Christ though in themselves they are polluted and sinful Again Christ being also a loving gentle and meek Saviour he will not deal with us in rigour or wrath but in compassion love and gentleness accepting our weak endeavours in his services pardoning our wants and infirmities and cherishing in us the smallest beginnings of Grace Isa 42. 2 3. He shall not cry nor lift up nor cause his voice to be heard in the streets A bruised Reed shall he not break c. Use 2 Use 2. Strive we to imitate our Saviour Christ in these properties of the Dove to be harmless loving meek c. Mark 1. 11. And there came a Voice from Heaven saying Thou art my beloved Son in whom I am well pleased Aug. 23. 1618. IN this Verse is laid down the second way or means by which the solemn investing of Christ into his publick Office of Mediator was declared namely the extraordinary Voice and Testimony of God the Father uttered immediately from Heaven But before I come to the particular handling of the Testimony it self observe here two general Points of Doctrine from the coherence of this Verse with the former Doct. 1 1. Doctrine We see here the Wisdom and Goodness of God to us in affording us so many helps and means for the strengthning of our Faith to believe those things which are revealed in the Gospel touching Christ For the Lord having before confirmed the Calling of Christ by visible signs as by the opening of the Heavens and by the sensible descending of the Holy Ghost in shape of a Dove now he doth further confirm the same by an audible Voice uttered by himself from Heaven Thus he exercised both the eyes and ears of John Baptist and of the rest of the People which saw and heard these things and all this was done to bring both them and us to a more certain perswasion of the truth of those things which were now testified from Heaven touching Christ viz. That he was the beloved Son of God in whom alone the Father is well-pleased and consequently that he was the true Messiah appointed of God the Father to be the Saviour of the World So in these times God hath so provided that we have not onely our Ears affected with the Word preached but our Eyes also and our Taste with the Sacraments which are visible and sensible All this is for the helping of our Faith and it is God's goodness and mercy to afford us so many helps and means to this End We must make much of these helps and labour to have our Faith confirmed so much the more by them Doct. 2 2. Doctr. Again by comparing this Verse with the former we are plainly taught the Doctrine of the Trinity of Persons in the Unity of the divine Essence For here we see that at this time when our Saviour was baptized of John there was a glorious â—â—d sâ—nsible manifestation of all the three Persons in holy Trinity For God the Father uttered his Voice from Heaven Christ Jesus the second Person was upon the Earth and was now newly baptized of John and the Holy Ghost the third person appeared from Heaven in shape of a Dove This then doth plainly teach us that although there is but one true God yet in this one Godhead and divine Essence there are three distinct Persons to be conceived of us 1 Joh. 5. 7. There are three which bear record in heaven the Father the Word and the Holy Ghost and these three are one So Matth. 28. 19. 2 Cor. ult ult This is a mystery to be adored rather than to be curiously searched into yet we may and ought to understand and know it so far as it is discovered in the written Word Now for the opening of this Mystery to us in part I will briefly shew three things 1. What is meant by a Person in the Godhead and how it differs from the Godhead it self 2. Wherein the three Persons do agree or what things are common to them all 3. Wherein they differ and are distinguished Touching the first we must know that by a Person in the God-head is meant nothing else but a distinct manner of Being or Subsistence in the God-head distinguished by an incommunicable property as the property of begetting being begotten and proceeding Now by this it may appear what is the difference between the God-head it self and a Person in the God-head The God-head is the Divine Nature considered absolutely in it self A Person is the same Divine Nature considered with some personal property as the property of begetting c. for example the Person of the Father is the God-head considered with the property of begetting the Son the Person of the Son is the God-head considered with the property of being begotten of the Father the Person of the Holy Ghost is the God-head considered with the property of proceeding from the Father and the Son Touching the second Point to be opened namely What things are common to all the three Persons in Trinity Answ 1. They have one common Essence and Nature The God-head of Father Son and Holy Ghost is one and the same though the Persons be distinct for it is not here as it is in the Persons of men Take three men as Paul Peter and James and they differ not onely in person but in nature they are not onely three distinct persons but also three distinct men But it is not so in the holy Trinity though the Persons in the God-head are three yet one and the same Divine Nature and Essence is in them all This is a Mystery above Reason yet it may in some part though not fully be shadowed forth to us by some comparisons drawn from the Creatures For example the light of the Sun Moon and Aire are but one light in Nature and substance and yet they are also in some respect three distinct lights viz. in regard of the different subject in which they are So the Soul of Man is but one in substance and yet it may after a sort be said to be three in respect of those three faculties which it hath as first the vegetative faculty whereby a man liveth and groweth as Plants do 2ly The sensitive faculty whereby a man is partaker of sense as hearing seeing c. like as brute Beasts 3ly The reasonable faculty whereby Man is partaker of Reason and Understanding The second thing common to all the three Persons in Trinity is the Essential Properties and Attributes of the Divine Nature as wisdom power holiness c. All these are common to all the three Persons God the Father is essentially wise holy just c. so is God the Son and God the Holy Ghost 3. All the external works of the God-head performed toward the Creatures are also common to all the three Persons as the works of Creation Redemption Preservation of the World c. Touching the third Point namely Wherein the three Persons in the God-head do differ and are distinguished
Answ They are distinguished 1. In order of Subsisting and Being The Father is the first in order having his Being from Himself The Son is the second in order of Being who hath the beginning of his Person from the Father and the Holy Ghost is the third Person in order of Being who hath the beginning of his Person from the Father and the Son Note that although they differ in order of Subsistence yet one is not before another in time but all are co-eternal 2. They are distinguished by their internal and personal properties as begetting being begotten and proceeding The personal property of the Father is to beget the Son from everlasting and by this he differeth from the Son and Holy Ghost the personal property of the Son is to be begotten of the Father from everlasting and by this he differeth from the Father and Holy Ghost the personal property of the Holy Ghost is to proceed from the Father and from the Son and by this he differeth from the Father and the Son 3. They are distinguished in the manner and order of performing all external work toward the Creatures The Father worketh of and from himself by the Son and Holy Ghost The Son worketh of himself from the Father and by the Holy Ghost The Holy Ghost worketh from the Father and the Son of and by himself Thus is it in the work of Creation Regeneration and in all the external works of the Trinity performed toward the Creatures Note here that howsoever the Persons in the God-head are thus distinguished yet they are not divided and separated one from the other but they are all united together in one common Essence and Nature The Father is in the Son the Son in the Father the Holy Ghost in the Father and the Son c. Use 1 Use 1. To confute all Hereticks old and new which have heretofore or do at this day deny the Trinity or any Person in it as the Arrians Turks and Jews which deny Christ the second Person Use 2 Vse 2. Teacheth us how to conceive of God in our minds not after our own fancy but so as he is revealed in his Word not confusedly but as one Essence distinguished into three Persons else we conceive amiss of him and frame an Idol to our selves in our thoughts Use 3 Use 3. Teacheth us how to worship God aright viz. That we must worship the Trinity in Unity so in Prayer we must direct our selves to one God distinguished into three Persons c. So much of these general Doctrines gathered from the co-herence of this Verse with the former Now I come to the particular handling of this Testimony of God the Father uttered from Heaven concerning Christ It containes a Description of Christ 1. By a Relative attribute Son 2. By a Priviledge Beloved c. And there came a Voice from Heaven This was an audible Voice distinctly sounded forth so as that not only our Saviour Christ but also John Baptist and the People that were present at the Baptism of our Saviour might hear it From Heaven that is from God the Father manifesting Himself at this time from Heaven in special manner Thou art c. St. Matthew hath the words in the third person This is my beloved Son c. whence some do probably gather that the words were twise uttered first unto Christ Himself as St. Mark hath them here and after to John and the People as Matthew sets them down Now although this seemeth doubtful yet there is no contrariety between the Evangelists For those words which Matthew hath are in effect included in those which Mark and Luke have and Matthew doth mention them as spoken to the People to shew that this Testimony of God the Father was uttered from Heaven not so much for our Saviour Christ's own sake to assure him of his Calling for he knew it before as for John's sake and for the People to assure them that this was the true Messiah and that Person which was appointed to be our Mediator according to that which our Saviour said at another time to the People when the like Voice was heard from Heaven testifying of Christ Joh. 12. 30. This Voice saies He came not because of me but for your sakes My beloved Son Christ is called the Son of God in that sense as before ver 1. namely in respect of that eternal Generation whereby according to his God-head he was from everlasting begotten of the substance of God the Father Beloved The word doth properly signify one that is dearly or intirely beloved Si◠Kemnit in hunc locum Now Christ is said to be beloved of God the Father in two respects 1. In himself and in regard of his own person 2. In respect of the faithful who for his sake are also beloved of God In whom I am well-pleased The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify to be well-affected to one as to rest satisfied and well-contented in him So God the Father doth rest contented and satisfied in Christ both in regard of his own person and also in respect of us with whom he is well-contented for Christ's sake So much of the meaning Now to come to the Instructions Observ 1 Obser 1. From this Title of Son which is given to Christ we learn that he is true and very God of one and the same Divine Essence with God the Father because otherwise he could not be called the Son of God in that sense as here he is But this Point was spoken of ver 1. Therefore here I onely name it Observ 2 Observ 2. Again in that Christ is called here the beloved Son of the Father we learn this that God the Father doth embrace Christ Jesus his Son with an entire and most affectionate Love so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth Esay 42. 1. Behold my Elect in whom my soul delighteth c. Col. 1. 13. He is called the Son of his Love Typified in Solomon called Jedidiah 2 Sam. 12. 25. This love God the Father hath shewed to his Son sundry wayes 1. By communicating his nature and essence to him by erernall Generation John 17. 24. Contra Dionys. Carthus in John 17. 24. Vide etiam Jansen in locum 2. By bestowing all perfection of gifts and graces of his Spirit upon the humane nature of Christ Psal 45. 7. God even thy God hath anointed thee with Oyl of gladnesse above thy fellows And John 3. 34. God giveth not the spirit by measure to him that is to Christ 3. By committing Power and Authority to him over all Creatures and over the Church The Father loveth the Son and hath given all things into his Hand John 3. 35. 4. By advancing the Person of Christ unto fullness of Glory with himself in the Heavens John 17. 24. That they may behold the Glory which thou hast given me For thou lovedst me before the Foundation of the World See Mr. Byfield on Col. 1. 13. Use 1 Vse 1.
commit it 2. That it makes them guilty of eternal damnation and the latter of these is a consequent of the former Touching the first Point viz. the nature of this sin it is here set out 1. By the Object of it or the Person against whom it is said to be committed viz. the Holy Ghost 2. By the quality or kind of it that it is said to be a blasphemy Whoso shall blaspheme c. This sin is said to be committed against the Holy Ghost rather then against God the Father or the Sonne not in respect of the Essence or Person of the Holy Ghost for so it is no more against him then against the other two Persons in Trinity but in respect of the special Operation and Work of the Holy Ghost in the hearts of men whereby he doth enlighten them with the knowledg of the Divine Truth of the Word of God and perswade them of the certainty of it This illumination and perswasion being the special and immediate work of the Holy Ghost therefore they that sin against this light and perswasion are said to sin against the Holy Ghost Now touching the quality of the Sin it is said to be a blasphemy and they that commit it are said to blaspheme against the Holy Ghost that is to speak reproachfully against him not because this sin consisteth onely or chiefly in the external uttering of blasphemous words against the light of the Spirit for the sin it self doth chiefly consist in the inward malice of the heart against God and against his Spirit but it is called a Blaspemy 1. Because it is usually if not alwayes joyned with outward blasphemous speeches uttered against the light of the Spirit as we see it was in Scribes and Pharisees here 2. Because this outward blasphemy in words is more apparant to others then the inward malice of the heart against God Now having cleared the sense of the words that we may more fully conceive the naâ—ure of this sin I will here lay down a brief description of it which may be gathered partly out of this Text and partly out of Hebr. 6. 4. 10. 26. where this sin is spoken of It may therefore be thus described The sin against the Holy Ghost is a voluntary and malitious opposing of the known truth of the Word of God joyned with an universal Apostacy from God In this Description Five things are contained which are as so many steps and degrees of sin all which do concur and meet together in the sin against the Holy Ghost 1. It is an opposing of the truth of the Word of God This opposition is twofold 1. Inward in the Heart by contemning and hating the truth 2. Outward both in word and deed 1. In word by blaspheming and speaking evil of it and against it Whence this sin is called a blasphemy against the Spirit as we heard before 2. In Deed by persecuting the truth and the Professors of it 2. It is an opposition of the known truth So Heb. 10. 26. If we sin willingly after we have received the knowledg of the truth c. And Heb. 6. 4 5. They that commit this sin are such as have first been inlightned and that have tasted of the good word of God And these places shew that the Truth is not onely known but acknowledged and some sweetness tasted in it by those that commit this sin 3. It is a voluntarily opposition of the known truth Heb. 10. 26. If we sin willingly c. 4. It is a malitious or despightful opposing of the known truth Heb. 10. 29. such as commit this sin are said to despite the Spirit of grace that is despitefully and of set malice to abuse and offer wrong to the Spirit and unto the Divine truth of the Word revealed to them by that Spirit And in the same Verse They are said to tread under foot the Sonne of God which argues a malitious opposing against the known Truth of the Gospel concerning Christ And Verse 27. they are called Adversaries that is malitious enemies of God himself and of his truth And Chap. 6. 6. They are said to Crucifie the Sonne of God afresh and to put him to open shame All this shews that in the sin against the Holy Ghost there is alwayes a despiteful and malitious opposing of the truth that is known 5. It is joyned with an Universal Apostacy c. See Heb. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now by the foresaid Description of this Sin it is distinguished from some other Sins which seem to have affinity with it As 1. From sins against knowledg which Gods Elect Children may and do often fall into as David and Peter 2. From malitious persecuting of the Truth which may be done of Ignorance as by Paul before his Conversion as we see 1 Tim. 1. 13. 3. From that denyal of Christ or of his Truth which is caused by fear of death or of some other danger and which is yielded unto through Infirmity as we see in Peter denying Christ of infirmity for fear of death which he was in danger of if he had openly confessed him But in the Sin against the Holy Ghost there is a voluntary and wilfull denying of Christ and of the Truth 4. From sins of presumption of which there are two kinds or degrees The first when one goeth on in known sin presuming upon Gods mercy and perswading himself that he may repent when he will See Deut. 29. 19. I shall have peace though I walk in the imagination of my heart c. This is the sin of most men and great number are guilty of it who yet never come so far as to commit the sin against the Holy Ghost The second kind of presumptuous sins is when a man sinneth wilfully in contempt of the Law of God making slight of it This is called a sin with an high hand Numb 15. 30. which was to be punished with death See an example in Manasseh 2 Chrom 33. 6. And though this be a fearful sin and such as cometh near to the sin against the Holy Ghost yet it is not the sin against the Holy Ghost for this is when one doth not onely sin wilfully and contemptuously but also of set malice and spight against God and his Truth 5. And lastly by the foresaid description the Sin against the Holy Ghost is distinguished from infidelity and impenitency which may be for a time in Gods Elect who cannot commit the Sin against the Holy Ghost as we shall see afterwards yea further by the foresaid description it is distinguished from final unbelief and impenitency which all the Reprobates are guilty of and yet they do not all fall into the Sin against the Holy Ghost for many Reprobates are damned which never commit this Sin Besides if finall unbelief or finall impenitency were the Sin against the Holy Ghost then none could be guilty of this Sin untill their death and so that caveat of Saint John should be in vain
and move us to shew all love and respect to good and humble Christians that so in them we may shew our love and respect unto Christ himself and that he may so accept it We profess much love and kindness to the Person of Christ Jesus if he were now living upon earth again let us shew the same to his faithful Members and poor Saints whom he hath here left in his room and place Then we shew it unto him and so doth he accept and take it at our hands In them he still walketh and liveth upon earth and amongst us In them he cometh to us to crave help relief comfort c. Therefore such duties of love and mercy as we would gladly perform to him if he were now with us in Person such and the same let us perform to his true Saints and faithful Members to his little ones that is to all true humble Christians Wouldst thou feed Christ being hungry if he were on earth Feed him in his Members Wouldst thou give him drink being thirsty Wouldst thou visit him being sick or in distresse c. do all these duties as gladly to his poor Saints to his little ones that is to humble Christians which are the only true Christianâ— Then will Christ take all these duties of love and mercy as done to himself and so reward them at the last day Matth. 25. Use 2 Use 2. Hence gather on the contrary That whatsoever wrongs and indignities are offered to good Christians Christ takes them as offered to himself Zach. 2. 8. He that toucheth them toucheth the apple of his eye Act. 9. 4. Saul Saul why persecutest thou me Take heed therefore c 1 Cor. 8. 12. Observ 3 Observ 3. In my Name c. Hence gather That the true ground and motive which should move us to shew love and respect to good Christians is the Name of Christ which they professe that is for his sake or in this respect that they do believe in him and belong to him and because in so doing they do honour Christ and shew love to him So Matth. 10. 41. He that receiveth a righteous man in the name of a righteous man c. Use Use Rest not in this That we shew kindness to good Christians as if this proved us to be good Christians but see that we do it in the Name of Christ for his sake whose Disciples they are to whom they belong c. with sincere mind and affection ayming at the glory of Christ Else hypocrites go as far Herod shewed â—â—ndness to John Baptist Festus to Paul But more of this Verse 41. Mark 9. 37. And whosoever shall receive me receiveth not me but him that sent me Aug. 26. 1627. AND whosoever shall receive me That is shall shew love and good respect to me Receiveth not me That is not me onely It is spoken by way of correction and not simply or absolutely to be understood Hâ—c negatio non removet sed corrigit Erasm Annot. in locum But him that sent me That is God the Father who sent Christ Jesus his Son into the World to take upon him the Office of a Mediator and to perform the same These words shall be further opened afterward In these words thus explained consider two things 1. The amplification of that love and respect which is shewed unto Christ in that such as receive him are said to receive not onely him but God the Father 2. A Description of God the Father by his action or work of sending Christ the Son Observ Oâ—serv That in shewing love and respect unto good Christians we shew love and respect not onely to Christ Jesus but also to God the Father yea to all the persons in the Trinity for the Holy Ghost is not excluded here In receiving true humble Christians lovingly we receive and give kind entertainment unto God the Father Son and Holy Ghost The same is true of all other duties of love which we perform towards any good Christian we perform it unto all the persons in the Trinity and so it is accepted of God Now how excellent an honour and priviledg is this that we should be said in any sort to shew love and kindness to God himself or to receive or give entertainment unto the Persons in the Trinity to God the Father Son and Holy Ghost If it were a great honour for Abraham and Lot to entertain Angells in their houses as it is accounted Hebr. 13. 2. how much greater to entertain the persons in the Trinity in our houses c. If we think our selves graced and our houses the better for entertaining some Great man how much more for receiving God himself yea all the persons in the Trinity Vse Use To perswade and move us to all readiness and forwardness in shewing our love and respect unto good Christians which Believe in Christ and profess his name expressing our love to such by all fruits of it as by receiving and entertaining such lovingly into our company and houses by helping and comforting such in their troubles relieving them in their necessities doing them all the good we can c. knowing and remembring that in extending these fruits of love to the Saints of God and to good Christians we do extend them to God himself and to all the persons in the Trinity If this were thought upon how would it stir us up to be forward in shewing all love and honour to the Saints of God and members of Christ to those little ones which believe in him that in so doing we may shew our true love to God himself and to all the persons in the Trinity Here therefore we must turn our eyes from our Christian Brethren and Sisters and look unto God himself and unto the blessed Trinity of persons to whom all that love and honour is performed which we perform to the Saints of God Thus if we do it will move us to shew all the love and honour we can unto them yea though the persons be never so mean or poor in this World Of the second The Description of God the Father by the act of sending Christ But him that sent me That is God the Father c. For the opening of these words two questions are to be answered Quest 1 Quest 1. How or in what sense is God the Father said to send Christ the Son or what is this sending Answ Answ Nothing else but the Calling and appointing of Christ unto the Office of Mediation both in the eternal Counsell and Decree of God the Father and also by the manifestation thereof in time viz. by sending him into the World to take our nature upon him and to work the work of our Redemption 1 Pet. 1. 10. He was fore-ordained before the foundation of the World but made manifest in the last times c. And Joh. 10. 36. he sayes The father had Sanctified and sent him into the World Quest 2 Quest 2. How can the Father be said to send
therefore we may as well be without Christ as without the Gospel preached See the necessity of this Ordinance of God and learn to make great account of this his mercy that we enjoy the freedom of the Gospel in the preaching whereof Christ Jesus himself with all his benefits is daily set forth unto us We cannot be sufficiently thankful for this unspeakable favour of God if we seriously think of it as we ought So much of the cheif Author and matter of the Gospel which is Christ Jesus Now followeth the Description of Christ by one special Title called The Son of God How Christ is the Son of God I shewed before in opening the words namely in this respect That he was from everlasting begotten of God the Father after an unspeakable manner Doct. Now in that Christ Jesus is the Son of God by eternal generation or begetting hence we gather That therefore he is true and very God as well as the Father or the Holy Ghost He is not a meer man but God as well as Man yea equal with the Father and Holy Ghost in respect of the divine Essence and nature Phil. 2. 6. Being in the form of God he thought it no robbery to be equal with God See also Joh. 1. 1. Reasons to prove that he is very God Reas 1 1. The essentiall properties of the divine Nature are given to him â—â— Eternity Esay 9. 6. The everlasting Father So also Omnipotency 〈…〉 the Almighty Reas 2 2. The 〈◊〉 or God are ascribed to him as the Creation of the World John 1. 3. Col. 1. 16. By him all things were created c. So also the Preservation of the World Heb. 1. 3. He beareth up all things by the word of his Power So he is said to forgive sins which is proper to God onely Reas 3 3. Divine worship is to be given to him even by the Angels themselves Heb. 1. 6. Let all the Angels worship him Act. 7. 59. Steven prayed to him Lord Jesus receive my Spirit Use 1 This confuteth all Hereticks that have denyed or do at this day deny the God-head of Christ as the Arrians Turks Jews and the like Use 2 Christ Jesus being true God is therefore an all-sufficient Saviour Heb. 7. 25. He is able perfectly to save them that come unto God by him by the power of his God-head he is well able to vanquish Death Hell Satan and all Enemies of our Salvation Further in that he is God as well as Man he is able to merit Forgiveness of sins God's Favour and Salvation it self for his elect and faithful ones for this Dignity of his person added vertue and efficacy to his death and sufferings in that he that dyed and suffered was the Son of God therefore Act. 20. 28. God is said to have purchased the Church with his own blood Again in that he is God as well as man he is able not onely to merit Salvation for his Elect but also actually to confer and bestow Salvation and all means of it upon them Joh. 10. 28. He gives eternal life to his sheep c. All this is matter of singular comfort to true Believers who know themselves to have part in Christ they are sure not to miss of Salvation Hell-gates cannot keep them from it seeing the Son of God himself is their all-sufficient Saviour Here then we must learn by faith to trust in this Son of God our powerful Saviour and to rely wholly upon him for Salvation and for all the parts and degrees and means of it seeking Salvation in none other but him onely who is made unto us of God Wisdom Righteousness Sanctification and Redemption 1 Cor. 1. 30. Mark 1. 2. As it is written in the Prophets Behold I send my Messenger before thy face which shall prepare thy way before thee HAving spoken of the Preface set before the History of John Baptist his publick Ministry in the former Verse Now we come to the History it self In which St. Mark layeth down three principal matters touching the Ministry of John First The ground or warrant of his Call to his Office namely The Writings of the Prophets Ver. 2. 3. Secondly The Execution of his Ministry in baptizing and preaching the Word Ver. 4. ver 7 8. Thirdly The Fruit and Effect of his Ministry Ver. 5. in that all the Land of Judea and they of Jerusalem went out to him c. which shews how effectual and powerful his Ministry was Touching the 1. Point namely The Ground or Testimonies of two Prophets Malachy and Esay which Testimonies are alledged by the Evangelist for the warranting and confirming of John's Ministry As it is written in the Prophets That is in the Writings or Books of the Prophet Malachy and of the Prophet Esay as we shall see when we come to the Testimonies themselves Now these words As it is written c. have Relation to the 4. verse following where it is said That John baptized and preached c. And it is all one as if the Evangelist had said thus In that John Baptist went before Christ to prepare the way for him by preaching and baptizing in taking this Office upon him and in executing it accordingly he did nothing but that which was agreeable to the Prophecies that went before of him by which it was foretold That he should be the Harbinger of Christ to prepare the way for him by his Ministry and Preaching And therefore by these Prophecies both his Calling to the Ministry and the Execution of it are sufficiently warranted Thus wee see the purpose of the Evangelist in alledging these Testimonies of the Prophets for the warranting of John's Ministry And here some things are to be observed for our Instruction before we come to the particular handling of these Testimonies alledged Obser 1 In that the Evangelist alledgeth the writings of the Prophets for the Ground and Warrant of John Baptist his Calling to the Ministry Hence we learn that whosoever takes on him the Office of a Minister must have his Ground and Warrant from the Word of God for so doing else he may not thrust himself into that holy Function Not that every Minister must have such special Warrant from express words of Scripture to justify his Calling as John had for he being an extraordinary Prophet and Minister of the Gospel his Calling to that Office was in special manner foretold by the Prophets in their Writings and so he had a special and extraordinary Warrant for it It cannot be that every ordinary Pastor or Minister of the Church in these times should shew such particular and special Warrant from express Scripture for his Calling to that Office Nevertheless every Minister must be able to shew the general Warrant of the Word of God for the proof and justifying of his entrance into that Calling Reas 1. Else he cannot look for the Blessing of God upon his Ministry 2. Nor for perfection 3. Nor do his duty cheerfully Quest When is
this Sacrament in respect of our selves And it must move us to make great accompt of it If our Saviour Christ who had no sin did desire to be baptized for our sakes much more ought we that are sinful to desire Baptism for our selves that it may be a means for the purging of us from sin Act. 8. 36. Here then Parents are to be admonished of that care which should be in them to desire and crave the Sacrament of Baptism for their Children in due time not deferring it too long as some use to do The excellency and necessity of this Sacrament should move them to take the first good occasion that is offered for the presenting of their Children to Baptism in the Congregation Again we who have been heretofore baptized in our Infancy must now shew what accompt we make of this Sacrament by often and serious meditation of it and by being careful to make a holy and right use thereof Use Use Reproveth such as shew any contempt of this so excellent a Sacrament c. Instruct 2. Seeing Christ in his own Person received the Sacrament of Baptism and so hath sanctified it unto us appointing it as a means for the purging of us from sin and for the working of the grace of Regeneration in us Hence we may gather that it is not a vain or idle Ceremony nor a dead sign but that it is an effectual Ordinance of God serving to work Grace in those that use it aright Use Use Comfort to such as labour to make a right use of their Baptism being careful to keep the conditions of Faith and Repentance which they tyed themselves unto at their Baptism if they do thus they may be assured that this Sacrament shall be effectual to them Christ himself did therefore receive it that he might sanctify it and make it an effectual means of Grace unto us Now followeth the Person of whom he was baptized viz. of John Obser Observ The greatest Persons should not disdain ro receive the Ordinances of God as the Word and Sacraments from the meanest persons that have a Calling to deliver or administer them Christ Jesus the Son of God was content to be baptized of John a mean person in comparison of himself We would accept of Jewels or rich Treasures brought and tendred to us by the meanest beggar c. David was content to hear the Word of Nathan c. So Act. 8. the Eunuch a man of great Authority yet was baptized of Philip c. In Jordan This is the fourth Point to be considered touching the Baptism of Christ viz. the place where John baptized him Jordan Obser Observ John used common water such as the waters of Jordan in administring Baptism so should all Ministers use ordinary water for this Sacrament not such consecrated water as the Papists use which is hallowed with superstitious Rites and Ceremonies Mark 1. 10 11. And straight way coming up out of the water he saw the Heavens opened and the Spirit like a Dove descending upon him c. Aug. 16. 1618. IN the History of our Saviour Christ's Baptism we propounded five things to be considered 1. The preparative going before it viz. his coming unto John from Nazareth of Galilee 2. The Baptism it self 3. The Person of whom he was baptized which was John 4. The place where in Jordan 5. The consequents that followed immediately upon his Baptism Touching the four first Points I have spoken out of the former Verse Now followeth the fifth Point which is the immediate consequents of the Baptism of Christ which are set down in the 10 and 11. verses And these consequents are two The first is his speedy coming out of the water after his Baptism The second is the solemn investing of him into his publick Office of Mediator which is declared and confirmed two ways 1. By miraculous signs visibly shewed from Heaven as the opening of the Heavens and the descending of the Spirit in shape of a Dove 2. By the divine Testimony and Word of God the Father immediately uttered from Heaven ver 11. Straightway coming up c. Hence it appears that in our Saviour's time and in that hot Country of Judea those that were baptized were not sprinkled onely with water as it is the custome with us but they went down into the water and so were drenched in it So also in the Apostles time as may appear Act. 8. 38. Quest Quest. Whether is the custome of sprinkling the party baptized as we use it warrantable seeing in our Saviour's time and in the times of the Apostles they used to be dipped or drenched in the Water Answ Answ It is as warrantable as Dipping or Drenching because the Scripture speaking of our being purged by Christ's blood from our sins doth use the phrase of being sprinkled with his blood as well as the phrase of being washed with his blood See 1 Pet. 1. 2. Therefore the action of Sprinkling doth serve as well to signify our cleansing from sin by Christ's blood as the action of washing or drenching of the whole body for it is not material what quantity of Water be used nor how much of the body be washed so that the substance of that which is signified by outward Baptism be sufficiently represented He saw the Heavens opened Some have thought that this was done onely in shew and appearance But this is not likely because those things which follow viz. the descending of the Holy Ghost like a Dove and the uttering of God the Father's Voice from Heaven were things really and sensibly done and not onely in appearance For not onely Christ himself but John saw the Dove c. Joh. 1. 32. Therefore we are here to understand a real opening or cutting of the visible Heavens in miraculous manner Quest Quest Why were the Heavens thus visibly opened in miraculous mannet Answ Answ 1. To shew and testify the heavenly Glory and Majesty of Christ's Person being not a meer man but the Son of God himself as is afterwards testified by the Voice of the Father uttered from Heaven 2. To make way for the descending of the Holy Ghost upon Christ in shape of a Dove as also for the Voice of God the Father to be uttered concerning Christ immediately after to shew that the Dove representing the Holy Ghost and the Voice also which was uttered did come both from Heaven therefore the Heavens themselves were first visibly and miraculously opened Vide Jansen in locum 3. To shew that the Calling of Christ to the Office of Mediator was from Heaven that is from God therefore the Heaven were miraculously opened at the time of his installing into his Office And the Spirit like a Dove c. By the Spirit understand the Person of the Holy Ghost being the third Person in Trinity Now he is said to be seen not in respect of his Essence or Nature for that is invisible but because the Dove was a visible sign of the extraordinary presence
of the Holy Ghost it was onely a symbolical sight So also he is said to have descended on Christ not in respect of his Essence which filleth all places and so cannot be said to descend or ascend properly but in regard of the visible Descending of the Dove which was a sign and representation of the presence of the Spirit Like a Dove Whether it were really a Dove or onely the appearance of one is needless to be enquired of Some think it was onely the outward representation and appearance of a Dove yet such as was sensible to the eyes of the beholders Others think it was the reall Body and Substance of a Dove So Junius Analy And Mr. Philipps See Luke 3. 22. Here are two questions further to be answered Quest 1 Quest 1. Wherefore the Holy Ghost came down upon our Saviour Christ at this time in such Visible manner Answ Answ 1. To assure John Baptist that it was Christ which should baptize with the Holy Ghost See John 1. 33. 2. To shew that Christ was now furnished with all perfection of gifts of the Spirit requisite for the discharging of his publick Office which now he was called to undertake according to that Prophesie Esay 61. 1. Object Object He was before indued with a great measure of this Spirit even from his childhood as we see Luke 2. 40. The Child grew and waxed strong in Spirit filled with Wisdom c. What need was there then for the Spirit thus to come down upon him at this time Answ Answ Though he had the Spirit before in great measure yet now it was manifested That he was furnished with a far greater measure of it then ever before Quest 2 Quest 2. Why did the Holy Ghost descend upon Christ rather in the shape of a Dove then in any other shape Answ Answ Though we are not to be curious in this question yet it is very probable That the Holy Ghost made choyce of this shape to this end chiefly That he might shew unto us what kind of person our Saviour Christ should be upon whom this Dove descended Namely such a one as should in Nature and Properties resemble the Dove concerning which I shall speak more particularly when I come to handle the Doctrine that ariseth from those words Thus far of the meaning of the words of this Verse The words of the 11 Ver. shall be opened when I come to handle them Now to the Observations Observ And straight way coming out c. Observ See here that our Saviour Christ being baptized doth not stay long delaying the time but doth speedily come up out of the River Jordan where he was baptized thereby shewing his readiness and forwardness to enter upon the execution of his publick Ministeriall Office unto which he was now called Whence we may learn That when the Lord calls us unto any speciall Office or to the performance of any speciall service unto him We ought without delay readily to undertake it and to yield to his Calling Example Gal. 1. 16. So also David Psal 119. 60. I made haste and delayed not to keep thy Commandements Math. 4. The Apostles being called of Christ followed him immediately Vse Vse This reproveth such as being called of God to do him any service do delay the time and too long put off the Duties enjoyned them Such Ministers as being called to that Holy Function do deferr the execution of those Duties which belong to their Calling Also such private Christians as being called to the performance of speciall services unto God as prayer publick and private hearing of the Word reading of it receiving Sacraments c. Yet they deferr these Duties from Day to Day omitting the good opportunities offered for the performance of them So much of the first immediate consequent of the Baptism of Christ His speedy coming up out of the Water I proceed now to the second consequent Namely the solemn installing of him in his publick Office declared and confirmed 1. By certain miraculous signes shewed from Heaven 2. By the Word and Testimony of God the Father uttered from Heaven Observ Observ Generall We see here that before our Saviour Christ taketh on him the execution of his publick Office He is first authorized to it from Heaven by miraculous signes shewed from thence and also by the immediate Word and Testimony of God the Father uttered from thence which shewes that he did not of himself without a calling take upon him his Office but he was called unto it and his calling was confirmed to him from Heaven at this time of his Baptism for to this end was all this done which the Evangelist here mentioneth to this end were the Heavens opened to this end came the Holy Ghost down and to this end was that Voyce of God the Father uttered from Heaven Ver. 11. Even to shew and declare unto Us That Christ Jesus was called from Heaven and appointed of God the Father to the Office of a Mediatour and Doctor of his Church before he took upon him the publick execution of it So Heb. 5. 5. Now this serveth for our Instruction to teach us That We ought not to thrust our selves into any Office Function Calling or Action without warrant from God We must first know our selves to be appointed and deputed unto it of God We must have our Calling confirmed to us from Heaven as Christ had Not that We must look for such an extraordinary and miraculous Calling as this of our Saviour's was but we must have an ordinary Calling to that Office Function and Action which we undertake Quest Quest How to know that we have an ordinary lawfull Calling to undertake this or that Function or Action Answ Answ There are three things chiefly requisite to make our Calling lawfull 1. That the Action or Office which we undertake be in it self lawful and warrantable by the Word of God 2. That We be furnished of God with sufficiency of gifts for discharge of it 3. That We enter into it by good and lawfull means Reas Reas Why is it necessary that we have a Calling from God before we undertake any Office Function or Action Reas 1 Reas 1. Rom. 14. ult Whatsoever is not of Faith is Sin that is whatsoever is so done as that in doing it a man is not perswaded certainly that he pleaseth God it is a Sin to Him Now whatsoever we do without warrant of a Calling from God we cannot in doing it be assured that we please God therefore it must needs be sin Reas 2 Reas 2. If we have not a calling from God to do those things which we do we cannot with any comfort go on constantly in performance of them but we must needs be discouraged when we meet with difficulties and oppositions Contrà Jer. 26. and the rest of the Prophets Reas 3. Unlesse vve knovv our selves called of God to this or that Office or Function vvhich vve enter upon vve cannot expect the blessing of God upon
send them a fearfull Famine of it in stead of a Plenty Therefore while we have means of Salvation make use of them Seek the Lord while he may be found c. Esay 55. Observ 2 Observ 2. In that the party which was possessed having seen this great Miracle wrought upon himself and heard his teaching also as is most probable and having begun to profit well thereby doth now desire to be with Christ that he may hear him still and see more of his Miracles Hence we learn that such as do truly profit by the means of Salvation vouchsafed to them will still desire to enjoy them and be exceeding loath to part with them This man chose rather to forsake his own Countrey and his Friends and Acquaintance then to be deprived of Christ's company and to lose the benefit of hearing him and seeing his Miracle Thus we heard chap. 4. ver 36. of some that having heard Christ and tasted of the sweetness of his Doctrine would not part with him but accompanied him in little ships when he passed over the Sea of Galilee that they might still hear him So all that have truly tasted of the Spirituall sweetness of the Word and Sacraments and other means of Salvation will desire them more and more 1 Pet. 2. 2. As new born Babes desire the sincere Milk of the Word c. If so be ye have tasted that the Lord is Gracious So the Woman of Samaria Joh. 4. having had conference with Christ and beginning to profit by the Instructions she had from him did shew her self desirous to be further instructed of him and ver 40. the other Samaritans which were brought to Christ by her means when they began to be touched with a lively feeling of the power of Christ's Doctrine shewed themselves desirous to hear him longer and therefore besought him that he would tarry with them See this point also chap. 1. 37. Use 1 Use 1. This convinceth such not to have truly profited by the means of Salvation as the Ministry of the Word and Sacraments who have little or no desire to enjoy them still A sign they never truly felt the saving power and vertue of these Ordinances of God in their own Souls and Consciences for if they had they could not but still desire and seek after them more and more If they had truly tasted the sweetness of this sincere Milk of the Word they would as much desire it still as the new born Babe desireth the Milk of the Mothers Breasts they would not be satisfied without it Use 2 Vse 2. Examine what desire is in us to the means of Salvation which we enjoy Do we still desire to enjoy them Do we more and more thirst after the Word and Sacraments the longer we have them Do we still desire to be with Christ that is to live where we may enjoy the Word and Sacraments of Christ in profitable and comfortable manner This shews that we have in some measure profited by these means of Salvation already But if we care not for the continuance of these means of Salvation but could be content to be without them and the longer we have them the less desire we have to them this is a fearful sign that we are yet never the better or nearer to Salvation for all the good means we have had that we never yet felt the saving power and vertue of the means in our selves So much of the request of the man which had bin possessed unto our Saviour Christ that he might be with him Now followeth our Saviour's answer to his Petition ver 19. He would not suffer him but said to him Go home to thy Friends c. Where we have to Consider 1. A Prohibition forbidding him to stay with him 2. A command or injunction willing him to go home and shew his friends c. Where consider 1. The persons whom he should make acquainted with this Miracle His Friends at home 2. What he should acquaint them with 1. What great things the Lord had done for him 2. That he had mercy on them And this Mercy of God is mentioned as the cause and ground of those great things which he had done for him Jesus would not suffer him c. Quest 1 Quest 1. Why would not our Saviour have him follow him but go home to his Friends and acquaint them with the matter Answ Answ Because he knew that more good would come of publishing the Miracle to his friends then of his following Christ therefore though both were good yet he would have him do that which at this time might make most for Gods Glory By following Christ he should have benefited himself onely but by publishing the Miracle to others he might be a means to do good to them also Quest 2 Quest 2. To what end would he have him go tell his Friends of it Answ Answ 1. Thereby to testify and shew his thankfulness unto Christ for casting the Devills out of him and for restoring him to soundness of mind being before Frantick and Distracted 2. That by acquainting his Friends herewith he might be a means to draw them unto Christ and to move them to believe in him and imbrace his Doctrine as himself did Object Object At some other times our Saviour forbad such as were Miraculously cured to publish his Miracles as chap. 1. 44. and ver 43. of this Chapter Answ Answ His meaning was not simply to forbid them to speak of his Miracles to others for they were wrought to that end that they might be known and that they might win credit to the person and Doctrine of Christ but he would not have them rashly to publish them but with due consideration of the time and place when and where they spake of them and of the persons to whom he would not have them speak of his Miracles or publish them unseasonably when it might do hurt by hindering the course of his Ministry nor to such persons as were more likely to cavill at his Miracles then to profit by them as the Scribes and Pharisees Therefore on the other side we see here that though our Saviour bid this man go tell his friends of the Miracle yet he doth not bid him speak of it to all whom he should meet with not to such as were more likely to cavil at it than to reap good by it The Lord hath done to thee Our Saviour though himself had wrought this Miracle yet he ascribeth it not to himself directly but to the Lord. So Luke 8. 39. Go shew what great things God hath done unto thee And by speaking thus he doth not exclude himself from being the Author and worker of the Miracle for he knew himself to be God equall with the Father and the Holy Ghost but to shew that in some respect he was but as the Minister of God in working of this Miracle namely in regard of his humane nature and in respect of his Ministerial Office unto which he was appointed of God the Father Quest
a condition in God's heavenly Kingdom Vse 2 Vse 2. See here a forcible motive to move and encourage us willingly to suffer Death or to part with our bodily Lives for the profession of Christ and of the Gospel if at any time we shall be called of God unto it Consider the excellent and blessed Reward promised to us for so doing viz. the Reward of eternal Life and Glory in Heaven after this Life ended An eternal weight of Glory A Crown of Life shall be given us So we shall gain much more then we lose by losing this Temporal Life we shall gain eternal Life This losse shall be no losse to us but the greatest gain that may be If to dye any Death be a gain to the Saints Phil. 1. 21. then much more to dye for Christ or the Gospel No Death indeed but an exchange of Temporal Life for Eternal of Earthly for Heavenly A gainful exchange as of Copper for Gold c. We lose not our Lives but lend them to the Lord for a time to receive them with advantage Think well of this excellent Reward of eternal life promised to such as lay down and lose their Temporal lives for Christ's cause and the Gospel's that it may encourage us to do it willingly if God call us thereunto Moses in suffering Affliction with God's People had respect to the recompence of Reward Hebr. 11. 26. So must we if we would willingly suffer Death for the Name of Christ or for the Gospel we must look beyond Death at the joy set before us as Christ did Hebr. 12. 2. This will make us willingly to part with this Life and to imbrace Death for Christ's sake c. When Stephen was ready to Suffer Death for the Name of Christ he looked up stedfastly into Heaven and saw the Glory of God and Jesus standing on the Right hand of God So must we by Faith labour to do c. This will comfort and encourage us against Death and cause us willingly to lay down our lives for Christ c. Thus have the Martyrs comforted themselves at the time of their Death with the hope of eternal life which they expected after this Life Mr. Bradford to his fellow Martyr Be of good comfort saies he we shall have a merry Supper with the Lord this Night c. Saunders kissing the Stake said Welcome everlasting Life John Noyes kissing the Stake also said to his fellow Martyrs We shall not lose our Lives in this Fire but change them for a better and for Coals have Pearls c. Observ 3 Observ 3. Our Saviour doth not say Whosoever shall lose his Life c. But whosoever shall lose it for my sake c. Here we are taught That it is not simply the suffering of Death or of any other affliction which hath the Reward of eternal Life promised unto it but it is suffering in a good cause which shall be so Rewarded Not all that suffer shall be partakers of eternal Life but such as suffer for well-doing for professing Christ and the Gospel and for giving testimony to the Truth of God 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God c. Matth. 10. 39. He that loseth his Life for my sake shall find it Martyrem facit non poena sed causa Cyprian Though a man could suffer not one but many Deaths yet if it be not in a good Cause as in way of well-doing and for the keeping of a good conscience he is never the nearer to eternal Life 1 Cor. 13. 3. Though I give my Body to be burned and have not love it profiteth me nothing that is if I do it not out of true love to God and Man and to a right end as for the glorifiing of God by constant profession of his Truth or otherwise Use 1 Vse 1. See what to judge of such as suffer Death in evil Causes or for evil ends as either for vain-glory as the Heathen to shew contempt of Death and Fortitude of mind or in defence of errour or sin as Hereticks Donatists Papists c. No promise of Reward to such c. Vse 2 Vse 2. See that if we would by suffering Afflictions or Death it self gain eternal Life it is not enough that we suffer but we must see it be in a good Cause as in the cause of Christ or of the Gospel for profession of the Truth or otherwise for the keeping of a good conscience This is the main thing to be looked to in Suffering The matter is not what we Suffer but for what cause and to what end c. Observ 4 Observ 4. For my sake and the Gospel's In that our Saviour joyneth these two together Himself and the Gospels as one and the same cause of loving Life and of Suffering Death Hence we may gather That to Suffer Death for the Gospel of Christ is to Suffer it for Christ himself And that these two causes of Suffering Death are one and the same in effect and substance neither can they be divided or severed one from the other He that loseth his Life for Christ's sake loseth it for the Gospel's and he that loseth it for the Gospel's loseth it for Christ's Therefore our Saviour here joyneth these two together as one and the same in substance For my sake and the Gospels So Revel 2. 13. To the Church of Pergamus Thou holdest fast my Name and hast not denyed my Faith in the dayes wherein Antipas my Martyr was slain among you c. My Name That is The profession of Me. My Faith That is My Doctrine of Faith Reason There is a near affinity and special relation between Christ and the Gospel and that in three respects 1. In that Christ as He is God is the Authour and efficient cause of the Doctrine of the Gospel It is not a Doctrine devised by Men or Angels but proceeding from God the Father Son and Holy Ghost as from a Fountain 2. In that Christ as Mediatour doth reveal this Doctrine from the bosom of his Father See Joh. 1. 17 18. 3. In that Christ is the main substance and matter of the Gospel which is contained in it The whole Doctrine of the Gospel is concerning Christ directly or indirectly either concerning his Person and Office or concerning the Benefits we have by Him or the means of applying Him c. Use Use To be a motive and encouragement unto us willingly to lay down our Lives and to suffer Death not onely for Christ's sake but also for the profession of his Word and Gospel to seal and confirm the Truth of it even with the loss of our Lives if we shall be called so to do as the Martyrs have been To encourage and move us hereunto let us know and consider That in laying down our Lives for the Gospel we do lay them down for Christ himself whose Gospel it is and who is himself not onely the Authour and Revealer but
2 Observ 2. That there is a distinction of Persons in the God-head Though there is but one God and one Divine Nature and Essence yet this one Nature is distinguished into several Persons There is the Father who is the first Person and there is the Son the second Persion who is partaker of one and the same Glory with the Father as our Saviour himself here sheweth So also there is the Holy Ghost the third Person in the God-head as appeareth by other places of Scriptures although he be not here expresly named 1 Joh. 5. 7. There are three which bear Record in Heaven the Father the Word and the Holy Ghost and these three are one Note that though these three Persons be truly and really distinguished one from the other and have distinct and incommunicable properties by which they differ so as the Father is not the Son or the Son the Father c. yet they are not divided or separated one from the other but are most nearly united together within themselves being all but one and the same Nature and Essence But I will not here insist further upon this Use Use To confirm our Faith in this Mystery and Doctrine of the distinction of Persons in the God-head and to teach us how to conceive of God in our prayers and other Worship which we perform unto him namely as one God in Essence and Nature distinguished into three persons c. Thus labour to think of God yet withall take heed of troubling and distracting of our thoughts in time of prayer or other religious Duties with curious speculations about this distinction of Persons in the Trinity lest it hinder our Affections in prayer c. It followeth With the holy Angels Observ The excellent nature and quality of the good Angels that they are most holy and pure Creatures perfectly holy and free from all spot of Sin and that by vertue of their first Creation Acts 10. 22. Cornelius was warned from God by an holy Angel Therefore they are sometimes called Saints Deut. 33. 2. The Lord at the giving of the Law came from Mount Sinai he came with ten thousands of Saints c. So Jude ver 14. For this cause they used to appear in white Apparrel to shew the purity of their Nature c. Use 1 Vse 1. See the excellent state of the Saints after this Life Eph. 5. 27. like the Angels free from sin c. Matth. 22. 30. Long for that estate to be rid of Sin So Paul Rom. 7. 24. Vse 2 Vse 2. See the excellency and dignity of the Saints of God in this Life in that they have these holy Angels to attend upon them for their good and to protect them from evil Hebr. 1. ult Are they not all ministring Spirits sent forth to Minister for them who shall be Heirs of Salvation See Psal 34. And Psal 91 Great comfort to the Godly against the contempt of the World c. Psal 16. The excellent of the Earth Use 3 Use 3. Teacheth us to imitate this holiness and purity of the Angels striving to resemble and become like unto them in some measure even in this Life that so we may be perfectly like unto them after this Life in Heaven which otherwise we cannot be we must first be Saints on Earth before we can be Saints in Heaven Labour therefore to know and feel our selves in some measure truly sanctified in this Life and to shew forth the Fruits of Sanctification in our Lives purging our Hearts and Lives more and more from the corruption of Sin 2 Cor. 7. 1. Let us cleanse our selves from all Filthinesse of Flesh and Spirit perfecting Holinesse c. The more we do this the nearer we come to the holy Nature and Life of the Angels in Heaven We pray that we may do God's Will on Earth as it is done in Heaven by the holy Angels and Saints and this is one principall part of the Will of God that we should hate sin and be holy in all manner of Conversation 1 Thess 4. 3. This is the Will of God even your Sanctification c. Use 4 Use 4. For admonition to look to our outward carriage and behaviour at all times that it be holy and religious forasmuch as we are before the Angels of God which pitch their Tents round about us and do take notice of our outward behaviour what it is Now they being so perfectly holy and pure cannot but hate all sin and profaness in word and deed therefore take heed of such carriage lest we grieve and offend the holy Angels They are said to rejoice in the conversion of a Sinner therefore they are grieved to see sin committed c. Take heed therefore of all profaness in word and deed be careful to carry our selves in all holy and seemly manner considering that the Angels of God which are perfectly holy and pure do continually behold our outward Conversation If we could with bodily eyes see those glorious Creatures the holy Angels which encamp about us how would their presence curb us from Sin and cause us in all holy and reverent manner to carry our selves wheresoever we become Now it is as certain That they are about us and do take notice of our wayes as if we did see them in bodily shapes Therefore look to our behaviour before them c. Especially in the publick Congregation where they are in special manner present to behold what is done 1 Cor. 11. 10. Women must be decently covered because of the Angels Finis Octavi Capitis CHAP. IX Mark 9. 1. And he said unto them Verily I say unto you that there be some of them that stand here which shall Mar. 19. 1625. not taste of Death till they have seen the Kingdom of God come with Power THE principall parts of this Chapter are these 1. The History of our Saviour Christ's transfiguration before certain of his Disciples in the Mount unto ver 14. 2. His miraculous casting of the Devil out of a Child that was possessed from ver 14. to the 30. 3. His foretelling of his Passion and Resurrection to his Disciples from ver 30. to the 33. 4. His private teaching of the Doctrine of humility to his Disciples from ver 33. to 38. 5. Lastly A further discourse which he made to his Disciples teaching them sundry other points of Christian Doctrine and Practice from ver 38. ad finem Capitis Concerning the first The Evangelist mentioneth 1. Our Saviour's prediction or foretelling of his transfiguration ver 1. 2. The actual accomplishment of it ver 2 c. And he said unto them c. These words have dependance upon the latter end of the former Chapter being the conclusion of that excellent Speech or Doctrine delivered by our Saviour unto his Disciples and the Multitude touching the bearing of the Crosse in this Life for Christ's sake For having taught them the necessity of the Crosse and used forcible Reasons to move them to take
not up the way of Christ and barr him out of thy heart for he will not come or enter into a heart full fraught with sinfull Lusts purge out these therefore that thy heart may be fit to entertain Christ Labour also for true Faith in Christ that by it thou mayst be fitted to receive Him and that He may come to dwell in thee Do not think that ever Christ will come into thy heart to dwell there or that thou canst ever be fit to receive Him if thou be not carefull of preparing thy self to entertain Him Will any earthly Prince go to take up his lodging in such a House or City where he knows there will be no preparation for his entertainment Surely no more will Christ come to lodge in that heart that is not made ready to receive him Mark 1. 4. John did baptize in the Wilderness and preach the baptism of Repentance for the remission of sins June 28. 1618. IN the two former Verses we have heard of the ground and warrant of John Baptist his Calling to the Ministry in that it was foretold by two of the Prophets Malachi and Esay Now followeth the second thing laid down by St. Mark touching the Ministery of John Baptist viz. the Execution of his Ministery and Office And this is â—aid 〈◊〉 in the several parts of it which are two The I. is his Baptizing The II. is his Preaching Touching the I. We have to consider 1. The Ministeriall Duty it 〈◊〉 which is Baptizing 2. The Circumstance of the place In the Wilderness John did Baptize That is he did administer to the People the Sacrament of Baptism The word doth properly signifie to wash with Water or to dipp into Water as Mark 7. 4. But here it is peculiarly applyed to the administration of the Sacrament of Baptism to signifie that solemn Sacramental washing Now for the more full clearing of these words I will here take occasion to speak something in general touching this Sacrament of Baptism And concerning it I shall speak of these five points chiefly 1. Shew what Baptism is 2. Of the Matter of it 3. Of the outward Form of it 4. Of the Efficacy of it 5. Of the Necessity of it Touching the first Point VVhat is Baptism A. It is that Sacrament wherein by the outward washing of Water our engraffing into Christ and our first entrance into the State of Grace is represented and sealed to us This Description puts difference between Baptism and the Lord's Supper for this that is the Lord's Supper doth seal to us our growth in Christ and our continuall nourishing and strengthening in Grace but Baptism serveth to seal unto us our first entrance into Grace and engraffing into Christ therefore it is called The washing of the new Birth and the putting on of Christ Gal. 3. 27. And hence is it that we receive Baptism but once but the Lords Supper often Touching the second Point Namely the matter and parts of this Sacrament The parts of it are two The outward signes and the spirituall matters signified by them The outward signes in Baptism are two The first is the Element of Water The second is the Rite or Sacramentall action that is used about the Water which is the washing or sprinkling of the Party that is baptized with it The things signified in Baptism are these The Element of Water doth signifie and represent two things unto us 1. The blood of Christ that is the Merits and Vertue of Christ's sufferings 2. The spirit of Christ and the powerfull operation of it Joh. 3. 6. The outward washing with water doth signifie unto us the inward washing of Regeneration or new Birth under which is comprehended both our justification and sanctification our justification wherein the guilt of sin is purged by the blood of Christ 1 Joh. 1. 7. and our sanctification wherein the corruption of sin is so purged away and so mortified by the spirit of Christ that it raign not in us See for all this 1 Cor. 6. 11. and Tit. 3. 5. See the excellency of this Sacrament sealing such excellent things to us contemn it not Parents present your children to it in due time The third thing to be spoken of is the outward form or manner of Administring the Sacrament of Baptism and this is prescribed by our Saviour Christ Math. 28. 19. Go teach all Nations Baptizing them in the Name of the Father c. Quest VVhat is it to be baptized in the name of the Trinity Ans This implyeth three things 1. To be baptized by the VVill and Commandment of the three Persons in Trinity So much this phrase sometimes implyeth as Mat. 18. 20. Where two or three are gathered together in my Name c. 2. To be baptized with invocation and calling upon the Name of the true God who is one Essence in three Persons So Col. 3. 17. Whatsoever ye do do all in the Name of the Lord Jesus c. 3. To be baptized in token that we yield and give our selves up unto the true God as his Children and Servants to have his Name called over us and to do his VVill in our lives See 1 Cor. 1. 13. See what we profess at our Baptism viz. to give up our selves as Servants to the true God renouncing the service of Satan c. This therefore we must practise c. The 4. Point is touching the efficacy of Baptism Quest Whether it be effectuall to work Grace and Regeneration Answ Not of it self by any natural force in the outward element of Water or in the outward washing but only by the power operation of the Holy Ghost accompanying the outward Sacrament in the right use of it Joh. 3. 5. Except a man be born of Water and of the Spirit c. It is Christ alone that baptizeth with the Holy Ghost and with fire c. Ver. 8. of this Chap. The outward Sacrament of Baptism therefore to speak properly doth not confer or work Grace but it is onely a Mean and Instrument by which the Holy Ghost doth work Grace Use 1 This confutes the Papists who teach that the outward act of Baptism ex opere operato doth confer Grace See Rhem. on Joh. 3. 5. But this cannot be for these Reasons 1. This were to tye the grace of God and the special work of his Spirit unto the outward element of Water and outward action of the Minister contrary to that of our Saviour to Nicodemus Joh. 3. The wind bloweth where it listeth c. 2. Then every one that is baptized should be regenerate and consequently saved the contrary whereof appeareth in Simon Magus 3. To work Grace or Regeneration where it was not before is as great a work yea greater than to create something of nothing Now this is proper to God onely so is that also Regeneration is a new Creation and therefore both these have one Author even God himself Object 1 Pet. 3. 21. Baptism saveth us c.
at the first appearing of it yet so as at length it did in speciall manner overshadow Moses and Elias namely by inclosing and compassing them about and so separating them from Christ and taking them away out of the Disciples sight Luke 9. 34. They feared as they entered into the Cloud that is the Disciples feared when they saw Moses and Elias enter into the Cloud and ready to be taken out of their sight Quest 1 Quest 1. Wherefore or to what end was this extraordinary and miraculous Cloud now sent and caused to appear over Christ and those that were with him in the Mount Answ Answ For sundry Causes or Ends. 1. That it might be a sensible Sign and Token of the extraordinary presence of God that is of God the Father and to shew whose Voice it was that was immediately uttered out of this Cloud that so they might hear it with more attention and reverence So at other times God used to testify and manifest his presence by causing some speciall and extraordinary Cloud to appear sensibly as at the giving of the Law on Mount Sinai Exod. 19. 16. And when Solomon had builded the Temple the Lord shewed his speciall presence there by the filling the House with a Cloud 1 King 8. 10. See Psal 97. 2. 2. That by means of this Cloud appearing that heavenly Voice of God the Father which was now immediately to be uttered touching Christ might the more easily be uttered and sounded forth in the hearing of the Disciples 3. That by this Cloud Moses and Elias might be suddenly taken away and conveyed out of the Disciples sight ut suprà dictum 4. This Cloud was sent to cover and hide the unspeakable Glory of God the Father and of Christ and of Moses and Elias from the sight of the Disciples lest otherwise their eyes should be too much dazled and their minds too much astonished with the beholding thereof 5. Lastly It is probable That this Cloud was sent to curb and restrain the Disciples from too curious prying into that heavenly Glory of Christ and of the Saints further then was fit for them as yet to do Therefore as they saw not the first beginning of Christ's Glorious Transfiguration nor the manner of the first appearing of Moses and Elias for they were then fallen asleep as hath been shewed before so neither were they suffered to see the particular manner of the ceasing of Christ's Glory nor of the departure of Moses and Elias by reason of this Cloud over-shadowing them Quest 2 Quest. 2. Why did God the Father now testify his presence by a bright or shining Cloud seeing at other times the Lord used rather to appear in a dark or black Cloud as at the giving of the Law on Mount Sinai c. Answ Answ Because this bright and glorious Cloud was most suitable to the present occasion that is to the glorious Transfiguration of Christ Observ 1 Observ 1. See the great Power of God That he is able not onely to work by ordinary means but also to create new and extraordinary means and instruments for the effecting and manifesting of his Will As here he created this Cloud extraordinarily c. And thus he doth in two cases 1. In shewing mercy to his Church and People See Exod. 13. 21. So he created the Manna and Quailes in the Wildernesse 2. In punishing the wicked So he created new Instruments of Vengeance upon Pharoah Exod 9. and 10. Use 1 Use 1. Terrour to the wicked living in their sins without Repentance They shall feel the wonderful Power of God executing Wrath and Justice upon them in this life and after this life Hebr. 10. 31. it is a fearfull thing to fall into the hands of the living God And Psal 90. 11. Who knoweth the power of thine Anger c. God is able to make new Creatures to be Instruments of his Vengeance upon the Wicked as he did in punishing Pharoah c. Let this move such now to repent Use 2 Use 2. Comfort to the godly at all times but especially in times of trouble and distress outward or inward The Lord being of such wonderful Power is able to help strengthen and deliver them either by means or without means If ordinary means fail he can create new and extraordinary c. Think of this Almighty Power of God in our greatest distresses and by Faith rest on it for help comfort deliverance So Dan. 3. 17. Our God is able c. Ephes 3. 20. Above all we ask or think So our Saviour himself Mark 14. 36. Father all things are possible to thee c. Vse 3 Vse 3. Teacheth us to fear offending this God who is of so great and wonderful Power to punish Sinners Psal 4 4. Tremble and sin not Luke 12. 4. Fear not them that can kill the body but him that hath power to cast into Hell If we fear to displease a mortal man whose breath is in his Nostrils because he is perhaps a man of Power or Authority How much more ought we to fear and stand in awe of the living God to beware of offending him by Sin who is so powerful to punish us able to muster all Creatures against us yea to make new Creatures as Instruments of his Wrath. Jer. 10. 6 7. Observ 2 Observ 2. Though God the Father did now sensibly manifest his presence in the Mount with Christ and those that were with him and did speak to them audibly yet he did not appear in any distinct form or shape either of Man or any other living Creature but onely testified and declared his presence by a bright Cloud over-shadowing Christ and those that were with him Whence we may gather that neither the â—od-head it self not the Persons in Trinity can be expressed or resembed by any outward form or shape of Man or of any Creature and therefore that we ought not to frame or make to our selves any Image or Picture to express the Nature of God or of any Person in the God-head Isa 40. 18. To whom will ye liken God Or what likeness will ye compare unto him For this very cause when the Lord did sensibly appear or manifest his presence unto men he did usually forbear to appear in any visible shape or form thereby to teach us that he would not have us to frame to our selves any Image or Shape of any Creature thereby to resemble either the Nature and Essence of God or any Person in Trinity So Deut. 4. 15. Take good heed to your selves for ye saw no similitude on the day that the Lord spake to you in Horeb c. lest ye corrupt your selves and make you a graven Image the similitude of any figure the likeness of Male or Female c. So also at this time of Christ's Transfiguration God the Father manifesting his presence did not appear in any visible form or shape but onely shewed his presence by a miraculous Cloud to shew that the Persons in Trinity cannot
be expressed by any visible shape neither ought we at any time to go about to express or resemble them by any such form or shape Object Object God hath appeared to men in visible forms or shapes as to Abraham in the form of a Man Gen. 18. and to Jacob when he wrestled with him Gen. 32. 24. So to Daniel in Vision he appeared in the form of an ancient King sitting on his Throne Dan. 7. 9. and Mat. 3. the Holy Ghost descended on Christ at his Baptism in the shape of a Dove Answ Answ 1. Those shapes or forms were not assumed or used to express the Nature and Essence of God or the Persons in Trinity but onely as symbolical Tokens of God's presence for that time in which he so appeared 2. Though God himself may appear in what form he pleaseth at some times and for special causes yet we may not so resemble or express him by any Image because he hath forbidden us so to do as in the second Commandment and else-where in his Word Vse Use See by this the gross sin of the Papists presuming to make and use Images and Pictures of the Trinity as of God the Father in the shape of an old man of the Holy Ghost in the form of a Dove So also they make Images of Christ to express his Person and for religious Adoration Observ 3 Observ 3. This Cloud being sent to cover and hide the Divine Glory of Christ and the Glory of Moses and Elias from the Disciples sight and so to curb and restrain them from curious searching and prying into that Glory further than was fit for them This may teach us that we ought not curiously to search or pry into the Knowledge of those things which God hath hid from us and which are not fit for us to know and be acquainted with in this life but we must be content to be ignorant of them It is a learned Ignorance which becometh us For example We are not too curiously to search into the Nature and Essence of God or distinction of Persons or into the Decree and Counsel of God to find out the causes of it or into the Glory and Majesty of God or of Christ or into the Nature and Quality of that heavenly life to come c. I say we are not too curiously to search into these things or to desire to look or pry into them further than is fit for us that is to say further than we have light and warrant from the Word of God So far as we have ground from it we may and ought to search after these things but we must not be wise above that which is written 1 Cor. 4. 6. We must not desire to understand above that which is meet to understand but to be wise unto sobriety Rom. 12. 3. To this end remember what is said Deut. 29. Secret things belong unto the Lord our God but those things which are revealed belong unto us and to our Children for ever c. For this cause Exod. 19. 21. at the giving of the Law on Mount Sinai the People were straitly charged not to come too near the Mountain to gaze that is curiously to pry or look into the Glory of God then appearing in the Mount No more must we come too near the Majesty of God to gaze or pry into those secrets which he hath hid from us but we must keep within the bounds he hath set us in his written Word Mark 9. 7. And there was a Cloud that over-shadowed them and a Voice came out of the Cloud saying This is July 2. 1626. my beloved Son hear him NOW followeth the special Adjunct or Circumstance which accompanied the former miraculous Apparition of the Cloud c. viz. The heavenly Voice uttered out of that Cloud Where 1. Consider the manner of uttering this Voice It came out of the Cloud 2. The matter it self uttered or spoken by it This is my beloved Son hear him Of the first A Voice This was the Voice of God the Father the first Person in Trinity as may appear partly by the words uttered in which he calleth Christ His Son This is my beloved Son c. and partly by 2 Pet. 1. 17. where it is said plainly That he received from God the Father Honour and Glory when there came such a Voice to him Came out of the Cloud that is It was uttered or sounded from Heaven through the Cloud and that in sensible manner so as it was plainly heard of the three Disciples unto whom it was especially directed 2 Pet. 1. 18. This Voice which came from Heaven we heard when we were with him in the holy Mount Now whether this Voice were uttered by the immediate Power of God or by the Ministry of some Angel as sometimes the Lord used to speak unto men is not expressed and therefore uncertain although it seems probable that it came immediately from God 2 Pet. 1. 17. it is said to come from the excellent Glory See Dr. Willet on Exod. 19. 19. Quest Quest Why was this Voice of God the Father uttered through the Cloud and not directly and immediately from Heaven Answ Answ That the Disciples might be the better able to hear it without being too much astonished and over-whelmed with fear Therefore the Cloud was caused to come between them and the glorious presence of God to mitigate the terrour of his presence and of the Voice which was uttered by him For if they were so astonished at the hearing of this Voice notwithstanding that it was conveyed to them through the Cloud that they fell on their faces to the ground Mat. 17. 6. how much more would they have been terrified if they had directly and immediately seen the Majesty of God and heard his Voice from Heaven without any Cloud coming between Observ Observ See here the goodness and mercy of God toward his Saints in this life in that he doth reveal and manifest his Will to them in such sort as they are capable thereof and by such wayes and means as they are able to bear Herein he graciously stoopeth to our Infirmity Hence it is that the Lord in revealing Himself and his Will to his Saints hath not used to appear and speak to them immediately and directly from Heaven for then they could not have endured either the sight of his Glory or to hear his terrible Voice but his manner hath been to instruct and teach them mediately that is to say by some instrumental cause or mean either ordinary or extraordinary coming between himself and them As for example either by the Ministry of Man as he doth ordinarily or else by the Ministry of Angels appearing and speaking in his Name as he did often both in the Old and New Testament or else by extraordinary Visions and Dreams sent unto men or else by manifesting his presence by some sensible Sign and Token and so speaking unto men as he did here unto the Disciples out
the Son c. seeing this sending doth imply a superiority of power c. Now there is no superiority or inferiority of Power or Authority amongst the persons in the Trinity but they are all equall Answ Answ 1. Câ—râ—st is to be considered of us two wayes 1. As he is God in respect of his Divine nature and essence and so he is equall with God the Father 2. As he is Mediatour as God incarnate or made man and in respect of his Office now thus he is inferiour unto the Father and that by voluntary submission of himself to take on him this Office and thus he â—s said to be sent of God the Father 2. The Calling or sending of Christ to be Mediator is the joynt action of all the three persons alâ—hough it is in Scripture attributed to God the Father as being the first person in order of beeing and of working Observ 1 Observ 1. That the love and honour that is shewed unto Gods Messengers which are sent of him unto us is shewed unto God himself Therefore our Saviour here sayes That whosoever should receive him that is shâ—w love and respect to him while he lived on earth the same should be accounted to receive and honour God the Father who sent him into the World Now that which Christ here speaketh of himself as he was a Messenger sent from God into the World the same is true of all other Messengers of God which he sendeth unto us that look what love and respect or honour we shew to them the same we shew to God himself who sends them unto us Joh. 13. 20. Verily verily I say unto you he that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Use Use See then how carefull we should be to shew all due love and respect to Gods Messengers and Ministers sent unto us to do his Message that is to teach and reveal his will unto us seeing the love and honour we shew to them is shewed unto God himself who sends them and so doth the Lord himself accept and take it As on the contrary he takes it as a dishonour to himself when his Messengers and Ministers are either hated or dishonoured and despised Luke 10. 16. He that despiseth you despiseth me c. Take heed therefore of this reigning sin of these times and on the contrary remember and think often of that exhortation of the Apostle 1 Thess 5. 12. We beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake and be at Peace among your selves Observ 2 Observ 2. That Christ Jesus our Saviour did not take upon him the Office of a Mediator of himself without a Calling but he waâ— Called and appointed thereunto of God the Father he was sent of his Heavenly Father into the World to execute that Office Joh. 6. 27. Him hath God the Father Sealed that is appointed him to the Office of a Mediator Hebr. 5. 5. Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son c. Joh. 8. 42. I proceeded forth and came from God neither came I of my self but he sent me Use 1 Use 1. This teacheth us herein to follow Christ's example not thrusting our selves into any Office Calling or Action whatsoever without a lawfull Calling and warrant from God himself but first to be assured in our Consciences that we are thereunto designed and appointed of God And this assurance must be in two things 1. That the Calling Office or Action which we take upon us be in it self lawfull and good 2. That we are thereunto lawfully Called and appointed being qualified and fitted of God in some measure with gifts for the same Especially this is true of those Callings and Offices that are most weighty and important as the Calling of the Ministry that none ought to enter into it without warrant from God that is untill he find himself in some measure furnished with Gifts fit for that Calling that so he may have the seal of his Calling in his own Conscience c. Then shall he be able to perform the Duties of that Calling with comfort and to go therein with courage and constancy notwithstanding all difficulties and troubles and dangers c. He may look for Gods Protection c. So in every other Calling Psal 91. 11. Use 2 Vse 2. Hence gather that God cannot but accept and be well pleased with all that Christ did and suffered for us as Mediator and in the work of our Redemtion in that he did and suffered nothing but by speciall Calling and appointment from God his Father who Ordained and sent him into the World for this end to work our Redemption by dying and suffering for us which being so God could not but accept well of his death and sufferings as a satisfaction for our sins which is matter of great comfort to us c. See before upon ver 12. of this Chapter Observ 3 Observ 3. The great and unspeakable love of God towards us and care of our Salvation in that he Called and sent his Son Christ Jesus into the Word to be our Mediator and to work the work of our Redemption 1 Joh. 4. 9. In this was manifested the love of God towards us because that God sent his onely Begotten Son into the World that we might live through him This Calling and sending of Christ to be our Mediator and Redeemer doth exceedingly commend the love of God towards us especially if we consider that he Ordained him to this Office from everlasting before the Foundation of the World even before we had sinned or had Beeing he provided a remedy for us against sin to deliver us from it and that such a remedy as this even the sending of his own and onely Son to dye for us and that when we were sinners being so far from desiring or deserving this love that we were his enemies All this considered together how doth it set out the greatness and infiniteness of Gods love unto us and his most earnest care and desire of our Salvation and that we should not perish in our sins and it shews the truth of that which the Lord himself professeth of himself Ezek. 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked but that he turn from his way and live c. Use 1 Use 1. To work in us true love to God again who hath so loved us and shewed his love in sending his own Son to redeem us being lost and being his enemies c. If this be duely considered it cannot chuse but draw our hearts to love the Lord again and that not with an idle or barren love but as his love was fruitfull to us so it being felt in our hearts it will cause us to shew our true