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
the Baptist 2. They differ in this respect That John baptized into the Name of Christ who was to come immediately after him and within a while to suffer death and to rise again and to ascend into heaven but the Apostles and other Ministers succeeding do baptize into the Name of Christ who is already come and hath already suffred and risen again and ascended See Bucan loc com p. 609. So much of these two Questions touching John's baptizing which is here mentioned Obser Now from this that it is said John Baptist who was a lawful 〈◊〉 of th◠VVord did administer the Sacrament of Baptism hence we may gather that the administring of the Sacrament of Baptism belongs only to Ministers of the VVord lawfully called Matth. 28. penult Go teach all Nations baptizing them c. None therefore may take upon them to baptize but such as are lawful Ministers and Preachers of the VVord such as John Baptist and all the Apostles were therefore in the next words of this Verse there is mention made of John's preaching as well as of his baptizing to shew that these two Preaching and Baptizing went together in him Reas Baptism is a part of the Publick Ministry and therefore it is not to be executed by any but lawful Ministers and Preachers of the VVord Hebr. 5. 4. No man taketh this honour to himself c. It is true of this Office of baptizing as well as of preaching None may thrust themselves upon it without a Calling from God and from the Church Obj. 1 Cor. 1. 17. Use 1 Ans This condemns those Ministers which take upon them to baptize not being able to preach the VVord they are Usurpers of this Office of baptizing which belongs onely to lawful Ministers that is to Preachers for such as want this ability to preach are no lawful Ministers of God though they may have an outward Calling by men yet God never sent them Therefore being no lawful Ministers of the VVord they have no right to meddle with administration of the Sacrament of Baptism VVe never read of any in the New Testament that administred Baptism but onely such as were called to preach the VVord Use 2 This also much more condemneth that great abuse which sometime hath prevailed even in our Church viz. the baptizing of Children by Women For if a woman may not preach or teach the Word as a publick Person 1 Tim. 2. 12. then may she not administer Baptism for these two belong onely to the lawful Mininister who hath a warrantable Calling to perform them But this abuse being now reformed in our Church I cease to speak further of it So much of the ministerial Duty performed by John viz. his baptizing I come now to the place where he baptized In the Wilderness What wilderness this was St. Matthew telleth us Matth. 3. 1. where he saith that John came preaching in the wilderness of Judea This was not a waste and desolate place without all Inhabitants for we read Jos 15. 62. of certain Cities that were in this wilderness So sometimes in Scripture elsewhere the word Desert is put for a place little frequented and not very populous yet such as is in part inhabited So 1 Sam. 25. 1 2. it appeareth that Nabal dwelt in the wilderness of Maon and 1 King 2. 34. Joab was buried in his own house in the wilderness So the word Wilderness must be taken in this Text for a place not much frequented yet not altogether without Inhabitants It was a solitaty place yet there were Inhabitants not far off Therefore this example of John living in the Wilderness makes nothing at all for the defence of Popish Hermits who forsake humane society and betake themselves to a solitary life in some desolate place under pretence of being more free for heavenly contemplation But first This example of John Baptist is singular and extraordinary for he had an extraordinary and immediate Calling from God to live in this Wilderness it is therefore no warrant for others to do so without the like Calling 2. It is dangerous for any without speciall Calling to forsake humane society and to live alone for such Persons in so doing lay themselves open to Satan's temptations and yet make themselves the lesse able to resist them in as much as they deprive themselves of the help comfort and spirituall counsell of others See for this Eccles 4. 9 10. Quest Why did John Baptist Baptize and Preach in this VVilderness Answ 1. That the Prophecy of Esay Chap. 40. Ver. 3. might be fulfilled in him 2. That he might the more resemble Eliah therefore as Eliah lived for a time in a VVilderness 1 King 19. So did John that he might be like Eliah in this as well as in other respects for which cause he is called by the name of Eliah Mal. 4. 5. and Luke 1. 17. It is said He should go before Christ in the spirit and power of Eliah 3. That he might more freely and boldly reprove the sins and abuses that raigned in all Estates and Degrees of men in his time therefore he executed his Ministery not in some populous or great City as Jerusalem where his Preaching and Baptism might have bin more opposed but in a private a solitary place which was not very much frequented 4. To shew that now at the coming of Christ who was to follow immediately after him there should an end be put unto the Leviticall Priesthood and to all the ceremoniall VVorship and Service of God which had hitherto bin used in the Temple at Jerusalem therefore John did not go to Jerusalem or to the Temple to Preach and Baptize there but he left the ordinary place appointed for the Ceremoniall VVorship and betook himself to the VVilderness of Judea there to execute his Ministery Obser By this example of John Baptist Ministers of the word may learn to content themselves to live and to execute their Ministery in those places whither God doth call them though they be never so mean and obscure This VVilderness was but a mean and obscure place for John Baptist to Preach and Baptize in being as he was a man so famous and worthy Yet being called of God to this place he contented himself there to live and to execute his Office of Preaching and Baptizing Jerusalem was a more famous place and fitter to get renown and credit but John leaveth that and betaketh himself to the VVilderness though an obscure place because thither God had called him So should every Minister of the word content himself there to live and to execute his Ministery in that place which God hath allotted unto him not excepting against the obscurity or meanness of the Place nor against the tenderness or plainness of the People as too base for him to instruct The Apostles preached not onely to famous Towns and Cities but in some obscure and mean Villages because they had a Calling so to do as appeareth in the History of the Acts of
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
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
place free from Satan's temptations no place where he cometh not either to entice us to evil or to hinder us in good duties Observ 2 Observ 2. In that it is said When they have heard Satan cometh c. we learn That when we are busied in performing the best duties then is Satan ready at hand to hinder us and to keep us from performing them in due manner Zach. 3. 1. when Jehoshua the High-Priest stood before the Lord to minister in his Office Satan stood at his right hand to resist him When our Saviour Christ was in the Wilderness exercised no doubt in prayer and heavenly Meditations thereby to prepare himself for the executing of his publike Office and Ministery which he had newly taken upon him then Satan came thither and tempted him Thus also when we are employed about the best duties Satan is most ready to come to us by his suggestions and temptations to hinder us When we are present before God in the publike Congregation on the Sabbath to hear the Word to pray to receive the Sacraments c. then cometh Satan and is present to hinder us in these most excellent duties We come not more duly and diligently to perform these Duties then he doth to hinder us in performing them aright So in private when our appointed hours and times are for prayer singing reading and catechising our Families then cometh Satan and is at hand to stirr up some hindrance or other either to keep us from performing these duties or at least from performing them aright Reas Reason He knoweth That when we are about such good duties we most hurt him and are doing that which tends to the hinderance and weakening of his Kingdom Vse 1 Use 1. To confute those that think the Devill is at hand with them and present to tempt them onely when they are about the committing of sin It is true that he is then present and at their elbow as it were to draw them to sin but he is not present then only but even when thou art well busied in good and holy duties yea the better the duty is and the better the place is where thou art the more forward is Satan to come there and to be present by his temptations to hinder thee in those excellent duties Vse 2 Use 2. Remember this whensoever we are to perform any good duty or service unto God that Satan is then ready to come and to disturb and hinder us from performing it as we ought and to deceive us of the spirituall fruit and comfort which we should reap by that duty And let this move us in all such duties to be exceeding watchfull against Satan that he may not hinder or discourage us by any means in those good duties nor keep us from reaping fruit and comfort by them Be not secure when thou art about performance of good and holy duties as prayer hearing the Word c. as if Satan durst not or would not at such times come near near thee to tempt thee and to hinder thee but know that though the duty thou art about be never so holy yet he is not afraid to come to thee and to be present with thee even at the time of performing it that so he may keep thee from doing it in right manner and so hinder thee from that good and benefit which thou shouldst reap by it Yea the more excellent the duty is the more diligent and forward will Satan be at such a time to hinder thee in it knowing that by the best duties thou dost most of all hurt him and hinder his Kingdom Think of this well and let it make us very circumspect and watchfull over our selves especially over our hearts in the performance of the best duties that Satan by his sleights and policies may not hinder us in the right performance of them and so deprive us of the fruit and comfort of them Quest Quest Were it not better then to refrain good Duties Answ Answ In no wise For so we should give Satan more advantage if he come and find us idle or ill busied c. Observ 3 Observ 3. In that Satan is said to come immediately after they have heard We may further observe his great diligence and forwardness to tempt men to sin and to hinder them in good duties he delayes no time but as soon as he sees any opportunity for him to do hurt he quickly takes it and makes use of it 1 King 22. 21. When the Lord asked Who should perswade Ahab that he might go up and fall at Ramoth-Gilead There came forth a spirit that is a wicked spirit and stood before the Lord and said I will perswade him Thus he offered himself to entice Ahab to sin which shews his forwardness in tempting men to sin therefore is he called the Tempter to shew his diligence and forwardness to tempt doing nothing else and exercising no other trade continually therefore also said 1 Pet. 5. 8. to walk up and down like a Lyon seeking whom to devour c. to shew that he is as forward and diligent in tempting men unto sin as any hungry Lyon is to seek after his prey And as in tempting men to sin so also in hindering them in good duties he is no lesse diligent Use Use How much more should we be diligent and industrious in avoiding sin and the occasions of it and in performing all good duties required of us delaying no time but taking the first and best occasions of doing good and of glorifying God by such duties as he requires of us It is a shame for us to be less forward in preventing and avoiding sin in our selves or in practising good duties than Satan is in tempting us to sin and in hindring us in good duties So much of the first practise of Satan towards this first sort of unprofitable hearers in that he is said to come to them immediately after they have heard Now to speak of the second which is that being come he taketh away the Word c. The meaning was shewed before Our Saviour here compareth the Devil unto a ravenous greedy Bird which when seed is cast upon the High-way and lyeth uncovered above ground suddenly commeth and picketh it up and devoureth it never suffring it to take root in the ground even so when the Word is Preached unto such whose Hearts are like the High-way so hardned in sin that the Seed of the Word cannot enter into them the Devill quickly snatcheth away the Word from them not suffring them to profit by it See ver 4. Observ 1 Observ 1. Hence we learn how dangerous a thing it is for us to hear the Word of God without Affection of Heart to receive the seed of the Word onely into our ears and understandings and there to let it lye a loft as it were and above ground and not to give it entrance into the Affections of our Hearts to love rejoyce and delight in it when we thus
teaching Use Use This shews that they never truly tasted the Heavenly vertue and sweetness of the Word of Christ in their own Souls and Consciences who do not more and more hunger and thirst after the publick Ministry of it but can well enough content themselves without it and therefore will take no pains to seek after it It followeth ver 37. And there arose a great storm c. Now follow the more near occasions of this Miracle The first of which is the Tempest which arose on the Water as our Saviour and his Disciples sailed on it which Tempest did not happen by chance nor was it raised by the power or will of Satan but by the special Providence of God that it might make way unto the working of this Miracle by our Saviour A great storm of Wind Matth. 8. 24. A great Tempest The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used signifieth a shaking of the Sea or waters in such sort as the Earth is shaken with an Earth-quake which shews that it was a very great and fearfull tempest of wind and therefore Luke 8. it is said They were in jeopardy or danger that is likely to be cast away with their ship as appeareth also by the Disciples great fear and by their word to our Saviour Carest thou not that we perish The Waves dashed c. This also shews the great danger they were in See Matth. 8. 24. Observ Observ In these Disciples of our Saviour sayling with him upon the Sea and being brought into such trouble and danger by reason of the great storm arising we may see a pattern of the estate and condition of all the true Disciples and Followers of Christ in this World namely this that they must look to meet with great and grievous troubles and Afflictions in this life So many as will sail with Christ in the Sea of this World must look for great storms of troubles to be raised against them Matth. 16. 24. If any will come after me let him deny himself and take up his Cross and follow me There are two sorts of troubles which the true Disciples of Christ must look for 1. Outward troubles and Afflictions in their outward man and outward Estate in their bodies goods good name friends c. 2 Tim. 3. 12. All that will live godly in Christ Jesus shall suffer Persecution Revel 14. 12. Here is the Patience of the Saints Here are they that keep the Commandments of God and the Faith of Jesus The Saints and such as keep the Faith of Jesus have need of Patience to bear the many and great outward troubles which they must look for in the World This we may further see in the History of the Acts where we read of many grievous outward troubles raised against the Apostles and other Believers in Christ The second sort of troubles which the followers of Christ must look to meet with are inward in their Souls and Consciences They must look that Satan will raise fearfull storms of inward temptations against them by laying their sins before them and against them that so pressing them down with the heavy burthen of them he may drive them to despair of Gods mercy He desired to winnow the Apostles themselves by his temptations 2 Cor. 12. 7. Paul himself had the Messenger of Satan sent to buffet him c. And the Disciples of Christ must not onely look that Satan shall thus raise storms of inward troubles in their Consciences but that God himself also will sometimes make them to feel such inward storms by withdrawing the feeling of his favour from them for a time and making them to feel his fearfull wrath against them for their sins as Job complaineth of himself Job 6. 4. and David Psal 77. 7. and else-where in the Psalms The main Reasons why all that will be followers of Christ must look for such storms of outward and inward troubles are these 1. God's Decree who hath ordained them unto it 1 Thess 3. 3. See Act. 14. 22. 2. By these they are made conformable unto Christ their Head who felt many such grievous storms and tempests raised against himself whilst he lived on earth in the dayes of his flesh Esay 53. 3. A man of sorrows and acquainted with grief Hebr. 2. 10. Consecrated through Afflictions Now it is fit that the Members should be conformable to the Head and the Disciples to the Master See Rom. 8. 29. 3. God seeth these troubles to be very profitable for them in sundry respects 1. To humble them truly in the sight of their sins which are the procuring causes of such troubles This we see in Joseph's Brethren and in King Manasseh 2. To exercise and try the soundness of their Faith Patience and other Graces of Gods Spirit in them as we see in Job's example Thou hast tryed me saith he and I shall come forth as the Gold Yea not onely for the tryall of their Faith and Patience c. but also for the furtherance and increase of these Graces in them Rom. 5. 3. Tribulation worketh Patience and Patience Experience c. 3. To stir them up and quicken them to an earnest and diligent seeking to God by Prayer See Esay 26. 16. Lord in trouble have they visited thee c. and Hos 5. 15. 4. To wean their Hearts from this World and to stir up in them a longing after their eternall rest and peace in Heaven Vse 1 Vse 1. See then that it is not an easy matter to be a good Christian c. Vse 2 Use 2. Teacheth us what we must do if we be resolved to be true Disciples and followers of Christ that is to believe in him and to profess his name and Gospell we must not promise our selves a life of ease and quietness and rest we must not look for a freedome from troubles but we must prepare and arm our selves to meet with many and great troubles outward and inward we must look for fightings within and terrours without as Paul speaketh If we will sail in the same ship with Christ we must not look it shall be alwayes calm weather with us but we must make accompt of some grievous storms or other to shake and toss us in the troublesome Sea of this World It cannot be avoided but we must needs meet with great tryalls and troubles outward or inward in one kind or other Through many Afflictions we must enter into the Kingdome of God Christianus Crucianus as Luther sayes If we will sail with Christ in his ship we must look for that Tempestuous Wind called Euroclydon to beat against the ship as it did against the ship that Paul was sayling in toward Rome Let us therefore daily take up our Cross and follow Christ that is daily prepare and Arm our selves to bear whatsoever Crosses and troubles may befall us in our Christian course and Profession Daily let us labour to grow in Faith and Patience and Hope and all other Christian Graces whereby
is by his Preaching and Ministry to fit and prepare the People of God among the Jews to embrace Christ aâ— the true Messiah and to stir them up to believe in him at his coming Mal 3. 1. Behold I send my Messenger and he shall prepare the way before me c. So Isa 40. 3. and Luke 1. 17. Now follow Instructions General Observation Our Saviour's readiness to answer the Question and Doubt moved to him by the Disciples touchâ—ng the Doctrine of the Scribes concerning Elias his coming before the Messiah This should teach us in like manner to be ready and forward to resolve and answer the doubts of others in matters of Faith or cases of Conscience which they put unto us so far as we are able and as occasion is offered Especially such as have charge of others Souls as Ministers of the Word Parents Masters of Families c. These especially should be ready and forward to resolve and satisfy those of their charge in such Doubts and Questions of Faith and Religion as they do move unto them for the better informing of their Judgments and satisfying of their Consciences And they are also to do this with mildness of Spirit bearing with the Ignorance and Weakness of thoâ—e under their charge as our Saviour did here with his Disciples c. Now this shews withal how needful it is for such as have charge of others Souls to be well-grounded in the sound Knowledgâ— of the Word of God and especially in the main Points of Christian Religion that so they might be able in some measure at least to resolve thâ— Minds and Consciences of those under their charge in such matters of â—aith as â—hey are doubtful in and desire resolution of Mal. 2. 7. The Priests lips should preserve Knowledge c. So Parents and Masters of Families should be men of Knowledge c. So Huâ—bands ought to dwell with their Wives as men of Knowledge 1 Pet. 3. 7. See also 1 Cor. 14. 35. Now follow particular Instructions Observ 1 Observ 1. Our Saviour yieldeth and granteth so much as was true and agreeable to the Scripture in the Doctrine of the Scribes viz. That Elias was to come before him and onely denyeth and confuteth that which was erronâ—ous in their Doctrine which was this that they understood the Prophecy of Malachi touching the coming of Elias to be meant of his coming in Person c. This teacheth us how to carry our selves toward Hereticks and false Teachers in opposing their Errours That we are so to set our selves against their Errours and Corruptions in Doctrine that we do not withall deny any part of the Truth which is holden by them but we are willingly and readily to yield and consent unto them so far as they hold any Truth and onely to deny and oppose their Errors Thus are we to deal at this Day in opposing the Errours of Papists Lutherans Anabaptists Brownists c. And to this end we must labour for knowledge and sound judgment in the Word of God and in matters of Faith and Religion taught therein that so we may be able to put difference between the Truth holden by false Teachers and between those Errours which they mingle with it and so to imbrace the one and to deny and oppose the other to the utmost of our Power Observ 2 Observ 2. See here the dignity and excellency of Christ's Person even in his first coming and state of Humiliation in that Elias that is to say John Baptist was first to come and did come before him as a Harbinger to prepare the way for his coming and to stir up the People to give due entertaintment to him at his coming Herein appeared the greatness and excellency of Christ's Person for this is the manner of Kings and Princes when they remove or go to any place to send Harbingers before them to make known their coming and to prepare due Lodging and Entertainment for them Thus did our Saviour Christ the King of Kings and Lord of Lords at his first coming into the World send John Baptist in the Spirit and Power of Elias to prepare his way before him c. which shews the excellency of Christ's Person even in his first coming into the World for although the manner of his Birth and Coming was in other respects very mean and base yet in this it was honourable and royall like the coming of a King in that he had his Harbinger to go before him to prepare for his coming and entertainment c. This dignity of Christ's person John Baptist himself who was his Harbinger doth acknowledge and professe a we heard Chap. 1. 7. There cometh one after me who is Mightier then I whose latchet of his Shoos I am not worthy to stoop down and unloose Now if Christ were so excellent a Person in his first coming and state of Humiliation How much more excellent and honourable is he now being exalted to the right hand of God in Heaven See more of this Point before Chap. 1. ver 2 7. Observ 3 Observ 3. Here we are taught one Priviledge of John Baptist above all other Ministers of the Church viz. That he onely of all other was called and appointed to be the Harbinger of Christ to go before his face and to prepare the way for him in the hearts of the People of God This is John Baptist's peculiar priviledge above all other Ministers both of the old and new Testament In respect of this Matth. 11. 9. he is said to be more then a Prophet that is more excellent then any of the Prophets of the old Testament that lived before him not simply in regard of his person but in regard of his peculiar Office and Calling which he had to be the fore-runner of Christ And ver 11. of this Chapter in this respect it iâ— said further That among them that are born of Women there hath not risen a greater then John Baptist that is to say a greater Prophet as it is expounded Luke 7. 28. Quest Quest How then is that to be understood which followeth in the same place That the least in the Kingdom of Heaven is greater then he Answ Answ By the least in the Kingdom of Heaven is meant the least Minister in the Gospel that should be Called and Sent of God after the time of the clear manifestation of Christ's Kingdom and Glory that is to say after Christ's Resurrection and Ascention into Heaven Now the least or meanest of such Ministers of the Gospel is said to be greater then John Baptist not simply in regard of his person but in respect of the clear and evident manner of preaching Christ for whereas John going before Christ did not onely preach him that was to come and to dye and rise again for us afterward The Apostles and other Ministers who lived after the fulfilling of all these things were therefore able to preach Christ more plainly and fully than John Baptist did or
ver 9. 10. shall be explained afterward Now follow the Instructions from the words explained Observ 1 Observ 1. That Christ Jesus the Son of the Virgin Mary born at Bethlehem and brought up at Nazareth is the true and onely Messiah and Saviour of Mankind promised of God and foretold by the Prophets This may appear in that the Prophecy of Zachary which he foretold of the true Messiah 500 years before or thereabouts was here fulfilled in this Jesus of Nazareth viz. that he should after the manner of a King ride into Jerusalem upon the Foal of an Ass c. Therefore this is noted as one cause why our Saviour did now ride in this manner to Jerusalem that the Prophecy of Zachary might be fulfilled in him Matth. 21. 4. ut suprà Which as it serveth to convince the Jews at this day who deny this Jesus to be the Messiah and do expect another to come so it serves to strengthen our Faith in this Jesus as in the true and onely Messiah and to cause us by Faith to believe and rest on him onely for Salvation Tertullian in Apologet. sayes The Christians were called Asinarii by the Heathen in contempt because their Saviour rode upon an Ass c. Observ 2 Observ 2. That Christ Jesus the Son of God and true Messiah is a King and hath a Kingdome or Kingly power and Authority belonging to him This appeareth here in that he did now ride into Jerusalem with a kind of regal pomp and state as a King and was in his riding by the way honoured as a King both by the Disciples and by the people casting their garments in the way c. All this was done by the special providence of God thereby to shew and manifest that Christ Jesus was and is indeed a King and hath a Kingdome belonging to him Therefore also ver 10. They cryed before and after him Blessed be the Kingdome of our Father David c. and Joh. 12. 13. Blessed is the King of Israel c. Therefore also Joh. 18. 37. being asked by Pilate whether he were a King he confessed it plainly and denyed it not And he is often in Scripture both in the Old and New Testament called a King and said to have a Kingdome 1 Tim. 6. 15. King of Kings c. Now Christ's Kingdome is twofold 1. General which he exerciseth over the whole World ruling and Governing all Creatures by his Divine power and providence as he is God The Kingdome of his power 2. Special which as Mediator he exerciseth over his true Church or chosen people appointed to Salvation by which he ruleth and reigneth over them for their Spiritual good and Salvation Psal 2. 6. I have set my King upon my holy Hill of Sion And Luke 1. 33. He shall reign over the house of Jacob c. that is over the Church Now this special Kingdome over the Church is that which we here speak of principally for this was it which was now manifested by Christ's triumphant riding into Jerusalem Zach. 9. 9. Tell the daughter of Sion thy King commeth unto thee c. Further this Kingdome of Christ over his Church is twofold 1. His Kingdome of Grace which he exerciseth in this life ruling and reigning in and over his Elect by the power of his Word and Spirit 2. His Kingdome of glory by which he shall reign in and with his Saints in Heaven after this life Vse 1 Use 1. See the Dignity of Christs person in that he is a King yea the King of Kings and Lord of Lords the onely Potentate c. having a supream Kingly power and authority over all the World and especially over his Church c. Which should cause us to be affected with all fear and reverence towards this King and to shew it in our reverent carriage towards him at all times especially when we come before him to perform Religious worship to him in publick or private Psal 2. 11. Serve the Lord with fear c. Kiss the Son lest he be angry c. yea the greatest persons even Kings and Rulers are commanded to shew this reverence to Christ c. Vse 2 Use 2. See also by this the dignity of every true Christian which is a Believer in Christ for such a one is most nearly united to Christ being one with Christ and Christ with him and so Christ being a King yea the King of Kings Hence it must needs follow that such as are so nearly joyned to him are partakers also of this royal dignity Therefore they are called a royal Priesthood 1 Pet. 2. 9. and Revel 1. 6. Christ is said to have made us Kings and Priests unto God his Father Therefore also Revel 4. 4. The 24 Elders are said to have Crowns of Gold on their heads to shew that they are Kings and shall reign as Kings with Christ in his heavenly Kingdome hereafter Now this may comfort a good Christian against all contempt which is cast upon him in this World c. Use 3 Use 3. Seeing Christ Jesus the Son of God is a King and hath a Kingdome or Kingly power over all the World but especially in and over his Church this must teach us and all that live in the Church and profess to be members of it to acknowledg and take Châ—ist for our Soveraign King and Governour and to shew that we do so by yielding all due honour subjection and obedience unto him c. But more of this afterward Observ 3 Observ 3. In that the royal honour done to Christ here was accompanied with such outward poverty meanness and baseness in some respects as that he rode upon an Ass-Colt and that none of his own but a borrowed one and without any rich furniture or trappings and was accompanied with none but persons of mean and low degree c. Hence we learn that Christ's Kingdome is not of this World Joh. 18. 36. as the Kingdoms of earthly Princes but it is wholly Spiritual and heavenly consisting in a Spiritual power and Government over mens Soulâ— and Conscienceâ— This he shewed also at other times as Joh. 6. 15. Luke 12. 14. and Joh. 8. But of this before often See chap. 10. ver 45. Mark 11. 8. And others cut down branches of the Trees c. Octob. 4. 1629. Observ 4 Observ 4. FRom the example and practice of the Disciples and of the multitude in performing such great honour to Christ we are taught our duty which is that we ought to yield all due honour unto Christ Jesus the Son of God If he were to be honoured when he was upon earth in staâ—e of his humiliation much more now he is at the right hand of God in heaven Joh. 5. 22. God the Father hath committed all Judgment to the Son That all men should honour the Son even as they honour the Father c. Reas 1 Reas 1. He is our absolute Lord and Master and it is the duty of Servants to honour