obstinate unbelieving Jews that Herod cut him off betimes to please the Jews Acts 12. 2. And the noyse of St. John's thunder we hear at this Day in reading his Writings so full of zeal and power of the Spirit How mightily doth he thunder against the Hereticks of his time which denied the God-head of Christ This appears in his Gospel and in his Epistles and in his Revelation Simon the Canaamite is called Zelotes as is likely for his zeal in Preaching Use 1 Use 1. Ministers are to labour for this Spirit of zeal and power in Preaching the Word though all cannot be Eliasses having the Spirit doubled on them neither can all be such sons of Thunder as James and John were yet every faithfull Minister must strive to be in some degree a son of Thunder Use 2 Use 2. The People are to pray for their Ministers that they may be Zealous and Powerfull in their Ministery Mark 3. 19. And Judas Iscariot c. Nov. 14. 1619. THe last day we heard three particular Observations gathered from the Evangelists rehearsall of the severall Names of the twelve Apostles Now to proceed to some other Points to be observed from this 19 Ver. where the name of Judas the Traytor is set down who is put in the last place as being the most unworthy of the Twelve and indeed not fit to be numbred among the good Apostles therefore is he set after them all both here and Matth. 10 and Luke 6. In the words we have 1. His proper name Judas 2. Another Name or Title given him for distinction-sake in that he is called Judas Iscariot from the place where he was Born or Lived as is probable 3. He is further described by a speciall note or mark of infamy whereby he is marked out from the rest as a wicked Apostate in that it is said It was he that did betray Christ unto Death But to come to the Instructions to be gathered hence Observ 1 Observ 1. In that wicked Judas the Traytor is numbred here among the twelve Apostles of Christ who were the most excellent and holy Society that ever was on Earth We may learn That there is no Visible Church nor society of Christians in the World so holy but there may be and are ordinarily some Hypocrites and wicked Men among them Joh. 6. penult Have not I chosen you twelve and one of you is a Devil He carryed himself so well in outward shew that our Saviour Christ thought fit to choose him into that holy Fraternity yea and after he was chosen he demeaned himself so well in shew that the other Apostles could not discern his wickedness and therefore when our Saviour told them that one of them should betray him every one suspected himself as much as Judas Matth. 26. 22. and yet all this while he carryed a wicked heart within him So Acts 8. 13. Simon Magus joyned himself in Profession with Philip and the Church in Samaria and yet was a Reprobate And thus it hath ever been in all Societies on Earth whether Churches or Families though never so holy yet some wicked Men and Hypocrites have lurked in them some false Brethren have crept into them In Noah's Family there was some cursed Cham in Abraham's a wicked Ismael in Isaac's a prophane Esau Matth. 13. The Visible Church is a Field in which good Wheat and Tares are sowed and grow till Harvest and like a draw-net which takes as well bad Fish as good So Matth. 3. in the Lord's Corn-floor there is Chaff and Wheat mingled till they be severed by his Fann. 2 Tim. 2. 20. In a great House there are not onely Vessels of Gold and of Silver but also of Wood and of Earth some to honour and some to dishonour So it is in the House of God c. that is in the Visible Church on Earth The like may be said of private Families of Christians which are little Churches In the best there may be and are often some Hypocrites Vse 1 Use 1. To teach us not to marvail or take offence at it when we see Hypocrites and wicked Men mingled with true Christians in the Visible Church though it be never so holy and excellent a Church yet there may be false Brethren in it as in the Church of Galatia Gal. 2. 4. So in those Churches mentioned Revel 2. 3. Chapters The Church of God on Earth is as a Sheep-fold Joh. 10. 1. Now as there may be some Sheep out of the Fold and some Wolves get into it so it is in the Church There may be some true Christians that live out of the Visible Church as among Turks Pagans and Hereticks God may call and save some extraordinarily and so on the other side there may be and are usually some yea many Hypocrites and wicked Ones within the Visible Church We are not therefore to think strange of it when we see it so in any particular Church much lesse forsake the Fellowship of it because of Hypocrites and wicked Ones that lurk in the bosome of it It is the errour and fault of the Brownists to seperate from our Church because of many profane and wicked Ones that live in it unreformed being mingled with good Christians As if the mixture of some rotten Members with the true Members of the Church did or could make it to be no Church Contrà then there should be no true Visible Church at all on Earth c. We must therefore know That there is no absolute perfection of any Church on Earth to be dreamed of onely in Heaven shall the Church be without spot or wrinckle c. In caelo omnes boni in inferno omnes mali in terra boni sunt mali Stella in Luc. 6. pag. 160. Vse 2 Use 2. This also serves for the comfort of religious Masters of Families who fear God truly themselves and are carefull in using all good means that those of their Family may fear God and yet sometimes have against their wills some profane person or persons in their Houses as stubborn and disobedient Children or wicked Servants And this they are not to think strange of nor be discouraged at it remembring that in Christ's own Family there was a Judas Onely they must look to it that they do not countenance nor willingly harbour such wicked Persons in their Families but use all good means to reclaim them and if they will not be reformed then to rid their Families of them if they be such as they can put away as profane Servants lest they bring the Curse of God upon the whole House Vide Augustin Epist 137. Vse 3 Vse 3. This must teach us not to content our selves with this that we live in the Visible Church or have outward society with good Christians and that we are Baptized and come to Church and conform to outward exercises of Religion as they do For all this one may do and yet be no better Christian then Judas He was of
he taught which was the most divine and heavenly Truth of God without all mixture of Falshood or Error This was confessed by his very enemies Mark 12. 14. 2. In regard of his powerful miracles which accompanied his Doctrine 3. In regard of the excellent manner of his Teaching which was such as did procure and win unto him great Authority and this is chiefly meant here Now the manner of his Teaching was excellent in sundry regards 1. He taught in his own Name as being Lord of his Doctrine and not onely as a Messenger or Interpreter thereof as the Prophets were therefore he did not use to say in his Preaching Thus saith the Lord as the Prophets used but I say unto you c. See Matth. 5. alibi 2. He taught with great power and efficacy so as his Doctrine wrought very effectually upon his Hearers for he did not onely sound the Word into their ears but he was able by his divine Spirit to work upon their hearts causing them to believe and embrace that which was taught 3. He taught with much zeal and earnestness of Affection shewing himself zealous of his Father's Glory and very earnest and desirous to save men's Souls 4. His speech and delivery was with special grace Luke 4. 22. The People wondred at the gracious words which proceeded out of his mouth the meaning is his words were such as did manifestly express the inward graces of the Spirit that were in him above measure as Humility Love Mercy c. See Isa 50. 4. And not as the Scribes Here we are to shew 1. Who were Scribes 2. What their manner of teaching was Touching the first This was a name of Office among the Jews Whereof there were two sorts 1. Civil who were publick Notaries or Secretaries unto Princes to write and record the publick affairs of the Common-wealth 2 Sam. 8. 17. Seraiah was David's Scribe So 2. Reg. 22. Shaphan was Josiah's Scribe 2. Ecclesiasticall Scribes which were imployed in Church-matters and these were a certain order of Ecclesiasticall persons who being skillful in the Law of Moses were appointed to be publick Teachers and Expounders of it to the People Such a Scribe was Ezra Chap. 7. Ver. 6. He was a ready Scribe in the Law of Moses See Nehem. 8. 4. and such were they by profession who were called Scribes in our Saviour Christ's time as Matth. 23. 2. The Scribes and Pharisees sit in Moses Chair c. that is They are such by Office who are appointed to expound the Law of Moses therefore they are sometimes called Lawyers and Doctors of the Law as Luke 5. 17. Luke 7. 30. These were very learned in the Letter of the Law as may be gathered 1 Cor. 1. 20. vide infrà Cap. 2. v. 6. Touching the second thing namely the manner of teaching used by the Scribes we must know That in our Saviour's time they were faulty in their teaching two wayes 1. In the matter which they taught for instead of the pure Word of God they taught the precepts of Men that is their own unwritten Traditions See Matth. 15. 9. and Luke 11. 52. 2. In the manner of their teaching in that they taught coldly negligently and without zeal and power This may appear because the Evangelists do oppose their teaching unto the powerfull teaching of Christ which shews That as His Doctrine was delivered with zeal and power so theirs was void of power This latter faultiness in the manner of their teaching is chiefly meant here Now to the Instructions to be learned hence Observ 1 Observ 1. From the manner of our Saviour Christ's teaching observe this That it is not enough for Ministers of the Word to preach true and sound Doctrine but they must also look that it be done in due and right manner 1 Pet. 4. 11. If any man speak let him speak as the Words of God As Ministers must teach the Divine truth of God so they must teach it after a Divine and Spirituall manner So did Paul 1 Cor. 2. 4 13. He taught with demonstration of the Spirit c. not with the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spirituall things with spirituall things More particularly for the right manner of teaching the Word these two things are required 1. That it be taught with an earnest zeal for Gods glory and with a fervent desire of the People's Salvation 2. That it be taught and delivered in powerful and effectuall manner so as to move and affect the hearers and to work upon their hearts if it be possible Thus Paul 1 Thes 1. 5. Our Gospel came not to you in Word onely but in Power c. Now to this end 1. Ministers must labour to be touched in their own hearts with a feeling of those things which they deliver for by this means their preaching will in all likelyhood work the more effectually on others when themselves are first moved and affected with that which they teach 2. Ministers in teaching must labour so to speak as to manifest and expresse the inward graces of their own hearts as meekness love humility c 〈◊〉 the People may see and acknowledge these graces of God in them as 1 Cor. 14. â—â— Then the People will be the more affected with their Doctrine Use 1 Vse 1. This reproveth the cold negligent and powerless teaching that is used by some Ministers of the Word which shew and expresse no zeal or fervency of affection nor yet any spirituall power or efficacy in their teaching These are like the Scribes c. They do the work of the Lord negligently no marvel if they do little good by such Preaching Use 2 Use 2. This may teach the People to love and desire a zealous and powerfull Ministery not contenting themselves with this to have the true Doctrine of the Word taught unto them but praying unto God to give unto their Pastors the Spirit of zeal and power to deliver and teach the word in such manner as that it may be effectuall to work upon their hearts Observ 2 Observ 2. Our Saviour preached as one having Authority that is he was careful by the manner of his teaching to maintain and preserve the Authority and Credit of his Person and Doctrine with the People Hence Ministers may learn That they ought to be careful so to carry themselves in their Ministery that they may preserve the credit and reputation of their Persons and Ministery and save it from contempt especially in their own places This charge Paul gives to Timothy 1 Tim. 4. 12. See that no man despise thy youth and to Titus Tit. 2. 15. These things speake and exhort and rebuke with all Authority See that no man despise thee Reas Reas The fruit and profit of their Ministery depends on the credit of it c. Quest Quest How may a Minister maintain the credit of his Person and Ministery By the same means as Christ did Answ 1 Answ 1. By teaching
Place Calling or Office in the Church forasmuch as no outward Calling or Office can exempt any man from Errour but to build our Faith and Religion only upon the written Word of God which is the Word of Truth and cannot deceive or lead us into Errour Observ 4 Observ 4. In that the ground and cause of this Errour of the Scribes was their mis-understanding of that place of the Prophet Malachy before alledged hence we are taught what is one main cause of all Errours and corrupt Opinions of men in matters of Faith viz. The Ignorance or misconceiving of the true sense of the Scriptures See this handled Chap. 8. 28. Mark 9. 12. And he answered and told them Eliasverily cometh first c. Nov. 19. 1626. IN this Verse and the next is laid down our Saviour's Answer to the Question of the three Disciples propounded to him in the former Verse touching the Opinion and Doctrine of the Scribes conceâ—ning the coming of Elias before the coming and manifestation of the Kingdom of the Messiah In which Answer our Saviour resolveth the doubt moved by the Disciples and withal discovereth and confuteth the Errour of the Scribes The Answer consisteth of three parts 1. A Concession or granting of that to be in some sort true which the Scribes taught touching the coming of Elias that he was indeed to come before the Messiah 2. A further declaration or shewing both of the end of Elias his coming or what he should do at his coming He should restore all things And also what he should suffer or what ill entertainment he should find in the World at his coming namely that he should suffer such abuses at the hands of wicked men as Christ himself was to suffer according to the Scriptures 3. A plain discovery and confutation of the Errour of the Scribes teaching and holding that Elias was not yet come c. This our Saviour confuteth by avouching that he was already come and had suffered c. Of the first He answered and told them c. Though the Disciples in moving the former Question discovered much Ignorance and Weakness yet our Saviour beareth with them and gently answereth them shewing himself ready and forward to resolve and satisfy them in the matter they doubted of Elias verily cometh first q. d. It is true in some sense which the Scribes say and I grant it to be so as the Prophet Malachi fore-told that Elias ought indeed to come first that is before the coming of the Messiah Here note that our Saviour doth not speak of Elias in that sense as the Scribes did in affirming that he was to come before the Messiah For the Scribes understood this of the coming of the Prophet Elias himself in his own Person to live upon Earth again but our Saviour under the Name of Elias understandeth John Baptist the Fore-runner or Harbinger of Christ even as the Propet Malachi also doth Chap. 4. 5. before alledged calling him by the Name of Elias and affirming that this Elias that is to say John Baptist ought indeed to come before the Messiah That this is our Saviour's meaning is plain and clear Matth. 17. 13. where it is expresly affirmed by the Evangelist that the Disciples understood our Saviour's words in this sense viz. That he did not speak of Elias himself in his own Person but of John Baptist whom he called by the Name of Elias So also Mat. 11. 14. All the Prophets and the Law prophesied till John And if ye will receive it this is Elias which was for to come Quest Quest. Why doth the Prophet Malachi in the place before alledged and our Saviour in this place call John Baptist by the Name of Elias Answ Answ This Name is given to John in regard of the resemblance and likeness that was between him and Elias in sundry things As 1. In excellency of gifts and graces of the Spirit in which John Baptist resembled Elias in which respect it is said Luke 1. 17. that he should go before the Lord in the Spirit and Power of Elias Especially John resembled Elias in his great and fervent Zeal for God's Glory for as Elias was zealous for the Lord of Hosts 1 King 19. 10. and testified his Zeal by reproving Sin and setting himself against it even in the highest Persons as in King Ahab and â—esabell his Wife so also did John shew his fervent zeal in like manner by reproving sin plainly in the greatest Persons as not only in the Pharisees and Sadduces which came to his Baptism but also in Herod himself and Herodias his Wife 2. John resembled Elias in this that as Elias living in a very corrupt Age of the Church waâ— a special Instrument and means of reforming the abuse and corruptions reigning in those times and of restoring the decayed state of Religion so also John Baptist was stirred up of God in very corrupt times of the Church and was appointed as a special means of restoring the corrupt and decayed state thereof as appeareâ—h by the words immediately following this Text. 3. John resembled Elias in the manner of his outward Life and Conversation amongst men viz. In the strictness and austerity of it and particularly in his very Diet and Apparel As Elias was a man of a strict and spare Diet as may appear 1 King 19. 6. so was John also for his Meat was Locusts and wild-Hony And as Elias was cloathed in a hairy Garment in which respect he is said to be a rough or hairy man and was girt with a Girdle of Leather 2 King 1. 8. so also was John Baptist cloathed with Camel's haire and had a Girdle of a skin about his Loyns as we heard Chap. 1. Again as Elias lived for a time in the Wilderness whither he was forced to fly for his life being persecuted by Jesabel so likewise John Baptist both lived and preached in the Wilderness of Judea as we heard Chap. 1. 4. Lastly as Elias was hated and persecuted by Ahab and Jesabel and suffered much at their hands for his zeal and faithfulness in his Ministry so also did John suffer much for the same cause being hated of Herodias and imprisoned and put to death by Herod Now further when it is said here that Elias that is to say John Baptist was not onely to come but to come first This is to be understood in respect or relation to the time of Christ's Birth or coming into â—he World that John was to come before him in time that is to say to be born and to live on Earth before Châ—ist for the space of six Months as appeareth Luke 1. 26. 36. as also to exercise his Ministeriall Office of Preaching and Baptising some space of time before Christ himself Quest Quest Wherefore or to what end was John Baptist appointed to come before Christ that is to be born and to preach before him Answ Answ That he might be as a Harbinger to prepare the way for Christ that
Philip was carryed to Azotus Act. 8. and Eliah to Heaven 2 King 2. So Mr. Cartwright And Rhem. on Math. 4. 1. Et in Harmon But I rather follow those who think this driving is to be understood onely of an inward instinct and extraordinary motion of the Spirit by which our Saviour was carryed into the Wilderness that is moved to go thither and this Exposition is confirmed by that Place Luke 4. 1. Object Object The Word driveth seemeth to imply a bodily transportation or carrying of his body into the VVilderness Answ Answ Not so it implyes onely that it was a strong and effectuall motion of the Spirit causing our Saviour to go willingly and cheerfully into the VVilderness for it did not constrain him to go against his will Into the Wilderness Great question there is what VVilderness this was Their opinion is most probable who think it was that great VVilderness called the Desart of Arabia in which the Israelites wandered forty years and in which Eliah fasted forty days and forty nights and this is confirmed by that which St. Mark saith in the next Verse That our Saviour was amongst wild Beasts Now we find not any VVilderness mentioned in Scripture which was altogether without Inhabitants and full of wild Beasts but onely that great Desart of Arabia Now the end for which our Saviour was moved of the Spirit to go into this Desart was this That he might there be tempted of the Devil as it is said plainly Math. 4. 1. Quest Quest VVhy did the Spirit drive him into the VVilderness to be tempted Answ Answ That the place being solitary the Devil might have the more freedom to tempt him and that himself might have the lesse help and means to resist him Thus he was moved by the Spirit to give the Devil the advantage of this solitary place to tempt him in that so having tryed his uttermost power against our Saviour and yet being overcome he might have the greater Foil So much of the VVords Now to the Instructions Doctr. Doctr. First From the circumstance of time when our Saviour was driven into the VVildernesse to be tempted namely immediately after he had bin baptized of John Hence we learn That so many as are baptized as Christ was and so entred into the profession of Christianity they must look to be assaulted by the Devil's temptations He will not let them alone long but will set upon them as he did upon our Saviour Christ immediately after his Baptism Therefore all that have bin baptized and so by Baptism have given their Names unto Christ must look to be tempted of Satan Ephes 6. 12. We wrestle against Principalities c. It is a good Speech Ecclus. 2. 1. though the Book be Apocryphal My son if thou be come into the service of God prepare thy soul for temptations Reas Reas Of this Doctrine In our Baptism we profess to renounce the service of Satan therefore ever after he fights against us by his wicked suggestions labouring to bring us back again under his bondage and into his snares Use 1 Use 1. This reproveth such as having bin baptized and professing according to their Vow in Baptism to renounce the service of Satan and to betake themselves to Christ's service do yet promise to themselves an easie quiet life free from Satans suggestions and molestations But this cannot be and therefore they foolishly deceive themselves VVhen the Israelites were mightily delivered out of Egypt they could not but think that Pharoah would pursue after them and so he did And dost thou think the Devil will let thee alone to live at ease and quiet if thou have renounced his service and hast gotten out of his spirituall bondage never delude thy self so The Devil will still be labouring to bring thee back into thy former estate and into his snares in which thou wast holden so fast It is therefore a vain thing for thee to look for freedom or long respit from his temptations after thou art once entred into the profession of Christ Use 3 Use 2. Cast our accompts before hand when we undertake the profession of Christianity Be like wise Builders c. Consider well what difficulties we must meet withall in our Christian course and hovv many and great assaults of Satan against us vve must encounter vvith daily and vvithall see that vve arm our selves against these temptations of the Devil vvhich he vvill so certainly assault us vvith Labour to put on that spiritual armor of God described to us Eph. 6. Especially the sheild of Faith and arm thy self against Satan by Prayer and Watchfulness These tvvo our Saviour joyneth together Watch and Pray lest ye enter into temptation Mat. 26. 14. Thâ—nk often of this That being a Christian by profession thy life is a continuall vvarfare Christ is thy Captain thy chief enemy is the Devil and at thy Baptism thou didst as it were take Press-mony and didst bid Battle to Satan novv therefore look not for one resting Day look not to be one day vvholly free from his assaults and molestations but prepare for them every hour and stand upon thy Guard ready to encounter this arch Enemy of thy Salvation look still for one of his temptations in the neck of another Sit not still as if thou hadst nothing to do thou hast a daily battle to fight against Satan and his wicked suggestions Arm thy self therefore continually against him The neglect of this is the cause why so many having begun a good profession of Religion do afterwards revolt and fall back again to their old sinful course it is because they did not before-hand prepare against Satans temptations whereby he labours to discourage them in their good profession therefore meeting with these temptations and being not armed to withstand them they are soon discouraged by them Let us take heed by the examples of such It is a fearful thing to begin in the Spirit and end in the Flesh therefore when thou entrest into the profession of Christ prepare before-hand against Satan's temptations that when thou shalt meet with them thou be not discouraged in thy good course but maist go on in it constantly without backsliding Observ 2 Observ 2. Our Saviour having newly begun to enter into the execution of his publick Office is presently driven into the Wilderness to be tempted of Satan whereas before whilst he lived a private life at Nazareth he was not tempted Hence gather that then especially we must look for temptations and assaults of Satan when we go about the execution of good Duties in our Callings whether it be in our general or in our particular Callings When we set upon any good Duty in God's service or in our particular Calling then especially make accompt to be molested with Satan's temptations the better Duties we go about the more busy is he alwaies to hinder us in them A Magistrate or a Minister when they begin to do the Duties of their Callings with diligence
Luke 1. 35. Again as he was Holy and Pure from Sin in his Conception and Birth so also in his whole Life in that he was perfectly conformable to the Law of God the Rule of Holiness 2. In regard of his Church he is Holy conveying and communicating his Holinesse to the Faithfull sanctifying his Church See 1 Cor. 1. 30. Eph. 5. 25. Use 1 Use 1. Comfort to the Faithful that are lively Members of Christ He will impart his holinesse to them sanctifying them by his Spirit And besides the inherent holiness of his own Person is imputed to them of God upon their believing in his Christ This may comfort them against the manifold impurities and sinfull corruptions which they find and complain of in themselves Use 2 Use 2. Strive to resemble Christ in holinesse labouring for a sanctifyed Heart and Life c. The more holy the more like unto Christ Mark 1. 25 26. And Jesus rebuked him saying Hold thy peace and come out of Him And when the unclean Jan. 3. 1618. Spirit had torn him and cryed with a loud Voyce he came out of him VVEE have heard of the Description of the Person upon whom this Miracle was wrought Now followeth the Miracle it self concerning which two things are recorded by the Evangelist in these two Verses 1. The means freely used by our Saviour in casting out the unclean Spirit viz. The words which he spake to him consisting of two Parts 1. A Reproof 2. An Injunction commanding him to be silent and to go out of the party possessed Ver. 25. The second thing is the effects which the words of our Saviour wrought upon the unclean Spirit causing him 1. To tear the Body of him that was possessed 2. To cry Out 3. To go out of the Party Rebuked him Or sharply Reproved him for confessing him Hold thy peace Or be Dumb or Silent Quest Quest Why doth our Saviour Rebuke him for confessing him and enjoyn him silence Answ Answ 1. Because the Devil was no fit person to professe Christ or his Truth and that because he is the Father of lies and the greatest emeny to Christ and his Truth Therefore our Saviour would not accept of his confession 2. Because he knew the Devil confessed the Truth with an evil intent and purpose and for sinister ends as we have heard before viz. 1. To flatter Christ and to perswade him if it might be to let him alone and not to cast him out 2. To discredit the Truth by his Testimony 3. To perswade the People that our Saviour had some commerce and fellowship with Satan and used his help in working Miracles because he seemed to commend and honour him so much Now our Saviour knowing the Devil's Hypocrisie and deceitfulness in confessing him for such evil ends doth therefore reprove him and command him silence 3. The time of the full manifestation of Christ's glory was not yet come c. It followeth in the words And when the unclean Spirit had torn him That is tortured his Body with much pain either by racking the Members or joynts of it o◠by 〈◊〉 it violently from place to place for it is said Luke 4. 35. That he threw him into the midst of them yet withall it is 〈…〉 That he hurt him not that is though he put him to great pain and torture yet he had no power to maim any membe◠〈…〉 of his body but the man remained whole and sound having all the limbs of his Body perfect after the Devils going out of him Quest Quest Why did the Devil thus torture him immediately before his going out Answ Answ To shew how unwilling and loath he was to be dispossessed and cast out therefore he would do all the hurt he could before he went out Therefore also it follows That he cryed out aloud not onely for fear of Christ's Power but also to shew how he was vexed and grieved at this that he must be cast out shewing his unwillingness to leave his Hold. He cryed Out Not that he uttered any words or speech as he did before but onely a confused hideous noyse expressing his fear and grief for that he must be thrown out So much of the sense of the words in these two Verses Observ 1 Observ 1. In that our Saviour would not suffer the unclean Spirit to confesse him we learn That it is good wisdom for us not to hearken to the Devil though he speak that which is true in it self Reas Reas Because Joh. 8. 44. he is a Murtherer from the Beginning and abode not in the Truth because there is no Truth in him when he speaketh a lye then speaketh he of his own for he is a lyar and the Father thereof Though he sometimes utter that which is true in it self yet it is not true as it proceeds from him because he speaketh with a lying false and deceitfull intent and purpose that he may insnare us Matth. 4. 6. The Devil spake truth in alledging Scripture yet because he spake it with a deceitfull and lying intention our Saviour would not hearken to his perswasion Use 1 Use 1. How much more are such to be blamed who give heed to Satan when he speaketh that which is false As for example when he perswades them that it shall be for their good if they will yield to his suggestions that they shall gain much profit and pleasure by it as he perswaded Eve So when he perswades Men that they may come to Heaven without Faith or Repentance or that they may escape Hell though they continue in their sins These things being utterly false in themselve◠what folly and madness is it for men to believe the Devil when he speaketh such things If he be not to be hearkened to when he speaks Truth because he speaks it with a lying intention then much lesse should we hearken to him when he speaketh things utterly false in themselves Use 2 Use 2. Have nothing to do with Satan nor give any heed at all to any thing when he speaketh or perswadeth seek not to learn the Truth of Satan c. Whether it be true or false in it self yet still that which he speaketh is false and deceitfull as it comes from him because in every thing that he speaketh he intends our hurt and mischief Gen. 3. 5. When the Devil perswaded Eve that if they would taste of the forbidden Tree they should come to know Good and Evil this was true in some sense but the Devil spake it with a lying and deceitful purpose Therefore it had bin far better for her not to have hearkened to him Observ 2 Observ 2. In that our Saviour commandeth the evil Spirit to be silent and to go out and he is forced to obey his command Hence we learn That Christ is Lord over the wicked Angels having absolute Power and Authority over them to over-rule them at his pleasure If he had this Power and Authority over them while he lived on Earth in
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
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
many such Observ 2 Observ 2. See the special care and Providence of the Lord over his true Saints and Servants in that he takes notice of every one of them in particular and of the particular wrongs and abuses offered unto them threatning to punish such severely who offer wrong or give offence but to one of them which shews how dear and pretious they are unto him in that he takes care of every one of them in particular and not onely of them all in generall that they may not be wronged or abused but that every one of them may be loved and honoured He is carefull of the good of every one of his Saints and to preserve and keep them from evill See Joh. 17. 12. Luke 15. 4. compared to one that having a hundred sheep if he lose but one c. As he knoweth them every one severally and that by name and where they dwell and abide at any time as we see Act. 10. 5 6. so he takes particular notice of their estate and condition of all their Afflictions Miseries and necessities being ready to help and comfort them therein and to deliver them in due time Psal 56. 8. Thou tellest my wandrings c. yea the very hairs of their heads are numbred by him Matth. 10. 30. He takes notice of all abuses and wrongs offered to any of them and will right their causes and punish their enemies Use Use Great comfort to the godly at all times and in all estates to consider this special and Fatherly care which the Lord hath of every one of them in particular taking notice of them and of their estate of all their miseries and necessities and ready to help and comfort them Of all wrongs and abuses offered to them being ready to right their cause and to punish such as wrong or offend them any way Think of this at all times if thou fearest God and art his true servant Especially in time of trouble and distress and when thou dost meet with wrongs and abuses in the World and at the hands of the wicked Observ 3 Observ 3. In that our Saviour calleth his true Disciples by the name of little ones in regard of the Grace of true Humility in which they resemble little Children Hence we learn that it is one special property of good Christians and of true Saints of God to resemble and be like unto little Children in the Grace of true Humility and lowliness of mind Therefore our Saviour calls them here by this title of little ones So Matth. 18. 10. to shew that they are such as do resemble little Children in humility Such a little one was David Psal 131. 1. Lord My heart is not haughty c. I have behaved my self as a Child that is weaned from his Mother And thus it is with all true Christians more or less they have this property in them to resemble and be like to little Children in respect of the Grace of true Humility That even as little Children though they be not perfect in Humility nor yet wholly free from all corruption and stain of Pride yet they are much more humble and lowly in mind and in their carriage and more free from Pride than elder persons are for the most part Even so it is with all true Christians they do resemble little Children in the Grace of Humility and in being free from that degree of Pride which so much reigneth in others Reas 1 Reas 1. All true Christians have in them the sanctifying Spirit of Christ which doth mortify in them the power of all sinfull lusts and in particular the sin of Pride that it reign not in them and on the contrary worketh in them the Grace of Humility and so maketh them like little Children Gal. 5. 24. They that are Christs have crucified the flesh c. Reas 2 Reas 2. True Christians do in some measure resemble Christ in those Graces which shined forth in him when he lived on earth Now he was most humble and lowly in mind and in his carriage even as a Child in Humility yea more perfect in humility then any child can be Therefore every good Christian being like unto him must needs be as a child in humility Use 1 Use 1. To convince many not to be good Christians whatsoever they profess or think of themselves because they are not like unto little children in humility not truly humble and lowly in heart as little children neither do they express this humility in their outward carriage looks gestures behaviour they do not by their carriage shew themselves to be in the number of Christ's little ones that is of his true Disciples who resemble little Children in humility but on the contrary are full of Pride haughtiness of Spirit and Self-conceipt of themselves and their own gifts shewing it in their proud and lofty carriage of themselves before God and towards men These are not small ones or little ones but rather great ones in their own conceit and opinion Use 2 Use 2. For examination to try and know whether we be indeed good Christians and in the number of Christ's true Disciples and Servants as we profess to be Look whether we have this property in us to be like unto little Children in true humility whether we be humble in heart and mind and whether we shew it in outward behaviour resembling little children in lowly carriage If it be thus with us this shews us to be good Christians and not otherwise Therefore let us every one try our selves by this property of good Christians whether we do truely resemble little children in humility More particularly consider some special marks or propertâ—es of humility which are in little Children by which we may the better try and know whether we do resemble them herein or not 1. Little Children are sensible of their own weakness and unability to go of themselves or to help themselves when they are very small and young and therefore they seek to their Parents and depend on them for help Examine whether it be so with us whether we be touched in heart with feeling of our own Spiritual weakness and unability of our selves to walk in the wayes of God and to do any good duty and whether we be sensible of our sins and corruptions the cause of our Spiritual weakness c. and whether this feeling of our sins and infirmities do drive us out of our selves unto God for help and assistance in all our wayes 2. Little Children are not puffed up with high conceipts of themselves or of their own gifts or good parts as Beauty Comeliness of body c. they think not the better of themselves for these but are low in their own conceits Examine whether it be so with us Do we think meanly of our selves notwithstanding the gifts of God bestowed on us either gifts of nature or Grace yea the more gifts we have received the more humble are we and low in our eyes This shews humility
3. Little Children do not disdain or contemn others with whom they live but think well of them though their inâ—eriours Let the Child of a Nobleman and of a Poor man be brought up together and the one will not despise the other but so carry himself as if he were his equall in Birth Is it so with us one towards another Do we esteem well of others though our inferiours Do we condescend to them of low degree as we are willed to do Rom. 12. 16. See Phil. 2. 3. If it be so it argues humility and that herein we resemble little Children 4. Little Children are not ambitious after high Places Honours or Dignities but are well content with their present Condition Look whether it be so with us whether in this property of humility we do resemble little Children as David did Psal 131. 1. I do not exercise my self in things too high for me So Paul Phil. 4. 11. 5. Little Children are tractable to admonition and easily reclaimed from a fault when they are told of it there is no such stubbornness in them or unwillingness to be admonished or reproved for a fault as is in elder persons Look into our selves whether it be so with us Are we tractable and willing to be admonished of our faults and corruptions and ready to reform what is amiss If so it is an excellent sign of true humility and that we are like unto Children herein As the contrary is a sign of Pride See David's example Psal 141. Let the Righteous smite me c. 6. Little Children are not contentious but of a peaceable disposition or if any strife arise between them it is soon appeased and ended Look whether we be like to Children in this Do we hate strife and indeavour to keep the unity of the Spirit in the bond of peace Ephes 4. 3. Do we seek Peace and follow after it If we do it is a good sign of humility and that we resemble Children therein For an humble disposition is alwayes peaceable as on the contrary through Pride commeth contention Prov. 13. 10. Use 3 Use 3. For exhortation to stir us up to labour to find in our selves this excellent property of good Christians which is to resemble and be like unto little Children in the Grace of true humility c. See before ver 37. Observ 4 Observ 4. In that our Saviour speaking of the offences and wrongs which should be committed against his true Disciples doth make mention of the humility of his Disciples calling them little ones in regard of humility thereby to imply that the more humble and lowly they were the more apt they should be to be offended or scandalized by wrongs and abuses offered to them in the World Hence we may gather That the more humble and lowly the Saints of God are in their behaviour and carriage the more apt they are to be scandalized by wrongs and abuses offered to them in the World The more apt to be condemned and abused by profane men c. Their humility and lowliness of carriage before God and amongst men is an occasion oftentimes to make them be the more contemned and abused by men of this World The more humble David was the more apt no doubt he was to be despised and wronged by Saul and by Absolon his own Son So the Disciples of Christ the more humble in their carriage and like unto little Children the more subject they were to contempt and injuries in the World to be hated persecuted imprisoned yea put to death for Christ's name So the Martyrs c. Luke 18. The humble Publican was contemned and vilified by the proud Pharisee and that so much the more as is likely because of his humble and lowly carriage So those Believers Hebr. 11. 37. as they did excel in humility for true Faith and true humility alwayes go together so were they greatly contemned and abused in the World Use 1 Use 1. See how contrary the practice of the Word is to the will of God! For whereas the Lord would have his Saints to be loved and honoured the more for their humility on the contrary the World takes occasion from their humble carriage to contemn and abuse them the more Take heed therefore how we conform to the practice of the World in this or other matters Vse 2 Use 2. See how needfull for us if we profess to be in the number of Gods true Saints to love and honour such Christians as are truely humble and do shew it in their carriage For the more apt the World is to contemn and abuse such the more ought we to honour and shew love to them God will have such humble Christians to be greatly loved and honoured and Who shall love and honour them if we do not seeing the world doth rather dishonour them by all kind of contempt wrongs and abuses offered to them Mark 9. 42. And whosoever shall offend c. Octob. 21. 1627. THese words contain a threatening of a grievous Judgment or Punishment denounced by our Saviour against such as shall offer wrong or injury to his true Disciples In which Threatening are three things contained 1. The Persons against whom it is denounced described by the sin which they commit and are guilty of Such as shall offend Christ's Disciples 2. The Persons against whom the former sin should be committed viz. good Christians described two wayes 1. By the Name or Title given them by our Saviour in that he calls them his little â—nes 2. By one special property Such as believe in him 3. The Judgment it self threaâ—ned against any that shall offend such Better for him that a milstone c. Touching the first I have spoken viz. the persons threatned c. In part also of the second which is the persons offended viz. of the first thing by which they are here described which is the Name or Title given them being called little ones Now followeth the second thing by which they are described viz. Their special quality or property in that they are said to be Believers in Christ That believe in me That is who do not only believe me to be the true Messiah but do by faith rest on me onely for salvation as the words were explained before But for more full opening of them it is needful to speak something here briefly touching the nature of true justifying and saving faith such as our Saviour here speaketh of Which may thus be described as ye have often been taught at other times True faith is a grace of the Spirit by which a Christian doth apprehend and apply Christ and his benefits to himself in particular 1. It is a grace of the Spirit That is such as is wrought in us by the sanctifying Spirit of God which is therefore called the Spirit of faith 2 Cor. 4. 13. and Phil. 1. 29. To you it is given to believe on Christ c. 2. Whereby a Christian doth apprehend and apply Christ c.