authority to do that they did and consequently that every one that takes upon him any publick Office in the Church ought to have a lawfull Calling and Authority so to do and that without such a Calling he ought not to take any such Office upon him This is true of all publick Offices in the Church as the Office of a Magistrate or Minister c. but especially of the Office and Function of the Ministry Heb. 5. 4. No man taketh this honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son c. Now if our Saviour Christ took not upon him the Office of Priesthood in the Church without a Calling from God his Father much less ought any other to take upon him the Office of a publick Pastor or Minister of the Church without a lawful Calling and Authority from God See Joh. 3. 27. and Rom. 10. 14. How shall they hear without a Preacher and how shall they Preach except they be sent A twofold Calling of Ministers of the Church 1. Immediate and extraordinary 2. Mediate and ordinary by the Church c. Reasons Reasons why none ought to take upon him this publick Office or Function in the Church without a lawfull Calling 1. Because without such a Calling he cannot be assured that God will assist him and strengthen him to do the duties of his Calling 2. That he cannot expect or look for the blessing of God upon that which he doth in execution of his Office and so he cannot with comfort go on in it 3. Neither can he be assured of Gods protection in his Calling that God will maintain and keep him against all enemies and dangers Now there is a twofold Calling required of every one that takes upon him this publick Office in the Church 1. An inward Calling from God and in his own Conscience whereby he must know and be assured in himself that God hath indued him in some measure with such gifts and graces as are requisite to make him able and fit to execute that Office and Function together with a willing and ready mind and Conscience to use those gifts to the glory of God and good of the Church 2. An outward Calling from men also being approved and allowed of by such as are in Authority in the Church to execute that Office he taketh upon him He that hath this twofold Calling may lawfully and with a good Conscience take upon him this publick Office of the Ministry in the Church and may with comfort execute the same and not otherwise Mark 11. 28. By what Authority dost thou these things c. June 6. 1630. NOw follow such Instructions as we are to learn from that which is evil and wicked in these Priests Scribes and Elders the enemies of our Saviour Observ 1 Observ 1. One malicious practice of wicked men against Gods faithfull Messengers and Ministers called and sent to Preach unto them his Word and to admonish and reprove them for their sins that if they be not able to gainsay or withstand their Doctrine or to take exception against their persons or manner of life then they are ready to oppose their Calling and Authority and to call that into question especially if they be such Ministers as do deal plainly and faithfully in reproving sin and reforming abuses c. As these Priests Scribes and Elders dealt with our Saviour Christ so are other wicked men apt to deal with Gods Ministers especially if they deal plainly and faithfully in admonishing and reproving their sins and seek to reform abuses in the Church Thus the Princes Priests and people dealt with the Prophet Jeremy being not able to withstand his Doctrine they questioned his Calling whether he were sent of God to Prophecy to them as he did of that grievous Judgment of the Captivity which is the cause and reason that he doth labour so much to justify and approve his Calling against them as we may see chap. 26. 15. Of a truth the Lord hath sent me unto you to speak all these words in your ears So in other places of his Prophecy Joh. 1. 25. the Pharisees question the Calling of John Baptist If thou be not the Christ nor Elias nor that Prophet Why then dost thou Baptize Because he Preached Repentance reproving their sins and sought reformation of the Church bringing in a new Sacrament c. They could not except against his person or Doctrine therefore they question his Calling Reason Reas Wicked men cannot endure to have their sins reproved as we heard before ver 18. therefore they hate and oppose such as reprove them especially the Ministers of God and shew their hatred by questioning their Authority and Calling Use Use See how needful it is for Ministers of the Word not onely to have a good and lawfull Calling from God and from the Church but also to know and be assured hereof in Conscience that so they may be able to justify and approve their own Calling and Authority against all that question or oppose it Observ 2 Observ 2. Under pretence of being carefull that none should usurp Authority in the Church they hide their malicious purpose against our Saviour Hence learn that it is the property of wicked men and Hypocrites to hide their wicked practises under good pretences Matth. 22. 15. The Pharisees and Herodians under pretence of good opinion of him c. seek to intangle him c. Joh. 12. 6. And Judas Matth. 23. 14. Vse Use Take heed of this gross Hypocrisy and dissimulation Dissembled holiness is double iniquity worse then open malice
c. So are we to receive and imbrace that Doctrine which was Preached by John Baptist while he was on earth and is now left to us written and recorded in Scripture for the substance of it Now the Doctrine of John Baptist was no other but the Doctrine of the Gospel which is the Doctrine of Salvation by Christ the true Messiah consisting of two parts or branches especially which John most urged in his Ministry 1. The Doctrine of Repentance and newness of life Matth. 3. 2. He came Preaching and saying Repent c. and ver 8. To the Pharisees and Sadduces which came to his Baptism he sayes Bring forth fruits meet for Repentance 2. The Doctrine of Faith or of believing in Christ the Messiah Act. 19. 4. John Baptized with the Baptism of Repentance saying unto the people that they should believe on him which should come after him that is on Jesus Christ See also Joh. 1. 7. This being so let us see that we do not onely believe the truth of these Divine and heavenly Doctrines which John Preached but also that we imbrace and yield obedience to the same in life and practice repenting truly of our sins and labouring by true Faith to lay hold on Christ c. Observ 4 Observ 4. The dignity and excellency of the Sacrament of Baptism which John did first administer in that both it and the whole Ministry of John was not from men but from God not from earth but from Heaven as our Saviour here implyeth This proves the Sacrament of Baptism to be of Divine and not of Humane Institution in that John Baptist who was the first Minister of it had his Calling and Ministry from God yea not onely so but he had an extraordinary and immediate Calling from God to bring in that Sacrament into the Church Joh. 1. 33. he sayes the Lord sent him to Baptize with water c. Vse 1 Use 1. To conâ—ute the gross errour of the Papists teaching that the Baptism of John was not the same with the Baptism of Christ himself which was instituted by him Matth. 28. 19. and administred afterward by the Apostles but that they differed in regard of the Author or first institution of them the one being instituted by John the other by Christ himself Sic Bellarm. de Bapt. lib. 1. c. 20. On the contrary we see here that even John's Baptism was from Heaven c. Use 2 Use 2. How great a sin to despise or profane this Sacrament c. Vse 3 Use 3. This must teach us highly to esteem of this Sacrament of Baptism and to shew it by our care and forwardness to present our Children to it as also by our reverent carriage in the Congregation at such times as this Sacrament is to be administred And lastly by our Christian care to make a holy use both of our own Baptism and of the Baptism of others labouring to feel the fruit of it in our selves viz. the work of Regeneration begun in us c. For if it be from heaven that is of Gods institution it is not instituted in vain but to a holy and heavenly end and purpose viz. to seal unto us our Spiritual ingrafting into Christ and to be an effectual means through the Spirit of God to Regenerate us c. Mark 11. 31 32 33. And they resoned with themselves saying If we should say from Heaven he will say June 27. 1630. Why then did ye not believe him But if we shall say of men they feared the people for all men counted John that he was a Prophet indeed And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither do I tell you c. WEE have heard before of the question moved by the chief Priests Scribes and Elders to our Saviour concerning his Authority and how he answered them at first not directly but by putting another question unto them touching the Baptism or Ministry of John Baptist Whether it were from God or from men c. Now in the next place the Evangelist mentioneth the effects or consequents which followed hereupon viz. upon our Saviours putting the foresaid question to them The consequents are three 1. Their reasoning together about the matter and consulting about the answer which they were to make unto our Saviours question casting what inconveniences were like to follow if they should answer affâ—rmatively to either part of the question viz. either that John's Baptism was from Heaven or that it was from men 2. The answer which hereupon they return to our Saviours question being a negative answer That they cannot tell whether John's Ministry were from God or from men 3. Our Saviours reply unto them again refusing to give any further answer to their question Neither do I tell you c. Of the first Our Saviours question touching John Baptist's Ministry did so put them to it and cast them into such straights that they knew not what to answer or say to him on the sudden and therefore they first reason and consult together among themselves about the matter And in this their reasoning or disputation among themselves they do presuppose and cast the inconveniencies like to follow if they should answer affirmatively to either of the two parts or branches of our Saviours question touching John's Baptism or Ministry For 1. If they should answer That it was from Heaven then he might ask why they did not believe him 2. If they should answer That it was from men then they were afraid of the people because all men held John to be a Prophet indeed First to explain the words They reasoned with themselves That is they debated the matter one with another in private conference consulting about the answer which they were to make to our Saviours question being such as they knew not well how to answer without some inconvenience or danger to themselves as they conceived Matth. 21. 25. the Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a mutual conferring talking or reasonning together Why then did ye not believe him q. d. Why did ye not believe or give credit to his Doctrine and particularly to that part of it which he taught concerning me testifying that I was the Son of God and the Messiah and consequently why do ye not belâ—eve in me as in the Son of God and true Messiah acknowledging my lawfull Authority and Calling from God to do those things which I have now newly done in the Temple Thus they suppose that our Saviour might expostulate with them and justly reprove their wilfull blindnesse and infidelity in refusing to believe the Doctrine and Ministry of John if they should confess it to have bin from God They feared the people They That is the chief Priests Scribes and Elders before spoken of ver 27. And here is a sudden change of the person from the first to the third person which is usual in other like places of Scripture so that these words are
worldly shame or discredit with men or of worldly losses or crosses in their outward estate of bodily pain sickness poverty c. then of offending God by sin See before Verse 18. of this Chapter Reason Reason They are more sensible of outward evils and dangers then of the evil of sin They do not know or feel the danger of this and therefore they fear not sin so much as outward evils Use 1 Vse 1. See the folly of the wicked fearing those things most which are least hurtfull and least to be feared as outward evils and contrarily fearing that least or not at all which is most of all to be feared viz. Sin and the offence of God by it c. like little children fearing bugg-bears which are not hurtful but not fearing the fire or water c. Chrysostom's Comparison Use 2 Vse 2. Take heed it be not so with us that we be not too feaâ—ful of outward evils and dangers which come to our bodies goods good name c. in the mean time not fearing sin and shipwrack of a good conscience c. Seeing this is the property and manner of wicked men take heed of being like them Esay 8. 12. Fear not their fear but on the contrary sanctifie the Lord in our hearts and let him be our fear Now to to fear God is to depart from sin c. Prov. 16. 6. Mark 11. 31. And they reasoned with themselves saying If we shall say From heaven he will say July 18. 1630. Why then did ye not believe him Observ 2 Observ 2. IF we shall say From heaven c. They presuppose that if they should acknowledg John's Ministery to be from heaven then they were bound to believe his Doctrine and that our Saviour might justly reprove them for not doing so hence gather That it is a sufficient reason why we should believe and imbrace any doctrine taught in the Church by the Ministers of it if it be so that we know or rest perswaded that the Calling or Ministery of such as teach it is from God and that they do teach that which they teach by vertue of such a Calling from God For in this case we are to imbrace the doctrine taught by such Ministers as the doctrine of God himself as the Thessalonians did Paul's doctrine 1 Thess 2. 13. This Point the chief Priests Scribes and Elders here may teach us Quest Quest How may we know or come to be perswaded that the Calling or Ministery of such as preach any doctrine to us is from God and that the doctrine it self which they teach is taught by vertue of such a Calling Answ Answ 1. We may know their calling to be from God by two things especially 1. If they be furnished of God with such gifts as are required to make them fit and able Ministers of the Church as the gift of knowledg and utterance in some measure 2. If they have an outward calling and allowance from such as are in authority in the Church to execute the Ministerial Function 2. We may know that the doctrine which they teach is taught by a calling from God if it be such as is agreeable to Scripture and grounded thereupon See Esay 8. 20. Use 1 Vse 1. See the sin of those who do not believe and embrace the doctrine taught in the Church by God's Ministers notwithstanding that they cannot but know and be perswaded that their Ministery and Doctrine is from God yet they contemn and reject the doctrine either neglecting to hear it or refusing to believe and yield obedience to it especially if the doctrine be such as crosseth their corruptions or maketh against their profit or pleasures c. then they will not believe it but question it and cavil at it much less will they obey it in life but practise the quite contrary Great is the sin of such they despise not man but God as the Apostle sayes 1 Thess 4. 8. and that against themselves as it is said Luke 7. 30. yea against their own knowledg and Conscience they are wilfull contemners of God and of his truth like those Job 21. 14. which say unto God Depart from us c. They shut their eyes against the clear light of God's Truth and Doctrine refusing to behold it No small sin but fearfull and damnable Joh. 3. 19. This is the condemnation c. No excuse for such as know and are perswaded that the Ministers which preach to them are called of God and that their Doctrine is true and sound agreeable to Scripture and yet do not embrace and yield obedience to it See Joh. 15. 24. If I had not done amongst them the works which none other man did they had not had sin c. Such shall one day know that they have had the Prophets of God among them Ezek. 2. 5. Vse 2 Use 2. To move all hearers of the Word to look unto it that they do indeed believe and embrace the Doctrine taught by the Ministers of God especially by their own Pastor so far forth as they do know or rest perswaded that such Ministers are called and sent of God and do teach the sound truth agreeable to the Scripture Think it not enough to be a hearer of the Word and Doctrine of God's Ministers but see thou truly believe and embrace it in thy heart and life as the Doctrine of God himself by which thou must one day be judged yea though the doctrine be such as be contrary to thy corrupt nature and hard to practise though it be above reason and hard to believe yet being from God thou must absolutely believe and obey it even against Reason and against Nature c. Use 3 Use 3. See how needful and profitable for the People to know and be perswaded of the lawfull calling of their own Pastor that it is from God and that his Doctrine also being grounded on Scripture is from God that so they may be moved to imbrace and yield all conscionable obedience to his 〈◊〉 and Ministery Gal. 4. 14. they received Paul as an Angel c. As it is needful for a Minister to 〈…〉 calling to be from God as we heard before Verse 28. so also for the people to be perswaded 〈…〉 of the calling of their Pastor c. Hence it is that Paul and the other Apostles do so often mention theâ—â—â—â—lling in the beginning of their Epistles to the Churches Mark 11. 33. And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither July â—… 163â— do I tell you by what Authority I do these things Observ 3 Observ 3. BUt if we say of men they feared the people c. They feared the peoples displeasure and lest they should stone them for speaking against John Baptist and his Ministry but they were not moved with any fear of God to confess the truth neither are they afraid of offending God by denying or concealing the truth Hence learn that wicked men