service committed to the meanest servants such a phrase in English I am not worthy to carry his Books after him Some take it as the custome of the Hebrews who going into some more holy place were wont to put off their Shoes Exod. 3.5 Josh 5.15 Put off thy Shoes for the place where thou standest is holy ground and those who were more rich or noble had some Body to carry their Shoes Other Evangelists have the Latchet of whose Shoes I am not worthy to unloose in which speech they allude unto the manner of their being shod In hot Countreys their Shoes had onely Soles below and tyed above and therefore they were to be loosed before they could be pulled off the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we when we come home or go to bed call to the meanest Boy to pull off our Shoes Hence Psalm 108.10 Over Edom will I cast out my Shoe that is I will imploy the Edomites in the basest service as to take away my Shoes when they are put off John hereby acknowledges Christ to be his Lord and himself his meanest Servant He shall baptize you with the Holy Ghost and with Fire Some think John Baptist hath respect to that Acts 2.1 visible pouring out of the Spirit in the shape of fiery Tongues at Pentecost though this be a truth as appears Acts 1.5 John truly baptized with Water but ye shall be baptized with the Holy Ghost not many days hence Yet may we understand it of the power of the Spirit or of inward Baptism whereby the Spirit in the Hearts of Believers burns up their Lusts not onely enlightening of them but inlivening and kindling in them holy affections As the Spirit is called Water from the purging away of our filth Titus 3.5 so is it called Fire because by a spirit of burning he burns up our dross Isai 4.4 The Lord shall purge away the Bloud of Jerusalem from the midst thereof by the spirit of burning In a word Gospel Preachers may baptize you with Water but the Spirit renews us inwardly by the Spirit Now that the Ethiopians baptize with Fire they add to the Institutions of Christ and to the Scriptures which shadows out unto us and presents to our memories the benefit of the Spirit by variety of expressions The Abissines brand the baptized persons with Fire Beza in loc This practice gave occasion to some bolder Library keepers in some Copies to blot out the word Fire The Spirit is well resembled by Fire because it hath the properties of Fire as to purge to drive away darkness to shine to kindle to snatch upwards to strengthen Ephes 3.16 to change into it self 2 Cor. 3.18 Believers are by the Spirit changed into the same glorious image Mark 1.8 It 's said he shall baptize you with the Holy Ghost Fire is left out here for explanation sake it is added by the Figure Hendiadys The sum is Christ alone bestows whatsoever outward Baptism figures or signifies Now Fire in this place seems to be opposed to Water I baptize you with Water saith John Christ baptizes with Fire to signifie unto us that some fiery and spiritual power towards our purging and cleansing is represented to us by the Water of Baptism Besides this purging Fire bestowed on the Elect is opposed to that everlasting burning Fire which in the former Verse is threatned to fruitless Trees V. 12. Whose Fan is in his hand and he will thorowly purge his Floor and gather his Wheat into the Garner but will burn up the Chaff with unquenchable Fire John had set forth the power of Christ about Baptism now to awaken his Hearers the more some of whom were in a deep sleep he extends it further to the last Judgment which he shews by similitude of an Husbandman who when the Harvest is come gathers the Corn with the Chaff into the Floor and by and by thresheth it and separates the Chaff from the Wheat Whose Fan is in his â—aâ—d That is the Preaching of the Gospel before the Lâ—rd â—owse us up thereby we are as it were folded up in an heap of confusion untill which come the whole World is like a great heap of Chaff Or rather by Fan understand his judging power He will thorowly purge his Floor That is his Church gathering out of the Field of the World his Corn he brings it into his Bâ—rn as the Husbandman doth and when by an outward Call in the Ministry of the Word he hath brought them in because there are and will be many Hypocrites in his Churches hence he will thorowly purge his Floor as the Husbandman doth of the Chaff that is of wicked men who are compared to Chaff Psalm 1.4 Job 21.19 But this will be at the Day of Judgment which should be as a comfort to Saints and terrour to awaken carnal men so that the Floor signifies not the Place but the Corn upon it by a Metonymie Wheat into the Garner That is Saints into Heaven where the Sheep are at the Judges right hand from thence they go to Heaven Matth. 25. ult When the Fan hath once severed them that is his power and wisdom whereby he is able to sever Sheep and Goats whereby he is able to judg persons for every thing done in the Bâ—dy whether thoughts words or deeds This Fan is said to be in his hand it shews the â—ear approach of the Judgment James 5.9 The Judg slandeth before the Door For if thâ—â—e were some hundreds of years to the last Judgment yet compared with Eternity they are as nothing Burn up the Chaff with unquenchable Fire Not that it cannot be quenched but that it doth not quench in burning wicked men it never turns their Bodies to Ashes Neither is this impossible for the Sun it self which many suppose to be Fire is always burning and never quenched we reade of the Bush burning and not consumed Exod. 3. This Fire is still kindled by the breath of the Lord Exod. 30.33 This is five times together mentioned Mark 9.43 44 45 46 47 48. that we might the more fear it So that we see the wofull condition of the Chaff they are not onely severed from the Wheat but after the manner of the Nation of Palestine they are burnt in the Fire V. 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him We have here in this second part of the Chapter the Baptism of Christ set down wherein we have 1 The end of Christ's coming from Galilee to Jordan which was to be baptized of John 2 We have John's Prohibition of him together with his Reasons I have need to be baptized of thee and comest thou to me 3 Christ's Answer to John shewing why he would be baptized which was for the fulfilling of all Righteousness v. 15. 4 Christ's Reception of Baptism amplified 1 From the Adjunct He ascended out of the Water being baptized being then thirty years old Luke 3.23 2 From the signs that
among five perpetual principles and yet call them all by the name of a foundation yea such a foundationas other things were to be laid after in eodem genere edificii in the same kind of building for the Apostle saith Let us go on to perfection now what perfection doth he mean truly a perfection of the knowledge of Christ the foundation whereof was already laid And so he did for in the next place he comes to unfold the sin against the holy Ghost the doctrine of assurance to the heirs of promise the doctrine of Christs priesthood 4 All the Churches were under laying on of hands the Church of the Samaritans was under it Act. 8.12 14 17. compared On the same Church of Samaria which was Baptized were hands laid The Church of the Hebrews had this as a principle first laid Heb. 6.1 Object But how doth it follow to all the Churches Answ As we judg all the Churches were under Baptism though we do not reade of any of the Church of Thessalonica to have been baptized yet because we reade other Churches we conclude also they were So because we finde these two Churches to have been under Laying on of Hands we conclude all the Churches also so to have been because of the unity of the Rule Now the Rule is plain Acts 8.14 16 17. When the Apostles heard that Samaria had received the Word of God they sent unto them Peter and John who when they were come down prayed for them that they might receive the Holy Ghost The emphasis lies in this Pronoun Relative they the Antecedent whereto must be the baptized Samaritans whom Philip had baptized v. 12. also v. 16. it 's said For as yet he was fallen upon none of them onely they were baptized in the Name of the Lord Jesus So that Imposition of Hands was administred to all the baptized Samaritans v. 17. Then laid they their Hands on them and they received the Holy Ghost 5 The first Church should be a Patern to other Churches but the first Church continued in laying on of hands therefore other Churches ought to continue herein The Proposition appears 1 Thess 2.14 Ye Brethren became followers of the Churches of God 1 Cor. 11.16 We have no such custome neither the Churches of God The Assumption appears because the Apostle calls it a Doctrine Heb. 6.2 The Doctrine of Baptism and laying on of hands Now the first Church continued in the Apostles Doctrine Acts 2.42 of which Doctrine this was part Object But the first Church was scattered and though there was a Church among the Hebrews Heb. 13.7 17 24. Salute them that have the rule over you and all the Saints yet was not this Church the same for Acts 8.1 There was a great Persecution against the Church at Jerusalem and they were all scattered through the Regions of Judea and Samaria except the Apostles Answ All is oft in Scripture taken for a great part and so I take it here No doubt some could not fly besides they were scattered onely a little way that is into their own Countrey of Judea and Samaria and could easily return when times proved peaceable which by Pauls conversion shortly fell out for then had the Churches rest Acts 9.31 and were edified and multiplied Besides the Apostles were never scattered from Jerusalem who alone might make a Church had there been none else as Tertullian observes in his Book of Chastity Ubi tres ibi Ecclesia est licet Laici where there are three there is a Church though Laicks or People therefore this Church in the Hebrews who were under laying on of hands and that in the Acts is the same 6 If laying on of hands were not an Ordinance of God and of divine Institution then the Apostles in Administration thereof had practised will-worship nay which is more had left a Rule of will-worship unto us Heb. 6.1 But it 's absurd to think the Apostles would do either of these therefore laying on of hands on baptized persons is an Apostolical Institution Object But many of the Saints have received the Spirit without it as the Antiochians Acts 11. Answ So have they without Baptism and the Supper yet it 's no ground to live without any of them when we know them to be practised besides they are Chanels to convey more of the Spirit unto us I mean laying on of hands as well as Baptism 7 It appears by the testimony of ancient and modern Writers 1 Ancient Tertul. lib. de Resur cap. 8. The flesh is washt that the soul may be cleansed the flesh is overshadowed with laying on of hands that the soul may be enlightened with the Spirit Pamelius cites the Canon of Pope Urban viz. All believers ought to receive the Spirit after Baptism by the laying on of the hands of the Bishops that they may be found fully Christians And then he adds a Constitution of Clement which was most ancient viz. We must all make haste to be born again to God and at length to be signed by the Bishop that is to receive the sevenfold grace of the holy Spirit because else a person cannot be a perfect Christian if he remain so that is without laying on of hands not through necessity but through carelesness or wilfulness Also in his Notes on the same Book Num. 44. Similiter loquuntur c. In like manner so many as write of Baptism speak calling Imposition of Hands the perfection of Baptism Tertul. de Bapt. ad Quintillam cap. 8. saith It 's the fleshly or outward act of Baptism that we are dipt in Water the spiritual effect that we are freed from our sins then follows Laying on of Hands the Dispenser calling and inviting the Spirit of God by Prayer And in the same Book he saith To our Flesh rising out of the Water after our old offences the Dove of the holy Spirit comes flying bringing the peace of God sent from Heaven where the Church is the figured Ark. Cyprian in his Epistle to Jubaianus speaking of the Samaritans who had obtained a right Baptism he saith that it was not meet they should be baptized any further but onely that which was wanting was performed of Peter and John that Prayer being made for them and Hands being laid upon them the Spirit of God might be called upon and poured in upon them he adds which also is done with us that they who are baptized in the Church must be offered to them who are set over the Church and by our Prayer and Laying on of Hands they obtain the Holy Ghost Cyprian in his Epistle to Stephen Epist 72. speaking of those who came from Heresie to the true Church saith Because it is of no purpose to lay hands on them to receive the holy Spirit unless they receive the Baptism of the Church Hieron adversus Lucifer If thou askest why one baptized in the Church receives not the Spirit but by the hands of the Bishop which we affirm to be given in
by Stones is meant either the Rocks that lay upon the Banks or shore of Jordan Luke 19.40 If these should hold their peace the stones would immediately cry out Neither was this other then when God made man of the dust of the earth and breathed into him a living soul Some by Stones understand the Gentiles from whom the Jews did expect Faith and Godliness as from the Stones neither is it incredible for God to make Children of Stones seeing Isaac was begotten from Abraham when his body was dead to her being an old woman though afterwards he had Children by Keturah a young woman and Sarahs body also Rom. 4.19 For Abrahams dead body is resembled to a Stone Isa 51.1 Look unto the Rock whence ye are hewen q. d. You Pharisees Sadduces and Jews think if you should perish what would God do for an off-spring I tell you he is able to raise them from the Gentiles nay if need were from the dead or liveless Rocks whence your self at first had your beginning and wherewith at present your hearts have some resemblance and similitude as God turned Lots Wife into a Pillar which was standing many hundred years yea even in Josephus his time so can the same God turn a Stone into a Man doing that bodily which he doth spiritually taking away an heart of Stone and giving an heart of flesh Ezek. 36.26 Obs There is an Omnipotence in God to do whatsoever can be done even what he wills Psal 115.3 Matthew 26.53 2 The spiritual promises of God are not tied to fleshly issue Rom 9.6 7 8 9. Gal. 3.7 29. but to the Children of promise to raise up children to Abraham setting forth the manner how Abraham should have Children not by begetting onely but by raising up As in the Law they that were born of the brother remaining alive were sons to the deceased brother not by nature but by Law so all believers are planted into Abraham and become not Children of the flesh but Children of the promise Rom. 4.12 13. The Baptist Christ and the Apostles endeavour to take away the pride and Carnal confidence conceived from the Holiness of their ancestors Abraham as a common father or trustee received the promises from God which belong to all believers Hence Abraham is called a father like unto God Rom. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in spirituality as God is to his Children for the believing Gentiles are not descended from his Loyns 2 In universality so that as God is an universal Father not onely of the believing Jews but also of the Gentiles Rom. 4.17 so was Abraham V. 10. And now also the Ax is laid to the Root of the Trees therefore every Tree which bringeth not forth good Fruit is hewen down and cast into the Fire The Ax is laid to the Root of the Trees Here is a Motive to stir up the Pharisees and Sadduces to Repentance because laid his Ax to the Root of the Trees By Trees he means Men or Jews Matth. 12.33 Make the Tree good and his Fruit good By Ax he means 1 the Threatnings of the Word which were now laid to the Roots of mens hearts Every Tree that bringeth not forth good Fruit is hewen down as Husbandmen do with Trees that cease bearing Fruit they cut them down to make fire-wood of them so will the Lord do with you Jews Luke 13.7 Cut it down why cumbreth it the Ground John 15.6 Withered Branches are by the Husbandman cast into the Fire and burned Every Tree which bringeth not forth good Fruit Every Man Woman City among you is hewen down and cast into the Fire Whereas you think you being once the People of God shall still so continue to be know ye that at present ye have the Ax laid to you you shall be cut off from your Root Abraham Rom. 11.22 And first ye shall be destroyed by the Romans 2 Ye shall be cast into the Fire of Hell for your unfruitfulness 3 Your posterity shall be given up to a spirit of slumber They shall have Eys but not see Ears but not hear Hearts but not understand Rom. 11.8 For though Deut. 20.20 Fruit-trees were not by the Law to be cut down no not in time of a Siege yet Fruit-trees that either never bore or had done bearing might be used either in the Siege or for fire-wood Obs A present or speedy Judgment of God may be expected of those that under means of grace remain unfruitfull Trees Luke 13.6 7. John 15.6 7. Luke 20.16 Isai 5.4 5 6. V. 11. I indeed baptize you with Water unto Repentance but he that cometh after me is mightier than I whose Shoes I am not worthy to bear he shall baptize you with the Holy Ghost and with Fire John's Ministry is set down from the difference betwixt him and Christ 1 Whereas the People might be apt to think him to be the promised Messias he tells them he was not he declares himself to be onely the Minister of outward Baptism but Christ who was shortly to be shewn to them was the Authour of inward Baptism The occasion of John's speech here is set down Luke 3.15 All men mused in their hearts whether John were the Christ John answers I indeed baptize you with Water c. I indeed baptize you with Water unto Repentance That is you Jews and repenting Publicans and Souldiers as appears Luke 3 10 11 12 13. I baptize you with Water unto Repentance already wrought which I judg by the confession of your sins v. 6. and by the profession of your Faith Acts 19.4 Not you Pharisees unto a future Repentance For John turns his speech from the Pharisees to the People doubting whether he were the Messias Luke 3.14 15 16. And therefore John's Baptism as also the Baptism of every Dispenser is not the Baptism of future Repentance but of present Repentance Acts 2.39 40. Repent and be baptized every one of you in the Name of Christ for the Remission of sins Hence Infants for want of present Repentance are excluded from Baptism what change of heart shame sorrow or hatred of sin can there be in them By baptizing persons to Repentance for time to come you make two Baptisms whereas the Scripture makes but one Baptism Ephes 4 5. But he that cometh after me is mightier than I Or more excellent 1 Both in Gifts and Grace 2 He it is that makes my Ministry effectual 3 He is the Bridegroom I am onely his Friend to sue for a Mariage betwixt you and him John 3.29 4 He must daily increase in his praise and esteem I must daily decrease in mine John 3.30 as the light of the Sun swallows up the light of a Star 5 I have the spirit in such a measure he hath the spirit out of measure John 3.34 6 Whereas I never did any Miracle among you John 10.41 he shall do Miracles raise up the Dead cast out Devils c. Whose Shoes I am not worthy to bear This is a
accompanied his Baptism which were three 1 The opening or cleaving of the Heavens so that something might be beheld above the Stars and Planets 2 The Spirit of God descending like a Dove and lighting upon him v. 16. 3 A Voice from Heaven testifying that Christ was the welbeloved Son of the Father in whom he was well pleased V. 13. Then cometh Jesus from Galilee to Jordan to John to be baptized of him To be baptized Quest Why doth Christ come to be baptized seeing he had no sin and John's Baptism was a Baptism of Remission of sins Answ 1 For the fulfilling of all Righteousness that is all the righteous promises of God Matth. 3.15 2 To allow of John's Baptism as instituted by God which was cavilled at by many 3 That in Baptism Christ might have the testimony of the Holy Ghost in the shape of a Dove that he was the Son of God and therefore to be believed on 4 Because Christ took our sins upon him and therefore as a guilty person and a penitent he offers himself to John's Baptism that being baptized by him he might as it were wash away our sins in himself he did as it were bury the old Adam under Water in his Burying and rising up from under the Water he did as it were lift up the World of Believers that were drowned 5 That for as much as baptized ones were the Subjects of his Kingdom that he might be like his Brethren in all things hence he took up Baptism to be imbodied with his People that he and they might be one Body 6 To bring in credit such a hazardous and contemptible Ordinance 7 That as God had instituted Circumcision the sign of the old Church so Christ would ordain Baptism as the sign of the new Church and that not onely by word but also by deed 8 That the Baptist might then declare unto the Multitude that this baptized person was the Messias so long hoped for John 1.29 30 31 32 33 34. Then When the Baptist had been a while preaching and baptizing and preparing the People for Christ and had told them that the Messias was speedily to be manifested to them and the people were on fire to have him manifested and as the people were in expectation and all men mused in their hearts whether John were the Christ then comes Jesus to Jordan where not onely signs from Heaven manifested him to be the Messias but John also openly declared him partly because the people were apt to think John the Messias to clear himself thereof and partly to make the Messias known being it was fully revealed to him John 1.33 The people being therefore instant that he would shew the Messias whom he preacht to come after him John answers that he had not seen him by face but onely had received this answer from God That he should in his Baptism be manifested to Israel and in this manner that the Holy Ghost in the bodily shape of a Dove should descend upon him See John 1.29 to v. 35. From Galilee The 2 thing is the circumstance of place Christ comes from Nazareth in Galilee least any should think the business was carried politickly betwixt John and Christ therefore providence orders it that till the 30th year of their age they live and are brought up in diverse places that John could say I knew him not Joh. 1.32 and when John began his ministry about Jordan Jesus did not adjoyn himself to him but abode in Galilee that John might know and preach this that the Messias was come into the world but was not yet made manifest and that he knew him not by face but that he should be manifested in his Baptism Moreover Christ when he comes to John doth not talk familiarly with him before he desires Baptism but then when he desired baptism he came out of Nazareth of Galilee Neither was Christ baptised in secret but when all the multitude were baptized Christ was Baptized Now it appears when Jesus was Baptized all the multitude was baptized Luke 3.21 It was the providence of God that a great concourse of people should be Baptized when Jesus was Baptized that so besides Johns testimony they might see the visible signs confirming him to be the Messias all which did so clearly confirm it that this was called his manifestation unto Israel Joh. 1 3â— In Jordan Christs Baptism is set down from the place viz Jordan It was that River through which the people were brought into the Land of Promise Not as if Baptism were confined to a River but that it may be adminstred in a Pond or Lake or Sea or Brook or in any other water wherein there may be burying V. 14 But John forbad him saying I have need to be Baptized of thee and comest thou to me But John forbad him saying I have need to be Baptized of thee as if he should say if one of us must be Baptized I have more need to be Baptized of thee as the most worthy person then thou of me Quest But how doth this agree with that Joh. 1.31 33. I knew him not but he that sent me said unto me upon whom thou shalt see the Spirit descending like a Dove and remaining on him the same is he that baptizeth with the holy Ghost Ans That phrase of I knew him not must be limited to that circumstance of time before his coming out of Galilee when it was that the spirit revealed Christ to John I have need to be Baptized of thee as if he should say I le give reason of my refusal 1 My Baptism is a Baptism of Remission of sins but thou hast no sin therefore thou hast no need of Repentance nor no need of Baptism and I am afraid of prophaning Baptism if I should dispense it otherwise then it is appointed 2 Thou art not onely without sin but thou takest away the sin of others and into the Faith of thee others are Baptized for Remission of sins 3 It 's thy spirit onely that applies the Grace given in Baptism and I of my self cannot deserve it and therefore I have need to be Baptized of thee with the spirit and thou hâ—st no need to be Baptized of me with water Obs Holy Persons are sensible of their own corruption yea the more holy the more sensible 2 Obs The holiest Persons have need to be Baptized of Christ that is to be washed from their sins with the bloud and Spirit of Christ Joh. 3.5 3 Obs Though water Baptism must be but once yet the Baptism of the Spirit ought to be repeated again and again 2 Cor. 4.16 V. 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfil all righteousness then he suffered him Suffer it to be so now We have here Christs Reply acknowledging Johns arguments to be true in respect of his person but in respect of his office it being a state of emptying and abasement and humiliation therefore I
therefore Matthew Mark and Luke say As a Dove and like a Dove It 's like it was of a fiery matter as the fiery Tongues were The Spirit appears in the likeness of a Dove to shew that that Spirit that was in Christ was full of meekness Isai 42.1 2 3. I have put my Spirit upon him the bruised Reed shall he not break nor smoaking Flax shall he not quench See Matth. 11.29 Again a Dove represents the Graces of the Spirit Isai 11.2 The Spirit of the Lord shall rest upon him to shew the innocency purity and charity in Christ A Dove was the sign of the Reparation of the World after the Floud and here it is a sign of Reconciliation by Christ This Dove was a fit Resemblance to this Lamb of God for as the Lamb is most harmless among Beasts so is the Dove among Birds The Flight of this Dove denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ as well as into the Head Mahomet by putting Corn into his Ear accustomed a Dove to fly to his Ear which eat what was there put by this way he perswaded the People the Spirit of God was familiar with him and suggested to him his Alcoran Yet must we not think this substance or body resembled by a Dove to be hypostatically united to the Spirit of God as the humane nature of Christ was to Christ but as Angels oftentimes took humane bodies and appeared to men with them and laid aside those bodies afterwards so did the Spirit of God As the Heavens were opened unto Christ to shew his Doctrine was not earthly but heavenly so did the Spirit come upon him to shew his Doctrine was the Ministry of the Spirit 2 Cor. 3.8 called The glorious Ministration of the Spirit this visible Appearance of the Spirit could not but send divers of the Spectators to the perusals of those places of the Prophets forementioned Isai 11.2.42.1 2 3.61.1 especially Christ so interpreting the visible descent of the Spirit upon him Luke 4 18. To conclude by this visible sign of a Dove is shewn that Christ is that harmless one in whom the Spirit hath his constant residence in and through whom alone we are to receive of the gifts of his Spirit for whose sake rather than for his own in whom the fulness of the Godhead dwelt bodily this Spirit descended upon him and especially for John's sake to whom this sign was promised whereby he should be certified in a most absolute clearness of the person of the Messiah John 1.32 On whom thou shalt see the Spirit descending like a Dove that same is he This Spirit John is said to see not essentially but believingly for by a Metonymie the name of the spiritual thing is given to the visible sign V. 17. And lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased We have here the third sign confirming the Call of Christ and his Instalment into his Office viz. a voice from Heaven when the Heavens clove that voice sounded It was the voice of the Father doubtless in that he saith This is my beloved Son here was the first clear Revelation of the Trinity under the New Testament the Father shews himself in a voice the Son in the flesh or humane nature the Spirit in the likeness of a Dove This is my beloved Son Not an adoptive but onely begotten my onely everlasting and coequal Son These words are partly taken out of the second Psalm v. 7. I will declare the Decree the Lord said unto me Thou art my Son By this forementioned voice he made his Son King upon Sion That Psalm is to be referred to this Of this beloved Son Isaak was a Type Gen. 22.2 Take thy son thy onely son thy son whom thou lovest And so was Solomon called Jedidiah or the beloved of the Lord. Oft was Christ called Beloved in the Book of Canticles the Fathers voice might have respect to these Figures Of this Christ speaks John 17.26 I pray that the love wherewith thou lovest me may be in them Ephes 1.6 We are said to be accepted in this Beloved In whom I am well pleased The same with that In whom my soul is well pleased Matth. 12.18 As if he should say Thou my Son onely and chiefly beloved pleasest me in all things and that infinitely and no man pleases me but by thee yea by thee am I appeased with all them I have given thee at whom I was offended by the sin of Adam and there is nothing in thee that displeases me Enoch pleased me Heb. 11.5 but not so as thou dost for in thee I am appeased and reconciled to the World of Believers The shew of a Dove was a dumb thing therefore here 's a voice to make all things concerning the Messiah out of question and also opening the whole Mystery of our Redemption for what is our Redemption but this whereas formerly we were at enmity with God now God is well pleased with us in Christ 2 Cor. 5.19 God was in Christ reconciling the world to himself These words are taken out of Isai 42.1 and in that Chapter is the calling and sending of Christ to his Ministry described and indeed the whole Scripture whence some words are taken should be lookt into To this in the Transfiguration was added Hear him not Plato Socrates Moses further than he Witnesses of Christ but hear him who being in my bosom John 1.18 shall reveal my Mysteries which have been hid from the foundation of the world He shall open the way to Heaven to you CHAP. IV. IN this Chapter there are four parts 1 Christ his Tentation from v. 1. to v. 12. 2 Christ's Preaching in Galilee from v. 12. to v. 18. 3 Christ's calling of four Disciples Peter Andrew James John 4 The Confirmation of his Doctrine by Miracles v. 23 24 25. In the Temptation observe 1 The Time v. 1. immediately after Baptism 2 The Place in the Wilderness v. 1. 3 The efficient Cause viz. the Spirit of God 4 The End to be tempted of the Devil v. 1. 5 The kindes of the Temptations which are three 1 To Unbelief v. 2 3. 2 To Presumption v. 5 6. Cast thy self down for he shall give his Angels charge of thee 3 To the vain glory of the glory of the World v. 7 8 9. 6 The Victory Christ got over these Temptations so that the Devil was forced to give ground v 11. amplified from the Weapon wherewith Christ overcame him which was the Word of God 7 The comfort Christ had after the Temptation was over The Angels came and ministred to him V. 1. Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil This Temptation of Christ is set down 1 From the Time Then When Even presently after his Baptism Mark 1.12 Immediately the Spirit driveth him into the Wilderness and being full of the Holy Ghost he was led by
might help their faith Whereunto some apply those prophetical Scriptures Ezek. 36.25 I will powr or sprinkle clean waters upon you and you shall be cleansed and Zach. 13.1 In that day there shall be a fountain set open for sin and for uncleanness This was called the baptism of repentance to show that none of right ought to take it up but those that repented first and those that believed first Act. 19.4 John there taught that they that were to be baptized should believe on Christ and hence his baptism was called baptism for forgiveness of sins for this John in his ministry made known Luk. 1.77 All Judaea That is persons of all age condition and sex not every individual person And all the region round about Jordan That is from all places of both sides of the river of Jordan Were baptized of him in Jordan confessing their sins That is they first confessing their sins were baptized of him together with the confession of their sins they profest a belief of the doctrine which he preached Tertul. in his book of repentance saith We are not therefore washed that we should cease to sin but because we have ceased because we are already washt in heart This very baptism in the manner of it Apol. to Antoninus was continued in Justin Martyrs time Whosoever are perswaded and believe those things to be true that are taught and spoken by us and have received that they can so live they are taught to pray fasting and to beg of God the forgiveness of their former sins we praying and fasting together with them then are they brought thither of us where there is water and with the same manner of regeneration that we our selves are regenerated are they regenerate in the name of the Father of all things and Lord God and of our Saviour Jesus Christ and of the Holy spirit then they are made a sacrifice in the water Tertul. to Quintilla cap. 1. Happy is the Sacrament of our water because the offences of old blindeness being washt away we are freed into an eternal life For the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take it out of Grotius The propriety of the word showes that this rite was wont to be done by dipping or covering all over with water not by sprinkling Also the places chosen for that rite prove it Joh. 3.23 John was baptizing in Aenon near to Salim because there was much water there Act. 8.38 39. The Eunuch and Philips going into the water and coming out of it and many allusions of the Apostles which cannot be referrd to sprinkling Rom. 6.3 4 5. We are buried with him by baptism into death that like as Christ was raised from the dead by the glory of the Father so we should walk in newness of life Paul proves they should not live in sin because they were dead he proves they were dead because they were buried in baptism Heb. 10.22 We finde the dipping of the body our bodies washed in pure water not the sprinkling of the brow So that it appears that sprinkling was not the baptism of John or Christ 1 From the subject of baptism It was not a part but the whole body 2 From the form It was not sprinkling but burying Col. 2.12 Buried with him in baptism wherein ye are also risen again 3 From the matter or element It was much water Joh 3.23 which needed not if sprinkling had been enough 4 From the adjuncts of going into the water and coming out practised by Christ Matth. 3. and by the Eunuch Acts 8.38 39. Magnus writing to know Cyprians judgment of them that were baptized onely by sprinkling in sickness answers in the end of his 66 Epistle 1 That divine benefits in nothing should be either lamed or weakned 2 Necessity compelling and God pardoning divine abridgements bestow the whole benefit on believers 3 He mentions that those so baptized were called Clinici or bed Christians 4 If any man thought they had got nothing because they were sprinkled he saith If they escape their sickness let them be baptized Whereby we may gather first That the right way of baptizing was by burying 2 Because the opinion of those times was that baptism took away sin and therefore many put off their baptism till near the time as they thought of their death but death coming upon them suddenly they took sprinkling of a little water in their beds instead of baptism with an intention to be buried in water in case they recovered Moreover the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drown dip or plunge as Scapula in his Lexicon interprets it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sprinkle Mar. 1.9 John baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Jordan which he could not have said had not the word baptize signified an application of the subject to the water not of the water to the subject Pareus on the 6th of the Romans saith The ancient rite in the Apostolical Church was this the persons baptized were dipped all over in a River with some tarriance under the water then they rose up again Dipping shewed crucifying and death because it was not without terrour and coming up out of the water signified resurrection with Christ Par. in Rom. 6. Mr. Fox saith Augustine and Paulinus baptized persons in rivers and not in hallowed fonts as witnesseth Fabianus cap. 119 120. Acts and Monuments Part. 1. pag. 138. After speaking of Austin he saith He departed after he had baptized ten thousand Saxons or Angles in the West River that is called Swale besides York on a Christmas day where note by the way Christian Reader saith Mr. Fox That whereas Austin baptized then in Rivers it followed then there was no use of Fonts See Acts and Mon. Part. 1. pag. 154. Also pag. 156. he saith During the life of King Edwin Paulinus christened continually in the Rivers of Gwenye and Swala in both Provinces of Deira and Bernitia Confessing their sins That is professed themselves guilty of sinful purposes and sinful customs and many sinful actions and that now they repented for them all Acts 2.37 38. Peter's hearers professed their faith and repentance for killing the Lord of life and were instantly baptized With this confession there went an holy hatred of their sins as the Ephesians shewed their wicked deeds so they burnt their conjuring books Acts 19.17 18. and if the confession of the sins of persons in these times baptized were more particular and with more grief it would come nearer the Apostolical practise Truly it argues a great change of heart when persons formerly proud unclean intemperate and unrighteous shall not onely confess themselves sinners but also such kinde of sinners Moreover they profest they fear'd the anger of God and desired to escape it at the day of judgement Also they confessed other believables that they believed on the Messias that was to come after and begin his preaching Act. 19.4 Also no doubt they made professions of their self-denial
will have it done saith Christ Suffer it to be so now so that in opposition to Johns arguments Christ brings two reasons 1 I am not yet declared to be the Christ by the descent of the spirit of God upon me and by the opening of the Heavens and by a voice from Heaven but come unto thee as a private man and therefore thou oughtest not to refuse me though I am greater then thee and therefore suffer it to be so now 2 For thus it becometh us to fulfil all Righteousness this is the second reason The meaning is 1 I am not baptized for that cause that others are for to signifie forgiveness of sin for I have no sin but to sanctifie Baptism that it may be a mean or an instrument of the application of the righteousness of Faith So Luther 2 Though I be greater then thee It 's the Fathers will I should receive baptism from thee and consecrate it in my body that they that are baptized into me may acknowledg me to be one of their brethren 3 This word righteousness must not be taken strictly but broadly not onely to signifie what belongs to the law but for whatsoever hath respect either to equity or honesty The Law of Moses had set down nothing of this Baptism and the Heavenly command John had received belonged onely to Repenting sinners yet Christ being a pattern of perfect innocency the sign Baptism was not in vain in him which signified a purpose of innocency neither could it be shewn more effectually how great an honour was due to the Rites appointed by God than if Christ should by his Example commend the use of them to us Again Christ by this Ceremony was as it were imbodied with us and to confirm to Believers that are baptized as they ought that they shall have the Heaven open unto them and the Spirit coming upon them 4 Christ understands not a justice of equality and of the Law but of equity and of his calling Therefore Christ answers to the Argument of the Baptist by a Distinction which was this The more unworthy ought to be baptized of the more worthy Christ answers Yea unless the righteousness of calling require the contrary that the more unworthy be called to baptize the more worthy but thou art called to baptize me for I am not here now as a Lord but as the Servant of the Lord to be entered into the Church of the New Testament and to my duty therefore I will do what belongs to me and do thou what belongs to thee and so both of us will fulfill the righteousness of our respective calling I taking up Baptism and thou dispensing of it thou baptizing me with the Baptism of Water I baptizing thee with the Baptism of my Bloud 5 It is a point of Righteousness that Masters and Teachers should practise that they commend to others that by their own Example they may teach others Acts 1.1 Jesus began first to do and then to teach 6 By Righteousness he means whatsoever the Father hath commanded whatsoever is just holy and acceptable to God Then he suffered him We have here John's modesty that denying his own opinion he obeys Christ and receives him to Baptism It behoves our Reasons to fall down when stronger Reasons are brought and not to defend them because they were ours Though John thought it absurd and uncomely yet when he heard the Righteousness of both their Callings were fulfill'd thereby he gives way So did Peter John 13.8 that would not let Christ wash his Feet till Christ told him If I wash thee not thou hast no part in me then Peter suffered Christ to wash his Feet so John here it 's like kept Christ by his hands from entering into Jordan not out of stubborness but out of misguided reverence now Christ bidding John to suffer it to be so now and giving him Reasons thereupon he suffered him V. 16. And Jesus when he was baptized went up straightway out of the Water and lo the Heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him We have here Christ his receiving of Baptism set down 1 From the Adjunct when he was baptized he went up straightway out of the Water Because he was let go without the confession of sins when others were not as some think but rather because all made their profession before they came in and so straightway went out therefore little can be gathered from hence save that when he came out of the Water he went to Prayer to teach us to partake of Batism and the Supper with reverence Luke 3. Now for Christ's Baptism it was a burying of the whole Body in Water for it was with his Members thus Col. 2.12 Rom. 6.4 Heb. 10.22 He is not said to go out but to ascend because the Earth or Land is higher than the Water And lo the Heavens were opened We have the signs accompanying Christ his Baptism and confirming the same viz. the Heavens opening The Heavens were opened to him not that the Heavens were opened upon all the Earth but that part of Heaven where Christ prayed on the Bank of Jordan or upon the rest as John and other baptized persons but upon him The manner of the Heavens opening Mark sets down by cleaving the Heavens were cloven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rend and cleave as he that cleaves Wood. This opening of the Heaven was a testimony of this heavenly Teacher and of his Doctrine that both he and his Doctrine were from Heaven which by the Dispensation thereof opens the Gate of Heaven to Believers Doubtless there was glorious Light that by the Beams thereof shone upon Christ like that which shone upon Paul going to Damascus Acts 9. By this Mystery the Lord signified that Baptism was now consecrated in the Body of Christ to be a sign of heavenly grace It 's very like that all the heavenly Orbs were open that men might have lookt into the Empyraean Heaven or the Heaven of the Blessed which also fell out when Stephen was stoned who saw the Heavens open and the glory of God and Jesus standing at the right hand of God Acts 7.55 56. Out of this 〈◊〉 of the Heaven came down the holy Spirit in the bodily shape of a Dove and sensibly let down it self till it abode on Christ And the Spirit of God descending like a Dove and lighting upon him We have here the second sign confirming the calling of Christ and installing him in his Office visibly This was for the fulfilling of the Prophesie Isai 61.1 The Spirit of the Lord is upon me Not as if Christ were without the Spirit before but now it was made visibly manifest to others Like a Dove Quest Whether was it a real Dove or onely a similitude Answ It was a bodily shape like a Dove Luke 3.22 It 's like it was not a true Dove but onely the form of a Dove formed by the Angel and
Luke sets down all the Apostles were called together cap. 6.13 Mar. 3.19 John sets down c. 1.40 41. first Andrew was called then Peter therefore we must remember the fore-mentioned distinction of Discipleship and Apostleship Casting their nets into the sea for they were fishers The calls of Christ usually meet persons when they are employed in their lawful callings V. 19. And he saith unto them Follow me and I will make you fishers of men Christ doth not call the learned men of the world the eloquent Orator the subtile Logician for to make his own power more manifest whiles he had such weak and simple instruments 1 Cor. 1.23 Where is the wise Where is the Scribe Where is the disputer of this world Follow me Leave not onely your lusts but your ordinary imployments that you may be instructed in the way that leads to life And I will make you fishers of men It 's a metaphor the sea is the world the fishes men the net the Gospel Math. 13.47 the fishers are the preachers Preachers are compared to fishers 1 For their painfulness fishermen must rise at all hours and undergo many hard storms so must preachers 2 For their watchfulness they must rise at all hours so preachers 3 For diligence Fishers must let down their net at all hours whether they take something or nothing so must preachers Men are like unto Fishes 1 As fish stands need of salt to keep it from putrifaction so do men stand need to be seasoned with the Gospel and with gracious discourse Col. 4.6 2 As fishes are begotten of water and live in it Rondel l. de pise c. 13. and are nourished by it and die without it so if you be taken by the Gospel You must be born of water and the spirit Joh. 3.5 of the bloud of Christ compared to water Ezek. 36.25 Rev. 7.14 and of the spirit of Christ without which you can neither live nor be nourished 3 As the greater fishes devour the less and the great Whale devours all so the great men of the world devour the smaller and the devil devours all unless rescued by Christ 4 Fishes as soon as they perceive the net swim away from it so natural men put away the Gospel from them Job 21.14 Acts 13.46 5 As fishes are not taken unless they take the bait so are not souls unless they receive the glorious things of the Gospel Rom. 1.16 6 As fishes wander in the sea confusedly until they be taken and put into fish-ponds so do natural men in the sea of this world till they be converted and brought into the Church V. 20. And they straightway left their nets and followed him The powerful work of Christ upon their hearts was so great that they leave their ship and nets to follow Christ yea every enjoyment they had as servants kindred calling There should nothing be too much for us to leave when Christ calls for it Luk. 14.33 we cannot else be Christs Disciples yea our very lives are to be left for Christ Matth. 10.39 God forbid we should rejoyce in any thing save Christ Gal. 6.14 Moreover what obedience they performed to Christ was speedy and present When God calls we must give present obedience so Abraham in sacrificing Isaac Exo. 22.29 Psal 119.60 we must not consider the issues and events of things when we have a clear command of God before us V. 21. And going from thence he saw other two brethren James the son of Zebedee and John his brother in a ship with Zebedee their father mending their nets and he called them We have here two called more from their Fisher-craft to be Christs Disciples whom he retains a good while with him about the doctrine of the Gospel For though men of mean parts and callings may teach yet not before they have learned themselves In that he calls poor Fisher-men we may admire the free grace of God and the greatness of his power who by such weak means could overcome the world 2 Cor. 4.7 The treasure of the Gospel was in such earthen Vessels That the excellency of the power might be of God 1 Cor. 1.26 27. V. 22. And they straightway left the ship and their father and followed him We may see 1 Their dependance upon the providence of Christ for they did not reason how shall we do to live if we leave our callings 2 All worldly things must be held with a disposition to part with them when Christ calls for them they presently left their nets This besides the command of God and example of Saints should move us that what we part with for Christs sake We shall have an hundred fold in this present world and life everlasting hereafter Matth. 19 27. 3 From their not going till they had 〈…〉 we should learn when we attempt any thing hazarâ—ious 〈◊〉 to see our call Heb. 11.8 Abraham being called 〈…〉 went not knowing whither he went The children of Fâ—â—â—â—aim going against their enemies without a call turned their backs in the day of battel Ps 79.9 compared with 1 Chron. 7.21 22. So Israel going up against the Canaanites when God forbad them by Moses to go were smitten by them Numb 14.41 42 43 44 45. 4 In that they leave ship and father learn that matters of affection as well as matters of profit must give way to Christ Gen. 12.1 2. V. 23. And Jesus went about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdom and healing all manner of sickness and all manner of disease among the People We have in this last part to the end of the Chapter two things 1 The diligence of Christ in preaching and working Miracles v. 23. 2 The effect hereof viz. Multitudes followed him bringing their sick unto him He went about all Galilee Persons that are not fixt to the oversight of one Church but have a Call to go into the World must not content themselves to tarry in any one place Christ went about all Galilee preaching in their Synagogues Where the seed is cast among much ground it 's probable some of it will take root and bring forth fruit And preaching the Gospel of the Kingdom That is the glad Message of the Kingdom of Heaven and the way to attain it If any man ask how Christ could be permitted to preach in the Synagogues it was partly because grave and godly and knowing men either known so to be or commanded by others were so permitted to speak so the chief Ruler of the Synagogue permitted Paul to speak unto the People Acts 13.15 After the reading of the Law and the Prophets the Rulers of the Synagogue sent unto them saying Ye men and brethren if ye have any word of exhortation to the People say on Besides Christ confirmed his Doctrine with Miracles and so all men whom malice blinded not might see that he was a Teacher come from God and therefore might easily have access into the Synagogue Now a Synagogue is the same
but a gladding of the beholders not the havers What is within government fears of insurrections and a servile courting of all sorts of men these are like pictures that seem goodly stuffe farre off but near at hand they are base and course 2 Exhortation to raise up your hunger and thirst after righteousness Psal 119.80 Mine eyes fail with looking but Lord when wilt thou comfort me Davids soul panted for God as the hart for the rivers of water Psal 42.1 2. yea his heart and flesh cryed out for the living God Psal 84.1 2. Psal 27.4 there was one thing his soul lookt after Multa novit vulpes verum Echinus unum magnum as the proverb The Fox knows many things the Hedge-hogge knows one great thing Holy persons long to know their duty as every man desires to know what belongs to the office he is imployed in Psal 119.33 34. so do they thirst for a conformity to it Psal 19.10 More to be desired are they then gold yea then fine gold sweeter also then hony and the hony comb Psal 119.130 I opened my mouth and panted for I longed for thy commandements He uses a Metaphor from hungry or thirsty persons look as when they are hungry or thirsty they greedily open their mouth to take in meat and drink to quench the thirst so when my soul considers the sence of Gods anger against sin or my own filth I flie to thy word to quench my thirst by thy promises and to get direction by thy commandements Motives to hunger and thirst after righteousness 1 The most abundant fulness of outward things avails nothing without this Luke 12.19 He had abundance of earthly things but the devils fetch'd away his soul when his barns would not hold his corn As Samuel bad Saul not to set his mind upon asses when he had a kingdom befallen him 1 Sam. 9.10 So say I why should thy appetite go after earthly things when thou hast such an object as holiness 2 The Lord is wont to fill every hungring soul with spiritual good things Psal 81.10 Open thy mouth wide i. e. thy desires and affections and I will fill it Luke 1.53 He hath filled the hungry with good things Psal 145.19 He will fulfill the desires of them that fear him 3 Christ invites every hungring and thirsting soul to come unto him Isai 55.1 Ho every one that thirsteth come ye to the waters as if a Physician should make a proclamation to all sick Patients to come unto him and he would heal them q d you have thirsted after vain knowledg honours wealth now here are spiritual dainties the Doctrine of Remission Pardon Peace thirst ye after these come ye to the Waters To the Water of Justification Rev 1.5 To the Water of Sanctification and Baptism Titus 3.5 here 's Wine and Milk that is all manner of Delicates Matth 11.28 Come unto me all ye that are weary of your corruptions and heavy laden under them that is that hunger after righteousness and I will give you rest John 7 37 38 If any man thirst let him come unto me and drink on the last day of the Feast Christ utters this speech he takes occasion from their drinking the Waters of Siloah which that day they were wont to draw out using that speech of Esay Ye shall draw Waters with Joy out of the Wells of Salvation Esay 12.3 Christ seeing this shews them who is the true Fountain of Salvation Zach 13.1 and takes his words from Esay 55.1 that is whosoever hath a desire after holiness and happiness let him come to me and I will quench his thirst He that believes on me out of his Belly shall flow Rivers of living Water Among the Hebrews there were certain Cisterns of stone to receive them and in the midst of them certain Pipes or Cocks out of which Water flowed Prov 5.15 Drink Waters out of thine own Cistern and running Waters out of thine own Well let thy Fountain be be dispersed abroad now every medium or concavity is called by the Greeks a Belly Mat 12.40 therefore Christ signifies that they who believe on him should be so filled with Water that it could not be contained within them but should flow out on every side with great streams now by Water he means the Spirit and by Living Water he means Spring-water or Water continually flowing all plenty of Water are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rivers Matth 7.25 27 That from such a soul there should be plenty of the graces and comforts of the Spirit not onely for himself but for the benefit and comfort of others Revel 21.6 I will give unto him that is athirst of the Fountain of the Water of Life freely Now what is the Fountain of the Water of Life but onely the Bloud of Christ and the Fountain of his Graces Zach 13.1 compared with Rev 1.5 7 14. Rev 22.17 The Spirit and the Bride say Come and whosoever is athirst let him come and take of the water of life freely The Spirit invites all thirsting souls to come to Christ for as the Waters of a Spring can rise no higher than the Spring from whence they come no more can any holy desires further than the Spirit works them in us 4 The greatest part of our grace lies in desires Psalm 119.5 Psalm 38.14 Means to hunger and thirst after Righteousness 1 Feel thine own wants There needs not much Invitation to an hungry man to eat or a thirsty man to drink Revel 3.17 18 John 4.15 Sir give me this Water that I thirst not neither come hither to draw What drives a man to the Physician but the sight of his Diseases 2 See there is fulness for every want Art thou hungry he hath Bread John 6.51 The Bread which I will give is my Flesh which I will give for the life of the World Art thou thirsty he hath Water of Life Art thou a Babe Here is Milk to feed on Art thou sad Here is Wine to glad thy heart 3 Consider such as hunger and thirst shall be filled partly in this life by receiving the testimony of the Spirit witnessing with their spirits Rom 8.16 touching the reconciliation with God in Christ and some fruits of sanctification whereby the old man is crucified and the new man renewed in them but principally in the state of glory when they shall have perfect holiness and happiness 4 Sharp Sawces procure a stomach Let the bitterness of sin and afflictions procure a hunger and thirst after righteousness Jer 2.19 the Paschal Lamb was eaten with sowre Herbs to shew that Christ is sweet to them that feel the bitterness of sin 5 Purge your stomachs Naturally we feed on pleasures profits and carnal contents and we are apt to surfet on them Consider we the vanity of them Matth 6.20 Prov 23.5 1 John 2 16 17 1 Peter 2.1 2 q d So long as you delight in sin you will have no stomach to holiness Sin works on our soul as ill
he knowes our intentions for good when they are good Luke 21.2 V. 5. And when thou prayest thou shalt not be as the hypocrites are for they love to pray standing in the Synagogues and in the corners of the streets that they may be seen of men Verily I say unto you they have their reward Christ next unto a right direction in alms comes to give a right direction in prayer in which 1 He sets down the sins to be avoided 2 The manner of right performance The sins to be avoided are 1 Hypocrisie v. 5. 2 Vain glory v. 5. They love to pray standing that many eys may be on them 3 Vain repetitions v. 7. 2 The manner of right performance which must be 1 With confidence Pray to thy father 2 With secrecy Pray to thy father in secret v. 6. 3 Grounds hereof 1 Your father who sees in secret will reward openly 2 It 's a heathenish practise to use vain repetitions v. 7. 3 The knowledge God hath of your wants and his readiness to supply you v. 8. And when thou prayest thou shalt not be as the hypocrites are That is as the hypocritical Scribes and Pharisees For they love to pray standing in the Synagogues Q. Whether is it not lawfull to pray standing A. Yes Mark 11.25 When ye stand praying forgive The Pharisee and the Publican stood both when they prayed Luke 18 11 13. The Levites stood and cried with a loud voice unto the Lord Neh. 9.4 Abraham stood praying Gen. â—8 22 Moses and Samuel Jer. 15.1 and Job cap. 30.20 And sometimes and more frequently kneeling was used Solomon 1 Kings 8.54 arose from before the altar of the Lord from kneeling upon his knees Daniel kneeled upon his knees three times a day Dan. 6.10 Every knee shall bow to me Esai 45 23. I have left unto me 7000 that have not bowed the knee to Baal 1 Kings 19.18 Wherewith shall I bow my knee before the most high God Mic. 6.6 Let us bow down and kneel before the Lord our Maker Ps 95.6 To stand in prayer is not unlawfull but to stand that thou mayest be seen is unlawfull In the new Testament we read that Christ kneeled down and prayed Luke 22.41 Peter kneeled down when he prayed for Tabitha Acts 9.40 Paul kneeled down and prayed with them all who had brought him on his way Acts 20.36 Also Paul bowed his knees to the father of our Lord Jesus Christ Eph. 3.14 Stephen kneeled down in his last prayer Acts 7.60 Also Paul and his company kneeled down on the shore and prayed Acts 21.5 In prayer that gesture is to be used that doth most quicken and help to the duty The ancient Christians were wont to kneel in remembrance of the fall of Adam and of all his posterity and sometimes to pray standing in remembrance of the grace of Christ whereby we have risen from our fall Kneeling on the six days was a badge of our fall by sin but that we do not kneel on the Lords day is a signe of Resurrection From the times of the Apostles this custome came in as Irenaeus mentions Lib. de Pasch Quest Respons ad Orthodox q. 115. ascribed to Justin Aug. Epist 119.115 2 Q. Whether was it not lawfull to pray in the Synagogues A. Yes David saith Bless ye God in the Congregations Psal 68.26 For by Synagogues he means publick prayer which was used Matth. 18.20 Acts 1.14 practised by the hundred and twenty also Acts 4.24 Acts 12.5 where the Church were praying for Peter Grounds of publick prayer 1 There God is wont to communicate his presence Psal 26.8.65.4.52.8.76.1 2.132.13 14.133.3 2 The concurrent prayers of Gods people is wont to be more strong as many hands lifting at a burthen lift the burthen though great many flames of fire united in one are not easily quenched many springs of water conjoyned make the stream the stronger if the prayers of one Moses were so strong to keep God from destroying Israel Exod. 32.10.11 Psal 106.23 what will the prayers of many do Acts 12.5 as we see in Peters case who was delivered by the prayers of the Church 3 In that there are publick Officers chosen of Churches to present their requests before the Lord hence as those that are sollicitours for a Corporation had need to know the wants thereof so should the Officers of Churches in special be acquainted with the brethrens wants 4 Because publick occasions require it both in Church as the seeking some special mercy from God which concerns the whole Church as Peters deliverance Acts 1.5 12. the whole Church sometimes wants a mercy Matth. 18.20 the whole Church sometimes wants to have a judgement turn'd away Acts 4.24 also in the Commonwealth for to pray for the happiness of the Magistracy 1 Tim. 2.1 I exhort that supplications prayers be made for all men for Kings and all that are in authority By the blessing of whose prayers and examples is a City exalted Prov. 11.11 5 It 's for the honour and glory of God to have so many petitioners waiting on him for his royal assent a joynt cry of one and the same spirit from so many breathings of his people 〈…〉 prayer is as it were a publick hue and cry made our by an embodied Church against the common enemies of Jeâ—â—s Christ of their souls Praise waits for him in Sion Psal 68. â— 6 In publick prayer there is as it were the conjunctions of the spirits and graces of a body of Christ as it were in one Hence the whole Church Acts â— 42 as they continued in breaking bread together so did they in prayer and were as it were of one accord These all continued in one accord with prayer and supplication Acts 1.14 Acts 4.24 the Church lift up their voices with one accord the breathings of the spirit which were scattered in many are as it were united in one and as the waters of several channels disburthen themselves sometimes in one current so that where his name is thus recorded he is wont to come and blesse his people Exod. 20.24 In all places where I record my name I will come unto thee and I will bless thee Seeing then there are such conjunctions of spirits he that is the mouth ought to be carefull to present onely such requests wherein all Christians do agree and the body that are worshippers and all the worshippers are to come together like so many Doves to their windowes Esai 60.8 even the Prince himself not excepted Ezek. 46.10 that they may serve the Lord with one consent or shoulder Zeph. 3.9 the usual careless neglect whereof if it do not speak forth prophaneness yet doth it speak forth a spirit of lukewarmness 7 In publick prayer there 's a provocation of one another by godly examples In the corners of the streets That is where they might be beheld of the inhabitants of two or three or four streets at once whereas there is in sincere prayer 1 A proposing of the eye
to this I say lay aside passion and then come 1 Tim. 2.8 Lift up holy hands without wrath pray for the party with whom lately thou hast been angry and that is a sign thou comes with a new disposition 8 Take heed of Satans temptations who will be ready to propose businesses then to hinder thee 2 Use furtherances for prayer as 1 when the spirit bespeaks prayer and puts the soul into a frame to long to be alone to vent it self to God when the wind and tide serves its good then to hoyse up sails Psal 27.8 Seek my face thy face will I seek 2 The second furtherance is when the soul is in tribulation Tribulation sets an edge on prayer hence Psal 50.15 we are bid to call on God in the time of trouble no better master to teach a man to pray next to the spirit then necessity In trouble the grace of prayer is much revived Esa 26.17 Lord in trouble they have visited thee they powred out a prayer when thy chastning was upon them Look upon Passengers in a storm and arrived at the haven look upon persons in prison and at banquets compare persons on beds of sickness and the same persons in strength of health and abounding with outward comforts in the one estate they are full of contempt of God and security in the other prone to cry earnestly for mercy Hezekiah when Sennacherib came against him very much given to prayer when he was delivered from his enemy ready to be lifted up David in adversity gave himself to prayer Psal 109.4 in prosperity falls to number the people 3 A third furtherance is calmeness of spirit when the spirit is neither in a hurry of passion nor a hurry of business for unfinished business is apt to run in the mind and to disturb at that time the soul having so many bussings in its ear can neither hear it self speaking to God nor hear God speaking to the soul 4 In Gods approaching to our soul Lam. 3.57 Thou drewest near in the day that I cryed unto thee thou saidest fear not Esa 55.6 call upon him while he is near Noble Princes in their progress are wont to grant petitioners their sutes its wisdom then to petition the Lord when near to us Psal 145.18 one time or other God's near to every holy heart therefore then call on him Psal 34.18 Quicken us and we will call upon thy name Psa 80.18 5 When promises are near fulfilling Psa 102.13 Thou shalt arise and have mercy upon Sion for the time to favour her yea the set time is come meaning of seventy years This is some good hope that Christs coming is near because the Saints are stirred up so generally to pray for it The reading of Jeremies prophecy Jer. 29.10 that God would visit his people after seventy years put Daniel upon praying for the accomplishment thereof Dan. 9.2 3 4. Object I would thus pray but I finde I am so straitened that I cannot pray Answ It is so with the best of Saints sometimes that their souls are bound up they are like poor Infants that feel pain but cannot tell where their pain lies hence Psal 51.15 Lord open thou my Lips By grieving the spirit we become straitened for when the spirit is withdrawn we are like Mills that want Winde or Water and cannot grinde In such times it is persons are backward to stir up their souls to take hold of God Isai 64.7 To help us against straitnings 1 Use holy motion Motion is the cause of heat motion brings a benummed member to feeling let us make essays even when deadness is upon us yea when most straitened a gracious heart is to stir up it self 2 Tim. 1.6 Stir up the gift of God which is in thee Exod. 35.21 They came every one whose heart stirred him up and every one whom his spirit made willing to bring the Lords offering 2 Complain of thy straitness say Lord I am in Prison and cannot come forth I would willingly display all my wants to thee but cannot weep over my unbelief but am not able Why withdrawest thou thy self Why art thou so far from helping me and from the words of my roaring Psal 22.1 2 Isai 63 17. 3 Beg enlargement of God Psalm 119.32 I will run in the way of this Commandment as well as other but when when thou shalt enlarge mine heart Isai 35.6 The tongue of the dumb shall sing when waters break forth in the wilderness 4 Take heed thou straiten not thy self neither for time nor place For time persons often causlesly put themselves into the compass of so little time that they cannot enlarge persons frequently inuring themselves to straitning in the end begin to like it well enough So for straitness of place they do not use their voices because they cannot use them without being heard of others let it be your wisdom to chuse such a place wherein you may not be straitned as to your voice or otherwise 5 Consider what a dangerous thing it is to 〈◊〉 taken with a Palsey in the tongue that a man cannot tell where his pain lies All Imprisonment is comfortless but this the worst in other Imprisonment we may perhaps have much access to God but not in this many men have enlargements of all sorts of blessings upon them as Liberty Estate c. onely as it was said of the Corinthians 2 Cor. 6.12 They are straitened in their own bowels for Prayer and Praise and yet little lay it to their hearts Such kinde of straitnings when they are long they are dangerous for persons that have lain long under straitnings are ready to lay aside endeavours for their liberty because they have often used it to no effect 6 Usually reade the word before thy closet prayer and meditate of it in the use whereof the fire kindles besides those good things which thou diddest reade out of the Word will remain in thy thoughts and conduce to season thine heart 7 Walk humbly under straitnings especially when they are of any long continuance so the Church Song cap. 5. v. 5 6. I sought him but I could not finde him I called unto him but he gave me no answer Job 30.20 Job cries out I cry unto thee but thou dost not hear me I stand up but thou regardest me not Quest But seeing Saints are sometimes straitned in Prayer as well as carnal men wherein is the difference Answ Godly persons though sometimes they have straitnings yet have they also enlargements now and then Lam. 3.44 compared with v. 57. One while the Church saith The Lord compassed himself with a cloud that her Prayer could not pass through anon she saith Thou drewest near in the day that I cried unto thee thou saidst Fear not Psalm 31.22 I said I am cast out of thy sight here was the Prophets straitning nevertheless thou heardest the voice of my supplications here was his enlargement see Psalm 6.1 compared with v. 8. Jon. 2.7 Carnal men they may
1 Peter 2.5 And Angels are called holy Mark 8.38 but there is none holy as the Lord 1 Sam. 2.2 Saints and Angels are holy with a derivative holiness but in God it is essential Holiness in the creature is a quality in God it is his being and nature in the creature it 's finite and in such a measure in God it 's infinite and without measure Being then so infinitely and essentially holy let us sanctifie his Name by 1 Acknowledging him to be the true God Psal 103.1 The gods of the Heathen were impure Lechers 2 By being abased when thou comest into his presence after Jobs eye had seen God he abhorred himself in dust and ashes Job 42.5.6 Peter out of the apprehension of that great vileness in himself and holiness in Christ saith Depart from me for I am a sinfull man O Lord Luke 5.8 3 By extolling and praising this holiness in God Glorious in holiness and fearfull in praises are joyned together Exod. 15.11 Psalm 30.4 Give thanks at the remembrance of his holiness Without Gods holiness what were his wisdom but subtilty his will but wilfulness his power but oppression his love but dotage his justice but terrour but his Holiness declares the perfection of all his Attributes 4 By removing all causality of sin from God he can no more be a cause of sin than the Sun of darkness Shall not the Judg of all the World do right Gen. 18.25 God may will the being of sin but man the nature of it as in a Chain that breaks none is in fault but that which breaks so in the concurrent causes of sio none is to be faulted but the immediate cause the will of man God withdrawing his restraint which he is not bound to give corruption boils out and the creature sins necessarily but voluntarily He that drives a lame Horse is the cause of his going not of his halting God is the cause of the actions of the sinner for in him we live and move Acts 17.28 but not of the corrupt turning of the will 5 By avoiding all prophanation of his holy name When a man and his father went in to the same maid they prophaned Gods holy name among the heathen Amos 2.7 so the Babylonians seeing the unholy lives of the Jews cryed These are the people of the Lord and so Gods holy name was prophaned Ezek. 36.20 A small impeachment to the name of a Prince stirrs him up to arms and will not the Prince of Princes be jealous for his holy name See Ezek. 36 2â— Ezek. 39.25 Give unto the Lord the glory due unto his name Psal 96.8 6 By imitating God in holiness be ye holy for I am holy 1 Pet. 1.16 as a little white is like a great white differing onely in degrees so let our holiness be like Gods Are we not Gods temples wherein his spirit dwells and were not temples severed from common uses Was Belshazzar so punished for abusing a material temple and shalt thou escape if thou prophanes a spiritual temple The lives and families of too many proves that they live the lives of heathens under the name of Christians some cry out as Corah Are not all the Lords people holy Numb 16.3 others think there 's none holy but glorified Saints but there is a people who are called to holiness and who so walk making holiness their Element wherein they live as the birds in the aire and fishes in the water Hereunto were we elected that we should be holy 2 Thess 2.13 we cannot climbe up into heaven to behold our election yet may we read it in our sanctification Without holiness we cannot prove our justification seeing the water and spirit witness with us as well as the blood 1 Joh. 5.8 Ere long heaven and earth will be on fire holiness at that time will be like pure gold which will not be consumed by the fire 2 Pet. 3.11 3 Gods Name is his Attributes which name God proclaimed Exod. 33.19 compared with cap. 34 6. I will proclaim my name before thee and the Lord passed by and proclaimed the Lord merciful gracious c. the name of God is every thing which is truly affirmed of him Thou shalt fear this glorious and fearful name the Lord thy God Deut. 28.58 to derogate from any attribute of God as to tax his justice to limit his power to question his faithfulness to ascribe that to fortune which is due to providence is a prophaning of the name of God 4 Gods Name is his ordinances Mal. 10.14 as the word Psal 138.4 Prayer Act. 9.14 The supper 1 Cor. 11.29 There ought to be a discerning of the Lords body so baptisme Matth. 28.19 Baptizing them into the name of Father Son and Spirit onely God magnifies his word above all his name Psal 138.4 5 Gods Name is taken for the honour of God and credit of Religion Rom. 2. â—4 My Name is blasphemed every day through you that is you Jews who profess my name and live loosly Ezek. 36. â—0 the loose Jews in Babylon prophaned Gods name when the heathens reported These are the people of the Lord Esa 52.5 Hallowed be thy name To hallow is taken 1 for the making of a person or thing that was unholy to become holy 1 Cor. 6.10 thus we cannnot hallow Gods name 2 For the declaration or for an appearing to be holy so God will have his name appear to the whole world that he is an holy God not onely by a reverend speaking of his essence and Attributes avoiding all swearing cursing c. but also by a holy conversation Thus we are to sanctifie God in our hearts 1 Pet. 3.15 and in our lives 1 Pet. 1.16 Be ye holy for I am holy We by our holiness should show forth the glory of Gods holiness that if there be so much holiness in poor Saints how much is there in God 3 For the publishing of a thing to be holy so we are to publish the name of God to be holy Ps 105.3.111 9. Holy and reverend is his name Psal 30.4 4 For the manifestation of Gods holiness in a way of judgement when sinners will not show forth his holiness in a way of practice so when God destroyed Nadab and Abihu he saith I will be sanctified in them that come nigh unto me Levit. 10.3 so God was sanctified in the destruction of Zidon Ezek. 28.22 so God will be sanctified of God in the eyes of the heathen Ezek. 38.16 23. Thy kingdome come There 's a twofold kingdome 1 of grace 2 of glory 1 Of grace this kingdom we desire may come 1 By casting down the kingdome of Satan in us 2 Cor. 10.4 2 By setting up Christ to raign in every one of our hearts thus the kingdom of God is said to be within us Luk. 17.21 governing us by his Word and Spirit 3 By stablishing all means towards the building up of this Kingdom as the preaching of the Word which is called the Gospel of the Kingdome 4
Remission of sins which is spread over me Luth. Tom. 4.76 Now that happiness consists in forgiveness appears thus 1 Sin exposes us to all misery both in this life and hereafter Rom. 3.23 now it 's a happiness to be freed from this misery 2 The blessing cannot come upon us till the curse be removed Gal. 3 1â— 14. now we are not freed from the curse till our sins be forgiven 3 Where God forgives there 's none can condemn Rom. 8.1.33.34 now it must needs be a state of happiness to be free from condemnation 4 Without forgiveness there 's no reconciliation now we can never be happy till God and the soul be reconciled That reconciliation goes with forgiveness appears 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2 Use Triall whether God hath forgiven thy sins 1 There will be then a writing of Gods Law in thy heart because the branches of the new covenant are inseparable Heb. 8.10 12. where God remembers sin no more he so writeth Gods Law in the heart 2 The sealing of the Spirit manifested to Gods people in Prayer Ephes 1.13 After ye believed ye were sealed Every comfortable answer in Prayer doth help to clear up pardon to the soul 3 A thankfull frame of heart in the receipt of this privilege Psalm 103.1 2. Bless the Lord O my soul why who forgiveth all thy sins Hezekiah praises God for this mercy Isai 38.17 Behold for peace I had great bitterness but thou in love to my soul hast delivered me from the pit of corruption for thou hast cast all my sins behinde thy back 1 Tim. 1.13 14 15. 4 With pardon there is a subdument of the reigning power of sin Mic. 7.18 19 Rom. 6.14 Rom. 8.1 2. Jebusites will dwell in the Land whether you will or no onely they are conquered and become tributary Josh 17.11 12. 5 Pardon of sin is accompanied with sanctifying grace as the Lord took Joshua's filthy garments off so he gave him change of raiment Josh 3.3 4. Ezek. 16.9 10 11. There 's ever a love goes to the Lord. Luke 7.47 speaking of Mary Magdalen he saith Her sins which are many are forgiven her for she loved much Her love was not the cause of remission but a declarative sign thereof the Pharisee findes fault with Christ for suffering a sinner to be so familiar with him Christ answers She is no sinner he proves it because her sins were forgiven her but how proves he that why she loved much And as it is accompanied with the grace of love so with the grace of fear Jer. 32.40 6 Repentance and Forgiveness goes together Luke 24.47 Acts 2.38 39. Acts 3.19 Acts 5.31 Therefore whatsoever evidences Repentance evidences Forgiveness 7 Pardon of sin is accompanied with sovereign love to God 1 John 4.19 We love him because he first loved us and for the degree see Matth. 10.37 so Mary Magdalen Luke 7.38 compared with v. 47. Love is in true Faith as the Fruit in the Root 8 Peace of Conscience is an evidence Rom. 5.1 being justified by Faith we have Peace with God I mean such a Peace as arises after trouble or deliverance from danger and frees the soul from slavish fears 9 A desire of more and more assurance This is an Argument that we have tasted the sweetness of Pardon in some measure There are three things proper to Saints they think they can never be humbled enough nor thankfull enough nor assured of Gods love enough Hence David after Nathan had come to him and assured him of pardon prays Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce and not being satisfied herewith v. 12. he prays Restore unto me the joy of thy salvation Onely if the evidence of the Spirit shew not it self always in the same measure we must have recourse to those Evidences God gives sometimes knowing that these Evidences which come from the Spirit as a cause and the fruits of sanctification as effects are occasional refreshings for the soul in its way to Heaven but not daily food for the soul to feed upon Feasting is not for every day except the Feast of a good Conscience that the Conscience witnesses we live not in the omission of a known duty nor in the commission of a known iniquity 10 We know it by these three witnesses the blood of Christ pacifying the conscience 1 Joh. 5.9 the witness of water altering our natures and the testimony of the Spirit saying I am thy salvation thy sins are pardoned such testimonies ought to be carefully kept even as a malefactor carefully keeps a pardon under seal which he means to produce for his life at the next assizes between the Lord and a true believer there is as it were a mutual contract Faith sets to its feat that God is true in that he promiseth Joh. 3 3â— And God by his Spirit seals unto the believer that he shall be undoubtedly brought to the salvation he hath belâ—â—â—ed 11 When thou canst produce some promise that doth discharge 〈◊〉 which the Spirit â—â—th made over to thy soul as that Esa 43.25 Joh. 3.16 It s not bare remembring promises is so comfortable as those promises made over to thy soul wherein thy soul rests and received comfort If a man have paid his debts he is able to produce his acquittance that they are paid When we have such promises so made over to produce they are as it were acquittances under hand and seal Suppose that without the in-come of the Spirit in the promise thou shouldest believe which I doubt of yet through the in-come of the Spirit in the promise thou mayest know that thou dost believe As the pipes of a conduit convey water hither and thither so doth the Spirit in the promise believed convey grace and comfort into our hearts Yet some think that when God gives a particular promise it is not to measure our condition by but to uphold the soul in the condition of desertion or temptation Hence though Hezekiah had a particular word for deliverance the three children had not 3 Use to believe the forgiveness of sins and labour after assurance thereof Wherefore came Christ into the world Wherefore hath he carried our nature into heaven and there appears for us Why hath he given us his oath Heb. 6. Why hath he given us the signes of the Covenant Why have we so many commands to believing and so many reproofs of unbelief Why have we besides the sealing of the promise with the bloud of the testator the sealing with the spirit of promise as a pledge a pawn and an earnest but onely to urge us to believe Though we will not believe a mans word or bond yet upon sufficient pawn we will deal though the man be but weak and shall we not trust God for that for which we have so good a pawn as his Spirit And in order to this thy
shall onely shew his opinion 3 Let it be with modesty and humility not in a proud magisterial way that it may appear the desired satisfaction arises meerly from conscience and not from humour 4 With a care to preserve the authority and reputation of the Teacher Titus 2.15 5 Upon due satisfaction given to sit down and hold your peace and not for the defence of your own opinion and credit to violate peace and holiness See Acts 11.18 6 To avoid all words that may force strife that the hearer may go away and report that God is among this people whiles they can peaceably debate of the things of God 1 Cor. 14.25 See 2 Tim. 2.23 7 Be sure that what you have to reply against any thing delivered be of moment and strength else your selves who shall reply will suffer reproach and scorn herein and come under the name of a gain-sayer Titus 1.9 8 In case words tending to no profit but to the subverting of hearers shall be brought the Preacher is to charge them before the Lord That they strive not about words to no profit 2 Tim. 2.16 Also v. 14. Shun profane and vain bablings for they will increase unto more ungodliness and their word will cat as a Canker as Hymenaeus and Philetus who denied the Resurrection so Quakers Antiscripturists are thus to be charged For the time will come when men will not endure sound doctrine but will turn away their ears from the truth and shall be turned into fables 9 Sometimes apostate Professours stirred up by the Devil this way as well as others may make great resistance against the words of a faithfull Preacher 2 Tim. 2.14 Alexander the Copper-smith greatly withstood the Apostles preaching and it may be suspected that some will be apt to abuse this Liberty proudly opposing sound Doctrine for meer trifles 10 Herewith rejoycing Jer. 15.16 Thy words were found and I did eat them and thy word was unto me the joy and rejoycing of my heart Psalm 119.162 David rejoyced in the Word as one that findeth great spoil Acts 2.41 Object But the stony ground received the Word with joy Matth. 13.20 Answ So they did and it was well that they did but 1 Hypocrites joy in some part onely but right hearers joy in every part hypocrites joy in the promises not in the precepts 2 Hypocrites joy in the notion onely but the right hearer joys in those truths as having an interest in them We rejoyce in the sight of a Diamond but joy more in the property The joy of one is like the joy of a man that is glad to see a fine field of Corn the joy of the other is like the joy of him that is the owner of this field of Corn. 3 Hypocrites joy in the Word after the outward man as apprehending most of the duties equitable and reasonable and many of them advantageous to a mans Estate credit and relations but a right hearer delights in the Law of God after the inner man Rom. 7.22 4 True joy is accompanied with fear Psalm 2.11 Rejoyce in him with trembling and also righteousness Rom. 14.17 The Kingdom of God consisteth in righteousness peace and joy of the Holy Ghost It 's otherwise in hypocrites their joy is accompanied with love of some Lust 11 Practise Christian conference Mal. 3.16 The godly when they met together spake often one to another of the providence of God The two Disciples going to Emaus communed together and reasoned of what they heard from Christ Luk. 24.15 Exhort one another daily while it is called to day Heb. 3.13 In speaking of the good things we have heard we do not onely warm others but our own hearts also 12 Retain and hold fast the Word 1 John 3 9. The seed of God abideth in him Cares pleasures will be apt to steal away the Word Else the fowls of the air will devour it Luke 8.5 For as many fowls follow the Seeds-man to pick up what is sown so do many Devils follow Sermons to pick up the seed Devils are called Fowls of the Air both for the nimbleness of their motion in a little time they will compass the whole earth Job 1.7 and from the place of their habitation which is the Air Ephes 2.2 13 Avoid all cavilling objections against the Word 1 Tim. 6.3 4. we ought to consent to the Doctrine according to godliness without any cavilling It 's one thing to make an objection in order to Christian satisfaction and another thing to cavil from pride and conceitedness Cavillers in Pauls time were out of Churches 1 Cor. 1.23 Where is the disputer of this world Take we heed they be not now in the Church It was the wickedness of the Jews that they were gain-sayers not onely their ears but their hearts Rom. 10.21 against Gods truth I have stretched out my hand to a gain-saying people 14 Practice meditation Deut. 32.46 set your hearts to all the words I testifie among you this day As a plaister works not unless it be bound on to the sore no more doth the Word unless meditation bind it on the affections Unclean beasts contrarily chew not the cud As the ground cannot be quickned with fruit unless it receive the seed no more can our hearts be quickned with the Spirit and fruits of it till by the use of hearing and meditation we have taken in this seed Many are so far from meditating that they are like children when schooling time is ended glad who can first get out and think not of what they have learned 15 Consider the benefits you shall have in the preaching of the Gospel when rightly received As 1 The graces and comforts of the Spirit conveyed in the beginnings and increases thereof even as Conduit-pipes carry water hither and thither Luke 24.32 Did not our hearts burn within us whiles he talked with us by the way Gal. 3.2 5. 2 Therein glad tydings are conveyed Rom. 10.15 How beautifull are the feet of them that bring good news Upon the hearing of it we feel as it were new spirits to return to us how much more when we hear tydings of reconciliation from God how should our hearts abound in comfort shall other news revive us not this 3 The excellency of the ministry we are under it is the ministry of the Gospel far more excellent then that of the Law 1 In the Law they saw darkly we with open face 2 Cor. 3.18 2 The one is the ministration of death but the Gospel is the ministration of righteousness and life v. 7 8 9. Obj. But may not the Gospel also be called a ministration of death Answ Yes by accident not directly when souls will not obey the Gospel it turns to their condemnation As a Princes pardon cannot kill any one of it self but being despised it doubles the guilt and brings to a more hasty destruction so the pardon of God in the Gospel killeth not any but being despised causeth more heavy destruction But the Law
true Baptism Learn this observation descends from that Authority that after the Lords Ascension the holy Spirit came down upon the Apostles Eusebius in his History lib. 6. cap. 35. relates that Novatus though he were baptized yet because he was not confirmed or had hands laid on him after Baptism he never obtained the Holy Ghost His words are Neither did he get other things wherewith he ought to have been endued after Baptism according to the Rule of the Church nor was he sealed of the Bishop with the Lords seal meaning Imposition after Baptism which he having not obtained how could he I pray you obtain the Spirit For modern learned men take Gerson out of Hugo What profits it that thou art lifted up from thy fall by Baptism unless thou also beest strengthened by Confirmation Estius in Heb. 6.1 saith The Apostle undoubtedly understands that Laying on of Hands which is wont to be administred to the faithfull presently after Baptism of which Saint Luke Acts 8. Acts 19. That is to say the Sacrament of Confirmation whereby the Spirit of God is given to persons baptized wherewith they being strengthened confess the Name of Christ undauntedly among the Enemies of the Faith and then he concludes For that Hands were wont to be laid upon baptized persons after the Example of the Apostles Universa docet antiquitas All antiquity teacheth Grotius in Heb. 6.1 Hands were laid upon baptized persons to obtain the strengthening power of the holy Spirit and on persons ordained to the Eldership and on them that were reconciled after sins and those who were weak in body and on new maried people desiring a blessing from the Church Erasmus in Heb. 6.1 The first step to Christianity is to repent of our former life next that salvation is to be hoped from God next that we be purged in Baptism from our filth next that by laying on of hands we receive the holy Spirit Heming in Heb. 6.2 Imposition of hands was done by the Bishops and Elders on persons examined he should have said Baptized prayer and blessing being added thereto at this laying on of hands the holy Spirit was often visibly given Obj. But seeing Baptism and laying on of hands are conjoyned how came they to be severed Answ When persons with a right Baptism came back from Hereticks or Schismaticks to the Church they were not rebaptized but received onely by imposition of hands so the counsel of Arles can 8. If any one come to the Church from the Arrian Heresie let the preachers of our faith ask them their Creed and if they see they were Baptized into the Father Son and Spirit let them onely lay hands on them that they may receive the holy Ghost Leo. Epist 77. He that is Baptized among Hereticks let him not be rebaptized but let him be confirmed by laying on of hands with calling upon the holy Spirit Yet was not this rite used every where for Gregory de consecrat cap. 4. saith The west was wont to receive such as returned to the Church from Hereticks by imposition of hands but the eastern parts were wont to receive them by the anointing of Oyl Aug. against the Donatists lib. 5. c. 23. Gives a reason hereof and saith If laying on of hands should not be used to one coming from Heresie he would be judged to be without all fault but for the coupling of love hands are laid on Hereticks amended 2 When upon necessity any man was Baptized of an ordinary man that the Baptism might be approved and confirmed the person Baptized was brought to the Bishop that he might be confirmed Concil Eliberitanum Can. 18. A believer and in case of necessity one instructed in the Faith may Baptize so that if he that shall be so Baptized shall live he bring him to the Bishop that by imposition of hands he may be perfected 3 A third reason is mentioned by Hierom in his Dialogue against the Luciferians He saith The custom of the Churches was that the Bishop being about to lay hands to the calling on the Spirit of God he made haste to those that were Baptized in lesser cities by Elders and Deacons the meaning is as is after exprest when the Bishop knew they believed rightly and were lawfully Baptized he made haste to lay hands on them and to call upon the Spirit that they might persevere in that faith From all these customes not onely the common people but also sundry Bishops long before Hieroms time came to this opinion as if Baptism were without the Spirit and that the Spirit was first given and received when the Bishop to the calling on the Spirit of God laid hands on the person Baptized which Hierom confutes and proves that Baptism is not without the holy Spirit Answer to objections Obj. 1 In the laying hands on the Samaritans there were visible gifts conveyed Act. 8.18 Simon saw that through laying on of hands the Holy Ghost was given Act. 19.6 When Paul had laid his hands on the twelve they spake with tongues and prophesied but in imposition that is or shall be by the Apostles of the Churches there are no visible gifts given therefore that imposition in Scripture and yours is not the same Answ 1 That God did sometimes convey visible gifts after imposition of hands to honour it is true yet were these visible gifts no more parts of the ordinance much less essentialities thereof then Philips suddain surreption or catching away by the Spirit from the Eunuch were any part of the Eunuchs Baptisme Act. 8.39 40. this miraculous surreption was a confirmation to the Eunuch So when the twelve spake with tongues after Baptisme and laying on of Hands it was onely a confirmation to them of the truth of that Doctrine and powerfulness of that person into whose name they were baptized 2 The Apostles Peter and John Acts 8.16 17. would never have come down to Samaria for to do Miracles for Philip had there wrought Miracles abundantly Acts 8.7 in casting out Devils healing Palseys lameness c. therefore they came for some other end which was that the Samaritans might receive the Spirit Object But here were visible gifts given Simon saw that through laying on of the Apostles hands the Holy Ghost was given Answ There 's a sight of the understanding as well as of the eye Simon might see the Holy Ghost given whiles he beheld the operations of the Spirit in Prayer self-denial mortification yet not one gift given visible to the bodily eye But if visible gifts conspicuous to the bodily eye were given they were no parts of the Ordinance but Crowns and Ornaments thereof The Holy Ghost may be said to be given not onely in gifts of Tongues and Healings but also in meltings of heart Prophesie c. 2 It 's a mistake to say that in the Apostolical Imposition always visible gifts were conveyed such as the natural eye could behold for Paul laid his hands on Timothy and had nothing conveyed save inward gifts
and grace 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of the Hands of me Paul speaks of such gifts and graces as were raked up in ashes as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which the Apostle bids him rake out of the ashes or make alive as you do fire almost dead by blowing of it Object But this gift and grace given to Timothy was given by the Presbyters when he was ordained an Evangelist and not by Pauls laying on of hands after Baptism Answ Paul speaks of such a gift as was given by the laying on of his own hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Imposition in Ordination to Preaching was by the Hands of all the Eldership 1 Tim. 4.14 where the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a conjunction of persons but 2 Tim. 1.6 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote the act of one man Object But the Apostles who laid on Hands after Baptism were such Apostles as were immediately called of Christ as Peter John and Paul how will the Consequence hold from them to the Apostles of the Churches Answ There 's a twofold Call 1 Immediate or personal 2 Mediate or virtual the Apostles of the Churches though they act not by an immediate and personal call yet they act by a mediate or virtual call of Christ 2 Matthias though chosen mediately of the Church had the same power the eleven had who were immediately called of Christ why may not then Apostles chosen of the Churches have the same power For what difference betwixt the eleven called immediately and Matthias called mediately or any others of like kindes when they can make their power appear and so much the more when persons whether immediately or mediately called can make one and the same end appear in their Office viz. the work of the Ministry the perfecting the Saints the edifying the Body of Christ Quaere Whether there be any essential difference betwixt the twelve Apostles and the Apostles of the Churches 3 If Imposition after Baptism belong onely to Apostles called immediately it had been in vain to have called it a Foundation to have conjoyned it with Faith and the Resurrection sith the persons that had the administring of it were most of them dead and the rest in a short time would be dead Ergo I conclude that Apostles whether called immediately or mediately may lay on Hands on baptized persons Object But if laying on of hands be an ordinance of Christ what is conveyed in it Answ An increase of the Spirit 2 Tim. 1.6 Stir up the gift of God which is in thee by the putting on of the hands of me So that as the Spirit is conveyed in the use of prayer Luk. 11.13 and preaching Act. 10.44 Gal. 3.3 5. and Baptisme Gal. 3.28 and supper 1 Cor. 10.16 so also is it conveyed in the laying on of hands Quest But what are those gifts of the Spirit which are or may be conveyed in laying on of hands Answ 1 An increase of all habits of grace as 1 Boldness to confess Christ When Paul bids Timothy stir up the gift of God which was in him ver 7. he shows what gift he means even boldness for God ver 7. God hath not given us a spirit of fear but of power of love and of a sound mind ver 8. Be not thou therefore ashamed of the testimony of the Lord. q.d. he that hath received the Spirit aright in laying on of hands hath an habitual intention to confess without blushing against all oppositions whatsoever or at least it is his duty so to have 2 The Spirit is a free agent dividing to every one severally as he pleaseth 1 Cor. 12.11 to one is given a word of wisdom and knowledge to another strengthning grace to another comfort to another power to resist temptations to another constancy the Spirit knowing what grace is most wanting to his people in a right receiving of an ordinance is wont to help herein Yet know that laying on of hands is not all this ordinance or the principal part thereof but prayer is the principal So much Melchiades de consecra dist 5. The holy Spirit gives beauty in Baptisme to innocency in confirmation he performes an increase to grace Chemnitius cites some sentences out of the ancients as out of Urban All believers by the laying on of the hands of the Bishops ought to receive the Spirit after Baptisme that they may be found full Christians and he the same person gives to confirmation these prayers that we may become spiritual that the heart may be enlarged to wisdom and constancy that we may be wise to discerne good and evil to resist malice to resist wicked desires that we being kindled with the love of eternal life may be able to lift up our mindes from earthly to heavenly things Clemens saith a person Baptized receives the seven forme grace of the Spirit else in no wise can he be a perfect Christian nor have a place among the perfect Although he have been Baptized after he shows what he means hereby viz. a spirit of wisdom and understanding a spirit of counsel and strength a Spirit of knowledge-and godliness and fill him with the fear of God So much the compilers of the Common Prayer-book thought who after they had acknowledged laying on of hands ought to be retained saying we make supplication unto thee for these children upon whom after the example of thy holy Apostles we have laid our hands to certifie them by this signe of thy favour and goodness towards them come to adde that they apprehended an increase of grace to be conveyed therein as in the first prayer of confirmation appeareth in these words Almighty God who hast vouchsafed to regenerate these thy servants by water and the holy Ghost and hast given unto them forgiveness of all their sins strengthen them O Lord with the holy Ghost the Comforter and daily increase in them the manifold gifts of grace the Spirit of wisdom and understanding the Spirit of counsel and Ghostly strength the Spirit of knowledge and true Godliness and fulfill them O Lord with the Spirit of thy holy fear Amen And then the Bishop laying on his hands said these words Defend O Lord this child with thy heavenly grace that he may continue thine for ever and daily increase in thy holy Spirit more and more untill he come to thy everlasting Kingdom And in the rubrick after confirmation none were to be admitted to the Lords Supper till such times as they were confirmed Object But if the Spirit be conveyed in Laying on of Hands let us see a Promise of God for it that an increase of the gifts and graces of the Spirit shall be given therein Answ A command of God is enough to receive an Ordinance though there were no Promise annexed concerning benefits herein Now I have before proved a command 2 Some
allege Acts 2.38 39. Repent and be baptized for remission of sins and ye shall receive the gift of the Holy Ghost as if the Promise did belong to Imposition as well as Baptism 3 What Promise is there of the Spirit in laying on Hands on Officers yet is it acknowledged of Protestants generally that the Spirit is conveyed herein 4 We have Examples of Gods conveying the gifts and graces of the Spirit to Timothy's heart herein 2 Tim. 1.6 which should encourage baptized persons to submit thereto and expect like benefit therefrom 5 There is a Promise of the increases and additions of the Spirit to the Prayer of Faith whensoever poured out Luke 11.13 and why not to the Prayer of Faith when now in this Ordinance poured out Object But if Laying on of Hands were an Ordinance God would honour it to do that for which it is appointed Answ Who dare say God doth not 1 That it 's an Ordinance appears because it 's called a Foundation and because the first Church was stated upon it and because it was included in the Commission else the Apostles should do that for which they had no command Whereas some say Imposition is a Gift not an Ordinance I answer what is contained in it or conveyed by it is a Gift but the Administration it self is an Ordinance else Paul in the administring of it upon Timothy had been a wil-worshipper 3 God doth honour Laying on of Hands for that which he appointed it which was to be Vehiculum Spiritus a Conveyance of the Spirit in the increases of it as he hath appointed Baptism and the Supper But here is a mistake to think Gods appointment of it was still to convey miraculous gifts and that therefore it was no longer in force than such gifts were conveyed when these miraculous gifts were onely the Crown of this Ordinance Object We doubt not God hath made sundry Promises for the increasing of spiritual gifts and graces in his People and for strengthening of them by his Spirit against the Devil and Lust but whether are these Promises bound to the Laying on of Hands so that then when Hands are laid on and by that mean the gifts and graces of the Spirit are conveyed when the Church-Officer or Apostle lays on their Hands And it 's no consequence in the Scripture there is a Promise therefore we should invent a mean through which it must be applied Answ 1 In this Ordinance of Laying on of Hands there are two things 1 The Prayer of Faith the Promise is made to the Prayer of Faith and no more to that Prayer of Faith than to other Prayers of Faith wherein God is sought to for gifts and graces 2 Through this Laying on of Hands as a mean the gifts and graces of the Spirit are conveyed when an Apostle layeth on his Hands on a fit believing subject 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of the hands of me as in the Greek See he came to some inward gift of the Spirit by the Apostles laying on of his Hands 2 Here is no inventing of a mean to convey a Promise but it is such a mean as the Lord hath appointed to convey his Spirit by such a mean as the Apostle calls a Foundation such a mean as was a Chanel of the Spirit to Timothy Now as to the application of the Promise no man can say that either Baptism Supper or Laying on of Hands apply the Promise It 's the Spirit and Faith alone that apply the Promises to the Soul 3 For Baptism and the Supper concerning which there is more clearness of revelation we dare not say they are means through which the graces of the Spirit must be conveyed for God is a free Agent but means through which the Spirit may be and hath been conveyed and the like we say of Laying on of Hands as in Timothy's case 4 There being sundry means and chanels of conveying the Spirit in the gifts and graces thereof to Believers and this of Laying on of Hands being one what should hinder that a Believer may not pray for the conveying of the Spirit in the increases of it in this Ordinance And this may in all Ordinances stir us up to pray for it because God hath promised to pour out his Spirit in the times of the Gospel Zach. 12.10 John 14.16 17. I will pray the Father and he shall give you another Comforter even the Spirit of Truth whom I will send unto you from the Father See also John 14.26 John 16.7 13. Luke 24.49 God hath promised to pour out of his Spirit upon all flesh in the last days Acts 2.17 these being the last days we may expect it V. 19. And Jesus arose and followed him and so did his Disciples We here see Christs condescention he doth not despise a weak Faith Had it not been enough if Christ had said Thy Daughter liveth but Christ goes after Jairus Let us learn from Christ to be easie and ready to help afflicted persons We may see the weakness of Jairus faith others with a touch of Christ or word of Christs mouth expected health but Jairus did not expect the restoring of his Daughter without Prayer and Laying on of Hands V. 20. And behold a Woman which was diseased with an Issue of Bloud twelve years came behinde him and touchod the Hem of his Garment As in Jairus so in this Woman four things considerable 1 That their misery brings them both to Christ many would never come to Christ were it not for affliction Psalm 50.15 Hosea 5.15.6.1 2 That they sought help from Christ as a Physician placing confidence in him both for soul and body so let us Zach. 1.13 John 1.16 3 That as the Woman touched the hem of Christs garment see that we touch him by faith Rom. 10.6 7 8. 4 The Issue of all this as Jairus had help so had this Woman against her bloudy Issue Which was diseased with an Issue of Bloud twelve years Mark and Luke say she had spent all her living on Physicians and had suffered many things of them See the covetousness and cruelty of unskilfull and ungodly Physicians Came behinde him It 's like because the Multitude throng'd him that she could not come before him And touched the hem of his garment It 's like by a divine Impulse V. 21. For she said within her self If I may but touch his garment I shall be whole I seek one that toucheth me not one that presseth me as of Christ so of his Church the faith of few touch it the crowd of multitudes throng it Aug. de verb. Dom. Scr. 6. She thought Christ was full of healing power as the oyntment poured upon Aarons head that went down to the skirts of his cloathing but she mistook thinking this flowing out was rather natural then voluntary As if Christ had acted rather by nature then will Yet is