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
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
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
should rather have come more openly that others might have taken notice of the Miracle and have profited by it But I take it the principall cause of her fear was 1. The consideration of Christ's Divine power and Majesty shewed in this Miracle and this reason of her fear the Evangelist himself giveth in the next words when he saith she knew what was done in her That is she sensibly felt and perceived how great a Miracle Christ had wrought in curing her and this moved her to tremble before him 2. The consideration also of her own vileness and unworthiness both in regard of her sins as also of her outward condition having hitherto bin a diseased woman for many years and her disease such as by the Law was accompted unclean Observ Observ That when we are to come before God in any special manner as to pray or to give thanks to him or to perform any special service to him we are to come with all reverence and fear of his Divine Majesty See this point spoken of before ver 22. of this chap. It followeth Knowing what was done in her This shews that it was a true Miracle really and sensibly wrought and not in shew onely But of this see also before ver 29. I proceed to the next words She came and fell down before him By this outward lowly gesture she expressed the inward humility of the Heart that she was touched with an inward feeling of her own vileness and unworthiness Observ Observ By her example we must learn how to carry our selves when we come before God to perform any special service to him We are to come in humble and lowly manner our hearts must be humbled in the sight and feeling of our own vileness and unworthiness and this inward Humility must appear by our outward submission and lowly carriage of our selves in the presence of God Thus Jairus a Ruler of the Synagogue though a great man yet came before Christ in humble manner falling at his feet as we heard before ver 22. and the Leper kneeled to him chap. 1. 40. yea he fell flat on his face before him Luke 5. 12. By this outward humbling and abasing of themselves they testified the inward Humiliation of their Hearts in the sense of their own unworthiness And thus have the Faithfull used to come before God with Hearts humbled in the sight and feeling of their own vileness as Abraham Gen. 18. 27. acknowledgeth before God that he is but dust and ashes And Job 40. 4. Behold saith he I am vile c. And Daniel chap. 9. ver 7. O Lord Righteousness belongeth to thee but unto us confusion of Faces c. And thus ought we to come before God in humble manner especially with Hearts inwardly humbled in the sight of our own unworthynesse Reason Reas God doth best accept of such as are humble and lowly in his sight Esay 66. 2. To this man will I look even to him that is poor and of a contrite Spirit c. yea he delighteth in such Esay 57. 15. Thus saith the high and lofty one I dwell with him that is of an humble Spirit to revive the Spirit of the humble c. and Jam. 4. 6. He giveth Grace to the humble Use 1 Use 1. This reproveth such as come before God to do special services to him in the Pride and haughtiness of their Hearts puffed up with conceipts of their own goodness or worthiness Thus that proud Pharisee came before God Luke 18. He boasted of his good works Thus the Papists at this day come before God to Pray and perform other Services with an Opinion of their own merits and good works for which they hope to be the better accepted of God But God rejecteth such and their Services as he did the proud Pharisee Use 2 Use 2. When we are to come before God to do him speciall service see that we come in lowly and humble manner especially labour to have thy Heart touched and humbled with the feeling of thy unworthiness and vileness in regard of thy sins and let this thy inward Humility appear in thy outward lowly carriage in the sight and presence of God Imitate herein the poor humbled Publican Luke 18. 13. who by the lowliness of his Countenance and outward gesture expressed the inward Humility of his Heart The more humble and low and vile thou art in thy own eyes and the more thou art cast down in the sense of thy own sins and unworthiness the more acceptable thou and thy Services are to God and the more highly doth he esteem of thee So much of the manner of this womans comming before Christ Now it follows to speak of that which she did being come before him namely that she told him all the truth Luke 8. 47. She declared for what cause she touched him and how she was healed immediately Now by this she testified her thankfulness to Christ for the benefit of health restored to her so Miraculously Observ 1 Observ 1. Here then we learn by her example that in all mercies and blessings which we receive from God we ought to shew true thankfulness unto God It becommeth the upright to be thankfull Psal 33. 1. 1 Thess 5. 18. In all things give thanks Now our thankfulness must be both inward and outward 1. Inward in the Heart affected with unfeined desire of glorifying God Psal 103. 1. My Soul praise the Lord and all that is within me c. 2. Outwardly testified and expressed 1. By free acknowledgment of Gods mercies to us as this Woman did unto Christ 2. By yielding praise and Glory to God with our mouthes when we have occasion to mention Gods Mercies to us Thus have the Faithful used to do especially David in every Psalm almost 3. By shewing forth the fruits of true Repentance and Obedience to the will of God in the course of our lives without this all shew of thankfulness in word and tongue is Hypocrisy and Abomination before God To such he will say as he doth to the Hypocrite Psal 50. 16. What hast thou to do to take my Covenant in thy mouth seeing thou hatest Instruction and castest my words behind thee Use Use See then that we thus shew our true thankfulness to God for all his Mercies This is the onely Tribute which he requireth for all that we receive and enjoy from his bounty and goodness Let us therefore be carefull to render it him duely and conscionably as becommeth us Observ 2 Observ 2. In that this woman did not onely shew her thankfulness to Christ by acknowledging this great blessing of health bestowed on her but did also publish it openly before the people we may gather that it is fit for us in some cases to acquaint others with the great mercies and blessings which we have received from God See this observed before ver 19. of this chap. Mark 5. 34. And he said unto her Daughter c. Dec. 31. 1620. HEre is
Cares and Desires and quench them c. He that giveth Christ and Heaven will He not give Earthly things to his Children He knoweth our wants and hath speciall care of all his See Matth. 6. If he feed the young Ravens cloath the Grasse of the Field c. Therefore 1 Pet. 5. 7. Cast all your care on Him c. Heb. 13. He hath said I will not fayl c. Psal 24. 1. The Earth is the Lord's c. Object Object I have a great Charge of Wife Children c. And the Times are hard and worse may come hereafter c. Answ Answ 1. Charge of Wife and Children is no excuse at all for Covetousness A moderate care onely is to be used and lawfull means to provide for our selves and those that belong to us leaving the successe to God whose Blessing and not our care brings Wealth c. 2. God is able to provide for thy Children as well as for thee and will do it if thou depend on Him by Faith and walk before him in obedience to his Will c. Psal 37. 25. I have been Young and now am Old yet never saw I the Righteous forsaken nor their Seed begging Bread 3. He is also able to provide for us and ours in the hardest Times that can come How did he provide for Elijah in the time of Famine And for David in the Wilderness The seventh Sin coming out of the Heart is Wickedness which cannot here be meant generally of all kinds of Wickedness or Sin for then it should be the same with the other sins named before and after it It must therefore be understood of some special kind of sin and wickedness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by the Evangelist doth come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly one that takes pains in practise of Sin exercising himself therein diligently and consequently one that is hardned in a sinfull course willfully going on in it Therefore it is so often in Scripture attributed to the Devill whose continuall labour and practise is to commit Sin doing nothing else See Matth. 5. 37. Matth. 6. 13. Eph. 6. 12. So then by Wickedness I take it we are most properly to understand here an obstinate and wilfull going on in a course and practise of Sin when a man gives himself to commit Sin willingly and with greediness delighting in it and making a Trade of it c. Called working of Iniquity and Sin Psal 6. 8. And committing of Sin 1 Joh. 3. 8. He that committeth Sin is of the Devil Called also plowing and sowing Iniquity Job 4. 8. Remedies against this 1. Consider how hainous and grievous a Sin this is for one to harden himself in a wicked course and to go on in practise of Sin c. This is a high degree of Sin yea one of the highest called standing in the way of Sinners Psal 1. 1. It is the peculiar property and mark of the Devil's Children 1 Joh. 3. 8. shewing them to be destitute of all sanctifying grace of God's Spirit This is the proper difference between the Godly and Wicked They both do fall into Sin but the Wicked onely do work wickedness c. 2. Consider how fearfull and dangerous it is for any to be an obstinate Worker of Iniquity in that this pulleth down upon such most certain and heavy Judgments of God in this Life and after this Life Psal 11. 6. Upon the Wicked God shall rain Snares Fire and Brimstone and an horrible tempest c. Psal 68. 21. He will would the hairy Scapl of him that goeth on still in his Trespasses Rom. 2. 5. Such are said To treasure up wrath to themselves against the day of wrath c. Luke 13. 27. Depart from me all ye Workers of Iniquity It is not sin but continuance in sin and obstinate going on in it without Repentance that bring swift Damnation on the Wicked Jam. 1. 15. Sin when it is finished bringeth forth Death 3. Beware of custom in Sin yea in any known Sin For this will harden the Heart and so bring a man to this obstinate Wickednesse to be a greedy Worker of Iniquity Mark 7. 23. All these things come from within and defile the man June 2 1622. THe eighth Sin is Deceipt Fraud or Guil whereof there are two sorts 1. Towards God 2. Towards Man Towards God is that Deceipt or Guil whereby one maketh outward shew or profession of Religion and Holiness but is not answerable in Deed and in Truth to that shew which is made but cometh short thereof having a false and unsound heart towards God Psal 32. 1. Blessed is he whose Iniquity is forgiven c. and in whose spirit is no guil This is the same with Hypocrisy towards God Towards Man Deceipt or Guil is That cunning craft and subtilty whereby one makes shew of love and good dealing towards others yet under pretence hereof hideth malice and unjust dealings of this the Apostle speaketh 1 Pet. 2. 1. Laying aside all Guil and Hypocrisy c. And this is principally meant in this place This Deceipt or Guil towards Men is twofold 1. Inward of the Heart when there is a heart and a heart as the Scripture speaketh that is a double or hollow heart in one man towards another See Psal 12. 2. A common sin in this dissembling Age wherein we live 2. Outward in dissembling Speech and fraudulent practises one towards another Touching dissembling Speech it is when one speaks fair to another and pretends love but intends the contrary in heart Psal 55. 21. The words of his mouth were smoother then Butter but War was in his heart his words were softer then Oyl yet were they drawn Swords And this also is a very common and raigning sin in our times insomuch that we may use the words of the Prophet Jer. 9. 4. Take heed every one of his Neighbour and trust not in any Brother For they will deceive every one his Neighbour and will not speak the Truth they have taught their Tongues to speak lies c. Touching deceitfull practises toward Men they are sundry and manifold Some in the matter of Bargaining and mutuall Contracts and some out of such Contracts In Bargaining and Contracts deceipt is practised sundry wayes I will but briefly mention the principall especially in Buying and Selling. 1. Selling that which is naught and counterfeit for good or mingling good and bad Wares together so as the bad is not perceived and in concealing the faults of that which is sold 2. Selling at too high a rate inhauncing prices for more than the Commodity in equity and conscience is worth 3. Giving day for payment that the price may be inhaunced which is selling of time no better then Usury 4. Ingrossing of Wares and commodites That they may sell at their own prices unto which referr Monopolies 5. Using false weights c. Abomination to the Lord Prov. 11. 1. Hither also referr the deceipt
is meant of John Baptist who should be the fore-runner of Christ and should come in the Spirit and Power of Elias as is said Luke 1. 17. and as our Saviour himself doth interpret the place after as we shall hear See also Matth. 11. 14. Like to this errour of the Scribes is that of Papists touching the coming of Henoch and Elias three years and an half before the end of the World Grounded upon the false interpretation of that place Rev. 11. 3. Observ 1 Observ 1. That Christians may be well grounded in the true Faith and Doctrine of Christ and yet not able to answer such doubts and difficulties as may arise or be objected by enemies against the Truth As here the Disciples of Christ were grounded in the truth of Christ's Person and Office being throughly perswaded that he was the true Messiah and yet they were not able to answer to the contrary Objections of the Scribes nor to convince or disprove their Errors This is matter of comfort for such as do hold the sound Truth in main matters of Faith and Religion by warrant from the Word of God being able from thence to prove the same though they be not able by reason of their ignorance of some places of Scripture to answer and confute the contrary Doubts Objections which do arise or which are alledged against the Truth by Hereticks and Sectaries as Papists Anabaptists Brownists c. Though it is a matter necessary to Salvation for every Christian to understand and believe the Truth in fundamental points of Faith yet is it not of like necessity for every one to be able to confute the contrary Errours or to answer all contrary Doubts and Objections of others against the Truth Ignorance in the main and fundamentall Truths and positive Doctrines of Faith doth prejudice the Salvation of a Christian but unability to answer and confute all contrary Errours and Objections is not prejudicial to the Salvation of any And yet nevertheless this hinders not but that every Christian should labour for as much knowledge in the Scriptures as is possible that so he may not only hold the Truth but be able also in some measure at least to answer and confute the contrary Errours c. Observ 2 Observ 2. In that the Disciples being doubtful in this matter and not able to resolve themselves do propound their Doubt unto Christ their Master to be resolved by him not trusting herein to their own Wit Knowledge or Judgment we may hence gather what is fit for us to do in such Questions Doubts or Controversies of Faith and Religion wherein we are not able to resolve our selves viz. To propound them unto others that have more Knowledge and Judgment than our selves and to seek Resolution from them but especially we are to seek to Christ that is to his Word and Ministers Malach. 2. 7. The Priests lips should keep Knowledge and they should seek the Law at his Mouth c. The Disciples used to go to Christ for Resolution in their Doubts in matters of Faith whensoever they could not resolve themselves As Chap. 4. 10. when they could not understand his Parables they went to him in private and asked him the meaning of them So Mat. 24. 3. when they were doubtful about the time of the Destruction of Jerusalem and of Christ's coming and the end of the World they propounded their doubts to Christ So should we in all our doubts seek to Christ that is to his written Word c. withal seek to him by Prayer Observ 3 Observ 3. In that the Scribes being men of great place and Office amongst the Jews did hold and teach this grosse Errour touching the personal coming of Elias we learn that no outward Calling or Office in the Church though never so great doth priviledge or exempt men from Errours in matters of Faith and Religion but such as are of highest Place and Calling in the Church may erre and have erred in matters of Faith So the Scribes and Pharisees though men of great Place and Calling in the Church of the Jews in our Saviour's time yet were tainted with many gross and dangerous Errours in matters of Faith in so much that our Saviour was fain to warn his Disciples to beware of the Leaven of their Errours Ut supra Chap. 8. 15. They erred grosly in their Expositions of the Law as may appear Mat. 7. 5. and Matth. 23. They erred also as grosly in their Opinions of Christ of his Doctrine and Miracles as we have often heard before So also did the High-Priests and chief Priests insomuch as they all conspired together with the other Jews to put Christ to death Joh. 11. 47. Neither is this true onely of those which were open Enemies of Christ but even of the Apostles themselves For although as Apostles in execution of their Office of Preaching and Writing the Books of the New Testament they could not erre being immediately inspired by the Holy Ghost yet in the particular matters of Faith when they were left to themselves and not enlightned or guided by the Holy Ghost they were subject to Errour and did erre grosly As for example In supposing Christ's Kingdom to be earthly accompanied with temporal Glory and Prosperity as appeareth Act. 1. 6. it was the common Errour of all the Apostles So Act. 10. 14. Peter himself erred in a matter of Faith touching the Calling of the Gentiles and touching the abrogating of the ceremonial Law about the distinction of clean and unclean meats And if it were thus with the Apostles how much more with all their Successours c. Hence is it that the most excellent of the ancient Fathers which were of highest place and dignity in the Church had every one their Errours So those of latter times Luther Calvin c. Use 1 Vse 1. To convince the Pride and Arrogancy of the Pope of Rome holding himself to be priviledged from Errour in matters of Faith by vertue of his Office But herein he doth arrogate to himself a Priviledge above all Bishops and Pastors of the Church that ever were before him yea above the Apostles themselves and that without all ground from the Word of God yea contrary to the same Use 2 Vse 2. For admonition to such as are of highest Place and Calling in the Church not to presume too much upon the dignity of their Calling as if this could exempt them from Errour in matters of Faith but be humble-minded and to pray and seek to God continually for the light and direction of his Holy Sâ—irit to lead them into all necessary truth and to preserve them from contrary Errours For otherwise if God leave them to themselves they may fall into as gross and dangerous Errours as any other c. Use 3 Vse 3. This must teach us not to tye our selves to the Judgment or Opinions of men in matters of Faith not to build our Faith and Religion upon men though of never so high
of Heaven Use 2 Use 2. To stir us up every one to labour and use all means to attain to this excellent Grace of true Humility that by it we may become like unto Children yea to little Children resembling them in the practice of Humility and in all the properties thereof in thinking meanly of our selves and well of others in being contented with our present estate and degree and not ambitiously seeking after higher place or dignity than doth belong to us c. Consider the great necessity of this Grace of Humility and that we should by it resemble little Children Unlesse it be thus with us we are unfit for the Kingdom of Heaven and can never be partakers of it Matth. 18. 3. ut supra Contrà as is there shewed the onely way to be great in that heavenly Kingdom is first to become truly humble in our selves as little children c. Helps to attain to this humility 1. Pray unto God c. 2. Labour for a sight of our sins and infirmities c. 3. Look at Christ's example Matth. 11. 19. 4. Excellent Promises made to such Esay 57. 15. 1 Pet. 5. 5. Observ 4 Observ 4. In that our Saviour sets a little child before his Disciples to teach them humility we may learn this That we ought not to disdain or refuse to learn the practice of Religion and grace of the meanest Teachers no not of young Children but we must be content to be set to School to them as it were to learn some Christian graces and vertues as here the grace of humility and in other places of Scripture we are called to learn of them the practice of innocency and freedom from malice 1 Cor. 14. 20. of love and desire to the milk of the Word c. 1 Pet. 2. 2. yea in Scripture we are set to School to the brute beasts as to the Ox and Ass Esay 1. 3. to the Fowls of the ayr to the Lilies of the field Matth. 6. to learn faith in God's providence and to moderate our cares for things of this life So to the Pismire Prov. 6. 6. to learn diligence in our Calling and provident care for time to come Vse Vse See then that we refuse not to learn the wayes of God and the practice of Christian Duties even of the meanest Teachers which God hath appointed to instruct us no not of our young Children nor of brute beasts Fowls of the ayr grasse of the field c. all which in their kind may serve to instruct us in the knowledg of God's Will and obedience to it Observ 5 Observ 5. In that our Saviour took this little Child and imbraced it in his arms and did also set it beside him as St. Luke saith Luke 9. 47. shewing thereby his special affection unto it and especially to such as do resemble such children in the grace of humility hence we learn further That Christ Jesus doth bear a special and singular affection of love unto such persons as are truly humble and do herein resemble little Children As the grace of humility is most acceptable and pleasing unto him so all that are indued with it John was the beloved Disciple of Christ above all the rest And it seems probable that one special grace for which he was so beloved was his humility and that he excelled in this grace may appear by his modest and humble manner of writing of himself Joh. 21. 24. Luke 7. 14. see what love and respect Christ shewed to that humble woman who washed his feet with her tears c. preferring her before Simon the proud Pharisee c. See also Luke 18. Reason Reason Humble persons do in special manner resemble Christ himself Matth. 11. 29. Learn of me for I am lowly Therefore he cannot but affect them with singular love Similitudo morum conciliat amicitiam as Philosophers teach So here between Christ and humble Christians Vse 1 Use 1. To comfort humble Christians which feel this excellent grace wrought in themselves in any measure Though the world hate despise and trample them under foot as oftentimes it comes to passe yet this is enough to comfort them that they are beloved of Christ himself in special manner and in high favour and account with him Set this against all contempt of the world See Esay 66. 2. To him will I look c. Esay 57. 15. He dwells with an humble spirit c. Vse 2 Use 2. If we desire to be interessed in the special love and favour of Christ Jesus the Son of God our blessed Saviour then labour for this excellent and pretious grace of true humility by which we may become like unto such little children as he so lovingly imbraced in hiâ— arms yea by which we may resemble and shew forth the image of Christ himself Then the more like we are unto him the more he must needs love and affect us and the more he will shew his singular love to us by all fruits of it as by communicating himself to us by revealing the secrets of his Will to us c. Psal 25. 9. The meek or humble will he teach his way Use 3 Use 3. Hence gather on the contrary That proud and haughty persons are hateful and abominable unto Christ Jesus Prov. 16. 5. Every one that is proud in heart is an abomination to the Lord. This hatred and detestation of proud persons our Saviour shewed by opposing himself so much as he did both in his doctrine and practise against the proud and self-conceited Pharisees Luke 18. 9. He spake a Parable to certain which trusted in themselves that they were righteous and despised others c. So at others times he sharply reproves them for their pride and hypocrisie shewing his detestation of it Use 4 Use 4. Seeing Christ our Saviour doth bear such affection to humble persons this should also move us to have such in singular love and estimation in and for Christ's sake c. But of this more in the Verse following Mark 9. 36 37. And he took a Child c. Aug. 19. 1627. IN these two Verses the Evangelist shews how our Saviour took occasion to teach his Disciples the practise of humility by a reall type or example of a young Child which he called to him took in his arms and set before them Where 1. is set down our Saviour's propounding of this example In taking the young child c. 2. His applying of it to his purpose in that he takes occasion thereby to commend and urge the practise of humility unâ—o his Disciples Of the former I have spoken Now followeth the latter viz. The application of the example of the young Child In that our Saviour takes occasion from thence to perswade and stirr up his Disciples to the practise of humility This he doth by shewing how dear and pretious in his account such Christians are who do resemble little Children in humility which he sheweth by this That whatsoever love and respect