you this Gospel written by St. Mark which I have made choice to go thorough rather than any of the other Gospels because it is more brief than any of the rest are and so will require lesse time St. Austin saies That Mark seems to have followed Matthew Tanquam Breviator Ejus as his Abridger or Epitomiser and he is so for the most part but not alwaies for this Evangelist hath some things which neither Matthew nor any of the other Evangelists have recorded in writing this History Before I come to the Gospel it self and to the words now read it may be fit to speak somewhat though briefly touching the Title of this Book It is called The Gospel according to Mark for so the words are read in the Original Now this Title containes two things 1. The general Name given to the whole Book called the Gospel 2. The Pen-man or Writer of it Mark. Touching the first The word Gospel is a common name to al the Books of the four Evangelists The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify in general any good or joyful tidings but more properly and peculiarly it is in the New Testament applyed unto that most joyful Tydings of all other concerning Christ Jesus his coming in the Flesh to work our Redemption and concerning our Salvation and the means of it procured and wrought by him And according to this Acception the Word is used three waies 1. To signify the Doctrine of Christ and of Salvation purchased by him Mark 16. 15. Preach the Gospel to every Creature Thus it is commonly taken 2. To signify the preaching or publishing of the foresaid Doctrine of Christ as Rom. 1. 16. I am not ashamed of the Gospel c. i. e. of the preaching of it And thus the word is to be taken in the 1. verse of this present Chapter which I have now read as we shall see by and by 3. This word Gospel doth sometimes signify nothing else but the History or Narration of those things which Christ did and spake on earth when he first brought this glad Tydings of Salvation to us in his own Person Acts 1. 1. And thus the word is used in the Title of this Book and of the other three Evangelists Further It is called The Gospel according to Mark by which phrase is meant that St. Mark was the Writer or Pen-man of it not the Author or Inditer of it for that was the Holy Ghost Vide Paraeum Prooem in Matth. What Mark it was that wrote this Gospel is not certainly known but it is probably thought by Divines it was he that is called John Mark Act. 12. 12. to whose Mother 's House Peter came after his delivery from prison who is also mentioned by the same name Act. 15. 37. It is also thought to be the same Mark of whom both Paul and Peter do make honourable mention Col. 4. 10 11. Paul saith he was one of his work-fellows to the Kingdom of God and Peter 1 Epist 5. 13. calleth him his Son by which honourable testimonies given him it may appear that although he was none of the twelve Apostles whereof two only i. e. Matthew and John were Writers of the Gospel yet he was a man of great account in the Church Some of the ancient as Eusebius and Hierome do write that he was the Disciple and Companion of Peter and that he received his Gospel from the mouth of Peter putting that into writing which he had heard Peter preach and further that this Gospel being written by him was afterward approved and allowed by Peter See Euseb lib. 2. c. 14. Hieronym Catalog in Marcol But this I leave as uncertain Howsoever most certain it is that the Writer of this Gospel was infallibly assisted by the Holy Ghost in the writing of it and so this as well as the other three Gospels is of Canonical authority according as the Chuch hath alwaies from the first writing of it received and approved it so to be we therefore are still to embrace and hold it in like manner to be of Divine authority So much of the Title set before this Book Now to come unto the Book it self The general scope and drift of which as also the other Books of the Evangelists is to shew and prove that Jesus of Nazareth the Son of the Virgin Mary is the true Messiah and Saviour of the World which was promised in the Old Testament and foretold by the Prophets and which was in due time exhibited and sent of God the Father into the World Joh. 20. 31. And this St. Mark doth prove in his Gospel by shewing how those things which were foretold by the Prophets concerning the Messiah were fulfilled in this Jesus the Son of Mary which being so he must needs be the true Messiah Touching the sum of this Gospel it contains the history of Christ In which history four things are recorded by St. Mark concerning our Saviour 1. The course of His life and actions or the history of His sayings and doings till a little before His death This reacheth unto the 14. Chapter of this Gospel 2. The history of His Passion and Sufferings Chap. 14 and 15. 3. The history of His Resurrection Chap. 16. unto the 19. Verse of it 4. and lastly The history of His Ascension briefly set down in the two last Verses of that Chapter Touching this Chapter five things are recorded in it 1. The solemn Baptism of Christ 2. His temptations 3. His preaching in Galilee c. 4. Calling of four Disciples 5. Certain Miracles Vide ver 12. In the Baptism of Christ consider two things in order 1. A description of the person which baptized Him which was John the Baptist unto the 9. Ver. 2. The Baptism it self laid down Ver. 9 10 11. Touching the description of John Baptist he is set forth to us by the Evangelist two waies 1. By his publick Office and Ministery from the 1. Ver. to the 6. Ver. as also Ver. 7 8. 2. By the austerity and strictness of his private life Ver. 6. Touching the history of his publick Ministery the Evangelist layeth down First A Preface to it Ver. 1. Secondly The history it self To begin with the Preface Ver. 1. The beginning of the Gospel of Jesus Christ the Son of God These words are to be taken not as a general preface to this whole Book but onely as a more particular preamble set before the history of John Baptist his publick ministery The beginning of the Gospel By the Gospel understand here not the history of this Gospel but the preaching or the publishing of the doctrine of the Gospel touching the glad tydings of Salvation by Christ and we must note that these words have relation unto the 4th Ver. following where it is said that John Baptist preached the Baptism of Repentance for the remission of Sins and the meaning is this as if the Evangelist had said The preaching of John Baptist was the first
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.
the Apostles so did our Saviour Christ Mark 1. 38. So all Ministers of the word should content themselves to execute their Ministery in that place where God hath called them to execute it though the place be never so meâ—â— Not but that it may be lawfull for a Minister in some case to remove fâ—om thâ— place â—hither he is first called as in the case of unhealthiness of the Place or in the want of necessary Maintenance c. although in these cases he must also look to this that he leave not the People whom he hath taken charge of unprovided or destitute of a sufficient Teacher to succeed him So much of the place where John Baptized Mark 1. 4. John did Baptize in the Wilderness and Preach the baptism of Repentance for the remission of Sins July 5. 1618. OF the first part of John Baptist his Ministry we have heard viz. His Baptizing Now followeth the cond part His Preaching Laid down partly in this Ver. and partly Ver. 7 8. In this Verse Consider 1. The Ministeriall Duty Preaching 2. VVhat he preached Baptism that is the Doctrine of Baptism 3. A Description of Baptism 1. By a title given to it called the Baptism of Repentance 2. By one end and use for which it serveth viz. for the remission of sins that is to signifie and seal to the party Baptized the remission of sins And Preached though Preaching be mentioned last yet it went before Baptism See Math. 3. Obser 1 That the first Ministery of the new Testament was a Preaching Ministery Math. 3. 1. John Baptist came Preaching c. and all other lawfull Ministers mentioned in the New Testament have bin Preachers of the word So all the Apostles so also those Evangelists that were assistants of the Apostles And thus it should be with all ordinary Ministers of the word now a daies they ought to be Preachers of the word able and willing to unfold the sense of Scripture and to apply it to the use of God's People Rom. 10. How shall they hear without a Preacher c. 2 Tim. 4. 2. Preach the Word c. But of this before Ver. 3. Where we heard that Ministers must be Voyces that is Preaching Voyces c. Obser 2 Ministers of the word ought not onely to administer the Sacraments but they must also unfold the Doctrine of the Sacraments to the People John did not onely Baptize but also Preach the Doctrine of Baptism So Paul 1 Cor. 11. teacheth the Corinthians the Doctrine of the other Sacrament of the Lord's Supper Reas Untill the People know and are acquainted in some measure with the Doctrine of the Sacraments they cannot receive or use them aright but must needs prophane and abuse these Holy Ordinances for no part of God's worship can be rightly performed so as to please God if it be performed ignorantly Quest VVhat are the particulars of that Doctrine of the Sacraments which Ministers should teach the People Answ Principally these 1. VVho is the Authour of the Sacraments viz. Christ Jesus 2. VVhat are the parts and matter of them viz. The outward signes and the spirituall matters represented by them 3. The outward form and manner of Administring of them viz. with such words and rites as Christ hath ordained in both Sacraments 4. The chief end for which they were ordained as Baptism for the ingrafting of us into Christ and for the sealing of our new Birth to us the Lord's Supper for the nourishing of us in Christ and for the strengthening of us in Grace 5. Lastly The right manner of receiving and using the Sacraments that we may reap Fruit by them Obser 3 In that John did both Baptize and Preach joyning these two parts of his publick Ministery together for he first Preached and then Baptized immediately after Preaching as may be probably gathered out of Mat. 3. and Luke 3. Hence we may observe That it is very fit and expedient that the preaching of the word should ordinarily accompany the Administration of Baptism I say ordinarily because it is not a matter of absolute necessity that the word should alwayes be Preached immediately before the Administring of Baptism for the Sacrament may be sufficiently Administred as touching the form and matter of it though the word be not solemnly preached immediately before it yet is it most fit and expedient that ordinarily and so often as it can be without necessary hinderance these two should go together the word Preached and the administring of Baptism 1. Our Saviour Christ joyneth Teaching and Baptizing together Math. 28. 19. Reas 2. John Baptist and the Apostles in their practise joyned them together as we see here and Act. 2. Act. 8. Act. 10. 3. There is a mutuall Relation between the Word and Baptism as between a Covenant and the Seals c. Use Admonition to Parents that they be careful to offer and present their Children unto Baptism at such times when the VVord is preached This is the fittest time for the administring and receiving of this Sacrament Object John Baptist and the Apostles baptized such as were of years and therefore could understand Preaching but now onely Infants are Baptized who understand not the VVord when it is taught therefore it seems not so needfull in these times to have the VVord preached immediately before Baptism Answ Though the Infant it self conceive not what is taught yet the rest of the Congregation are edified by it and in respect of them the Preaching of the VVord is fit and necessary But to proceed Hitherto of the Ministeriall Duty Preaching and of the Doctrine which John preached viz. The Doctrine of Baptism Now I come to the Description of Baptism by the title given to it called the Baptism of Repentance By Repentance understand that grace whereby a sinner doth truely convert and turn unto God from all sin The Prophets and Apostles call Repentance by the name of Conversion or turning to God Ezek. 18. Joel 2. Acts 3. 19. See also Jer. 31. 19. After I was turned I repented c. Now it is called the Baptism of Repentance for two Reasons chiefly 1. Because Repentance was required of those that were made partakers of this Sacrament 2. Because this Sacrament was an 〈◊〉 Sign and Seal serving to represent and seal to the party baptized the grace of Repentance or true Conversion Now according to this two-fold Reason of this Title given to Baptism we may gather two speciall Points of Instruction 1. Instruction That it is the Duty of all Persons baptized to repent of their sins and to turn from them unto God unfeignedly For the right conceiving of this know That persons Baptized are of two sorts 1. Such as are of years and discretion at the time of their Baptism as the most part of those were which John Baptist and the Apostles Baptized Now of such it is required that they do Repent and testifie their Repentance before they be baptized Therefore John Baptist first willeth
them to Repent and then Baptized them upon their profession of Repentance as we see Math. 3. So did the Apostles as Peter Acts 2. 38. The second sort of persons Baptized are Infants and such onely are wont to be Baptized with us now a daies now these having no knowledge of sin cannot actually repent before Baptism but they must repent after their Baptism so soon as they come to years of discretion Reas Of this Doctrine Baptism is a seal of God's Covenant of Grace made with us in Christ and Repentance is one condition required on our part in that Covenant As God promiseth forgiveness of sins and salvation in Christ to the Party Baptized and sealeth this Promise to him by this Sacrament so he requires this as a condition of the same Party that he repent and turn from his sins unto God Act. 2. 38 39. Vse 1 This shews how foolishly many delude themselves thinking it enough for them that they have had the outward Baptism in their Infancy Yet never caring to perform the condition required of them in their Baptism which is to repent of their sins This is a matter they think not of but know this The setting to of the outward seal of God's Covenant shall do thee no good if thou perform not the condition of the Covenant God promiseth forgivenesse of sins and salvation by Christ to thee in thy Baptism but it is upon condition of thy Repentance If thou keep not this condition thou art never the better for the outward seal of the Covenant Vse 2 Let all that have bin baptized look well to this that they perform this condition of Repentance required on their part in that Covenant of God sealed to them in Baptism Thou that hast bin baptized remember this that as in thy Baptism God promised to forgive thy sins and to save thee by Christ so he tyed thee to this condition that thou shouldst forsake sin and turn to him by newnesse of Life see then that thou stand to this condition and that thou perform it else look not that God should perform his promise to thee 2. Instruction That the Sacrament of Baptism doth signifie and seal to us the grace of Repentance and true conversion to God from sin Our Repentance and turning to God from sin is one speciall thing signified and sealed to us in and by this Sacrament this being one reason why it is here called the Baptism of Repentance Math. 3. 11. I Baptize you unto Repentance that is by this Sacrament to signifie and seal to you the grace of Repentance and true conversion unto God See Beza on the place and to tye you unto it Quest How doth Baptism signifie and seal to us the work of Repentance and true Conversion to God Answ By two outward Rites or Sacramentall Actions used in it The one is the dipping into water or sprinkling of the party baptized with water this doth signify and seal to us the first part of Repentance which is dying unto sin Rom. 6. 4. We are buried with Christ by Baptism into death c. The other Sacramental action is Rising out of the water or wiping it off this signifyeth and sealeth to us the second part of Repentance which is our spiritual quickning and rising to Newness of life See this also Rom. 6. 4. Use See how to meditate of our Baptism Not as of an idle or vain Ceremony but as of that which hath an excellent spirituall use and signification serving to represent and seal to us our Repentance and Conversion to God So often then as we think of our Baptism we must call to mind what was signifyed and sealed to us in Baptism namely our spirituall dying to Sin and living unto Righteousness And withal we must be stirred up to the daily practise of these parts of true Repentance by the meditation of our Baptism It must be the Baptism of Repentance to us For the remission of sins This is the second thing in the Description of Baptism viz. one special End or Use for which it serveth namely for the remission of sins that is to seal this benefit of remission of sins to the party baptized By remission of sins understand the acquitting of a sinner from the guilt of sin when God doth not impute it unto him as Psal 32. 1. Now from these words the Papists would infer that the Baptism of John was not the same in efficacy with the Baptism commanded of Christ to be administred by the Apostles for they say that by the Baptism which Christ instituted forgiveness of sins was actually sealed and given but as for John's Baptism it was onely a preparative unto Christ's Baptism putting them onely in hope of remission of sins but not actually sealing it to them See the Rhemists on this place But this is confuted by the Text for John's Baptism was the Baptism of Repentance as we heard before Now Repentance and remission of sins cannot be severed therefore as well remission of sins as repentance were sealed by John's Baptism and so it was of the same efficacy with the Baptism of the Apostles commanded of Christ afterward So much of the words and the sense of them Obser 1 One End and Use of Baptism is to signify and seal remission of sins to the party baptized Act. 2. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins Act. 22. 16. Arise and be baptized and wash away thy sins c. Outward sprinkling of the body signifyeth inward cleansing of the soul from guilt of sin c. Quest 1 1. Hath Baptism this Use in all that receive it Answ No but onely in such as repent of their sins and believe in Christ It seals remission of sins onely to such as use this Sacramenr aright that is to such as keep the conditions of Faith and Repentance which God requireth of those to whom he promiseth and sealeth forgiveness of sins in Baptism Quest 2 2. How doth Baptism seal remission of sins Answ Not by vertue of the outward washing of it self but by vertue of God's promise made to the right Use of the Sacrament that as certainly as the body is washed with Water from outward defilements so is the soul cleansed by the merit of Christ's Blood from the guilt of sin Use See how those that are distressed in consâ—ience may comfort themselves touching the first pardon of their sins viz. by calling to mind their Baptism and labouring by faith to apply unto themselves the benefit of remission of sins which was sealed to them in their Baptism Thou that feelest thy sins to be many and great and art tempted to doubt of the pardon of them have recourse to thy Baptism which thou receivedst in thy Infancy look back unto that and by meditation of it labour to confirm and strengthen thy faith touching the pardon of thy sins It is Luther's Counsel and he tells a Story to this purpose of
worshipt 275. 280 Repentance 1434. 1436. 1439 Why Baptism is called Baptism of Repentance 15 Sinners have need of it 117 Cannot repent of themselves ibid. Hearing is a means of it 197 Terrour of Conscience is not a certain mark of it 328 The Doctrine of it is necessary 47. 321 Its Doctrine is part of the Gospel not of the Law 322 Without it no pardon 16. 198. 1444 It must be joyned with confession of Sin 20. 1437. 1438 Whether it be before Faith 48 What it is ibid. It is two-fold ibid. The necessity of it 49 Signs of it ibid. Motives to it ibid. Hinderances of it 50. 1429. 1434 Reprobates The misery of them 1260 Reproof 291. 333. 396. 939. 721. 646. 1218. 1252. 946. 647. 964. 1335. The benefit of it 618 We are naturally unwilling to receive it 645 It causes hatred 334 The Wicked are impatient at it 847 The Wicked grow worse and worse by it ibid. It is a Duty 476. 488. 491. 527. 1335. 1353. 1354. 247. 105 When are we called to it 476 Rules concerning it 248. 477. 489. 529 It should be grounded on God 's Word 396 It should be plain and particular 403 It should not be with-held from the best Christians 421 Private reproof 1336 Publick reproof ibid. Rest It is allowed to Christians by God 353 Resurrection 969. 593. 955. 1156. 1607. 1608 Resurrection of Christ. 523 The grounds of it 965 Hinderances of believing it 966 The Resurrection of the Saints 967 The state of the Saints after the Resurrection 696 The certainty of it 972. 995. 979. 573 The comfort of it 974 The Doctrine of it much opposed 956 Revenge We are apt to desire it 1375 Remedies against it 1376 Reverence It fits us to hear God 976 It is due to Parents 407 Reviling 411 Remedies against it 437 Reward It is lawful to look at it in doing good Works 670 Riches They are deceitful 217 How far we may enjoy them 743 The best use of them ibid. They are a great occasion of Covetousnesse 752 It is hard for rich men to be saved 754 It is not impossible for rich men to be saved 755. 761 Rich men are apt to trust in them 756 Remedies against confidence in them 757 The Doctrine of their danger seems incredible 758 We must part with them when Christ calls us to it 765. 767. 768. 816 S. Sabbath 126. 1561 VVEE should prepare for it 1243 It is lawful to go a Sabbath Days Journey 124 It is instituted for man's benefit 130 It should not be profaned 840 Why it is changed 1577 Sacraments The Society of the Wicked partaking with us in them doth make them void 1250 Why the Lord 's Supper is so called 1265 Necessity of them ibid. Usefulness of them 656 Whether they are means of Grace 230 Saints 1231 The excellency of their Condition in Heaven 570. 572. 970 They can never lose Heaven 573 They shall in Heaven enjoy the conference of the Saints 574 They shall be like the Angels 971 They are in God 's special Covenant 977 Their Death is but partial 980 Salvation The excellency of it 547. 570. 572 We should be careful of the Salvation of others 759 It is peculiar 1643 It is the fruit of Faith 1638. 1639 Salutations 1039 Scandal It is a great sin 672. 674 God will punish it 676 Scoffing Scoffs of ignorance are not to be heeded 293 It is in some sort lawful to scoff at the sins of others 404 It proceeds from ignorance 292 Scribes The difference between them and the Pharisees 390 Scriptures 980. 957. 128. 701 The authority of them 1258 Harmony between the Old and New Testament 5 The sufficiency of them 965 Literal knowledg of them is vain ibid. Necessity of fulfilling them 1380 Negligence of them a cause of errour 931 Ignorance of them a cause of errour 964. 505 Motives to read them 1107 It is the Duty of all Christians to read them 1107. 822 How to read them with understanding 1108 They are the Word of God 606 They are the best judge of Controversies 700 How they are plain 193 Malice of the Devil against them 1020 Secrets All secrets shall be laid open at the last Day 226 We should not pry into God 's secrets 582 Security 1289. 1426. 1198 Remedies against it 1199 Nature of it ibid. Sedition What it is to move Sedition 1456 Three things usually concurr in it 1457 Remedies against it ibid. The causes of it 1458 Seduction Danger of it 1062 Christians should beware of it 1063 Preservatives against it ibid. Self-conceit 742 It is natural to men 740. 1296 Self-denial 761 It is a means to bear the Cross 537. 1331 Sexes Both are good and necessary 705 Both ought to serve God 706 It is a great sin to confound them ibid. Whether the distinction of them shall continue after the Resurrection 969 Shame 783 It is an effect of sin 646 Sickness We must be careful of the Sick 75. 58. 96. 270 Means of recovery must not be neglected 273 It comes by God 's Providence 387 Believers are not exempted from it 74 It is an effect of Sin 78 In the cure of it the best way is to seek pardon for sin 97 Silence There is a time for it 1402 It is the best answer to false Accusations 1403 Silence when falsly accused 1450 Sin 1296. 1434 Baptism seals remission of it 16 Sickness is an effect of it 78. 148 It should be detested 313. 136 Christ cures it 463. 281 It is lawful in some sort to scoff at sin 404 We are naturally unwilling to confess it 647 The occasions of it should be avoided 679. 1393. 1394 Anger against it 720. 721. 719. 1413 The Law discovers it 735 Hell the fruit of it 1043. 1044 The evil of it 475. 661. 1058. 1074. 1095. 1311. 1243. 1271. 1279 It is the cause of Gods Judgments 1119 The best sometimes resolve to commit it 1363 Why God suffers the best sometimes to commit grosse sins 1421 Sorrow for the sins of others 474. 1413 The Wicked are diligent in it 1357 The best are not free from it 765. 766 The guilt of it 781. 1493 Shame is due to it 782 We are naturally Slaves to it 799. 1429. 1468 Christ 's patience is an aggration of it 620. 1233 The pollution of it 633 Shame an effect of it 646. 157 Occasions of it 679 The benefit of being kept from it 681 Custom in it dangerous 697 God 's severity against it 1119 The cursed fruit of it 1168. 457. 346 We should be watchful against it 1178 God only can pardon it 870 Degrees of it 918. 335 When we are guilty of it if we are accessary to it 924. 415 God will punish it 928 Destruction is the fruit of it 929 Obstinacy in it 475 Continuance in it aggravates it 490 It should not be favoured 554 Sorrow for it 1314 Humiliation for it 1318 Burthen of it ibid. It should not be excused 1352. 1299 The misery of being hardned in it
Christ Jesus the Messiah Quest 1 How long before Christ did John Baptist go Answ But a little time for he was come but sixth Months before him or not so much as may be gathered out of Luke Chap. 1. Ver. 26. Quest 2 Why was John Baptist sent before Christ Answ To shew the Dignity and Excellency of Christ's person therefore he came before him as a servant to procure honour and respect to his Master and that by making preparation against his coming who was soon after to follow him as is shewed in the next words of the Text. Which shall prepare thy way before thee This is a speech 〈◊〉 from the custom of Princes who when they remove or go to any place 〈…〉 before them to take up Lodging for them and to provide all things 〈◊〉 for their entertainment when they shall come to the place appointed as also to take order for the removall of the hinderances of their way and passage to that place So the meaning is that Christ being to come into the World John Baptist should come before him and by his Ministery prepare the way for Christ that is make ready the hearts of the People to receive and embrace Christ and to give him entertainment at his coming Quest 3 How was John to prepare the People to receive Christ Answ 1. By foretelling them that Christ was to come immediately after him as we see he doth Ver. 7. and Mat. 3. 2. The Kingdom of Heaven is at hand that is the Messiah c. 2. By preaching the doctrine of Christ touching his Person and Offices as we see he did Mat. 3. 11 12. He that cometh after me is mightier then I c. He will baptize you with the Holy Ghost and with Fire who hath his fann in his hand and will thorowly purge his floor c. 3. By Preaching the doctrine of Faith in Christ stirring up the People to believe in him as being the true Messiah That John Preached Faith in Christ it is plainly affirmed by Paul Acts 19. 4. John verily baptized with the baptism of Repentance saying to the People that they should believe in him which should come after him that is in Christ Jesus 4. By Preaching Repentance exhorting them to turn unto God from their sins that so they might be fit to receive Christ So Mat. 3. 2. Repent for the Kingdom of God is at hand 5. Lastly By administring the new Sacrament of Baptism in the name of Christ the effect and substance of which Sacrament was Christ Thus we see how John was to prepare the way for Christ And thus far in way of opening the sense of the words Now to the Instructions Obser Behold I send my Messenger In that John Baptist is said to be sent of God as his Messenger Hence we may observe the Dignity and Authority of all Faithfull Ministers of God they are his Messengers sent by himself to do his Errand and Message to his People Job 33. 23. If there be a Messenger with him an Interpreter one among a thousand c. Mal. 2. 7. The Priests lips should keep knowledge c. for he is the Messenger of the Lord of Hosts Therefore also they are said to be Embassadours of Christ 2 Cor. 5. 20. and Eph. 6. 20. because they are sent of Christ and have their Calling and Authority from Him alone Now there is a twofold sending of God whereby he doth call and appoint Ministers to this Office The first is extraordinary when God doth immediately by Himself call and appoint men to the Function of the Ministery Thus the Prophets in the old Testament were called by God immediately and thus the Apostles in the new Testament were called and sent by Christ immediately So Paul saith of himself Gal. 1. 1. That he was not called of Man nor by Man but by Jesus Christ and God the Father c. Thus also John Baptist was called and sent of God extraordinarily So understand that place John 1. 6. See also Luke 3. 2. The second kind of calling or sending of Ministers is ordinary when God useth the ministery of Man in calling any to the Office of a Pastor or Teacher in the Church And thus all ordinary Pastors and Ministers now dayes are sent and called of God by means of Men that is by such as have Authority in the Church to Call and Ordain fit Persons for this Office Now it is true of all sorts of lawfull Ministers whether ordinarily or extraordinarily called that their calling and sending is from God and His Messengers they are having Authority from him to carry his Message to his People Vse 1 This must teach all Ministers their Duty That seeing they are the Lord's Messengers sent of his ambassage therefore to be carefull to deliver nothing to the People in Preaching but the Message given them in charge the pure word of God not their own devices nor humane traditions as Popish Fryars use to do in their Sermons The faithfull Ambassadour will speak nothing but what his Prince hath given him in Commission and this is a part of the faithfullness of God's Ambassadours and Messengers to speak nothing in his name to the People but what God himself hath in his word appointed them 1 Pet. 4. 11. If any man speak let him speak as the words of God Balaam himself professeth that he would speak nothing but what God put into his mouth how much lesse should Gods faithfull Ministers It is the property of false Prophets to speak the Vision of their own heart c. Jer. 23. 16. We must not be like them in this Vse 2 Seeing all faithfull Ministers lawfully called to that Office have their Authority and Calling from God are Messengers which himself sendeth Hence it follows that the People ought to receive and entertain such Ministers and the Word of God which they Preach with all reverence and due respect remembring that the Minister is the Messenger of God and the Doctrine which he teacheth is the Message of God Take heed then of despising the person of a faithfull Minister and much more of contemning or disobeying his Doctrine seeing he speaks to thee not in his own name but in the name of God who sends him Remember that of Paul 1 Thes 4. 8. He that despiseth these things despiseth not Man but God The contempt of the Ambassadour or his Ambassage is the contempt of the Prince that sends him and so also The contempt of a lawfull and faithfull Minister or of the Doctrine which he teacheth is a contempt of God himself So much of the calling and sending of John Baptist Now followeth the Office unto which he was appointed which is two-fold 1. To go before the face of Christ 2. To prepare the way of Christ before him Obser 1 Before thy face In that John Baptist is sent before the face and presence of Christ to make ready the way against his coming that is by his Ministery to prepare the People's hearts
one that answered Satan's temptation Obser 2 Repentance and remission of sins are here joyned together and that is mentioned in the place to teach us that there is no remission of sins to be had without true repentance and turning from sin this must go before that Luke 24. 47. Repentance and Remission of sins was to be preached in the name of Christ first Repentance and then Remission of sins Act. 3. 19. Repent and be converted that your sins may be blotted out c. Act. 8. 22. Peter to Simon Magus Repent of this thy wickedness and pray God if perhaps the thought of thy heart may be forgiven thee implying that without Repentance it could not possibly be forgiven The promise of forgiveness is made upon condition of the partie 's Repentance Prov. 28. 13. He that confesseth and forsaketh his sin shall have mercy Ezek. 18. 21. If the wicked turn from all his sin c. all his transgressions shall not be mentioned to him Yet we do not by repentance merit forgiveness God gives it for his promise sake in Christ c. Use 1 See how miserably some delude themselves presuming upon the pardon of their sins and laying claim to this benefit and yet continue in sin never humbling themselves for it nor forsaking it They feel no heart-break for their sins they strive not against the corruptions of their hearts and lives they labour not to reform them and yet promise themselves pardon and mercy at God's hand Indeed they may vainly promise themselves what they will but God hath not promised them pardon or mercy but upon their repentance Do not therefore delude thy self God will not be merciful to thee continuing in thy sins without repentance Deut. 29. 19. He promiseth forgiveness onely to the penitent he hath joyned Repentance and Forgiveness together do not thou separate them neither presume of the latter without the former Use 2 Admonition to all that would have their sins pardoned they must speedily repent of their sins and turn to God by a new life till thou hast done this never look for pardon Labour then for the grace of true Repentance use the means come to the Ministry of the Word c. Get a true sight of thy sins by the Law of God with a lively sense of the heinousness of them humble thy self to God by hearty confession of them and by craving pardon of them in Christ Then God will pardon thy sins c. Mark 1. 5. And there went out unto him all the Land of Judea and they of Jerusalem and were all baptized of July 12. 1618. him in the River Jordan confessing their sins THe Evangelist having in the former Verse shewed how John Baptist executed his ministerial Office both in baptizing and preaching the Doctrine of Baptism Now in this 5. Ver. he cometh to shew what success his Ministry had what fruit and effect followed upon it in the People that heard him preach Now the success and fruit of John's Ministry is here manifested in three particular effects which followed in the People upon his preaching and baptizing The first is their general concourse and flocking unto him from Jerusalem and all the parts of Judea The second is their readiness to receive at his hands the Sacrament of Baptism in that it is said They were all baptized of him in Jordan Thirdly Their true Repentance testified by confessing their sins before the receiving of Baptism And there went out unto him viz. out of the Towns and Villages into the Wilderness of Judea where he preached Note by the way one difference between John's preaching and the preaching of Christ and his Apostles for Christ and the Apostles taught for the most part in Towns and Villages whither the People resorted to them out of the country round about those Towns and Villages but John Baptist preached in a solitary place out of the Towns and Villages and therefore the People went out of the Towns and Villages and repaired into the wilderness to hear him Note that this is to be understood of the beginning of John's Ministry and Preaching which was in the wilderness for afterward he also preached and baptized in Towns and more populous places as may appear Joh. 3. 23. All the Land of Judea Not every Person inhabiting Judea but a great many of all sorts and degrees ages and sexes by Judea understand properly that part of the Land of Canaan which contained the borders of the two Tribes Judah and Benjamin and of the half Tribe of Manasseh And they of Jerusalem which was the chief City in Judea which stood within the borders of Judah and Benjamin Ar. Montan. Chaleb Now the Ends wherefore they went out to John were these 1. To see his Person that was so famous and renowned 2. To hear his Preaching 3. To be baptized by him Quest 1 Quest What were the causes of such great concourse of People to see and hear John Answ Answ Divers Reasons may be given 1. The excellency of John's Person in that he was a Prophet Now it was then a rare thing to see or hear of a Prophet for there had been a long surceasing of Prophecy Malachi was the last Prophet before John and he lived about 500 years before John Gualter archet in Math. 3. 5. 2. The New and strange Doctrine which he preached differing much from the Doctrine of the Prophets which had gone before for they preached Christ that was to come long after but John preached Christ that was to come immediately after him he preached the Doctrine of the Gospel more plainly than any Prophet before him 3. The zeal and earnestness which he shewed in his preaching in that he cried out to the People in his preaching as we have heard before 4. The strange and unwonted place where he preached being in a wilderness this made the People flock to him the more as it is likely for they might well think he was an extraordinary man that taught in such an extraordinary and unwonted place 5. Lastly The austerity and strictness of life and conversation shewed by his mean apparel and diet bred in the people an admiration of his Person and so caused them the more to flock unto him And were all baptized of him in the River Jordan John preached near unto Jordan in the coasts about it Luk. 3. 3. therefore this River was convenient and ready at hand for him to baptize in Confessing their sins that is having first confessed their sins before they were baptized this they did in token and testimony of their true Repentance which John required of them before he baptized them Confession of sins is one part of the practise of Repentance and it is here put for the whole practise of Repentance Now from hence the Papists would prove the necessity of their auricular Confession whereby every one amongst them is tyed and bound by the Pope's Laws once a year to confess all his mortal sins particularly with the
circumstances of them in the ear of a popish Priest But this confession of sins mentioned here is no ground for such Popish confession in the Priest's ear For 1. This confession of John's hearers was free and voluntary but the Popish confession is forced upon the People by a Law made binding them unto it once a year 2. This confession of John's hearers was not such a particular enumeration of all their particular known sins with the circumstances of them as the Papists require for John Baptist could not in any reasonable space of time have heard the confessions of so great a multitude as came to him seven years had been time little enough to shrieve them all It was therefore only a general confession of their sins and guiltiness before God 3 This confession here mentioned was not by secret whispering in John Baptist's ear as the Papists use but they openly professed themselves to be sinners and to stand in need of Repentance and Remission So much the very nature of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply as the learned observe So much of the meaning of the words Now to come to the Instructions which arise form them Doctr. general from the whole Verse That where the Word of God is soundly and conscionably preached there it is not preached in vain but some fruit doth alwaies follow it John discharging his Ministry faithfully great fruit followed upon it even in that space for upon his first Preaching they professed their Repentance by acknowledging their sins and so were baptized of him This was the success which John's Ministry found and so is it alwayes wirh other faithful Ministers that discharge their Duty conscionably they never do it in vain but some fruit more or less alwayes followeth Esa 55. 10. As the rain cometh down from Heaven and returneth not thither but watereth the Earth and maketh it bring forth and budd c. So shall my word be that goeth out of my mouth it shall not return unto me voyd c. The word of God is alwayes effectuall one way or other either it softeneth the hearts of the Elect or else it hardeneth the hearts of the VVicked and Reprobate it is to all that hear it either the savour of Life or of Death either a means to call and convert them as also to confirm them being called or else a means to convince them and leave them without excuse Now God is glorified both waies as well in the convincing and hardning of the wicked and obstinate as in the converting and strengthning of the Elect the glory of his Justice is manifested in the former as well as the glory of his Mercy and Grace in the latter So then wheresoever the word is conscionably taught it alwayes worketh some effect tending to God's glory Hence it is called a lively word and mighty in operation c. Heb. 4. 12. because it alwayes worketh some powerfull effect where it is soundly and faithfully Preached so that the Minister which is conscionable in teaching his labour is never in vain in the Lord. Some fruit doth still follow though not so great as followed the preaching of John Baptist yet some alwayes is wrought Reas Reas God hath promised to joyn the inward work of his Spirit with the outward Ministery of his word in the Church to make it effectuall See Esay 59. 21. And Christ promiseth to be with his Faithfull Ministers unto the end of the World viz. by the operation of his Spirit Math. 28. ult Vse Vse Encouragement to Faithfull Ministers who make conscience of their Duties in diligent preaching and dispensing of the VVord they need not doubt but some good fruits and effects will follow their labours The word of God faithfully taught is a lively and powerfull word and it will prevail one way or other in those that hear it it will soften or harden them it will convert or convince them Indeed the fruit of our Ministery doth not alwayes appear at the first no not in a long time in some places yet at length it will and shall appear that we have not spent our strength in vain So much of the generall point gathered from the scope of the whole Verse Now to speak of those points which arise from the particular parts of the Verse And there went unto him all the Land of Judea c. The first effect following John's baptizing preaching viz. the great concourse and flocking of the People of Judea and Jerusalem unto him to hear him and to be baptized of him which shewed their readiness and forwardness to hear him in that they went to him in such multitudes Obser Obser Hence we learn that after their example we ought to shew our selves very ready and forward to repair unto the places where the Word and Sacraments are dispensed to us Acts 13. 44. Isa 2. 2. there is a Prophesy that in the times of the Gospel after Christ the Nations shall flow unto the Mountain of God that is to his Church and they shall encourage one another to go up to it to learn the waies of God Psal 122. 1. David saies He was glad when they said unto him Let us go into the House of the Lord. Jam. 1. 19. Be swift to Hear The same may be said of receiving the Sacraments be swift to receive them be ready and forward to come to the publick Ordinances of God Reas 1 Reas 1. The word and Sacraments are speciall Ordinances of God 〈◊〉 unto us Math. 28. 19. 1 Cor. 11. 23. therefore we must shew 〈◊〉 â—â—â—ward in resorting to them Reas 2 Reas 2. The 〈◊〉 of these Ordinances should move us to forwardness in resorting to them The excellency of the word preached appears by the excellent Titles given to it is called the word of Life and the Gospel of our Salvation Ephes 1. 13. Again the excellency of it appears by the notable effects ascribed to it as Heb. 4. 12. Sharper than any tow-edged Sword c. It is the ordinary means to work Faith in us Rom. 10. 17. Yea it is such a word as is able to save our soul Jam. 1. and 1 Cor. 1. 21. It pleased God by the foolishness of Preaching to save such as believe As for the Sacraments their excellency may also appear in that they are called the Mysteries of God 1 Cor. 4. 1. and seales to confirm and ratifie God's Covenant of Grace and Salvation made with Us in Christ See Rom. 4. 11. Now this our forwardness in repairing to the Word and Sacraments must shew it self in these things 1. In taking all good occasions to come unto them 2 Tim. 4. 2. Ministers must preach the Word on all good occasions the People therefore should take all good occasions to hear it Preached So also for the Sacraments we are to take all occasions of being partakets of them 2. In taking pains to resort unto them though it be far off So did John's Hearers many of them must needs come
some sort partake in that honour in that they are his Brethren So it is with all faithful Christians Christ Jesus their eldest Brother being advanced to great Dignity they all do in some degree partake with him in his honour and dignity in that they are his Brethren See then the Dignity of good Christians well may such be called the excellent of the earth Psal 16. 3. What though thou be scorned reproached despised in the World Let this comfort thee If thou be a Believer in Christ thou hast honour enough in that Christ Jesus the Son of God who is more excellent than the Angels is thy eldest Brother thy Husband thy Head Use 3 Vse 3. See how honourable a thing it is to be a Professor of Christ and of his Religion and Gospel If it be an honour to bear the cognisance or to wear the cloath of some Noble man or Prince How much greater Dignity is it to bear the name of Christ being baptized into it and to make Profession of his Word Be not then ashamed of this Profession before men See Luke 9. 26. Imitate the Martyrs in professing and confessing Christ and his Truth boldly even to the Death Vse 4 Vse 4. Seeing Christ is so worthy a Person let us accompt it our honour to serve him it is an honour to do service to an earthly Prince Let us esteem it our greatest honour that we are admitted of Christ Jesus the King of Kings to do him service to hear his Word to pray to him to praise his name c. Rejoice and glory in this that thou art called to perform these excellent services to Christ and shew thy readiness to perform them upon all occasions Think how unworthy thou art to perform such great and excellent services as these are unto Christ seeing John Baptist thought himself unworthy of so mean a service as to unloose the latchet of Christ's shoo So Luke 7. The woman wiped Christ's feet with the haire of her head John counted this an honourable service How much more honourable a service is it to hear the Word of Christ preached to thee to speak to him in Prayer to partake in his Sacrament c. Wouldst thou be willing to unloose Christ's shoo if he were now on earth Oh be much more forward to hear him speak to thee out of his Word and to speak to him by thy Prayers to relieve and help his poor Saints c. These are farr more acceptable services to Christ than the unloosing of his shoo Obser 2 Obser 4. I am not worthy c. Here further we learn by the example of John's humility that the Servants of Christ especially his Ministers such as John was must carry a mean opinion and conceipt of themselves and of their own gifts though never so excellent John was a man of extraordinary parts and gifts for it is said Luke 1. 17. that he should go before Christ in the spirit and power of Eliah and yet we see here how he doth abase himself in his own opinion thinking himself unworthy to do the meanest service unto Christ. Thus it must be with all the Servants of Christ they must be low in their own eyes and think humbly of themselves Christ himself teacheth this lesson in special to all his Disciples and Servants Mat. 11. 29. Learn of me that I am lowly in heart c. The same is taught by the Apostle Ephes 4. 2. Col. 3. 12. Especially Ministers of Christ must be humble-minded See the Example of Paul 1 Cor. 15. 9. I am the least of the Apostles not worthy to be called an Apostle c. Use 1 Use 1. This condemns the Pride and haughriness of such Ministers or others who are lifted up so high in a conceipt of their own gifts and good parts thinking themselve to be something in themselves like that proud Pharisee Luke 18. who stood so much upon his own goodness and righteousness But remember that Gal. 6. 3. If any seem to be something when he is nothing he deceiveth himself in his own imagination The fuller the Vessel is of Aire the emptier of good Wine it is So a Christian the fuller he is with self-conceipt of his own goodness holiness c. the more empty he is of Grace and Goodness Vse 2 Use 2. If we would shew our selves to be Christ's Servants labour for true humility and lowliness of mind especially we that are Ministers we must be patterns of humility to others learn this of him our Master Seek lowliness as it is said Zeph. 2. 3. Labour more and more for a sense of our unworthiness of the least of God's favours as Jacob Gen. 32. 10. Mark 1. 8. I indeed have baptized you with water but He shall baptize you with the Holy Ghost August 2. 1618. IN the former verse John Baptist shewed the Dignity of Christ's Person in comparison of his own Person extolling Christ as one mightier than himself and abasing himself as unworthy to do the least service unto him Now in this Verse he setteth forth the Dignity or Excellency of Christ's Office in comparison of his own Office which he executed in and about the Sacrament of Baptism Where he sheweth First The meanness of his own Office in that he onely baptized with Water externally 2ly The excellency and pre-eminence of Christ's Office in that he should baptize them inwardly with the Holy Ghost I have baptized you with Water John's purpose here is not to compare his outward Baptism with the outward Baptism of Christ administred either by himself or his Apostles for as for himself he never baptized any Joh. 4. 2. And as for the Baptism which he commanded his Apostles to administer here is no mention at all of it in this Text neither have the words of this Verse any relation to it But the purpose of John is to compare his Office or Ministry in Baptism with the Office and work of Christ in or about Baptism in that his own Office is to wash the Body with Water but the work of Christ is to cleanse the Soul by the Holy Ghost But he shall baptize you with the Holy Ghost that is by the divine operation and vertue of his Holy Spirit he shall purge your souls and consciences from sin Now from this place the Papists would gather a substantial difference between the Baptism of John and the Baptism of Christ which he commanded his Apostles afterwards to administer For they say that John's Baptism did not remit sins nor was comparable to Christ's Baptism that is the Baptism of the Apostles instituted by Christ but it was onely a preparative to the Baptism of Christ by which alone Grace and Forgiveness of sins was conferred actually See the Rhemists on Matth. 3. 11. and on Mar. 1. 4. But this their Collection is easily confuted For first It is against the scope of the words which is not to shew any substantial difference between the outward Baptism administred by
the Minister of God to hear the Word from his mouth and to receive the Sacraments at his hand David a King was forward to repair to God's House See Psal 84. and Psal 122. 1. He did not think himself too good to repair thither to hear the Doctrine of the Priests opening and applying the Law of God unto the People Vse 1 Vse 1. This reproveth some great Personages who think it a Disparagement to their greatness to come duly to the publick Assemblies to hear the Ministers of God and to receive the Sacrament at their hands they rather desire to bring the Temple of God into their houses than to go out of their houses to the Church they rather would have the Ark of God come home to them than themselves to repair unto it But these men are not greater or more honourable than our Saviour Christ was yet he was forward and willing to repaire to the place where John preached and baptized though it were far off If the Son of God and Lord of Heaven and Earth did humble himself so far as to go to John much more should the greatest men on earth being but flesh and blood duly resort to the places where the publick Ministry is exercised Again this doth much more reprove those of the meaner sort who are backward to come to the publick Assemblies to hear the Word and to partake in the Sacraments If Christ himself refused not to come to hear John and to be baptized of him who yet had no such need of the Word or Sacraments as we have How great is the sin of those who having so great need of the Word and Sacraments yet do willingly absent themselves from the same and think much to come especially if it be far c. Vse 2 Vse 2. Shew we our readiness to repair on all occasions to the place where the publick Ministry is exercised If the greatest Persons be not exempted much less those of meaner degree and condition Eccles 5. 1. Be ready to hear and wait daily at the Gates of Wisdom Obser 3 Observ 3. Our Saviour Christ forsook Nazareth where he had been brought up now thirty years and left his Parents that he might go unto John to be baptized and so to take upon him his publick Office of Mediator Hence we may gather that if God calls us unto it we ought to forsake those things that are most dear and precious unto us in this World that we may perform obedience to his Calling When God calls us to the performance of any special Duty or service wherein to glorify him we must yield to his Calling though it be with the forsaking of those worldly things that are most dear unto us Abraham left his own Country and Kindred at the command of God Gen. 12. 1. Psal 45. 10. the Church is commanded to forget her own People and her Father's House that she may cleave to Christ 1 King 19. Elisha being called to the prophetical Office forsook his Parents and the twelve yoke of Oxen with which he was plowing that so he might follow God's Calling So the Apostles being called to follow Christ and to become Preachers of the Gospel forsook all So the Martyrs being called to give Testimony to the truth of the Gospel and to stand out in defence of it they forsook their friends goods and lives that they might yield to God's Calling The like must be done of us if we should be hereafter called of God to do it Vse Use Let us daily prepare our selves to forsake all worldly things though never so sweet and dear to us for the Lord's sake if he shall call us to it If God require thee to do him any service if he call thee to the performance of any special Duty wherein thou maist glorify him thou must resolve to do it though it cost thee the loss of all worldly things that are dearest to thee as wife children goods lands c. If thou wilt be a good Christian thou must be like Christ in this that as he being called to take upon him the Office of a Mediator did willingly for a time leave his own Parents and the Country of Galilee and the City of Nazareth where he had lived for thirty years together that so he might be obedient to that Calling So must thou do if God call thee to any special 〈◊〉 o◠Function in Church or Commonwealth wherein thou maist do him service thou must take it upon thee though it be with the forsaking of those things which are dearest to thee in this World A Christian must be daily disposed in affection to forsake all worldly things for Christ's sake and if God call him to it he must actually forsake them and that not onely for a time as our Saviour did Nazareth but even for ever So much of Christ's coming to John to be baptized Now follows the second Point to be considered which is the Baptism it self He was baptized that is He received the Sacrament of Baptism Quest Quest Why would our Saviour Christ receive this Sacrament Answ Ans For sundry Reasons 1. To shew himself obedient to his Father's Will and appointment It was a part of that Obedience and Righteousness which God the Father required of him as he was Mediator Therefore he saith Matth. 3. 15. Suffer it to be so now for thus it becometh us to fulfill all Righteousness that is to perform all Duties of Obedience required of us both 2. That there might be a conformity between Christ the Head and us His Members that he might shew himself to be like us in all things sin onely excepted Hebr. 2. 3. That by receiving this Sacrament in his own body he might sanctify the use of it unto us that is ordain and appoint it as an outward means which should be effectual to work Regeneration in us and to purge us from our sins by the power and vertue of his Spirit accompanying it 4. To commend the necessity and use of this Sacrament unto us after his Example and to teach us to make precious accompt of this Ordinance of God Object Object One use of Baptism is to seal Remission of sins to the party baptized but Christ had no sin therefore he needed not to partake in this Sacrament Answ Answ Though he had no sin of his own and so in respect of himself had no need of Baptism yet he took our sins upon him by imputation and so in respect of us it was fit he should receive Baptism that by this he might declare and shew that he was to purge us from our sins by his blood which is mystically represented in Baptism He was not baptized to purge away his own sins but to assure the faithful that their sins are purged away by his Blood Instruct 1. Seeing our Saviour Christ himself would receive the Sacrament of Baptism though in respect of himself he had no need of it This commends to us the excellency and necessity of
c. So are we to receive and imbrace that Doctrine which was Preached by John Baptist while he was on earth and is now left to us written and recorded in Scripture for the substance of it Now the Doctrine of John Baptist was no other but the Doctrine of the Gospel which is the Doctrine of Salvation by Christ the true Messiah consisting of two parts or branches especially which John most urged in his Ministry 1. The Doctrine of Repentance and newness of life Matth. 3. 2. He came Preaching and saying Repent c. and ver 8. To the Pharisees and Sadduces which came to his Baptism he sayes Bring forth fruits meet for Repentance 2. The Doctrine of Faith or of believing in Christ the Messiah Act. 19. 4. John Baptized with the Baptism of Repentance saying unto the people that they should believe on him which should come after him that is on Jesus Christ See also Joh. 1. 7. This being so let us see that we do not onely believe the truth of these Divine and heavenly Doctrines which John Preached but also that we imbrace and yield obedience to the same in life and practice repenting truly of our sins and labouring by true Faith to lay hold on Christ c. Observ 4 Observ 4. The dignity and excellency of the Sacrament of Baptism which John did first administer in that both it and the whole Ministry of John was not from men but from God not from earth but from Heaven as our Saviour here implyeth This proves the Sacrament of Baptism to be of Divine and not of Humane Institution in that John Baptist who was the first Minister of it had his Calling and Ministry from God yea not onely so but he had an extraordinary and immediate Calling from God to bring in that Sacrament into the Church Joh. 1. 33. he sayes the Lord sent him to Baptize with water c. Vse 1 Use 1. To conâ—ute the gross errour of the Papists teaching that the Baptism of John was not the same with the Baptism of Christ himself which was instituted by him Matth. 28. 19. and administred afterward by the Apostles but that they differed in regard of the Author or first institution of them the one being instituted by John the other by Christ himself Sic Bellarm. de Bapt. lib. 1. c. 20. On the contrary we see here that even John's Baptism was from Heaven c. Use 2 Use 2. How great a sin to despise or profane this Sacrament c. Vse 3 Use 3. This must teach us highly to esteem of this Sacrament of Baptism and to shew it by our care and forwardness to present our Children to it as also by our reverent carriage in the Congregation at such times as this Sacrament is to be administred And lastly by our Christian care to make a holy use both of our own Baptism and of the Baptism of others labouring to feel the fruit of it in our selves viz. the work of Regeneration begun in us c. For if it be from heaven that is of Gods institution it is not instituted in vain but to a holy and heavenly end and purpose viz. to seal unto us our Spiritual ingrafting into Christ and to be an effectual means through the Spirit of God to Regenerate us c. Mark 11. 31 32 33. And they resoned with themselves saying If we should say from Heaven he will say June 27. 1630. Why then did ye not believe him But if we shall say of men they feared the people for all men counted John that he was a Prophet indeed And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither do I tell you c. WEE have heard before of the question moved by the chief Priests Scribes and Elders to our Saviour concerning his Authority and how he answered them at first not directly but by putting another question unto them touching the Baptism or Ministry of John Baptist Whether it were from God or from men c. Now in the next place the Evangelist mentioneth the effects or consequents which followed hereupon viz. upon our Saviours putting the foresaid question to them The consequents are three 1. Their reasoning together about the matter and consulting about the answer which they were to make unto our Saviours question casting what inconveniences were like to follow if they should answer affâ—rmatively to either part of the question viz. either that John's Baptism was from Heaven or that it was from men 2. The answer which hereupon they return to our Saviours question being a negative answer That they cannot tell whether John's Ministry were from God or from men 3. Our Saviours reply unto them again refusing to give any further answer to their question Neither do I tell you c. Of the first Our Saviours question touching John Baptist's Ministry did so put them to it and cast them into such straights that they knew not what to answer or say to him on the sudden and therefore they first reason and consult together among themselves about the matter And in this their reasoning or disputation among themselves they do presuppose and cast the inconveniencies like to follow if they should answer affirmatively to either of the two parts or branches of our Saviours question touching John's Baptism or Ministry For 1. If they should answer That it was from Heaven then he might ask why they did not believe him 2. If they should answer That it was from men then they were afraid of the people because all men held John to be a Prophet indeed First to explain the words They reasoned with themselves That is they debated the matter one with another in private conference consulting about the answer which they were to make to our Saviours question being such as they knew not well how to answer without some inconvenience or danger to themselves as they conceived Matth. 21. 25. the Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a mutual conferring talking or reasonning together Why then did ye not believe him q. d. Why did ye not believe or give credit to his Doctrine and particularly to that part of it which he taught concerning me testifying that I was the Son of God and the Messiah and consequently why do ye not belâ—eve in me as in the Son of God and true Messiah acknowledging my lawfull Authority and Calling from God to do those things which I have now newly done in the Temple Thus they suppose that our Saviour might expostulate with them and justly reprove their wilfull blindnesse and infidelity in refusing to believe the Doctrine and Ministry of John if they should confess it to have bin from God They feared the people They That is the chief Priests Scribes and Elders before spoken of ver 27. And here is a sudden change of the person from the first to the third person which is usual in other like places of Scripture so that these words are
Word a means to comfort in it 384 We must help the afflicted 388 389 458 459 466 1316 Our Duty to bear it 540 541 542 1080 1171 1331 1384 Christians therein conformable to Christ 603 790 1312 1322 We should not despaire of deliverance 615 Helps to prepare us for it 1288 1298 What Persons should be a Comfort to us in it 1306 Comfort in it to open our griefs 1315 It is lawful to pray against it 1322 1323 Helps to make us willing to suffer it 1384 Comfort against it 1409 Alms. 745 May be joyned with the publick Worship of God 1046 Ambition 731 785 793 923 Naturally in men 652 1036 Remedies against it 785 787 1036 Its evill Effects 793 1038 Angels They guard Believers 43 And comfort them 1589 They shall attend on Christ at his second coming 1158 They must gather the elect 1158 1159 The Saints shall be like them 971 Why they formerly appeared 1582 1583 1584 1585 We should honour them 1586 Their Power 1588 Anger Rash Anger sinful 414 1376 Remedies against rash Anger 414 1376 Anger against Sin 720 721 1413 Rules concerning Anger against Sin 720 All Anger is not unlawful 137 Rules concerning it ibid. Anger against Sin should be joyned with sorrow 138 Apostacy 1234 Signs of it 1235 159 The danger of it 775 Apostles 765 A part of Christ's Family 160 Whether lived upon Christ's Charges ibid. Were immediately sent of Christ 307 Had the gift of working Miracles 309 857 Why Christ forbade them to provide for their journey 310 Order and precedence among them 507 They could not alwayes work Miracles 615 Christ's care of them 778 How they obtained the gift of Miracles 857 They lived in troublesome times 1166 Not distinguished from others by their habit 1430 Apparel 1038 1430 Rules concerning it 21 22 Apparitions We should not fear the Apparition of the Devill 381 382 Ascension of Christ Causes of it 1655 1656 Authority It is not to be despised 1566 B. Baptism 1630 1631 1636 1638 THe Excellency of it 28 879 Its necessity 12 1637 Administration thereof belongs onely to Ministers 13 Why called Baptism of Repentance 15 The ends of it 1632 It seals Remission of Sins 16 It was formerly administred by Dipping 19 Why Christ was baptized 28 Whether sprinkling be warrantable 29 Infants have a Right to it 722 1634 1635 Believers 780 1351 Christ's care of them 467 468 673 1090 1091 1092 1219 1293 1294 1347 Adoption belongs onely to them 585 They shall but taste of Death 565 They must be like Children 657 673 723 724 Suffer Afflictions 121. 124. 128. 164. 239. 241. 244. 272. 273. 288. 311. 358. 379. 382. 383. 442. 787. 802. 916. 917. 1083. 1091. 1093. 1097. 1171. 1233. 1388. 1530. 1531. 1534. They desire the use of the Sacraments 19 Excellency of them 24 1274 The Devill will assault them 35 41 Angels guard them 43 1158 They endeavour to convert others 113 May be in the Company of the Wicked 114 Their Conversation 122 Must not seek their own Honour 150 God honours them 155 Whether they may fall away 158 1436 They have their infirmities 177 189 663 1090 1421 They are of spirituall kindred with Christ 180 181 They ought to instruct others 224 260 Shall be partakers of Glory 233 Their Innocence strikes terrour into the Wicked 326 339 God alloows them Rest from Duty 353 Their Compassion 359 They do not alwayes enjoy Comfort 375 Christ takes notice of their troubles 375 377 Their Sins open the mouths of the enemies of Religion 395 They value the smallest Mercies of God 453 They should be prepared for tryals 514 The best of them are in part carnally minded 531 784 1346 1347 Ignorance in the best of them 595 Sometimes weak in Faith 626 They should be as spiritual Sacrifices 688 Should be wise 699 They are often tainted with the Errours of the times 713 Must be Disciples of Christ. 748 Christ covers their infirmities 767 They shall be rewarded for their Sufferings 770 771 772 Christ expects fruit of them 830 God fits them for difficult Work 857 858 God is their Father 871 They must beware of false Teachers 1034 1062 1081 They are the Glory of the Church 1056 Their flight a Sign of God's Wrath. 1110 God corrects them in this life more sharply than the Wicked 1120 They must abstain from Sin 1243 Should grieve for the Sins of others 1255 When suspected they must clear their innocency 1256 Their Vnion with Christ. 1274 Are not free from Sin 1289 1298 1294 1298 1351 1363 1374 The best not exempted from temptation 1342 1343 Why God leavs some Corruption in them 1346 1421 God imployes the Wicked to afflict them 1355 Their Zeal is not alwayes according to Knowledge 1375 It is a great Sin to injure them 1418 They sometimes sin against knowledge and Conscience 1422 They are sometimes fearfull in danger 1423 They must expect to meet with unthankfull men 1471 They ought to speak for Christ's Cause 1472 Benefactors We should not speak evill of them 660 Benefits Christ the ground of them 34 Blasphemy Sinfulness of it 172 1413 1416 What it is 436 Remedies against it 172 437 Kinds of it 101 102 436 We ought to abhor it 102 Committed four wayes 172 Body It s natural impurity 425 Brothers Why the Name of the eldest was to be continued 958 Why his Inheritance was to continue in his Name 959 Burial Decent Buriall due to the dead 350 351 1570 C. Calamities THe Calamities at the second coming of Christ 1080 Call No Office should be undertaken without it 83 When it is lawfull 30 83 God fits those whom he calleth 31 309 Some great Persons are called 268 Those that are called must free themselvs from hinderances 311 807 It ought to be obeyed 320 Sometimes Actions are successful though performed without a lawfull Call 663 The Power of it 764 How we may know it 1066 1375 No Action should be undertaken without it 1374 Calling An Ordinance of God 1194 1195 Christians should ply their own Calling 696 1195 1511 Calling should not be forsaken 875 Outward Calling a great Priviledge 448 All ought to have a particular Calling 300 Religion may be practised in any lawfull Calling 301 Care It is two-fold 214 When immoderate it is a hindrance 215 Remedies against immoderate Care ibid. When it is immoderate 362 We must not distract our selvs with it 480 486 Remedies against distracting Care 480 Catechizing It is a Duty 506 Censure It proceeds from malice 103 Natural to us 120 The Property of an Hypocrite 126 Ceremonies 129 394 1009 The Church may ordain outward Ceremonies 401 Charity 135 136 Its Works are to be preferred before outward Ceremonies 129 Motives to it 1047 1222 1223 It is acceptable to God 1048 Christ observs it 1048 1052 Rich men should especially be charitable 1049 It is a Duty 1050 God judgeth it not by the gift but by the heart 1052 1053 Christians should use all occasions to express it
few feel in themselves the effectuall working of it for their calling and conversion seeing so few make any conscience of the use of the Sacraments Touching Baptism many do neither desire to make use of their own Baptism which they received in their infancy nor yet to be present at the Baptism of others nor lastly to offer their Children unto this Sacrament And for the Lord's Supper how great neglect is there of it Many care not how seldom they come to it if they come at Easter they think this enough c. But know this if thou have no desire and love to the Sacrament it is certain thou didst never yet truly profit by the word preached Obser 2 Obser 2. In that John did not only preach but also administer Baptism to as many as desired it Hence we gather that Ministers ought not onely to dispense the word but the Sacraments also to the People even to so many as desire them and are fit to partake of them So did John Baptist and the Apostles see Acts 2. Acts 8. Acts 16. c. And Math. 28. 19. Our Saviour enjoynes the Apostles as well to Baptize as to Preach See 1 Cor. 4. 1. Object Obâ—ect 1 Cor. 1. 17. Christ sent me not to Baptize but to Preach the Gospel Answ Answ It is spoken not simply but comparatively the meaning is he was not sent chiefly to Baptize but his principall Office was to Preach yet he was also sent to Baptize as well as Preach as appeareth Ver. 14. c. of the same Chap. But I will not insist on this Point but proceed In the River Jordan Obser 3 Obser 3. That John used common and ordinary water in administring the Sacrament of Baptism not hallowed or consecrated before hand with Chrism as is superstitiously used by the Papists See Chamier Obser 4 Obser 4. In those times Baptism was administred by dipping Reas 1 Reas 1. They Baptized men of years Reas 2 Reas 2. The Country being hot they were able to endure it c. It followeth Confessing their Sins In these words is shewed the speciall effects which followed in the People upon John's Baptizing and Preaching viz. the profession of their true Repentance by the confession of their sins Obser 1 Obser 1. Repentance is requisite in all that are baptized either before they be admitted to this Sacrament if they be men of years as these were or else afterward if they be Infants These testified their Repentance by confession of their sins before they were baptized But of this before Obser 2 Obser 2. In that they testified their Repentance by confessing their sins we learn that in the practise of true Repentance confession of sins is necessarily required Prov. 28. 13. Confession is there made a part of the practise of Repentance We have examples of this in true penitents as in David Psal 51. 4. Psal 32. Also 2 Sam. 24. 10. So Daniel chap. 9. Quest Quest To whom must confession of sins be made Answ Answ There is a two fold confession of sins necessary in the practise of Repentance The first is unto God to whom sin must principally be acknowledged because all sin is chiefly against God He is the party that is chiefly offended by it Psal 51. 4. David confesseth to God chiefly And this confession is alwaies and absolutely necessary in those that repent Now in this confession to God certain properties are required 1. It must come from a feeling heart touched with sense of sin and grieved for it it must not be verbal or from the teeth outward 2. It must come from a hatred and loathing of those sins which we confess to God not from fear of punishment as in Hypocrites Saul Pharoah c. 3. From hope of mercy else we witness against our selves as Judas 4. It must be free and voluntary not forced from us God requires a Free-will Offering else it is not pleasing to him 5. It must not be onely in general terms as to say I am a Sinner c. but there must be a laying open of our particular known sins unto God so farr as they can be recounted of us Secondly There is another confession of sins requisite in the practise of Repentance and that is it which is made unto men Now this is not alwaies necessary but in some cases onely As first when by our sins we have offended and scandalized men either the Church in general or some particular persons David Psal 51. in the Title of it layeth open his sin before men leaving it upon record unto the Church because by his sin he had offended the Church Secondly When any sin lyeth heavy upon our conscience so as we cannot find ease or comfort in this case it is necessary to open our hearts and to acknowledge that sin which troubles us to some faithful Pastor or other Christian Brother which may minister spiritual advice and comfort to us Use 1 Vse 1. See how few true penitents are to be found for how few are there which will be brought to this true confession of their sins either to God or men Nay they excuse them and labour to hide them from God and men they will not come to a plain and free confession or if they do it is but in general and formal manner I am a great Sinner c. but they cannot abide to lay open their particular sins to God nor to men whom they have offended Others confess their sins for fear of punishment not out of a true hatred of them c. Use 2 Vse 2. As we would approve the soundâ—â—ss of our Repentance so let us make conscience of this confession of our sins first and chiefly to God whom by all sin we do chiefly offend yet not onely to him but in some cases also we are to acknowledge our sins unto men as when we have wronged them any way or have by our evil example given scandal either in hardning the wicked or grieving the consciences of the godly But above all be careful to lay open all thy known sins unto God even in particular manner especially such as lye heaviest on thy conscience and let thy confession come from a heart touched with remorse and grief for thy sins as also from a true hatred of them else it is hypocrisy and but a mockery of God to confess that sin unto him which thou neither hatest nor art truly grieved for This be sure of that without confession there is no true Repentance and without repentance no forgiveness of sins Mark 1. 6. And John was cloathed with Camel's haire and with a Girdle of a skin about his loyns and he did eat July 19. 1618. Locusts and wild Hony HItherto we have heard of the first thing by which the Evangelist describeth John Baptist namely his publick Office and Ministry Now in this Verse is laid down the second thing by which he is described namely the strictness and austerity of his private life which is laid
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
brings no sound ease or comfort to them because the evill of sickness or the sting of it which is sin and a Guilty Conscience remains still to afflict and torment them 2. Though some of Gods children whose sins are pardoned are yet holden still under some sickness yet this sickness is sanctified to them so as it turns to their Spirituall good and they find ease and comfort in it because they feel Gods Love towards them in the midst of it Use 1 Use 1. This condemns the foolish and preposterous practise of carnall men who in time of sickness take wrong courses to find ease and deliverance Some are so grosse as to send to Wizards which work by the help of Satan that they may have ease Others seek onely to the Physitian for recovery of their bodily health but not to God for pardon of their sins which was the fault of Asa though a good King 2 Chrom 16. 12. Others in sickness send for their friends and Kindred or for merry company to confer with and to pass away the time but in the mean while they seek not to God for pardon of their sins without which all the former helps are miserable comforters as Job said of his friends Use 2 Use 2. See what to do first and cheifly in any bodily sickness if we desire ease comfort and deliverance Seek to God for pardon of our sins that the guilt of them may be removed and our Conscience eased This being done the sting of sickness is taken away and the sickness it self shall be either removed or sanctified to us Labour most to remove that which hurts us most viz. our sins the causes of our sickness Quest Quest What must we do in time of sickness that God may pardon our sins and ease our Conscience of the guilt of them Answ Answ 1. Get a true sight and feeling of them and to this end take a view of our hearts and lives in the looking-Glass of the Law of God Rom. 3. 20. 2. Labour to be truly humbled with godly sorrow and remorse for our sins Joel 2. Rent our hearts c. 3. Confess our sins to God with an unfeigned purpose of reforming our lives for time to come Prov. 28. 13. He that confesseth and for saketh his sins shall find Mercy Isa 55. 7. Let the wicked for sake c. 4. Sue unto God earnestly in Prayer to pardon our sins in Christ and to give us a comfortable assurance hereof in our Conscience Be more earnest with the Lord for this than for the greatest good in the World and we shall find that he will answer us in due time with comfort and will shew mercy to us in the pardoning of our sins through Christ See Isa 65. 24. Also the Examples of Manasseh and of the Prodigal Son whom his Father met half-way as he was returning c. Observ 2 Observ 2. In that our Saviour here doth take upon him by his own Power and Authority to forgive the sins of the sick of the Palsy we learn that he is true and very God of himself equal with the Father and the Holy Ghost because it is a power and prerogative peculiar to God alone to forgive sins Isa 43. 25. I even I am He that blotteth out thy transgressions for my own sake and will not remember thy sins Object Object Ministers of the Word are said to forgive sins Joh. 20. 23. Answ Answ Not in their own Name or by their own proper Power but because in the Name of Christ and by that Authority which they have from him they do declare pronounce and apply forgiveness of sins to the penitent ministerially not judicially So much of this special Act of Christ in curing the sick party of his sins which was a Preparative to the curing of his body which followed afterward Now in the next place to speak of the cause moving Christ to pronounce pardon of sins to him He saw their Faith Not onely the Faith of the Friends of the sick but also the Faith of the sick-party himself as was before shewed Quest Quest Why doth the Evangelist mention the Faith of his Friends seeing every Believer is justified and hath his sins pardoned upon his own Faith onely and not upon the Faith of others Answ Answ This mention of the Faith of his Friends is to be referred chiefly to that which follows ver 10. c. namely to the curing of his bodily Disease And so the meaning is that by seeing his Faith and the Faith of his Friends Christ was moved to bestow a double benefit on him the one was the pardon of his sins the other was bodily Health the former he was moved to bestow on him upon his own Faith the latter partly upon his own Faith and partly upon the Faith of his Friends that brought him thither Where by the way we may note That God doth sometimes bestow temporal Blessings of this life as bodily health and the like upon one man for the Faith and at the Prayer of another as Jam. 5. 15. But not to insist on this Observ 1 Observ 1. Our Saviour did not pronounce Forgiveness of Sins to the sick but upon the sight of his own Faith This teacheth us that none can be Partakers of Remission of sins but such as have true Faith in their Hearts to believe and apply the same Luke 7. 48 50. Act. 13. 38 39. Paul saith to them of Antioch To you is preached the Forgivenesse of Sins And by Him all that believe are justifyed from all things from which ye could not be justifyed by the Law of Moses Hence it is that in Scripture we are so often said to be justified by Faith Reas 1 Reas 1. Promise of Salvation is made to Believers Mark 16. 16. Now Forgiveness of sins is a part of Salvation Reas 2 Reas 2. Faith is the onely Grace whereby we apply Christ to our selves and all the benefits which he hath purchased for us Joh. 1. 12. Now Forgiveness of sins is one special benefit purchased by Christ therefore it cannot become ours any other way but by Faith For the more full conceiving of this know that the sins of the Elect may be said to be forgiven two wayes 1. In respect of God's purpose and Decree and so they are pardoned from Eternity and long before they come to believe 2. In respect of God's actual Donation or bestowing of this benefit in which he doth apply it unto his Elect and so their sins are not pardoned till they have Faith to apply this benefit to themselves For in this actual Donation or giving of this benefit there are two hands as it were required The first is the hand of God whereby he giveth pardon of sins in Christ to his Elect which hand he ordinarily reacheth out to us in the Ministry of his Word and Sacraments The second is a hand on our part to receive and apply to our selves that which God offereth and reacheth out to ous
and this hand is Faith Quest Quest How then come the sins of Elect Infants to be forgiven who dy in their Infancy if none can have pardon of sins but such as have Faith Answ Answ Such Elect Infants though they cannot have actual Faith because they want Understanding and Knowledge by reason of their young Age yet they have a certain Seed or Beginning of Faith wrought in them by the Holy Ghost which would in time come to be actual Faith and this is sufficient unto such for the obtaining of pardon of sins But actual Faith of which I now speak is necessary for them that are of ripe Age. Use 1 Use 1. See by this Doctrine the miserable Estate of all Unbelievers and wicked men who are destitute of Faith they have no part in this excellent benefit of Remission of sins but remain still in the guilt of all their sins and under the wrath of God Joh. 3. ult Woful is the state of such though they have never so many outward Priviledges in this life as Honour Wealth Preferment Favour with men c. yet if they remain in Unbelief all their sins remain upon them and so they are for the present in a damnable condition Yea further though some be civilly honest and just dealers with men yea though they be such as profess Religion and come to Church and outwardly conform to the Word and Sacraments yet this is enough to condemn if they want Faith because without this they are still in the guilt of their sins God will never say to their Souls that their sins be forgiven till he see their Faith Use 2 Vse 2. How should we labour to get some measure of this pretious Faith as the Apostle Peter calls it by which we may apply Christ and Forgiveness of sins by Him unto our selves Else in vain doth God reach out and offer to us this Benefit in the Word and Sacraments if we have not this hand of Faith to lay hold on it Therefore use the means to get this Faith and to have it confirmed in us daily The principal means to bring us to believe is The Word preached Rom. 10. Attend on this conscionably and joyn earnest Prayer withal that God may be pleased to make his Ordinance powerful to work Faith in thee c. Object Object But my sins have been so great that it is hard for me to believe the pardon of them I fear that I shall not attain to it though I use the means Answ Answ Let not this discourage thee though thy sins be never so great yet if thou be truly humbled and broken in heart for them and doest unfainedly turn to God from them He is ready to pardon them Labour first to believe that they are pardonable this thou mayest easily do because there is no sin but God's mercy is sufficient to forgive it then proceed further earnestly to desire and pray unto God to let thee feel his mercy in the pardon of thy sins This if thou do unfainedly and constantly the Lord will ere it be long give thee a comfortable assurance by Faith of the pardon of them Observ 2 Observ 2. It is not said that our Saviour saw their good works of Love and Mercy which they shewed in bringing the Palsy-man unto him nor yet that he saw his patient bearing of his Sickness But it is said only He saw their Faith because this made all other Graces and good Works in them acceptable Hence gather that it is Faith which commendeth all our good Works unto God and makes them pleasing in hiâ— sight and that no good Work which we perform is pleasing to God further than it proceeds from Faith Hebr. 11. 6. Without Faith it is impossible to please God Rom. 14. ult Whatsoever is not of Faith is Sin Heb. 11. It was Abel's Faith which commended his Sacrifice unto God Reas Reas God must first be well pleased with the Person before He can accept any Work of the Person now the Person is not accepted but onely in Christ and there is no being in Christ but by Faith Use 1 Vse 1. See then that such works as are good in themselves as Prayer Fasting works of Mercy c. yet if performed by Unbelievers and wicked men are not accepted with God but abominable in his sight They that are in the Flesh cannot please God Rom. 8. 8. Let all wicked ones think of this what an Estate they live in Do what they can they cannot please God but all they do is odious in his sight Like Cain's Sacrifice Use 2 Vse 2. Not enough to do works materially good and warrantable by the Word in themselves but see that they come from Faith that is from a perswasion and assurance that our Persons and Works are accepted in Christ c. Observ 3 Observ 3. Further observe here that our Saviour Christ doth see and take special notice of those inward Graces that are in the hearts of the faithful He saw their Faith yea He so took notice of it as to approve it and reward it So it is said Revel 2. 19. to the Church of Thyatira I know thy works Charity Faith and Patience c. Use 1 Vse 1. This again proves our Saviour Christ to be God in that he knows the heart directly and what graces are in it c. 1 King 8. 39. Use 2 Vse 2. It is matter of great comfort to the faithful to consider That all the graces and good things that are in them are so well known to Christ He takes special notice of their Faith Humility Patience Meekness c. He takes notice of their inward sighs for Sin and of all the desires and prayers of their hearts they are not hid from Him and as he sees and knows them so he approves them and delights in them and will in due time most richly reward them yea though there be in thee but a small and weak measure of Grace yet if it be sound and sincere Christ Jesus who sees thy heart will graciously accept it So much of the cause moving our Saviour to pronounce Forgiveness of sins to the sick of the Palsy viz. The seeing of their Faith Now to add a word or two touching the loving manner of his Speech to him in calling him Son Observ Our Saviour Christ doth shew himself a most loving and merciful Saviour towards penitent and humbled Sinners being ready to raise up and comfort such as are cast down in themselves with the sense of their own sins Thus he dealt with this Palsy-man though a sinful man yet he calls him Son c. Therefore Mat. 11. 28. He calls unto him such as travel and are heavy laden promising to refresh them c. And Isa 42. 3. A bruised Reed shall he not break and smoaking Flax shall he not quench Use 1. This should invite and draw the humbled Sinner unto Christ If thou feel thy sins and art truly humbled for them fear not to come unto
Now to come unto the Instructions to be gathered from the words Observ 1 Observ 1. First we learn here that there is pardon and forgiveness with God for all sorts and kinds of the sins of men except that against the Holy Ghost of what nature or degree soever whether Original or Actual of Omission or Commission of Ignorance or against Knowledg of Infirmity or of Presumption Small or Great c. All are Pardonable by the mercy of God Psal 103. 3. He Forgiveth all thy Iniquities c. and Psal 103. ult He shall redeem Israel from all his Sins So Col. 2. 13. and Exod. 34. 6. The Lord the Lord Strong Mercifull and Gracious Forgiving Iniquity and Transgression and Sin c. that is all kind of sins Reas 1 Reas 1. Gods mercy is infinite in extent and measure far above all the sins of men whatsoever and therefore sufficient to pardon them yea in it self it is sufficient to forgive the Sinne against the Holy Ghost if it could be Repented off Rom. 5. 20. Where Sin abounded there Grace did much more abound Reas 2 Reas 2. The merit of Christ's death and suffrings is of infinite value and efficacy sufficient to satisfy for all sorts and kinds of sins yea even for the sin against the Holy Ghost 1 Joh. 1. 7. The Bloud of Jesus Christ cleanseth us from all sin 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here one Caution is to be remembred That howsoever all sins are in themselves pardonable by the mercy of God and merit of Christ yet all sins of all men are not neither shall be actually Pardoned but onely the sins of so many as Believe in Christ and Repent truly of their sins turning from them and forsaking them Act. 10. 43. Through the name of Christ so many as Believe in him shall receive Remission of Sins And Prov. 28. 13. He that Confesseth and forsaketh his sins shall have Mercy Use 1 Use 1. Hence gather that Mans destruction is from himself and not from God Hos 13. 9. O Israel thou hast destroyed thy self c. There is abundance and sufficiency of mercy in God to pardon all sins of all men and if they would repent and lay hold on this mercy being tendred in the Gospell they might be pardoned but because wicked Reprobates are not willing to Repent and forsake their sins but desire still to live and continue in them therefore they never come to have their sins pardoned unto them Use 2 Vse 2. Matter of great comfort to stay the minds of such as are tempted by Satan to think that their sins are so great that they cannot be forgiven Thus thought wicked Cain and thus many good Christians though weak are tempted by Satan to entertain the like thoughts Such must know there is no sin so great but Gods mercy is sufficient to pardon it and the bloud of Christ sufficient to purge away the guilt of it neither is it the multitude or greatness of sins simply that hinders from pardon but impenitency in sins whether many or few great or small Therefore look not onely at the greatness of thy sins with one eye as it were but look also with the other at the greatness of Gods mercy and the infinite value of Christ's merits both which are sufficient to pardon and take away the guilt of thy most hainous sins being truly Repented of Look therefore at this that there be in thee a great measure of godly sorrow and Repentance for thy great sins and labour by Faith to apply the bloud of Christ to thy Conscience for the purging of thy sins and thou needest not doubt but they shall be pardoned Whether thy sins be many or few small or great this makes nothing for thee or against thee as touching the obtaining of pardon but it is thy continuing or not continuing in thy sins impenitently that shall make against thee or for thee To the impenitent all sins are unpardonable to the Penitent all sins are pardonable though never so great and hainous Yet let none abuse this Doctrine to Presumption or boldness in sinning because Gods mercy is great and sufficient to pardon all sins even the greatest except the sin against the Holy Ghost Beware of sinning that Grace may abound beware of turning the Grace of God into wantonness for God hath said He will not be mercifull to such as sin presuming upon his mercy Deuter. 29. 20. Besides we must remember that although God have mercy enough to pardon great sins yet great sins require a great and extraordinary measure of Repentance and cannot be pardoned without it c. Use 3 Use 3. To Incourage and perswade sinners who feel the grievousness and waight of their sins yet not to fear or refrain comming to God through Christ for pardon but rather to hasten to him by true Repentance and by the Prayer of Faith remembring that all sins even the greatest except that against the Holy Ghost are pardonable by the mercy of God let the sinner therefore labour first to believe this that his sins though great are pardonable and then let him not stay here but labour further to Believe that upon his true Repentance they shall be actually pardoned and let the consideration hereof move him to repent and turn to God and to seek and sue earnestly for pardon in Christ If no hope of Pardon in vain it were to Repent but now there is hope How should it move the sinner to forsake his sins and to go to God for Mercy notwithstanding the greatness of his sins Especially seeing the Lord himself Calleth and inviteth even great Offenders to come to him offring pardon to them as Esay 1. 18. Come now and let us reason together Though your sins be as Scarlet c. Jer. 3. 1. Thou hast played the Harlot with many lovers yet return again to me saith the Lord. Consider also further how God hath pardoned others that have bin great Offenders upon their true and sound Repentance as Rahab David Peter Mary Magdalen Paul c. But especially Manasseh See 2 Chrow 33. How many and grievous his sins were and yet upon his sound Repentance he obtained pardon Observ 2 Observ 2. In that our Saviour setting out the riches of Gods mercy in pardoning all sorts of sins though never so great except that against the Holy Ghost doth give instance in blasphemy as one of the greatest hence gather That blasphemy against God is one of the most hainous sins and very hard to be forgiven otherwise our Saviour would not instance here in this among all other particular sins Now for clearing of this Point I will shew 1. How this sin is committed 2. The hainousness of it This Sin is committed especially Four wayes 1. By attributing to God that which is dishonourable to him and unbeseeming his Majesty As to say or think He is unjust cruell or the Authour of sin c. Revel 16. 11. Those on whom the Viall of Gods wrath
In hearing it with due reverence and attention of body and mind 2. In hearing it with understanding so as to conceive those things aright that are taught The want of this is the cause that many who hear are not converted by hearing See Matth. 15. 10. and Matth. 13. 19. 3. In applying the Word by faith not onely believing in general the Precepts Promises Threatnings c. but making particular application of them to our selves Heb. 4. 2. The Word did not profit them because not mingled with faith in them that heard it 4. In framing heart and life to the obedience of the Word This is the right hearing so to hear that we do obey the Word therefore hearing is sometime put for obeying in the phrase of Scripture Jam. 1. 22. Be doers of the Word and not hearers onely c. Quest 2 Quest. 2. How is the hearing of the Word a means to work repentance Answ Answ Not of it self alone but by vertue of the Spirit of God wherewith he hath promised to accompany his own Ordinance in the preaching and hearing of his Word Esay 59. ult But the preaching and hearing of the Word is the outward instrument by which Ordinarily God doth confer his Spirit Gal. 3. 2. Received ye the Spirit by the works of the Law or by hearing of faith That is by hearing the doctrine of faith which is the Gospel Act. 10. 44. Use 1 Use 1. Reproveth those that neglect the hearing of the Word preached when they might hear it letting slip the opportunities of hearing it no marvail if such remain in ignorance unbelief and other sins seeing they willingly neglect that Ordinance of God whereby they should be called and brought out of their sins and turned unto God Use 2 Use 2. Let all who have hitherto lived in their sins and would for time to come forsake them and be brought to God by true repentance let all such I say become diligent and conscionable hearers of the Word This is that Word which is able to convert the soul yea to save it This is that Word which being rightly preached and heard is able to change the heart and to make sinful men become new creatures Hear it therefore upon all occasions and be swift to hear it But especially look thou hear in right manner with Attention Understanding Faith c. Thus if thou hear the Word thou shalt find it powerful to change thy heart and to turn thee from thy sins to God If any means will do it this is most likely sanctified of God to that end c. Doctr. 2 Doctr. 2. In that this is mentioned here as a just Judgment of God upon the wicked that they should not have grace to turn from their sins unto God we may learn That it is a grievous Judgment and punishment of God upon any to be left of God in their sins and in such hardness of heart that they cannot repent and turn from them Esay 6. 10. Make the heart of this people fat c. lest they understand with their heart and be converted c. Examples of this we have in Cain and Judas and other wicked Reprobates Especially in Pharaoh to whom this plague of a hard-heart unto which God gave him up was worse and more fearful than all the other Plagues sent upon him Reas 1 Reason 1. This is a spiritual Judgment upon the Soul and Conscience which is far worse than all outward temporal punishment upon the body goods c. Reas 2 Reason 2. A hard and impenitent heart makes way for all the other Plagues and Judgments of God both in this life and after this life for so long as men continue hardened in their sins and turn not from them they cannot be pardoned and so long as their sins are not pardoned they are under the wrath of God and subject to all curses temporal and eternal Rom. 2. 5. After thy hardness and heart that cannot repent treasurest up wrath unto thy self c. Reas 3 Reason 3. It is usually the punishment of heynous sins as Rom. 1. 28. Use 1 Vse 1. See the blockish security of those who lying under this heavy Judgment of an impenitent hard heart do not feel or once complain of it but go on pleasing themselves in their wicked course But as in bodily Diseases those that are dangerous and yet are not felt to be so are in that respect the more dangerous as in a frenzy or dead Palsie c. So this spiritual disease of a hard heart the less it is felt the more fearful and incurable it is Use 2 Use 2. Pray unto God above all temporal Plagues and Judgments to keep from us an impenitent heart not to leave us to our own hearts to harden our selves in our sins as he suffered Pharaoh and as he suffereth many wicked ones If there be cause to pray to God to keep us from the danger of fire and water and from bodily Diseases Famine Sword of the Enemy c. much more cause to pray against hardness of heart the cause and forerunner of all Judgments This is that sin that keeps all other sins from being pardoned Take heed of it therefore and use all means against it of which see before Chap. 3. Verse 5. It is not sin simply but impenitency in sin that condemns the wicked c. Use 3 Use 3. Such whom God hath brought to repentance should be thankful c. Doctr. 3 Doctr. 3. Further from the word Turn we may observe the nature of true Repentance and wherein it consisteth chiefly viz. in a turning from sin and forsaking it and turning unto God by a new course of life But of this see before upon Chap. 1. Verse 15. And their sins should be for given That is the guilt and punishment of them remitted of God and not imputed Psal 32. 1. Observ Observ In that the forgiveness of their sins is mentioned as a consequent of their repentance and turning from sin we gather That forgiveness of sins belongeth onely to such as truly repent and turn from their sins therefore these two Repentance and Remission of sins are often in Scripture joyned together and usually repentance is set in the first place to shew that it must go before else forgiveness cannot follow See before Chap. 1. Verse 4. where this Point was handled Verse 13. And he said unto them Know ye not c. Our Saviour having in the two former Verses instructed and taught his Disciples both the reason why he thought fit to interpret the Parable unto them as also why he spake in Parables to those without Now before he lay down his Exposition of the Parable he reproveth his Disciples for their ignorance in that they understood not his Parables and this he doth the more to stirr them up to an earnest desire to have them opened and to make them the more attentive to his Exposition of them Know ye not That is Understand ye not This Parable Viz.
for good duties for prayer reading hearing the Word c. Ephes 5. 16. Redeeming the time c. Gal. 6. 10. As we have opportunity let us do good unto all men c. Hebr. 3. 13. Exhort one another while it is called to day 2 Tim. 4. 2. Ministers are enjoyned to take all good occasions to preach the Word and so by consequent should the people take all good occasions to hear the Word c. So much of the opportunity of time When Herod made his great Supper or Banquet Now followes the making of the Supper or Banquet it self amplified by two Circumstances 1. The particular day or time when it was made On his Birth-day 2. The persons invited His Lords high Captains and chief Estates of Galilee On his Birth-day He kept this solemn Feast as a memorial of his birth-day in way of rejoycing and thankfulnesse as for it And this was a Custome used not onely among the Gentiles as Gen. 40. 20. See Alexander ab Alexandr Genial dierum lib. 2. cap. 22. fol. 92. and Willet on Gen. 40. 20. but also among Christians in the times of the Ancient Church as may appear by the 51. 52. Canons of the Councel of Laodicea where the Christians are forbidden to keep Feasts on Wedding-dayes or Birth-dayes in the time of Lent because that was a time appointed rather for Fasting which argues that at other times they might and did keep such Feasts See Centur. Magdeb. Cent. 4. Cap. 9. de Synod Col. 837. And this Custome of celebrating Birth-dayes and making Feasts on them in way of rejoycing and thankfulnesse unto God for the benefit of our birth is in it self a thing lawful and good but it was abused among the Heathen and â—o it was here by Herod using it as a day of riotous and excessive feasting and of lascivious dancing and which is worse using it as an occasion of the horrible sin of murder in cutting off the head of John Baptist upon thiâ— day To his Lords Peers or Noblemen High Captains The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly such as were Captains over thousands which were accounted high or chief Captains or Colonels And Chief Estates Or Chief persons of Galilee Galilee was one chief part of the Country of Judaea or Palestina and it was the Dominion or Jurisdiction of Herod for he is called Tetrarch of Galilee Luke 3. 1. Observ 1 Observ 1. Here we learn That things good and lawful in themselves may be and are oftentimes greatly abused and so become evill and sinfull to such as do so abuse them To celebrate the memory of ouâ— Birthday with Feasting in way of rejoycing and thankfulness to God is a lawfull and good custome in it self yet was this grosly abused by Herod and so was unto him an occasion of much sin So the Love-Feasts used in the Primitive Church The Celebrating of the Nativity of Christ yearly is in it self a laudable Custome yet may be and is greatly abused c. Meat drink apparell sleep recreations c. are in themselves lawful and good yet are much abused by many and so become evil and sinful Rom. 14. 20. All things indeed are pure but it is evill for that man who eateth with offence To fare delicately and to be richly apparelled is lawfull at sometimes and for some persons yet delicate fare and rich clothing was abused by that rich glutton Luke 16. Buying and felling building and planting marrying and giving in marriage are things lawful yet these were abused as occasions of security in the dayes of Noah and Lot Luke 17. To use Farms and Oxen c. is lawful yet these may be abused as we see Luke 14. in those that were hindered by their Farms Oxen c. from coming to the great Supper which the Lord prepared for them And this is not only true of these earthly and temporal blessings and things of this life but also of spiritual good things as the holy Ordinances of God and means of salvation the Word Sacraments Prayer c. even these may be abused and so become evil and sinful unto such as so abuse them Thus the Pharisees abused prayer fasting and outward keeping the Sabbath c. Judas abused preaching Simon Magus abused the Sacrament of Baptism The Jews in the Prophet Esay's time abused the Sacrifices c. Esay 1. Vse Use Look to our selves in the use of indifferent and lawful things that we beware of abusing them unto sin or as occasions of sin lest they be turned into sin unto us The best things we do and the best things we use may be turned into sin unto us if we abuse them Our meat drink sleep c. Our Table may become a snare and stumbling block to us yea the best and most holy duties we perform may become sinful to us Our very prayers c. Look therefore that we do not only refrain and avoid things simply evill and unlawful but that we be careful to use good things well and lawfully The Law is good saith the Apostle if a man use it lawfully so it may be said of all good and lawful things they are good if we use them well and lawfully otherwise evil and sinful to us whatsoever they be in themselves Now that we may use good things lawfully observe these Rules 1. Use them upon good ground and warrant from the Word of God so far forth only as we have allowance from it for the use of them 1 Tim. 4. 5. Every creature is good being sanctified by the Word 2. Use them in due manner 1. In faith being perswaded that God accepteth our persons in Christ and consequently accepteth and is well pleased with those things which we do Rom. 14. ult Whatsoever is not of faith is sin 2. In way of true and sincere obedience to the Will of God who hath ordained for us the use of all good and lawful things 3. Use all good things to the right end viz. God's glory the good of our brethren and the furtherance of the salvation of our own souls 1 Cor. 10. 31. Observ 2 Observ 2. Further in that this Banquet or Feast made by Herod on his birth-day is here mentioned as one special occasion of the beheading of John Baptist hence we may Observe That Feasting and Banqueting though it be lawful in it self being well used yet being abused it is an occasion of much sin So was this Banquet of Herod So was the feast of Nabal an occasion of his being drunken 1 Sam. 25. 36. So was the feast of Belshazzar an occasion of profaning the holy Vessels of the Temple and of praising and extolling the Idols of gold and silver of brass and iron c. Dan. 5. 1. Therefore Job 1. 5. that holy man feared lest his sons and daughters had sinned and cursed God in their hearts in time of their feasting 1 Cor. 11. 21. the Love-Feasts which in the Primitive Church were used before the receiving of the
Originall sin and so lyable by nature unto the Wrath and Judgments of God Psal 51. 5. David confesseth That he was shapen and conceived in Iniquity by his Mother Rom. 5. 14. Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's Transgression c. that iâ— over Infants and young Children who had not actually sinned yet were guilty of Originall sin and defiled with it And this we see by daily experience to be true in that Infants and young Children as well as elder People are chastised by the hand of God with bodily sicknesses and pains and with Death it self which shews them to be tainted with guilt and corruption of sin which makes them lyable to such Judgments of God Quest Quest How come young Children to be thus tainted with sin and so lyable to God's Wrath and Judgment Answ Answ By reason of Adam's Fall and Transgression by which he made both himself and all his Posterity guilty of sin and lyable to the curse of God and so from Adam this corruption of sin and lyablenesse to God's Wrath is derived to all mankind by naturall Birth or Descent by which means even Children and Infants do receive it from their Parents So Rom. 5. 12. By one man sin entred into the World and Death by sin c. Vse 1 Vse 1. See by this the cause why young Children or Infants have need of the Sacrament of Baptism to be administred to them viz. because being naturally defiled with Guilt and Corruption of original sin and liable to God's wrath and Judgments they have therefore need to be washed and purged from their sins by the Blood of Christ sealed by the Water in Baptism c. Which therefore ought to stir up all Parents to be careful to procure this Sacrament for their Children and that in due time not delaying it too long for worldly respects c. Vse 2 Vse 2. See what cause for Parents to be humbled and repent not only for their own sins but also for the sins of their Children confessing and craving pardon of them in Christ that so they may be forgiven them and that by this means they may be delivered from the Wrath and Curse of God at least from eternal Wrath and from temporal Judgments so far as is good for them that they may either be with-holden from them or sanctified unto them to work for their good Use 3 Use 3. This should also move Parents to use all good means whereby the natural Corruption of sin may come to be mortified in their Children and purged out of them more and more and whereby the contrary work of Grace may be wrought in them that as they have been Instruments of their natural Birth in sin and so made them Children of Wrath so they may be the means of their Regeneration or new Birth To this end they ought to be most careful to train them up religiously in the true Knowledge and Fear of God using all means to reform sin in them and to further the Work of Grace in them as frequent Instruction Admonition due and moderate Correction c. Observ 2 Observ 2. In that the Lord did lay this heavy Affliction upon this Child being very young even in his Infancy as is probable whereas he passed over and spared many other not onely Children but elder People who were as much and more polluted with sin the cause or reason of this the Lord's dealing is secret neither is it expressed here by the Evangelist as being known to God onely From whence therefore we may learn thus much that the wayes and proceedings which God doth use with men in executing his Judgments upon them in this life are oftentimes secret and hidden from us in respect of the Causes and Reasons of them We neither do nor can alwayes know or comprehend the Causes or Reasons moving the Lord to execute such or such temporal Judgments upon men or Children in this life but the causes are many times secret to us and known onely to God himself Rom. 11. 33. How unsearchable are the Judgments of God and his wayes past finding out So far as the Lord doth manifest the causes and reasons of his Judgments upon men either in his Word or by his Works and by the outward events which happen we may know them but because he doth not alwayes so manifest them therefore they are not alwayes known to us but sometimes secret and unsearchable Note here that this is not to be understood of the original or meritorious cause of God's Judgments for that is alwayes known to be sin but especially of the final causes or ends which the Lord aimeth at in such Judgments These are oftentimes secret and unsearchable unto us Use Use This teacheth us not too curiously to search into the causes reasons or ends which the Lord aimeth at in those temporal Judgments or Chastisements which he inflicteth either upon us or others in this life especially if they be strange or unwonted Judgments but we are rather to admire and religiously to adore them and withal to endeavour to make a holy use of them For this we must know that although the causes of God's Judgments are sometimes secret yet are they alwayes just and therefore we must hereof rest assured without curious searching after the secret wayes of God remembring what is said Deut. 29. 29. Secret things belong unto the Lord our God c. Such secret things are the wayes and dealings of God in respect of his Judgments which he often inflicteth upon men in this life and therefore not too curiously to be pryed into by us or rashly to be censured or spoken of but rather in religious silence to be adored and reverenced The Lord doth many times inflict strange and unwonted Judgments and Afflictions upon Men Women and Children in this life such as we can give no probable reason of why the Lord should so deal with them rather than with others here then we must remember not to be curious in searching after the secret causes and ends which the Lord aimeth at in such Judgments but to rest in his most just proceedings in all his Judgments making the best and most religious use of them unto our selves Mark 9. 22. And oft times it hath cast him into the fire and into the Waters to destroy him but if thou canst do April 29. 1627. any thing c. NOW followeth the further declaration and amplification of his Child's misery by acquainting our Saviour into how great perils and dangers of death the Devil had often brought the Child by casting him into the Fire and Water to destroy or kill him Observ 1 Observ 1. The deadly hatred and malice of the Devil against mankind in that he desireth and seeketh not onely the hurt and annoyances but also the utter ruine and destruction of those over whom he hath any Power See Chap. 1. Ver. 23. Joh. 8. 44. A Murderer
every true child of God 1. Pray unto God to work and increase in us this holy affection 2. Labour for a true feeling and assurance of Gods love to us in Jesus Christ that this may cause us truely to love him again and to be zealous for his glory being offended when he is dishonoured by the sins of others 3. Labour to mortify all corrupt carnal and sinfull anger in our selves and in our own cause which is a hinderance and enemy to this holy anger Col. 3. 8. Put off all these anger wrath malice c. Ephes 4. 26. Now lest we offend in our anger against the sins of others as it is easy to do these Rules or Cautions are to be remembred by us 1. That our anger conceived against the sins of others must be upon good and sufficient ground that is upon notice taken of some manifest or known sin in others not upon a bare suspition without good ground neither must it be for trifles but for some great offence to God 2. Our anger must be so directed against the sin that it be not against the person offending unlesse it be with relation to the sin and in that respect onely We must here carefully distinguish between the person and the sin 3. Our displeasure must be joyned with love to the person against whom we are offended neither must it hinder us in doing any duty of love to the party but rather further us therein as in praying for the party in admonishing him c. Exod. 32. 32. Though Moses were angry at the peoples Idolatry yet he prayed for them 4. It must be joyned with sorrow and grief for the offence and dishonour of God So Mark 3. 5. Our Saviour looked angerly upon them mourning for the hardness of their hearts 5. Our anger and displeasure must be moderate not exceeding due measure either in regard of the passion or affection it self or in regard of the continuance of it Ephes 4. 26. Be angry and sin not Let not the Sun go down c. Neither must our anger be such as to distemper us or make us unfit for good duties either of God's worship or of our particular Callings neither must it cause us to break out into any undecent behaviour 6. Our displeasure against the sins of others must be joyned with indignation also against our own sins and that first and principally Observ 2 Observ 2. In that our Saviour was displeased at this fault and offence even in his own Disciples which were near and dear unto him we may learn that we should be offended and displeased at sin even in our best friends even in such as we most love and affect We must not respect persons in our anger against sin but be unpartial in it being offended at sin wheresoever we find it and in whatsoever persons though in our dearest friends kindted acquaintance c. Our Saviour was offended at Peter himself calling him Satan Matth. 16. when he went about to perswade him that he should not suffer death Moses was very angry at the people of Israel for their sin of Idolatry as we heard and yet he loved them so dearly that he wished himself to be blotted out of God's Book if it had been possible rather than their sin should not be forgiven Exod. 32. Job shewed himself offended at his own Wife calling her foolish woman Job 2. Love to our friends must be no hinderance to our holy anger and displeasure against their sins but rather a help and furtherance for this affection ought to come from love to their persons and to be joyned with it as we have heard and so the more we love them the more we should be affected with indignation against them when they dishonour God Use Use To reprove such as can be angry and displeased at sin in their enemies or in strangers but not in their friends kindred familiar acquaintance c. whom they love and affect They can bear with grosse sins in such and wink at them and are not moved to displeasure They can like and approve of the faults of such and be well enough pleased with them yea they can commend and justify the faults of such as if they were vertues c. But this is carnal love which hinders them from being displeased at the sins of those whom they affect and it is also a plain argument that the anger they shew against the sins of others whose persons they affect not is also a carnal and sinfull anger and nothing less than that true holy zeal and indignation against sin which should be in them For if it were a holy anger they would be moved against the same sins in their friends as well as in their enemies Observ 3 Observ 3. In that our Saviour was not onely displeased but much displeased or offended at his Disciples for this fault and sin of hindering the little children from being brought to him we may gather that it is a great sin any way to hinder the Spiritual good and Salvation of Infants or little Children yea though it be unwittingly or of ignorance as it is probable this was done by the Disciples much more then to do it willingly or against knowledg Christ is much offended still at such Now the Salvation of young Children is hindered when the means of their Spiritual good and Salvation is neglected As when they are kept or withheld from the Sacrament of Baptism which by the way shews the sin of such Parents as do neglect or defer it too long and especially the sin of the Anabaptists utterly denying that Sacrament to Infants c. Also by Parents neglecting to pray for their Children and to train them up Religiously so soon as they begin to have understanding and to be capable of Instruction c. Great is the sin of such Parents who thus neglect the means of the Spiritual good and Salvation of their children and so as much as lies in them do hinder their Salvation They are Spiritual Murtherers of the Souls of their own Children Let all Parents be admonished to take heed of this grievous sin that they be not guilty of it Mark 10. 14. But when Jesus saw it he was much displeased and said unto them Suffer the little children May 18. 1628. to come unto me and forbid them not for of such is the Kingdom of God HEre it followeth how our Saviour shewed his displeasure by his words to his Disciplas commanding them to suffer little children c. This Commandment hath also the force of a reproof whereby he blameth them for not suffering but rather hindering the children from coming to him Where 1. Consider the Precept or Commandment it self which is given both affirmatively Suffer little children to come unto me and negatively Forbid them not 2. The Reason of the Commandment why they should suffer little children to come to him c. Because of such is the Kingdom of God 3. A confirmation of that reason
to our sins which he was appointed to suffer there remaineth no more curse or punishment properly for them to suffer he having drunk the whole Cup of God's Wrath for us we shall not so much as taste of it c. Observ 5 Observ 5. Lastly In that Christ's Sufferings are compared to a Baptism or drenching in deep waters hence gather The greatness and grievousness of those afflictions and punishments which he was to suffer and did suffer for us they are compared to deep waters and he is said to be dipped or drenched in them as David sayes of himself Psal 42. and Psal 88. Esay 53. 5. He is said to be wounded for our transgressions and bruised for our iniquities The grievousness of his Passion or Sufferings may appear 1. If we consider what it was which he suffered viz. the heavy wrath and curse of God due to our sins that is to say all those afflictions miseries and punishments which we must otherwise have suffered if he had not suffered for us Esay 53. 4. He bare our griefs and carried our sorrows Gal. 3. 13. He was made a curse for us 2. If we consider the strange effects which the sense and feeling of Gods wrath and curse imposed on him for our sins did cause and bring forth in him as 1. That grievous agony felt in his soul a little before his death which agony was caused partly by the great fear with which he was astonished and partly by that grievoussorrow and heaviness of mind with which he was surprised Mark 14. 33. He taketh with him Peter and â—ames and John and began to be sore amazed and to be very heavy 2. His earnest Prayer that if it were possible that Cup might passe from him 3. His bloody sweat and the sending of an Angel to comfort him Luke 22. 4. His crying out upon the Crosse as if he had been forsaken of God c. Use 1 Use 1. See by this the haynousness of our sins which were the cause of this grievous Baptism with which Christ the Son of God was to be baptized these were the cause of his being dipped and drenched so deep in the Sea of Gods wrath and curse c. which should therefore humble us and break our hearts with godly sorrow for our sins which were the cause of the bitter and grievous Sufferings of Christ the Son of God Zach. 12. 10. They shall look on him whom they have pierced and shall mourn for him c. Use 2 Vse 2. See also the unspeakable love of Christ to us in that he was content for us and our redeâ—ption to suffer so many and grievous things to be baptized with this terrible and grievous baptism of his sufferings yea he desired it Luke 12. 50. I have a baptism to be baptized with and how am I straitned or pained till it be accomplished Vse 3 Use 3. This must move us to be content to suffer much for Christ in this World even many and great troubles and afflictions if need be To be baptized in the Crosse as it were to be washed and rinsed in these waters of affliction seeing he was content to receive this kind of Baptism for us so should we for him c. Mark 10. 39 40. And they said unto him We can And Jesus said unto them Ye shall indeed May 31. 1629. drink of the Cup that I drink of c. HItherto we have heard our Saviour's first Answer to the Petition of his two Disciples which was more brief and obscure consisting of two parts 1. A Reproof of their ignorance and rashness in preferring such an unfit Petition to him 2. A Question demanded of them Whether they were able to partake with him in suffering the Crosse and afflictions c. Now upon occasion of that Question the Evangelist setteth down a farther Conference between our Saviour and them about the matter in which Conference also is included our Saviour's second Answer to their Petition which is more plain direct and full than the former as we shall see In the words consider two things 1. The Disciple's answer to the former Question moved to them by our Saviour which answer is affirmative For he demanding Whether they could drink of the Cup which he should drink of c They answer that they can 2. Our Saviour's Reply to their answer in which he doth withall give a more direct and full answer to their Petition before preferred to him in these words Jesus said unto them Ye shall indeed drink of the Cup c. But to sit on my right hand c. Of the first And they said unto him We can Although our Saviour did propound the Question to them obscurely in figurative speeches yet they perceiving what he meanâ— do answer directly affirming That they were able to drink of the Cup of the Crosse c. In which answer there is something good and commendable and something that is evil and discommendable That which is good and commendable is their readiness and forwardness to partake with him in suffering the Crosse which readiness they shew and discover by this that when he asked them Whether they could suffer with him that is whether they were able and fit to suffer with him they do not hereupon shew any â—ign of unwillingness to suffer with him but on the contrary they presently profess their ability to suffer with him whereby they imply also their willingness c. That which is evil and discommendable in their answer is That they discover too much confidence in themselves and presumption of their own strength and ability to suffer the crosse as if they could by their own power or of themselves drink of that bitter Cup when it was nothing so but all the ability they had was from God and from his Spirit strengthening them thereunto In this respect therefore their answer is rash and unadvised when they are so ready to affirm That they are able to drink of the same Cup with him c. Now one cause as is probable of their forwardness thus to profess both their ability and willingness to suffer with him was the earnest desire they had by this means if it might be to obtain their Suite and Petition at his hands Observ 1 Observ 1. From that which is commendable here in the Disciples viz. their readiness and willingnesse to suffer the crosse with Christ c. This teacheth us that we should after their example be ready willing and forward to suffer the crosse and afflictions in this World for the Name of Christ when we are called to it Herein we are to imitate these two Disciples of Christ who here profess and shew themselves forward to drink of the Cup of the Crosse c. The like forwardnesse Peter and the rest shewed also afterward Luke 22. 33. Peter professeth himself ready to go with him both into prison and to death And Matth. 26. 35. they all professed that if they should dye with him they