this Sacrament in respect of our selves And it must move us to make great accompt of it If our Saviour Christ who had no sin did desire to be baptized for our sakes much more ought we that are sinful to desire Baptism for our selves that it may be a means for the purging of us from sin Act. 8. 36. Here then Parents are to be admonished of that care which should be in them to desire and crave the Sacrament of Baptism for their Children in due time not deferring it too long as some use to do The excellency and necessity of this Sacrament should move them to take the first good occasion that is offered for the presenting of their Children to Baptism in the Congregation Again we who have been heretofore baptized in our Infancy must now shew what accompt we make of this Sacrament by often and serious meditation of it and by being careful to make a holy and right use thereof Use Use Reproveth such as shew any contempt of this so excellent a Sacrament c. Instruct 2. Seeing Christ in his own Person received the Sacrament of Baptism and so hath sanctified it unto us appointing it as a means for the purging of us from sin and for the working of the grace of Regeneration in us Hence we may gather that it is not a vain or idle Ceremony nor a dead sign but that it is an effectual Ordinance of God serving to work Grace in those that use it aright Use Use Comfort to such as labour to make a right use of their Baptism being careful to keep the conditions of Faith and Repentance which they tyed themselves unto at their Baptism if they do thus they may be assured that this Sacrament shall be effectual to them Christ himself did therefore receive it that he might sanctify it and make it an effectual means of Grace unto us Now followeth the Person of whom he was baptized viz. of John Obser Observ The greatest Persons should not disdain ro receive the Ordinances of God as the Word and Sacraments from the meanest persons that have a Calling to deliver or administer them Christ Jesus the Son of God was content to be baptized of John a mean person in comparison of himself We would accept of Jewels or rich Treasures brought and tendred to us by the meanest beggar c. David was content to hear the Word of Nathan c. So Act. 8. the Eunuch a man of great Authority yet was baptized of Philip c. In Jordan This is the fourth Point to be considered touching the Baptism of Christ viz. the place where John baptized him Jordan Obser Observ John used common water such as the waters of Jordan in administring Baptism so should all Ministers use ordinary water for this Sacrament not such consecrated water as the Papists use which is hallowed with superstitious Rites and Ceremonies Mark 1. 10 11. And straight way coming up out of the water he saw the Heavens opened and the Spirit like a Dove descending upon him c. Aug. 16. 1618. IN the History of our Saviour Christ's Baptism we propounded five things to be considered 1. The preparative going before it viz. his coming unto John from Nazareth of Galilee 2. The Baptism it self 3. The Person of whom he was baptized which was John 4. The place where in Jordan 5. The consequents that followed immediately upon his Baptism Touching the four first Points I have spoken out of the former Verse Now followeth the fifth Point which is the immediate consequents of the Baptism of Christ which are set down in the 10 and 11. verses And these consequents are two The first is his speedy coming out of the water after his Baptism The second is the solemn investing of him into his publick Office of Mediator which is declared and confirmed two ways 1. By miraculous signs visibly shewed from Heaven as the opening of the Heavens and the descending of the Spirit in shape of a Dove 2. By the divine Testimony and Word of God the Father immediately uttered from Heaven ver 11. Straightway coming up c. Hence it appears that in our Saviour's time and in that hot Country of Judea those that were baptized were not sprinkled onely with water as it is the custome with us but they went down into the water and so were drenched in it So also in the Apostles time as may appear Act. 8. 38. Quest Quest. Whether is the custome of sprinkling the party baptized as we use it warrantable seeing in our Saviour's time and in the times of the Apostles they used to be dipped or drenched in the Water Answ Answ It is as warrantable as Dipping or Drenching because the Scripture speaking of our being purged by Christ's blood from our sins doth use the phrase of being sprinkled with his blood as well as the phrase of being washed with his blood See 1 Pet. 1. 2. Therefore the action of Sprinkling doth serve as well to signify our cleansing from sin by Christ's blood as the action of washing or drenching of the whole body for it is not material what quantity of Water be used nor how much of the body be washed so that the substance of that which is signified by outward Baptism be sufficiently represented He saw the Heavens opened Some have thought that this was done onely in shew and appearance But this is not likely because those things which follow viz. the descending of the Holy Ghost like a Dove and the uttering of God the Father's Voice from Heaven were things really and sensibly done and not onely in appearance For not onely Christ himself but John saw the Dove c. Joh. 1. 32. Therefore we are here to understand a real opening or cutting of the visible Heavens in miraculous manner Quest Quest Why were the Heavens thus visibly opened in miraculous mannet Answ Answ 1. To shew and testify the heavenly Glory and Majesty of Christ's Person being not a meer man but the Son of God himself as is afterwards testified by the Voice of the Father uttered from Heaven 2. To make way for the descending of the Holy Ghost upon Christ in shape of a Dove as also for the Voice of God the Father to be uttered concerning Christ immediately after to shew that the Dove representing the Holy Ghost and the Voice also which was uttered did come both from Heaven therefore the Heavens themselves were first visibly and miraculously opened Vide Jansen in locum 3. To shew that the Calling of Christ to the Office of Mediator was from Heaven that is from God therefore the Heaven were miraculously opened at the time of his installing into his Office And the Spirit like a Dove c. By the Spirit understand the Person of the Holy Ghost being the third Person in Trinity Now he is said to be seen not in respect of his Essence or Nature for that is invisible but because the Dove was a visible sign of the extraordinary presence
not up the way of Christ and barr him out of thy heart for he will not come or enter into a heart full fraught with sinfull Lusts purge out these therefore that thy heart may be fit to entertain Christ Labour also for true Faith in Christ that by it thou mayst be fitted to receive Him and that He may come to dwell in thee Do not think that ever Christ will come into thy heart to dwell there or that thou canst ever be fit to receive Him if thou be not carefull of preparing thy self to entertain Him Will any earthly Prince go to take up his lodging in such a House or City where he knows there will be no preparation for his entertainment Surely no more will Christ come to lodge in that heart that is not made ready to receive him Mark 1. 4. John did baptize in the Wilderness and preach the baptism of Repentance for the remission of sins June 28. 1618. IN the two former Verses we have heard of the ground and warrant of John Baptist his Calling to the Ministry in that it was foretold by two of the Prophets Malachi and Esay Now followeth the second thing laid down by St. Mark touching the Ministery of John Baptist viz. the Execution of his Ministery and Office And this is â—aid 〈◊〉 in the several parts of it which are two The I. is his Baptizing The II. is his Preaching Touching the I. We have to consider 1. The Ministeriall Duty it 〈◊〉 which is Baptizing 2. The Circumstance of the place In the Wilderness John did Baptize That is he did administer to the People the Sacrament of Baptism The word doth properly signifie to wash with Water or to dipp into Water as Mark 7. 4. But here it is peculiarly applyed to the administration of the Sacrament of Baptism to signifie that solemn Sacramental washing Now for the more full clearing of these words I will here take occasion to speak something in general touching this Sacrament of Baptism And concerning it I shall speak of these five points chiefly 1. Shew what Baptism is 2. Of the Matter of it 3. Of the outward Form of it 4. Of the Efficacy of it 5. Of the Necessity of it Touching the first Point VVhat is Baptism A. It is that Sacrament wherein by the outward washing of Water our engraffing into Christ and our first entrance into the State of Grace is represented and sealed to us This Description puts difference between Baptism and the Lord's Supper for this that is the Lord's Supper doth seal to us our growth in Christ and our continuall nourishing and strengthening in Grace but Baptism serveth to seal unto us our first entrance into Grace and engraffing into Christ therefore it is called The washing of the new Birth and the putting on of Christ Gal. 3. 27. And hence is it that we receive Baptism but once but the Lords Supper often Touching the second Point Namely the matter and parts of this Sacrament The parts of it are two The outward signes and the spirituall matters signified by them The outward signes in Baptism are two The first is the Element of Water The second is the Rite or Sacramentall action that is used about the Water which is the washing or sprinkling of the Party that is baptized with it The things signified in Baptism are these The Element of Water doth signifie and represent two things unto us 1. The blood of Christ that is the Merits and Vertue of Christ's sufferings 2. The spirit of Christ and the powerfull operation of it Joh. 3. 6. The outward washing with water doth signifie unto us the inward washing of Regeneration or new Birth under which is comprehended both our justification and sanctification our justification wherein the guilt of sin is purged by the blood of Christ 1 Joh. 1. 7. and our sanctification wherein the corruption of sin is so purged away and so mortified by the spirit of Christ that it raign not in us See for all this 1 Cor. 6. 11. and Tit. 3. 5. See the excellency of this Sacrament sealing such excellent things to us contemn it not Parents present your children to it in due time The third thing to be spoken of is the outward form or manner of Administring the Sacrament of Baptism and this is prescribed by our Saviour Christ Math. 28. 19. Go teach all Nations Baptizing them in the Name of the Father c. Quest VVhat is it to be baptized in the name of the Trinity Ans This implyeth three things 1. To be baptized by the VVill and Commandment of the three Persons in Trinity So much this phrase sometimes implyeth as Mat. 18. 20. Where two or three are gathered together in my Name c. 2. To be baptized with invocation and calling upon the Name of the true God who is one Essence in three Persons So Col. 3. 17. Whatsoever ye do do all in the Name of the Lord Jesus c. 3. To be baptized in token that we yield and give our selves up unto the true God as his Children and Servants to have his Name called over us and to do his VVill in our lives See 1 Cor. 1. 13. See what we profess at our Baptism viz. to give up our selves as Servants to the true God renouncing the service of Satan c. This therefore we must practise c. The 4. Point is touching the efficacy of Baptism Quest Whether it be effectuall to work Grace and Regeneration Answ Not of it self by any natural force in the outward element of Water or in the outward washing but only by the power operation of the Holy Ghost accompanying the outward Sacrament in the right use of it Joh. 3. 5. Except a man be born of Water and of the Spirit c. It is Christ alone that baptizeth with the Holy Ghost and with fire c. Ver. 8. of this Chap. The outward Sacrament of Baptism therefore to speak properly doth not confer or work Grace but it is onely a Mean and Instrument by which the Holy Ghost doth work Grace Use 1 This confutes the Papists who teach that the outward act of Baptism ex opere operato doth confer Grace See Rhem. on Joh. 3. 5. But this cannot be for these Reasons 1. This were to tye the grace of God and the special work of his Spirit unto the outward element of Water and outward action of the Minister contrary to that of our Saviour to Nicodemus Joh. 3. The wind bloweth where it listeth c. 2. Then every one that is baptized should be regenerate and consequently saved the contrary whereof appeareth in Simon Magus 3. To work Grace or Regeneration where it was not before is as great a work yea greater than to create something of nothing Now this is proper to God onely so is that also Regeneration is a new Creation and therefore both these have one Author even God himself Object 1 Pet. 3. 21. Baptism saveth us c.
Answ Not of it self by any natural force in the water or outward washing but morally by vertue of the Ordinance of God who hath appointed it a mean by which himself will regenerate and save us So also understand those places Joh. 3. 5. Ephes 5. 26. Use 2 Content not ourselves with the outward washing in Baptism as if this were enough to regenerate and save us but labour to be partakers of the inward washing which is sealed by it else in vain is it to be baptized outwardly if we be unbaptized in heart Pray therefore unto God to baptize and cleanse thee inwardly by his Spirit Desire him to purge thee from the guilt of sin by the blood of his â—on Christ Jesus applyed to thy conscience and to cleanse thee also more and more fâ—om the corruption of sin by the work of his Spirit Paul may plant and Apollo 〈…〉 God must give encrease Pray him therefore to work Regeneration in thee Come also diligently to hear the Word preached the seed of our New Birth 1 Pet. 1. 23. So much of the efficacy or vertue of this Sacrament of Baptism The 5. Point to be spoken of is the necessity of this Sacrament How far forth it is necessary to Salvation Answ It is necessary in 2. respects 1. As God's Ordinance which is not to be contemned or neglected whensoever it can be lâ—â—d conveniently and orderly And this is called Necessitas praecepti 2. As a Mean or Instrument by which God doth ordinarily seal to us and work in us the grâ—ce of Regeneration in the right use of it And this is called Necessitas medii For the better understanding of this we must know that some are regenerate before their Baptism and then Baptism is a means by which God doth confirm in them that Grace which was wrought before Some again are regenerate at the time of their Baptism and then Baptism is a means by which the Lord worketh Grace for the present Some again are regenerate after their Baptism and then Baptism is an outward sign of their admission into the visible Church and a means by which God will hereafter work Regeneration and Grace in them Thus we see how farr Baptism is necessary But there is no such absolute necessity of the outward Baptism as the Papists teach as if none could be saved without it This is proved by these reasons Reas 1 1. Baptism succeeds in the room of Circumcision This the Papists deny not if they should we have a plain place to prove it Col. 2. 11 12. Now outward Circumcision in the time of the Law was not of absolute necessity to Salvation for then the Lord would not have commanded it to be deferred till the eighth day after the Birth of every Child before which eighth day many Children dyed Reas 2 2. The Sacrament of Baptism doth not of it self make us to be within the Covenant of Grace but onely sealeth and confirmeth it to us we must be within the Covenant before we are baptized else we have no right to Baptism being a seal of the Covenant Now then if the having of outward Baptism doth not bring us within the Covenant then the want of it cannot exclude us from the Covenant nor from Salvation it self Reas 3 3. This appeareâ—h also by the manner of speaking which our Saviour useth touching Faith and Baptism Mark 16 16. which shews plainly that there is an absolute necessity of Faith but not of Baptism Reas 4 Lastly From the Judgment of the ancient Church For it was their custom to deferr their Baptism till Old Age which shews they held no absolute necessity of it for then they would not have so long deferred it It was also the custome in some Churches to baptise onely at Easter and Whitsontide which shews that they held not the outward Baptism absolutely necessary to Salvation although these customs were not warrantable in them by the Word of God See Socrat. lib. 5. cap. 21. Object Austin and Jerom c. held an absolute necessity of Baptism Answ So they did of the Lord's Supper for Infants which yet the Papists themselves are driven to confess to have been an errour in those Fathers Obâ—ect Joh. 3. 5. Answ Regeneration is ascribed not to the VVater but to the Spirit Thus we see that though the Sacrament of Baptism be in some sort necessary as an Ordinance of God which must not be contemned and as a means which God useth ordinarily in working the grace of Regeneration yet is it not of absolute necessity so as none can be saved without it Use The consideration of this Point and of the Reasons proving it may serve to stay and comfort the minds of such Parents who shall at any time doubt of the salvation of their Children onely because they dy without outward Baptism in case it be not through their default Such are to know that it is not the want of outward Baptism but the contempt of it that hindreth the salvation of any But withal this must admonish all Parents seeing Baptism is God's Ordinance which is not to be contemned that therefore they neglect not to present their Children unto this Sacrament in due time not deferring it too long So much of the Sacrament of Baptism in general by occasion of these words Now more particularly touching this Baptism of John here mentioned two Questions may be moved Quest 1 1. VVhether it were lawful for John to bring into the Church this new Sacrament of Baptism which was never in use before Answ It was lawful because he did it not by his own authority or of his own head but by the authority of Christ himself who did send John Baptist before himself to prepare his way both by preaching and baptizing as we have heard before Ver. 2. Therefore John did not bring in this Sacrament of his own head but he had an extraordinary and immediate Calling from Christ himself to bring this Sacrament into the Church so that although John were the first that administred this Sacrament yet Christ was the Author and Ordainer of it Quest 2 2. VVhat difference is there between this Baptism of John which he administred and the Baptism of Christ and his Apostles and of other Ministers succeeding the Apostles Answ They differ not in substance or effect The Author of both is Christ the Matter of both is all one namely the outward element of VVater and the washing or sprinkling of the body as also those spiritual things which are signifyed by the water and by the outward washing with it So as touching the substance of them there is no difference at all between the Baptism of John and of the Apostles and other Ministers Onely there is a difference in these two circumstances or respects 1. That John's Baptism was first in time and before the Baptism of the Apostles and other Ministers he was the first that administred this Sacrament to any in the Church whence he is called John
them to Repent and then Baptized them upon their profession of Repentance as we see Math. 3. So did the Apostles as Peter Acts 2. 38. The second sort of persons Baptized are Infants and such onely are wont to be Baptized with us now a daies now these having no knowledge of sin cannot actually repent before Baptism but they must repent after their Baptism so soon as they come to years of discretion Reas Of this Doctrine Baptism is a seal of God's Covenant of Grace made with us in Christ and Repentance is one condition required on our part in that Covenant As God promiseth forgiveness of sins and salvation in Christ to the Party Baptized and sealeth this Promise to him by this Sacrament so he requires this as a condition of the same Party that he repent and turn from his sins unto God Act. 2. 38 39. Vse 1 This shews how foolishly many delude themselves thinking it enough for them that they have had the outward Baptism in their Infancy Yet never caring to perform the condition required of them in their Baptism which is to repent of their sins This is a matter they think not of but know this The setting to of the outward seal of God's Covenant shall do thee no good if thou perform not the condition of the Covenant God promiseth forgivenesse of sins and salvation by Christ to thee in thy Baptism but it is upon condition of thy Repentance If thou keep not this condition thou art never the better for the outward seal of the Covenant Vse 2 Let all that have bin baptized look well to this that they perform this condition of Repentance required on their part in that Covenant of God sealed to them in Baptism Thou that hast bin baptized remember this that as in thy Baptism God promised to forgive thy sins and to save thee by Christ so he tyed thee to this condition that thou shouldst forsake sin and turn to him by newnesse of Life see then that thou stand to this condition and that thou perform it else look not that God should perform his promise to thee 2. Instruction That the Sacrament of Baptism doth signifie and seal to us the grace of Repentance and true conversion to God from sin Our Repentance and turning to God from sin is one speciall thing signified and sealed to us in and by this Sacrament this being one reason why it is here called the Baptism of Repentance Math. 3. 11. I Baptize you unto Repentance that is by this Sacrament to signifie and seal to you the grace of Repentance and true conversion unto God See Beza on the place and to tye you unto it Quest How doth Baptism signifie and seal to us the work of Repentance and true Conversion to God Answ By two outward Rites or Sacramentall Actions used in it The one is the dipping into water or sprinkling of the party baptized with water this doth signify and seal to us the first part of Repentance which is dying unto sin Rom. 6. 4. We are buried with Christ by Baptism into death c. The other Sacramental action is Rising out of the water or wiping it off this signifyeth and sealeth to us the second part of Repentance which is our spiritual quickning and rising to Newness of life See this also Rom. 6. 4. Use See how to meditate of our Baptism Not as of an idle or vain Ceremony but as of that which hath an excellent spirituall use and signification serving to represent and seal to us our Repentance and Conversion to God So often then as we think of our Baptism we must call to mind what was signifyed and sealed to us in Baptism namely our spirituall dying to Sin and living unto Righteousness And withal we must be stirred up to the daily practise of these parts of true Repentance by the meditation of our Baptism It must be the Baptism of Repentance to us For the remission of sins This is the second thing in the Description of Baptism viz. one special End or Use for which it serveth namely for the remission of sins that is to seal this benefit of remission of sins to the party baptized By remission of sins understand the acquitting of a sinner from the guilt of sin when God doth not impute it unto him as Psal 32. 1. Now from these words the Papists would infer that the Baptism of John was not the same in efficacy with the Baptism commanded of Christ to be administred by the Apostles for they say that by the Baptism which Christ instituted forgiveness of sins was actually sealed and given but as for John's Baptism it was onely a preparative unto Christ's Baptism putting them onely in hope of remission of sins but not actually sealing it to them See the Rhemists on this place But this is confuted by the Text for John's Baptism was the Baptism of Repentance as we heard before Now Repentance and remission of sins cannot be severed therefore as well remission of sins as repentance were sealed by John's Baptism and so it was of the same efficacy with the Baptism of the Apostles commanded of Christ afterward So much of the words and the sense of them Obser 1 One End and Use of Baptism is to signify and seal remission of sins to the party baptized Act. 2. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins Act. 22. 16. Arise and be baptized and wash away thy sins c. Outward sprinkling of the body signifyeth inward cleansing of the soul from guilt of sin c. Quest 1 1. Hath Baptism this Use in all that receive it Answ No but onely in such as repent of their sins and believe in Christ It seals remission of sins onely to such as use this Sacramenr aright that is to such as keep the conditions of Faith and Repentance which God requireth of those to whom he promiseth and sealeth forgiveness of sins in Baptism Quest 2 2. How doth Baptism seal remission of sins Answ Not by vertue of the outward washing of it self but by vertue of God's promise made to the right Use of the Sacrament that as certainly as the body is washed with Water from outward defilements so is the soul cleansed by the merit of Christ's Blood from the guilt of sin Use See how those that are distressed in consâ—ience may comfort themselves touching the first pardon of their sins viz. by calling to mind their Baptism and labouring by faith to apply unto themselves the benefit of remission of sins which was sealed to them in their Baptism Thou that feelest thy sins to be many and great and art tempted to doubt of the pardon of them have recourse to thy Baptism which thou receivedst in thy Infancy look back unto that and by meditation of it labour to confirm and strengthen thy faith touching the pardon of thy sins It is Luther's Counsel and he tells a Story to this purpose of
what is one cause why we do not alwayes speed in our sutes which we make to God in Prayer viz. because we sometimes yea many times fail in the matter or in the manner of our Prayers either asking such things as are unlawfull or unfit for us or else asking in an evill manner or to some evill end because we pray ignorantly or rashly and unadvisedly asking we know not what c. Therefore the Lord denyeth our sutes oftentimes Jam. 4. 3. Ye ask and receive not because ye ask amiss that ye may consume it on your lusts c. So now adayes many ask evill things of God in prayer and such as are unfit for them as worldly Wealth Honour c. or revenge against enemies c. or else they ask good things to an evil end c. to satisfy their carnal lusts Therefore God denyeth their sutes Vse 1 Use 1. See what to do when we are not heard in our prayers we are not to blame God but to examine our selves for our failings in the matter or manner of our Prayers and so lay the fault on our selves where it is Use 2 Use 2. See what to do if we desire the Lord should hear and grant our sutes in Prayer Look to the matter and manner of making our Prayers that we ask not ignorantly or rashly we know not what or how but first that the matter of our sutes be such as is good and fit for us to ask agreeable to the will of God and that we also ask in due manner and to a right end to the glory of God c. To this end the Lord's Prayer is prescribed us as our pattern c. Mark 10. 38. Can ye drink of the Cup that I drink of c. May 17. 1629. IT followeth Can ye drink of the Cup c. The second part of Christs answer to their Petition in which the better to convince them of their ignorance and rashness he demandeth a further question of them touching their ability and fitness to partake with him in his passions or sufferings which he was shortly to suffer Can ye drink of the Cup that I drink of This is a metaphorical speech in which our Saviour compareth his death and Passion and that measure of Afflictions and punishment which he was to suffer for us unto a cup of Wine or other drink appointed for one to drink off So Matth. 26. 39. O my Father If it be possible let this cup pass from me c. And Joh. 18. 11. The Cup which my Father hath given me shall I not drink of The same metaphor is used elsewhere in Scripture especially in the old Testament where the suffering of great afflictions is compared to the drinking of a cup as Esay 51. 17. Awake awake stand up O Jerusalem which hast drunk at the hand of the Lord the Cup of his fury c. Note withal that when in Scripture Afflictions are compared to a cup and the suffering of them to drinking of a cup this doth note out a certain portion or measure of Afflictions to be suffered for it seems to be a speech borrowed from the custome of ancient times in which at feasts and banquets every one had his peculiar cup and portion of Wine allotted unto him So then our Saviour's meaning here is this q. d. Can ye drink of the Cup c. That is are ye able or fit to suffer the same or the like portion and measure of afflictions and miseries which I am shortly to suffer for you and for the rest of mankind and that by the appointment of God my Heavenly Father And be Baptized with the Baptism c. Our Saviour doth not here speak of the Sacrament of Baptism which he had formerly received at the hands of John the Baptist Matth. 3. but he speaketh still of his Passion and sufferings which were to come as he did in the former words And here he useth another Metaphor to express his Passion or sufferings in that he compareth it unto a Baptism So Luke 12. 50. For conceiving whereof we must know that the Word Baptism or Baptizing doth properly signify nothing else but a dipping or drenching in water whence it is in Scripture used not onely to signify that special kind of dipping or drenching of the body in Water which was in the Apostles times used in the Sacrament of Baptism but also to note out any other kind of dipping or washing in Water See Mark 7. 4. Now because in Scripture great afflictions are compared unto deep waters as Psal 69. 1 2. Save me O God for the Waters are come into my Soul c. therefore also to be Baptized doth sometimes signify to be drenched or drowned in great afflictions and miseries c. So here our Saviour calleth his Passion a Baptism c. q. d. Are ye able and fit to be dipped or drenched in those deep waters of afflction pains and miseries in which I must shortly be drenched c. Which I drink of and which I am Baptized with He speaks in the time present of that which was yet to come to shew the certainty of his Passion and that the time was at hand Quest Quest Why doth our Saviour demand this question of his two Disciples Whether they were able to partake with him in the same or like afflictions which he was to suffer Answ Answ 1. To reprove and correct their ambition and desire of high honour and preferment by putting them in mind of abasement and of suffering afflictions with him 2. To humble them in regard of their weakness and unability of themselves to suffer the Cross Therefore he asketh them whether they were able to drink of the cup c. 3. To convince their folly and rashness in that they dreamed of being honoured with Christ before they had suffered with him Observ 1 Observ 1. One good remedy or means to keep us from the sin of ambition and inordinate desire of worldly honour and greatness is to meditate and think before hand of the Cross and afflictions which we must make account to suffer in our Christian course and to make it present to us before it come Therefore our Saviour here when his Disciples shewed their ambition in desiring to sit at his right and left hand c. He presently to correct and cure this fault in them puts them in mind of suffering with him c. Can ye drink of the Cup c. Reason Reas Meditation of the Cross is a means to mortify Pride and to humble us c. which should therefore move us often to meditate and think of the Cross and troubles that are to come that this may be a means to humble us and to keep us from ambitious seeking and aspiring after worldly honour and greatness especially in these evill and dangerous times of the Church in the which there is so great cause for us to expect and look for troubles and afflictions to come Consider how
some sort partake in that honour in that they are his Brethren So it is with all faithful Christians Christ Jesus their eldest Brother being advanced to great Dignity they all do in some degree partake with him in his honour and dignity in that they are his Brethren See then the Dignity of good Christians well may such be called the excellent of the earth Psal 16. 3. What though thou be scorned reproached despised in the World Let this comfort thee If thou be a Believer in Christ thou hast honour enough in that Christ Jesus the Son of God who is more excellent than the Angels is thy eldest Brother thy Husband thy Head Use 3 Vse 3. See how honourable a thing it is to be a Professor of Christ and of his Religion and Gospel If it be an honour to bear the cognisance or to wear the cloath of some Noble man or Prince How much greater Dignity is it to bear the name of Christ being baptized into it and to make Profession of his Word Be not then ashamed of this Profession before men See Luke 9. 26. Imitate the Martyrs in professing and confessing Christ and his Truth boldly even to the Death Vse 4 Vse 4. Seeing Christ is so worthy a Person let us accompt it our honour to serve him it is an honour to do service to an earthly Prince Let us esteem it our greatest honour that we are admitted of Christ Jesus the King of Kings to do him service to hear his Word to pray to him to praise his name c. Rejoice and glory in this that thou art called to perform these excellent services to Christ and shew thy readiness to perform them upon all occasions Think how unworthy thou art to perform such great and excellent services as these are unto Christ seeing John Baptist thought himself unworthy of so mean a service as to unloose the latchet of Christ's shoo So Luke 7. The woman wiped Christ's feet with the haire of her head John counted this an honourable service How much more honourable a service is it to hear the Word of Christ preached to thee to speak to him in Prayer to partake in his Sacrament c. Wouldst thou be willing to unloose Christ's shoo if he were now on earth Oh be much more forward to hear him speak to thee out of his Word and to speak to him by thy Prayers to relieve and help his poor Saints c. These are farr more acceptable services to Christ than the unloosing of his shoo Obser 2 Obser 4. I am not worthy c. Here further we learn by the example of John's humility that the Servants of Christ especially his Ministers such as John was must carry a mean opinion and conceipt of themselves and of their own gifts though never so excellent John was a man of extraordinary parts and gifts for it is said Luke 1. 17. that he should go before Christ in the spirit and power of Eliah and yet we see here how he doth abase himself in his own opinion thinking himself unworthy to do the meanest service unto Christ. Thus it must be with all the Servants of Christ they must be low in their own eyes and think humbly of themselves Christ himself teacheth this lesson in special to all his Disciples and Servants Mat. 11. 29. Learn of me that I am lowly in heart c. The same is taught by the Apostle Ephes 4. 2. Col. 3. 12. Especially Ministers of Christ must be humble-minded See the Example of Paul 1 Cor. 15. 9. I am the least of the Apostles not worthy to be called an Apostle c. Use 1 Use 1. This condemns the Pride and haughriness of such Ministers or others who are lifted up so high in a conceipt of their own gifts and good parts thinking themselve to be something in themselves like that proud Pharisee Luke 18. who stood so much upon his own goodness and righteousness But remember that Gal. 6. 3. If any seem to be something when he is nothing he deceiveth himself in his own imagination The fuller the Vessel is of Aire the emptier of good Wine it is So a Christian the fuller he is with self-conceipt of his own goodness holiness c. the more empty he is of Grace and Goodness Vse 2 Use 2. If we would shew our selves to be Christ's Servants labour for true humility and lowliness of mind especially we that are Ministers we must be patterns of humility to others learn this of him our Master Seek lowliness as it is said Zeph. 2. 3. Labour more and more for a sense of our unworthiness of the least of God's favours as Jacob Gen. 32. 10. Mark 1. 8. I indeed have baptized you with water but He shall baptize you with the Holy Ghost August 2. 1618. IN the former verse John Baptist shewed the Dignity of Christ's Person in comparison of his own Person extolling Christ as one mightier than himself and abasing himself as unworthy to do the least service unto him Now in this Verse he setteth forth the Dignity or Excellency of Christ's Office in comparison of his own Office which he executed in and about the Sacrament of Baptism Where he sheweth First The meanness of his own Office in that he onely baptized with Water externally 2ly The excellency and pre-eminence of Christ's Office in that he should baptize them inwardly with the Holy Ghost I have baptized you with Water John's purpose here is not to compare his outward Baptism with the outward Baptism of Christ administred either by himself or his Apostles for as for himself he never baptized any Joh. 4. 2. And as for the Baptism which he commanded his Apostles to administer here is no mention at all of it in this Text neither have the words of this Verse any relation to it But the purpose of John is to compare his Office or Ministry in Baptism with the Office and work of Christ in or about Baptism in that his own Office is to wash the Body with Water but the work of Christ is to cleanse the Soul by the Holy Ghost But he shall baptize you with the Holy Ghost that is by the divine operation and vertue of his Holy Spirit he shall purge your souls and consciences from sin Now from this place the Papists would gather a substantial difference between the Baptism of John and the Baptism of Christ which he commanded his Apostles afterwards to administer For they say that John's Baptism did not remit sins nor was comparable to Christ's Baptism that is the Baptism of the Apostles instituted by Christ but it was onely a preparative to the Baptism of Christ by which alone Grace and Forgiveness of sins was conferred actually See the Rhemists on Matth. 3. 11. and on Mar. 1. 4. But this their Collection is easily confuted For first It is against the scope of the words which is not to shew any substantial difference between the outward Baptism administred by
John and that which was after administred by Christ's Apostles but only to shew a difference between the Office and Function of John in giving the outward Sacrament and between the Office or work of Christ in giving the Spirit by means of the outward Baptism The words imply not two distinct Baptisms but only two distinct actions or works about and in the same Baptism the one of John washing the Body with Water the other of Christ cleansing the Soul by his Spirit 2. If John's Baptism was onely a preparative to the Baptism of the Apostles and not effectual to work Grace as theirs was then it will follow that John's Baptism was an idle and vain Ceremony and a dead sign void of life and vertue which were most absurd to grant 3. If John's Baptism differed in substance from the Apostles Baptism then it will follow That Christ being baptized of John did not partake in the same Baptism wherewith we are baptized and so consequently that he did not sanctifie our Baptism in his flesh But to leave this absurd collection of the Papists and to come to the matter of Instruction which this Verse affordeth Observ 1 Observ 1. Though Ministers of the Word have power to give the outward Sacraments yet Christ alone by his Spirit makes them effectual to convey grace to the Receivers This is true of both Sacraments Touching Baptism It seems to be confirmed by that place 1 Cor. 3. 6. where Paul saith That himself Planted and Apollo Watered but God gave the Increase Now by Planting some understand the Planting of the Doctrine of the Gospel by Preaching and by Watering the admistring of Baptism and this sense I take it may stand at least the Apostle seems to allude to Baptism To the same purpose is that 1 Cor. 6. 11. Ye are Washed ye are Sanctified ye are justified in the Name of the Lord Jesus and by the Spirit of our God Now in those words the Apostle alludeth to the Sacrament of Baptism and to the washing used there and he sheweth That the outward cleansing of the soul signified by that outward washing is wrought in the name of Christ that is by the power of Christ and by the spirit of God Therefore also Math. 28. ult Our Saviour Christ giving Commission to his Apostles to baptize he doth promise the presence and assistance of his spirit with them unto the World's end thereby to make that outward Sacrament which should be administred by them effectuall to those that should receive it which shews That although Ministers of the Word have this power to give the outward Baptism yet it is Christ himself that by his spirit maketh it effectuall to such as receive it The same is true of the Sacrament which is the Lord's Supper for although the Minister hath power to give the outward Elements of Bread and Wine to the Communicants yet it is Christ alone that can and doth by the inward work of his spirit make the Sacraments effectuall for the nourishing and strengthening of Faith in such as receive it This is also true of preaching the Word The Minister only teacheth the ear only Christ teacheth the heart The Reason of this Doctrine is To conferr or work grace where it was not before is a supernaturall work which is impossible for any Man or Angel to work and is peculiar onely to God himself and to Christ Jesus who is both God and Man Use 1 Vse 1. See then by this That it is not enough for Ministers to administer the outward Sacraments to the People but they must also offer their Prayers unto Christ in behalf of them that He may Joyn the inward work of his Spirit with the outward use of the Sacraments thereby to make them effectuall to work and increase grace in those that receive them And this Duty of praying for our People is to be performed not onely in Publick but in Private on all occasions See the example of Samuel 1 Sam. 12. 23. and of Paul often professing this That he remembred the Churches in his prayers without ceasing Use 2 Vse 2. This must teach us not to rest in the outward work done by the Minister in administring of the Sacraments but labour further to feel the inward operation and working of the Spirit which may make them effectuall to us Seek unto Christ by prayer for his spirit which may Baptize thee inwardly in heart and soul cleansing thee from sin as the water cleanseth thy body â—utwardly What shall it profit thee to be baptized in Body and to â—e unbâ—ptized in Heart and Soul Rom. 2. ult He is a Jew which is one inwardly and Circumcision is that of the heart in the Spirit and not in the Letter Whose praise is not of Men but of God So also in the other Sacrament of the Lord's Supper rest not in the outward action of the Minister giving thee bread and wine to eat and drink but seek to Christ in prayer for his Spirit which may give vertue and efficacy to the outward Sacrament for nourishing and strengthening of thy Faith Observ 2 Observ 2. Johns outward washing with Water is here joyned with Christ's inward Baptizing with the Spirit Yea it is set before it and named in the first place I have baptized you with Water but he shall baptize with the Holy Ghost Hence we may gather that howsoever the outward work done by the Minister in the Sacraments cannot of it self give grace as we have heard Yet ordinarily grace is not wrought without the outward Sacraments therefore we find the outward washing in Baptism joyned with the inward work of the Spirit as Joh. 3. 5. and Tit. 3. 5. to shew that usually Cod doth annex and tye his spirit and grace so far to the outward Baptism that without it he doth not ordinarily give the inward Baptism of his spirit to any He may and doth sometimes extraordinarily work the grace of Regeneration in such as are never Baptized as in those Infants which belong to God's Election and yet dye before they can be baptized but ordinarily it is otherwise Without planting and watering usually nothing groweth c. Use Vse See then that although the outward Sacraments be not sufficient of themselves to work grace they are not to be neglected but to be duly and conscionably used as speciall Ordinances of God to work and increase grace in us We are therefore to submit unto the use of them and not to contemn or neglect them Parents then are here to be admonished to present their Children in due time to Baptism not deferring it too long because ordinarily none are Regenerate but such as are Baptized c. Though John knew his outward Baptizing could do no good without Christ's inward clearsing of the soul by his spirit yet did he not forbear or neglect to Baptize such as came unto him to teach us that we ought not to neglect this Sacrament but to desire it for our Children in due time
of the Holy Ghost it was onely a symbolical sight So also he is said to have descended on Christ not in respect of his Essence which filleth all places and so cannot be said to descend or ascend properly but in regard of the visible Descending of the Dove which was a sign and representation of the presence of the Spirit Like a Dove Whether it were really a Dove or onely the appearance of one is needless to be enquired of Some think it was onely the outward representation and appearance of a Dove yet such as was sensible to the eyes of the beholders Others think it was the reall Body and Substance of a Dove So Junius Analy And Mr. Philipps See Luke 3. 22. Here are two questions further to be answered Quest 1 Quest 1. Wherefore the Holy Ghost came down upon our Saviour Christ at this time in such Visible manner Answ Answ 1. To assure John Baptist that it was Christ which should baptize with the Holy Ghost See John 1. 33. 2. To shew that Christ was now furnished with all perfection of gifts of the Spirit requisite for the discharging of his publick Office which now he was called to undertake according to that Prophesie Esay 61. 1. Object Object He was before indued with a great measure of this Spirit even from his childhood as we see Luke 2. 40. The Child grew and waxed strong in Spirit filled with Wisdom c. What need was there then for the Spirit thus to come down upon him at this time Answ Answ Though he had the Spirit before in great measure yet now it was manifested That he was furnished with a far greater measure of it then ever before Quest 2 Quest 2. Why did the Holy Ghost descend upon Christ rather in the shape of a Dove then in any other shape Answ Answ Though we are not to be curious in this question yet it is very probable That the Holy Ghost made choyce of this shape to this end chiefly That he might shew unto us what kind of person our Saviour Christ should be upon whom this Dove descended Namely such a one as should in Nature and Properties resemble the Dove concerning which I shall speak more particularly when I come to handle the Doctrine that ariseth from those words Thus far of the meaning of the words of this Verse The words of the 11 Ver. shall be opened when I come to handle them Now to the Observations Observ And straight way coming out c. Observ See here that our Saviour Christ being baptized doth not stay long delaying the time but doth speedily come up out of the River Jordan where he was baptized thereby shewing his readiness and forwardness to enter upon the execution of his publick Ministeriall Office unto which he was now called Whence we may learn That when the Lord calls us unto any speciall Office or to the performance of any speciall service unto him We ought without delay readily to undertake it and to yield to his Calling Example Gal. 1. 16. So also David Psal 119. 60. I made haste and delayed not to keep thy Commandements Math. 4. The Apostles being called of Christ followed him immediately Vse Vse This reproveth such as being called of God to do him any service do delay the time and too long put off the Duties enjoyned them Such Ministers as being called to that Holy Function do deferr the execution of those Duties which belong to their Calling Also such private Christians as being called to the performance of speciall services unto God as prayer publick and private hearing of the Word reading of it receiving Sacraments c. Yet they deferr these Duties from Day to Day omitting the good opportunities offered for the performance of them So much of the first immediate consequent of the Baptism of Christ His speedy coming up out of the Water I proceed now to the second consequent Namely the solemn installing of him in his publick Office declared and confirmed 1. By certain miraculous signes shewed from Heaven 2. By the Word and Testimony of God the Father uttered from Heaven Observ Observ Generall We see here that before our Saviour Christ taketh on him the execution of his publick Office He is first authorized to it from Heaven by miraculous signes shewed from thence and also by the immediate Word and Testimony of God the Father uttered from thence which shewes that he did not of himself without a calling take upon him his Office but he was called unto it and his calling was confirmed to him from Heaven at this time of his Baptism for to this end was all this done which the Evangelist here mentioneth to this end were the Heavens opened to this end came the Holy Ghost down and to this end was that Voyce of God the Father uttered from Heaven Ver. 11. Even to shew and declare unto Us That Christ Jesus was called from Heaven and appointed of God the Father to the Office of a Mediatour and Doctor of his Church before he took upon him the publick execution of it So Heb. 5. 5. Now this serveth for our Instruction to teach us That We ought not to thrust our selves into any Office Function Calling or Action without warrant from God We must first know our selves to be appointed and deputed unto it of God We must have our Calling confirmed to us from Heaven as Christ had Not that We must look for such an extraordinary and miraculous Calling as this of our Saviour's was but we must have an ordinary Calling to that Office Function and Action which we undertake Quest Quest How to know that we have an ordinary lawfull Calling to undertake this or that Function or Action Answ Answ There are three things chiefly requisite to make our Calling lawfull 1. That the Action or Office which we undertake be in it self lawful and warrantable by the Word of God 2. That We be furnished of God with sufficiency of gifts for discharge of it 3. That We enter into it by good and lawfull means Reas Reas Why is it necessary that we have a Calling from God before we undertake any Office Function or Action Reas 1 Reas 1. Rom. 14. ult Whatsoever is not of Faith is Sin that is whatsoever is so done as that in doing it a man is not perswaded certainly that he pleaseth God it is a Sin to Him Now whatsoever we do without warrant of a Calling from God we cannot in doing it be assured that we please God therefore it must needs be sin Reas 2 Reas 2. If we have not a calling from God to do those things which we do we cannot with any comfort go on constantly in performance of them but we must needs be discouraged when we meet with difficulties and oppositions Contrà Jer. 26. and the rest of the Prophets Reas 3. Unlesse vve knovv our selves called of God to this or that Office or Function vvhich vve enter upon vve cannot expect the blessing of God upon
day Ephes 2. 6. we are said to be raised up together with Him viz. in regard of certain hope and assurance of our future Resurrection See what comfort here is to us against fear of death now in this grievous time of Mortality Labour by Faith to apply it to our selves that we may be able to say with Job cap. 19. 25. I know that my Redeemer liveth And though Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self c. Though the Resurrection of our bodies be a matter above reason and so hard to believe yet when we look at the Resurrection of Christ our Head this should strengthen our Faith and Hope touching our own Resurrection Use 4 Use 4. The Doctrine of Christ's Resurrection serveth to teach us a special Christian duty which is to labour by vertue of his bodily Resurrection to rise spirirually from the death of sin to the life of Grace Paul's care was to know Christ and the Power of his Resurrection Phil. 3. 10. that is to feel the vertue of it raising him from the death of Sin to the life of Grace So must we labour to feel the same Power and Vertue of Christ's Resurrection in us to quicken us with the life of Grace Now this Power of Christ's Resurrection flows principally from the Divine Spirit of Christ as he is God which Spirit of Christ doth quicken us with the new and spiritual life of Grace and that by means of the Resurrection of Christ applyed to our consciences by Faith Pray then unto Christ to give us to feel this quickning Spirit of his raising us up from the Death and Grave of Sin to the Life of Holiness and Righteousness and that by vertue of his own bodily Resurrection It is not enough to know the History of Christ's Resurrection but pray unto Christ to make us feel the vertue of his Resurrection Meditate on Christ's Resurrection not historically only but experimentally and feelingly so as to feel our selves spiritually risen with him Col. 3. 1. If ye be risen with Christ seek the things that are above c. This is the first Resurrection which whosoever is partaker of is blessed for the second death shall have no power over him Rev. 20. 6. It is sealed to us in Baptism by rising out of the water or by wiping it away Rom. 6. 4. We are buried with Christ by Baptism into his Death that like as Christ was raised from the dead so we should walk in Newness of life Now followeth the time when our Saviour saith He must rise again from death After three dayes or within three dayes as some translate and read the words and that rightly according to the sense For it must not be understood of three whole dayes fully complete and ended for Christ was not so long to continue dead but part of three dayes onely or rather one whole day and part of two other as may appear out of the History of his Death and Resurrection set down by the four Evangelists For He dyed upon the day before the Jews Sabbath which day is the same with our Friday and He was buried the same day toward the Evening Luke 23. 54. The day of his buriall was the Preparation of the Sabbath that is the day before the Sabbath and the Sabbath drew on Now the time of his Resurrection was early in the Morning on the day after the Jews Sabbath which they called the first day of the Week being the same with that which we now call Sunday or the Lord's day and is the day which we keep for our Christian Sabbath So then by these things laid together it may appear that our Saviour was not dead three whole dayes but one whole day and part of two other and therefore when it is here said He must rise again after three dayes it must not be understood of three whole dayes fully ended but of three dayes begun that he rose within the space of three dayes that is to say upon the third day after his death and burial Object Object Matth. 12. 40. As Jonas was three Dayes and three Nights c. So shall the Son of Man be three Dayes and three Nights in the heart of the Earth Answ Answ It is spoken figuratively by a Synecdoche the whole being put for a part Three Days for part of three Dayes And whereas it is said He should be also three Nights in the Earth it is to be understood according to the Jews Accompt who by a Day did understand usually a naturall Day consisting of twenty four hours and so comprehending both Day and Night Therefore our Saviour being part of three Dayes in the Grave is said to be three Nights also in the Grave though indeed he was but two Nights in it because the Night belonged to the Day and was reckoned as a part of it Quest 1 Quest 1. Why was our Saviour to rise from Death so soon viz. upon the third day after his Death Answ Answ 1. Because this was the time prefigured long before in the Type of Jonas his being three dayes in the belly of the Whale ut supra dictum 2. That he might not in his Body see corruption in the Grave by longer continuance there For so it was prophesied of him Psal 16. 9. Quest 2 Quest 2. Why was He not to rise sooner before the third Day Answ Answ Partly to fulfill the Type of Jonas partly to shew and confirm the truth and certainty of his Death and consequently the more to set forth the Glory of his Resurrection Observ Observ See here the Ground and Reason of the change and alteration of the Jewish Sabbath which was upon our Saturday into that which we now keep for our Christian Sabbath The reason is because this Day on which we keep our Sabbath was the Day on which our Saviour Christ did rise from Death being the third Day after his Death as hath been shewed Therefore it is called the Lord's Day Rev. 1. 10. because the Lord Jesus rose again from Death upon this Day Now because the work of our Redemption the accomplishment whereof was manifested by Christ's Resurrection was a greater and more excellent work than the work of Creation in remembrance whereof the Jews kept their Sabbath therefore the Apostles by direction and warrant from Christ changed the Day of the Jews Sabbath into that which we now keep See then what conscience we should make of sanctifying this Day unto the Lord in remembrance of the glorious Resurrection of Christ and of the work of our Redemption c. See more of this Point upon the Creed and upon the fourth Commandement lately handled Mark 8. 32. And he spake that Saying openly c. Aug. 21. 1625. TOuching our Saviour's foretelling his Disciples of his future Passion and Resurrection ye have heard in the former Verse Now in the beginning of this Verse is set down the manner of his foretelling
Originall sin and so lyable by nature unto the Wrath and Judgments of God Psal 51. 5. David confesseth That he was shapen and conceived in Iniquity by his Mother Rom. 5. 14. Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's Transgression c. that iâ— over Infants and young Children who had not actually sinned yet were guilty of Originall sin and defiled with it And this we see by daily experience to be true in that Infants and young Children as well as elder People are chastised by the hand of God with bodily sicknesses and pains and with Death it self which shews them to be tainted with guilt and corruption of sin which makes them lyable to such Judgments of God Quest Quest How come young Children to be thus tainted with sin and so lyable to God's Wrath and Judgment Answ Answ By reason of Adam's Fall and Transgression by which he made both himself and all his Posterity guilty of sin and lyable to the curse of God and so from Adam this corruption of sin and lyablenesse to God's Wrath is derived to all mankind by naturall Birth or Descent by which means even Children and Infants do receive it from their Parents So Rom. 5. 12. By one man sin entred into the World and Death by sin c. Vse 1 Vse 1. See by this the cause why young Children or Infants have need of the Sacrament of Baptism to be administred to them viz. because being naturally defiled with Guilt and Corruption of original sin and liable to God's wrath and Judgments they have therefore need to be washed and purged from their sins by the Blood of Christ sealed by the Water in Baptism c. Which therefore ought to stir up all Parents to be careful to procure this Sacrament for their Children and that in due time not delaying it too long for worldly respects c. Vse 2 Vse 2. See what cause for Parents to be humbled and repent not only for their own sins but also for the sins of their Children confessing and craving pardon of them in Christ that so they may be forgiven them and that by this means they may be delivered from the Wrath and Curse of God at least from eternal Wrath and from temporal Judgments so far as is good for them that they may either be with-holden from them or sanctified unto them to work for their good Use 3 Use 3. This should also move Parents to use all good means whereby the natural Corruption of sin may come to be mortified in their Children and purged out of them more and more and whereby the contrary work of Grace may be wrought in them that as they have been Instruments of their natural Birth in sin and so made them Children of Wrath so they may be the means of their Regeneration or new Birth To this end they ought to be most careful to train them up religiously in the true Knowledge and Fear of God using all means to reform sin in them and to further the Work of Grace in them as frequent Instruction Admonition due and moderate Correction c. Observ 2 Observ 2. In that the Lord did lay this heavy Affliction upon this Child being very young even in his Infancy as is probable whereas he passed over and spared many other not onely Children but elder People who were as much and more polluted with sin the cause or reason of this the Lord's dealing is secret neither is it expressed here by the Evangelist as being known to God onely From whence therefore we may learn thus much that the wayes and proceedings which God doth use with men in executing his Judgments upon them in this life are oftentimes secret and hidden from us in respect of the Causes and Reasons of them We neither do nor can alwayes know or comprehend the Causes or Reasons moving the Lord to execute such or such temporal Judgments upon men or Children in this life but the causes are many times secret to us and known onely to God himself Rom. 11. 33. How unsearchable are the Judgments of God and his wayes past finding out So far as the Lord doth manifest the causes and reasons of his Judgments upon men either in his Word or by his Works and by the outward events which happen we may know them but because he doth not alwayes so manifest them therefore they are not alwayes known to us but sometimes secret and unsearchable Note here that this is not to be understood of the original or meritorious cause of God's Judgments for that is alwayes known to be sin but especially of the final causes or ends which the Lord aimeth at in such Judgments These are oftentimes secret and unsearchable unto us Use Use This teacheth us not too curiously to search into the causes reasons or ends which the Lord aimeth at in those temporal Judgments or Chastisements which he inflicteth either upon us or others in this life especially if they be strange or unwonted Judgments but we are rather to admire and religiously to adore them and withal to endeavour to make a holy use of them For this we must know that although the causes of God's Judgments are sometimes secret yet are they alwayes just and therefore we must hereof rest assured without curious searching after the secret wayes of God remembring what is said Deut. 29. 29. Secret things belong unto the Lord our God c. Such secret things are the wayes and dealings of God in respect of his Judgments which he often inflicteth upon men in this life and therefore not too curiously to be pryed into by us or rashly to be censured or spoken of but rather in religious silence to be adored and reverenced The Lord doth many times inflict strange and unwonted Judgments and Afflictions upon Men Women and Children in this life such as we can give no probable reason of why the Lord should so deal with them rather than with others here then we must remember not to be curious in searching after the secret causes and ends which the Lord aimeth at in such Judgments but to rest in his most just proceedings in all his Judgments making the best and most religious use of them unto our selves Mark 9. 22. And oft times it hath cast him into the fire and into the Waters to destroy him but if thou canst do April 29. 1627. any thing c. NOW followeth the further declaration and amplification of his Child's misery by acquainting our Saviour into how great perils and dangers of death the Devil had often brought the Child by casting him into the Fire and Water to destroy or kill him Observ 1 Observ 1. The deadly hatred and malice of the Devil against mankind in that he desireth and seeketh not onely the hurt and annoyances but also the utter ruine and destruction of those over whom he hath any Power See Chap. 1. Ver. 23. Joh. 8. 44. A Murderer
to our sins which he was appointed to suffer there remaineth no more curse or punishment properly for them to suffer he having drunk the whole Cup of God's Wrath for us we shall not so much as taste of it c. Observ 5 Observ 5. Lastly In that Christ's Sufferings are compared to a Baptism or drenching in deep waters hence gather The greatness and grievousness of those afflictions and punishments which he was to suffer and did suffer for us they are compared to deep waters and he is said to be dipped or drenched in them as David sayes of himself Psal 42. and Psal 88. Esay 53. 5. He is said to be wounded for our transgressions and bruised for our iniquities The grievousness of his Passion or Sufferings may appear 1. If we consider what it was which he suffered viz. the heavy wrath and curse of God due to our sins that is to say all those afflictions miseries and punishments which we must otherwise have suffered if he had not suffered for us Esay 53. 4. He bare our griefs and carried our sorrows Gal. 3. 13. He was made a curse for us 2. If we consider the strange effects which the sense and feeling of Gods wrath and curse imposed on him for our sins did cause and bring forth in him as 1. That grievous agony felt in his soul a little before his death which agony was caused partly by the great fear with which he was astonished and partly by that grievoussorrow and heaviness of mind with which he was surprised Mark 14. 33. He taketh with him Peter and â—ames and John and began to be sore amazed and to be very heavy 2. His earnest Prayer that if it were possible that Cup might passe from him 3. His bloody sweat and the sending of an Angel to comfort him Luke 22. 4. His crying out upon the Crosse as if he had been forsaken of God c. Use 1 Use 1. See by this the haynousness of our sins which were the cause of this grievous Baptism with which Christ the Son of God was to be baptized these were the cause of his being dipped and drenched so deep in the Sea of Gods wrath and curse c. which should therefore humble us and break our hearts with godly sorrow for our sins which were the cause of the bitter and grievous Sufferings of Christ the Son of God Zach. 12. 10. They shall look on him whom they have pierced and shall mourn for him c. Use 2 Vse 2. See also the unspeakable love of Christ to us in that he was content for us and our redeâ—ption to suffer so many and grievous things to be baptized with this terrible and grievous baptism of his sufferings yea he desired it Luke 12. 50. I have a baptism to be baptized with and how am I straitned or pained till it be accomplished Vse 3 Use 3. This must move us to be content to suffer much for Christ in this World even many and great troubles and afflictions if need be To be baptized in the Crosse as it were to be washed and rinsed in these waters of affliction seeing he was content to receive this kind of Baptism for us so should we for him c. Mark 10. 39 40. And they said unto him We can And Jesus said unto them Ye shall indeed May 31. 1629. drink of the Cup that I drink of c. HItherto we have heard our Saviour's first Answer to the Petition of his two Disciples which was more brief and obscure consisting of two parts 1. A Reproof of their ignorance and rashness in preferring such an unfit Petition to him 2. A Question demanded of them Whether they were able to partake with him in suffering the Crosse and afflictions c. Now upon occasion of that Question the Evangelist setteth down a farther Conference between our Saviour and them about the matter in which Conference also is included our Saviour's second Answer to their Petition which is more plain direct and full than the former as we shall see In the words consider two things 1. The Disciple's answer to the former Question moved to them by our Saviour which answer is affirmative For he demanding Whether they could drink of the Cup which he should drink of c They answer that they can 2. Our Saviour's Reply to their answer in which he doth withall give a more direct and full answer to their Petition before preferred to him in these words Jesus said unto them Ye shall indeed drink of the Cup c. But to sit on my right hand c. Of the first And they said unto him We can Although our Saviour did propound the Question to them obscurely in figurative speeches yet they perceiving what he meanâ— do answer directly affirming That they were able to drink of the Cup of the Crosse c. In which answer there is something good and commendable and something that is evil and discommendable That which is good and commendable is their readiness and forwardness to partake with him in suffering the Crosse which readiness they shew and discover by this that when he asked them Whether they could suffer with him that is whether they were able and fit to suffer with him they do not hereupon shew any â—ign of unwillingness to suffer with him but on the contrary they presently profess their ability to suffer with him whereby they imply also their willingness c. That which is evil and discommendable in their answer is That they discover too much confidence in themselves and presumption of their own strength and ability to suffer the crosse as if they could by their own power or of themselves drink of that bitter Cup when it was nothing so but all the ability they had was from God and from his Spirit strengthening them thereunto In this respect therefore their answer is rash and unadvised when they are so ready to affirm That they are able to drink of the same Cup with him c. Now one cause as is probable of their forwardness thus to profess both their ability and willingness to suffer with him was the earnest desire they had by this means if it might be to obtain their Suite and Petition at his hands Observ 1 Observ 1. From that which is commendable here in the Disciples viz. their readiness and willingnesse to suffer the crosse with Christ c. This teacheth us that we should after their example be ready willing and forward to suffer the crosse and afflictions in this World for the Name of Christ when we are called to it Herein we are to imitate these two Disciples of Christ who here profess and shew themselves forward to drink of the Cup of the Crosse c. The like forwardnesse Peter and the rest shewed also afterward Luke 22. 33. Peter professeth himself ready to go with him both into prison and to death And Matth. 26. 35. they all professed that if they should dye with him they