of the manner of dismissing them viz. by Constraint He constrained them c. Not that he forced their Wills but that of unwilling he made them willing Quest Why were they at first so loth to take Ship without Christ's Company Quest Answ 1. Because his society was very amiable sweet and comfortable to them as they had hitherto found by experience therefore unwilling they were to part from him though but for a time Answ 2. It seemed a matter against reason for him to stay behind alone in a desert place especially when Night drew on so neer therefore they were unwilling to leave him there 3. They knew there was in that place no other Ship or Boat besides that one in which they were to passe over as may appear Joh. 6. 22. and therefore they would have had him go over with them in the same Ship 4. It may be also that they were fearfull to passe over without him lest if a Storm should arise they should be in danger For seeing they had bin before in danger of drowning upon the same Sea when they had Christ with them as we read Chap. 4. much more might they now fear the worst if they should passe over alone without him especially in the night-time as this was Observ 1 Observ 1. See here that by nature the best of us are very slack and backward to yield obedience to the Will of Christ especially in such things as are opposite to our naturall Reason Will and Affections In such Commandements of Christ we have much ado to yield obedience and are very hardly brought unto it Though we have the express Word and Commandement of Christ yet when the things commanded are contrary to our reason and will c. we draw back and are loath to obey Christ's Will We are by nature so wedded and addicted to our own reason will and affections that we find it exceeding hard to Captivate them in obedience to the Will of Christ as we ought This we see here in the Apostles of Christ being so loath to leave him c. notwithstanding that he would have them so to do So before we heard that when he bade them give the Multitude to eat because it seemed against reason to give so small a quantity of meat as they had to so many thousand People therefore they shewed backwardness and unwillingness c. So Joh. 13. 8. when he offered to wash Peter's feet because it seemed against reason Peter refused c. Use 1 Vse 1. Labour to see and bewayl this our naturall Corruption which makes us so unfit to obey Christ's Will yea so rebellious against it So doth Paul Rom. 7. Use 2 Use 2. Pray unto Christ to subdue this Corruption of our Nature and to frame us by the Power of his Spirit to more willing and chearfull obedience to his Will even in things most contrary to our own reason and will c. Observ 2 Observ 2. In that the Disciples though at first unwilling yet do at length obey Christ's Will even against reason c. Hence learn our own Duty viz. To yield absolute obedience to the Will of Christ though never so contrary to naturall reason and to our own naturall will and affections We must in this case deny and renounce our own reason will and affections and subject them wholly to the Will of Christ This is even one of the first Lessons to be learned in the School of Christ to deny our selves If any will be my Disciple saith Christ let him deny himself c. Matth. 16. 24. See more of this Point before Ver. 39. of of this Chapter So much of our Saviour's sending his Disciples over before him by Ship to Bethsaida Now we are to speak of his sending away the multitude also Quest Quest Why did he send them away Answ Answ 1. That he might be private alone by himself and so might conveniently withdraw himself to Prayer 2. That he might prevent and hinder the inconsiderate zeal of the People who would have taken him by force and made him their King upon sight of the former great Miracle of the Loaves See for this Joh. 6. 15. Though the People did well in acknowledging him to be the Messiah yet it was their errour to think he should be a Temporall King therefore he refused this honour to shew that his Kingdom was not of this World Joh. 18. Besides this might have bin an occasion of sedition if he should have yielded to the People therefore to avoid all occasion and shew of such sedition and rebellion he sent away the Multitude c. Observ Observ Learn here by Christ's example That we must be far from usurping and seeking such Honour Dignity and Preferment in the World as belongs not to us so far that we must not accept of such Honour if it be offered or put upon us unjustly by others Our Saviour because the Honour of a Temporall earthly Kingdom and Regiment did not belong to him as he was Man in the State of his humiliation on Earth therefore he utterly refused this Honour So John Baptist would by no means be accompted the Messiah Joh. 1. 20. So Paul and Barnabas Act. 14. 14. utterly detested the practice of those of Lystra who would have offered Sacrifice to him and Barnabas as unto gods Chrysostom hid himself that he might not be made Bishop c. So far was he from ambitious seeking that Honour c. Use 1 Use 1. This condemns the Pride and Ambition of many who like Diotrephes love to have preheminence over others in Church or Common-wealth The sin of the Scribes and Pharisees was to affect greater Titles than were fit for them c. The sin of our first Parents to be like God c. The sin of Corah Dathan and Abiram to usurp against Moses and Aaron The sin of Baruch Jer. 45. 5. that he sought great things for himself And this ambitious seeking after such Honour as belongs not to us is the very bane of Church and Common-wealth one speciall badge of Antichrist c. 2 Thess 2. Vse 2 Use 2. Let us every one be content with our present Estate as Paul had learned to be Phil. 4. 11. and cast off all ambitious desires c. So David Psal 131. So much of the second Antecedent of the two Miracles of Christ mentioned afterward viz. His dismissing the Multitude Mark 6. 46. And when he had sent them away he departed into a Mountain to pray Nov. 25. 1621. NOw followeth the third which was His withdrawing himself into a Mountain to pray Ver. 46. when he had sent them away he departed c. In the words consider three things 1. The Circumstance of Time when he withdrew himself After he had sent away his Disciples and the Multitude 2. The place whither he withdrew himself Into a Mountain 3. The end of his secession or work performed there Prayer When he had sent them away Viz. His Disciples and the
Crucianus as Luther sayes Observ 3 Observ 3. That in suffering the Cross we are partners with Christ in that we suffer the same or the like which he suffered before us Our Saviour tells these two Disciples that they should drink of the same cup and be Baptized with the same Baptism with him Revel 1. 9. I John your companion in the Kingdome and in the patience of Christ It is called the Patience of Christ because he suffered the like afflictions and so was a partner with them Therefore Paul mentions the fellowship of Christs sufferings desiring to know and have experience thereof Phil. 3. 10. And hence it is that the afflictions of the Saints and faithfull are said to be Christs afflictions c. Use 1 Use 1. See what an honour and dignity it is to suffer the Cross and Afflictions of this life for Christ and the Gospell in that herein we partake with Christ we suffer with him and he with us we drink of the same cup c. Therefore as it is a great honour to drink of the same cup in which the King or some other great man hath drank so much more c. Vse 2 Vse 2. To comfort and encourage us to the patient bearing of all afflictions for Christ and for the keeping of a good Conscience considering that herein we are companions and partners with Christ himself the Son of God drinking of the same cup c. Therefore though it be a bitter cup be content to drink of it seeing Christ Jesus the Son of God himself hath begun to us c. 1 Pet. 4. 12. Beloved think it not strange concerning the fiery tryall c. But rejoyce inasmuch as ye are partakers of Christ's sufferings c. So did Paul Col. 1. 24. By suffering the Cross we are made conformable to Christ our head which we must be and should earnestly desire to be as Paul did Phil. 3. 10. The more troubles the better because the more like to Christ And Rom. 8. 17. If we suffer with him we shall be glorified with him Mark 10. 40. But to sit on my right hand c. June 14. 1629. THe second part of our Saviours reply to his two Disciples answer unto that question which he demanded of them ver 38. Whether they could drink of the cup and be baptized with the baptism of the Cross with him To this they answered affirmatively We can whereupon he replyeth to them again in this verse and the former And his reply consisteth of two parts 1. A concession or granting that they should indeed hereafter drink of that cup and be baptized with that Baptism c. 2. A plain rejecting or denying of their ambitious sute before made to him for the highest places next to him in his Kingdome by way of rendring a reason why he could not grant that their Petition The reason is twofold alledged by him 1. From his own power Authority or Office In that to â—it at his right and left hand was not his to give 2. From the persons to whom that preferment did belong being such onely for whom it was prepared To â—it at my right hand c. That is to be advanced to the highest places or degrees of glory in my Kingdome as before ver 37. Is not mine to give This is not to be understood simply and absolutely as if our Saviour denyed that he had any power or authority at all to give or bestow that preferment to the chief places in his Kingdome but it is to be understood in some respects and with some limitations 1. That it was not his to give in that sense and meaning as the two Disciples desired it who imagined and fancied to themselves a temporal earthly and worldly kind of honour and preferment above their fellow Disciples in Christs Kingdome Such a kind of preferment or honour was not his to give because his Kingdome was not earthly or temporal but Spiritual and heavenly neither was he called or sent of God to give unto men such worldly honour or dignity above others 2. It was not in his power absolutely and of himself as he was man and as he was Mediator to bestow those high degrees of glory in his heavenly Kingdome but he was to do it by appointment from God his Father and by authority received from him So Luke 22. 29. I appoint you a Kingdome as my Father hath appointed unto me 3. It was not in his power as to give it to whomsoever he would but to those persons onely for whom it was ordained of God the Father as the words following shew But it shall be given to them for whom it is prepared That is to those special and eminent persons amongst the elect of God for whom it is ordained in the eternal decree and purpose of God Observ 1 Observ 1. It is no part of Christ's Office as he is Mediator to confer or bestow worldly honour dignities or preferments upon men He was not called or sent of God his Father to this end neither came he to this end into the World As his Kingdome is not of this World Joh. 18. 36. so neither is it his Office or Calling as Mediator to bestow worldly honours or dignities upon his subjects or followers This he implyeth here when the two Disciples suing to him for such kind of preferment in his Kingdome as the Kings of this World use to advance their subjects and favourites unto he tells them it is not his to give On the contrary the office of Christ is to bestow Spiritual and heavenly dignities and preferments upon his subjects and servants as the Grace of Regeneration and Adoption in this life and after this life eternal glory in his heavenly Kingdome Joh. 1. 12. As many as received him to them gave he power or priviledg to be the sons of God c. And Joh. 10. 28. I give unto them eternall life Use 1 Use 1. See one cause why good Christians are for the most part so little honoured and preferred in this World It is because they are not of this World but are subjects of Christs Kingdome which is Spiritual and heavenly not temporal or earthly neither is it the Office of this heavenly King and Mediator of the Church to give worldly honours to his subjects but spiritual dignities Vse 2 Use 2. Teacheth us not to imbrace Christ or the profession of the Gospel in hope of worldly honour or preferment thereby but rather with this condition to suffer contempt and disgrace in this World and to be in little or no accompt in it remembring that Christs Kingdome is not of this World neither is it his Calling or Office as he is Mediator to advance his subjects to worldly honours but to Spiritual and heavenly preferments therefore seek these by the profession of Christ and let the other go c. As he is God he can give worldly honour to his Saints and so doth sometimes but as Mediator it is not
ver 9. 10. shall be explained afterward Now follow the Instructions from the words explained Observ 1 Observ 1. That Christ Jesus the Son of the Virgin Mary born at Bethlehem and brought up at Nazareth is the true and onely Messiah and Saviour of Mankind promised of God and foretold by the Prophets This may appear in that the Prophecy of Zachary which he foretold of the true Messiah 500 years before or thereabouts was here fulfilled in this Jesus of Nazareth viz. that he should after the manner of a King ride into Jerusalem upon the Foal of an Ass c. Therefore this is noted as one cause why our Saviour did now ride in this manner to Jerusalem that the Prophecy of Zachary might be fulfilled in him Matth. 21. 4. ut suprà Which as it serveth to convince the Jews at this day who deny this Jesus to be the Messiah and do expect another to come so it serves to strengthen our Faith in this Jesus as in the true and onely Messiah and to cause us by Faith to believe and rest on him onely for Salvation Tertullian in Apologet. sayes The Christians were called Asinarii by the Heathen in contempt because their Saviour rode upon an Ass c. Observ 2 Observ 2. That Christ Jesus the Son of God and true Messiah is a King and hath a Kingdome or Kingly power and Authority belonging to him This appeareth here in that he did now ride into Jerusalem with a kind of regal pomp and state as a King and was in his riding by the way honoured as a King both by the Disciples and by the people casting their garments in the way c. All this was done by the special providence of God thereby to shew and manifest that Christ Jesus was and is indeed a King and hath a Kingdome belonging to him Therefore also ver 10. They cryed before and after him Blessed be the Kingdome of our Father David c. and Joh. 12. 13. Blessed is the King of Israel c. Therefore also Joh. 18. 37. being asked by Pilate whether he were a King he confessed it plainly and denyed it not And he is often in Scripture both in the Old and New Testament called a King and said to have a Kingdome 1 Tim. 6. 15. King of Kings c. Now Christ's Kingdome is twofold 1. General which he exerciseth over the whole World ruling and Governing all Creatures by his Divine power and providence as he is God The Kingdome of his power 2. Special which as Mediator he exerciseth over his true Church or chosen people appointed to Salvation by which he ruleth and reigneth over them for their Spiritual good and Salvation Psal 2. 6. I have set my King upon my holy Hill of Sion And Luke 1. 33. He shall reign over the house of Jacob c. that is over the Church Now this special Kingdome over the Church is that which we here speak of principally for this was it which was now manifested by Christ's triumphant riding into Jerusalem Zach. 9. 9. Tell the daughter of Sion thy King commeth unto thee c. Further this Kingdome of Christ over his Church is twofold 1. His Kingdome of Grace which he exerciseth in this life ruling and reigning in and over his Elect by the power of his Word and Spirit 2. His Kingdome of glory by which he shall reign in and with his Saints in Heaven after this life Vse 1 Use 1. See the Dignity of Christs person in that he is a King yea the King of Kings and Lord of Lords the onely Potentate c. having a supream Kingly power and authority over all the World and especially over his Church c. Which should cause us to be affected with all fear and reverence towards this King and to shew it in our reverent carriage towards him at all times especially when we come before him to perform Religious worship to him in publick or private Psal 2. 11. Serve the Lord with fear c. Kiss the Son lest he be angry c. yea the greatest persons even Kings and Rulers are commanded to shew this reverence to Christ c. Vse 2 Use 2. See also by this the dignity of every true Christian which is a Believer in Christ for such a one is most nearly united to Christ being one with Christ and Christ with him and so Christ being a King yea the King of Kings Hence it must needs follow that such as are so nearly joyned to him are partakers also of this royal dignity Therefore they are called a royal Priesthood 1 Pet. 2. 9. and Revel 1. 6. Christ is said to have made us Kings and Priests unto God his Father Therefore also Revel 4. 4. The 24 Elders are said to have Crowns of Gold on their heads to shew that they are Kings and shall reign as Kings with Christ in his heavenly Kingdome hereafter Now this may comfort a good Christian against all contempt which is cast upon him in this World c. Use 3 Use 3. Seeing Christ Jesus the Son of God is a King and hath a Kingdome or Kingly power over all the World but especially in and over his Church this must teach us and all that live in the Church and profess to be members of it to acknowledg and take Châ—ist for our Soveraign King and Governour and to shew that we do so by yielding all due honour subjection and obedience unto him c. But more of this afterward Observ 3 Observ 3. In that the royal honour done to Christ here was accompanied with such outward poverty meanness and baseness in some respects as that he rode upon an Ass-Colt and that none of his own but a borrowed one and without any rich furniture or trappings and was accompanied with none but persons of mean and low degree c. Hence we learn that Christ's Kingdome is not of this World Joh. 18. 36. as the Kingdoms of earthly Princes but it is wholly Spiritual and heavenly consisting in a Spiritual power and Government over mens Soulâ— and Conscienceâ— This he shewed also at other times as Joh. 6. 15. Luke 12. 14. and Joh. 8. But of this before often See chap. 10. ver 45. Mark 11. 8. And others cut down branches of the Trees c. Octob. 4. 1629. Observ 4 Observ 4. FRom the example and practice of the Disciples and of the multitude in performing such great honour to Christ we are taught our duty which is that we ought to yield all due honour unto Christ Jesus the Son of God If he were to be honoured when he was upon earth in staâ—e of his humiliation much more now he is at the right hand of God in heaven Joh. 5. 22. God the Father hath committed all Judgment to the Son That all men should honour the Son even as they honour the Father c. Reas 1 Reas 1. He is our absolute Lord and Master and it is the duty of Servants to honour
Messiah may be blessed of God that is that he may be a happy and prosperous King in himself and unto them And this they did after the usual custom of Subjects who have used at the publick Inauguration or installing of their Kings to make such solemn prayers for them As for Solomon 1 King 1. 39. See also 1 Sam. 10. 24. He that cometh in the name of the Lord That is the true Messiah and King of the Church who was to come See Luke 7. 19. who is said to come unto them in the Name of the Lord because he came being sent with power and authority from God Blessed be the Kingdom of our Father David Let the Kingdom of the Messiah which was peculiarly promised to our father David and in which he succeedeth David be happy and prosperous See 2 Sam. 7. 16. and Esay 9. 7. Jer. 23. 5. Luke 1. 32. Vide etiam Gerard. in Harmon Evang. part 1. pag. 311. They call David their father because being Jews they were of the posterity of David As for the same reason they called Abraham their father because they were of his seed and posterity See Gerard. Harm Which cometh in the Name of the Lord Which is now revealed and manifested with power and authority from God Hosanna They repeat this word again the better to express their zeal and earnestness in this prayer for the safety and prosperity of their King and his Kingdom In the highest These words are added to shew to whom they directed this their prayer viz. to God who dwelleth in the highest Heavens So Psal 118. 25. Save I beseech thee O Lord c. See Psal 148. 1. The words being thus explained we are in them to take notice of some things which are Commendable in this people and some things Discommendable Commendable it is 1. That they acknowledg Christ to be the true Messiah which was to come 2. That they acknowledg him to be their King and such a King as came unto them with authority from God 3. That they congratulate his coming shewing their joy and thankfulness by crying Hosanna to him 4. That they shew their love and affection both to the Person of Christ and also to his Kingdom in praying for the safety and prosperiâ—y of both On the contrary that which is Discommendable and wherein they fail is this 1. That they shew themselves ignorant of the Godhead of Christ and do suppose him to be a meer man viz. a Prophet of God sent unto them as Matth. 21. 11. and therefore they pray for him as for one that was man and not God whereas if they had believed him to be God they would rather have prayed to him than for him 2. That they suppose Christ the Messias to be an earthly King and his Kingdom to be a temporal Kingdom of this World for this was the common errour of the Jews at this time when our Saviour lived on Earth General Instructions from the words Observ 1 Observ 1. In that this people having before honoured Christ by their actions or deeds in casting their garments in the way and cutting down branches of Trees c. do now also honour him in their words by this solemn Acclamation or crying to him Hosanna c. thereby expressing both their solemn joy and thankfulnesse for his coming as also their desire and prayer for the safety and prosperity of him and his Kingdom hence gather That it is our duty to honour Christ Jesus the Son of God not only in our actions or outward practice but also by our words and speech we must be ready to employ our tongues as well as hands in honouring him Now we honour Christ in our words 1. By free and bold profession of his Name and Truth before men whensoever we are called so to do and when it makes for the glory and honour of Christ yea though it be before enemies of the truth and with hazard and danger to our selves Thus this people do here boldly confesse Christ to be the Messiah and King of the Church even before the Scribes and Pharisees as appeareth Luke 19. 39. and that notwithstanding that it was agreed before by such as were in authority among the Jews That whosoever did confesse him to be the Christ should be excommunicated Joh. 9. 22. But of this way of honouring Christ we have before heard Verse 7 8. 2. We honour Christ in our words by calling upon his Name together with the Father and Holy Ghost offering up our Petitions and thanksgivings to him daily and upon all occasions 3. By holy and religious Conference touching the Person of Christ and his Office as he is our Mediatour as also touching the benefits we have by him And touching the Word of Christ c. Use 1 Use 1. See we make conscience thus to honour Christ in our words c. Use 2 Vse 2. See the great sin of such as dishonour Christ the Son of God in their words and speech either by denying or concealing his truth c. or by neglect or abuse of prayer or by profane speech of Christ or his Word Also by swearing c. Observ 2 Observ 2. In that this common people do alledg these words Hosanna c. out of Psal 118. making use of it at this time in honouring Christ c. we may see by this that even the common people among the Jews at this time were well acquainted with the knowledg of the Scriptures and did use to read and exercise themselves therein so as they could allâ—dg the words and sentences of the same as occasion was offered yea the very Children had learned to crâ—â— Hosanna as appeareth Matth. 21. 15. This teacheth us that all sorts of persons in the Church yea eveâ— the common and meaner sort should exercise themselves in reading and searching the Scriptures that they may be acquainted with the same and grounded in the knowledg of them Joh. 5. 39. Search the Scriptures c. and Col. 3. 16. Let the Word of Christ dwell in you richly c. Use 1 Use 1. See the sin of the Popish Church barring the common people from reading the Scriptures and so nuzzling them in ignorance and blindness c. Hence come all evils saith Chrysostom from ignorance of the Scriptures the cause of all errours and sins in judgment and practice Use 2 Vse 2. To stir up all sorts among us to diligent study of the Scriptures yea daily to exercise themselves therein that they may be able to make use of the same on all occasions offered Hieron Arator manu stivam tenens Davidicum aliquod canit Here followeth more particular Instructions from the words of this publick and solemn Acclamation or Cry of the People before and after Christ Now the words contain in them two things 1. A joyful or triumphant Gratulation or Well-coming of Christ the Messiah and King of the Church now coming in his Kingdom that is manifesting the glory of it by his manner of
to entertain Christ Hence we may gather the Excellency and Dignity of Christ's person that even in the state of his Humiliation He was a person of great Worth and Excellency this appeareth in that he came into the World after the same manner as Kings and Princes are wont to go or come to any place that is to say with Harbingers to prepare the way for them and to provide for their entertainment at the places whither they are to go So Christ Jesus coming into the World to work our Redemption had his Harbinger John Baptist to go before him and by his Preaching to prepare for his coming This shews that Christ was even then a person of great Dignity even the greatest that ever lived upon the Earth for he was not onely a Man but God and Man in one Person not onely a King but King of Kings and Lord of Lords 〈…〉 This Dignity and Excellency of Christ's Person was manifested in this that he had so excellent a Person and so great a Prophet as John Baptist to be his Servant to go before His presence and face to prepare for his coming and so to wait and attend upon his Person But of this excellency of the Person of Christ we shall have occasion to speak again when I come to the 7. Ver. of this Chap. Now then to proceed Obser 2 Again here we see one priviledge and preheminence of John Baptist above all other Ministers of the Gospel in that he went before the face and presence of Christ Whereas all other Ministers of the Gospel come after Christ in time This is John's prerogative alone that he onely was before Christ in Age and Birth in respect of Christ's Man-hood and that he began to Preach the Gospel before Christ himself preached it whereas all other Ministers of the Gospel as well the Apostles as their Successors are after Christ in Age and Birth and after him also in the exercise of this Office and Function of preaching the Gospel John went before Christ in Age and Time but came behind him in Excellency and Dignity of Person but the Apostles and all other Ministers of the Gospel come behind Christ both in Time and Dignity Vide Concion in Cap. 9. Ver. 12. It followeth Who shall prepare thy way c. The meaning of the words we heard before and how John is said to prepare the way of Christ viz. By the execution of his Ministry in preaching and baptizing especially in Preaching Now let us see the Matter of Instruction which these words afford us Obser In that it is said John Baptist should by his Ministery prepare the way before Christ we may gather what is the Office of all Ministers of the Word Namely by their Preaching and Ministry to prepare men to the receiving and embracing of Christ to fit men to entertain Christ Jesus in their hearts In this all Ministers should resemble John Baptist Act. 10. 43. All the Prophets gave Witnesse to Christ 2 Cor. 4. 5. We Preach not our Selves but Christ c. 2 Cor. 11. 2. I have prepared you for one Husband to present you as a pure Virgin unto Christ See Col. 1. 28. Gal. 4. 19. Quest How ought Ministers to prepare the People to entertain Christ in heart Answ Sundry wayes especially these 1. By shewing them what need they have of Christ which is done by Preaching the Law which discovereth Him to us and our naturall Misery by reason of it 2. By labouring to bring them to true Repentance for their Sins that their hearts may be broken with godly sorrow for their Sins and that they may begin truly to hate and forsake Sin for then and not before are we fit to entertain Christ in our hearts when our hearts are truly humbled for sin Isa 57. 15. I dwell with Him that is of a contrite and humble Spirit c. Thus did John Baptist prepare men for Christ by preaching Repentance 3. By preaching the Doctrine of Faith to them shewing them the nature of it and labouring to work it in them by the Ministry of the Word that so by Faith they might be fitted to receive Christ yea that by this grace of Faith Christ may come to dwell in their hearts Ephes 3. 17. And thus also John Baptist prepared his hearers for Christ by preaching the Doctrine of Faith to them as we heard before Use 1 See what all Ministers of the Word must chiefly labour in even to prepare men for Christ and this is the main thing to be aimed at in our preaching we are not to preach our Selves but Christ we are not to prepare our own way or the way of any other but the way of Christ in the hearts of our People To this end we are to speak so to the Consciences of our hearers that if it be possible we may by our Ministry work Faith and Repentance in them and so make way for Christ to enter into their hearts We are not to preach pleasing things to you or to sooth you up in your sins nor yet to make vain shew of humane Learning in eloquence of words c. For this were to make a way for our selves into your hearts and not for Christ Use 2 Hence also we may gather the excellency and necessity of the Word preached and particularly of the preaching of the Law for the Ministry and Preaching the Word serveth chiefly to prepare us unto Christ and to the embracing of him by Faith and this it doth by working faith and repentance in us and so bringing us unto Christ and making us partakers of him and all his benefits and graces As therefore thou wouldst be fitted to receive and entertain Christ in thy heart by faith so make conscience of attending on this ordinance of God the Preaching of the Word The main End and Use of the Ordinance of Preaching is to prepare the way of Christ in thy heart by working faith and repentance in thee this is that which we that are Ministers of the Word ought to labour and strive unto chiefly even to make way for Christ to enter into mens hearts and to dwell in them by faith This was John Baptist his Office and Duty and this is also the main matter which all faithful Ministers of the Word must shoot at in preaching that Christ may be formed in the hearts of their hearers Despise not then the Preaching of the Word there is no other way ordinarily to prepare thee unto Christ and so to bring him into thy heart Christ now standeth at the door and knocketh c. Use 3 Again Seeing it is the Duty of all Ministers by their preaching to do as John Baptist was appointed even to prepare mens hearts to embrace Christ By this we may examine our selves whether we have profited by the preaching of the Word or no for if our hearts be more and more humbled in the sense of sin and of our natural misery without Christ and if we begin more and
which is fitly resembled by the Union that is between Man and Wife And this Resemblance stands in sundry things but chiefly in these 1. As the Union between man and Wife is between two onely and no more according to that Matth. 19. 5. Two shall be one Flesh So the Union between Christ and his Church is between two and no more for there is but one Christ and one true Church though that one Church have many particular Members 2. As the Union between Husband and Wife is made by a mutuall consent of both parties given each to other so in the Mysticall and Spirituall Union of Christ and the Church there is a mutual consent between both parties for the making up of this Spirituall contract and Marriage Christ gives his consent and shews it two wayes 1. By his readiness to take our Nature upon him and to be made Man to the end that there might be a correspondence and likeness of nature between himself and his Spouse or Wife the Church See Hebr. 2. 11. He that sanctifieth and they that are sanctified are of one c. 2. He shews his consent to this Marriage by giving and imparting his Spirit unto his Church and to every faithfull member of it by which he testifyeth his Love to them and therefore this Spirit is called a Seal and earnest-penny Ephes 1. And 1 Joh. 3. 24. it is said Hereby we know that he dwelleth in us by his Spirit which he hath given unto us The Church gives her consent by Faith c. 3. The Union between Husband and Wife is a true and reall Union not imaginary onely they are truly and really united both in respect of their Bodies and in respect of their Hearts so also is there a true and reall Union between Christ and his Church whereby every faithfull member of it is really joyned and knit unto the whole person of Christ first and immediately to his humane nature and so by his humane Nature unto his Divine Nature or God-head See 1 Cor. 10. 16. and 1 Cor. 6. 17. 4. The Union between Husband and Wife is very strait and near they are said to be two in one Flesh so the Spiritual union between Christ and the Church is a most near and strait conjunction Whence the faithfull are said to be members of his body of his Flesh and of his bones Ephes 5. 30. 5. By reason of the Union betwixt Husband and Wife the Wife comes to partake with her Husband in all that is his viz. in his body in his goods in his Honour c. so by reason of the strait union between Christ and the Church it comes to passe that the Church is partaker not onely of Christs person but also of all that is his of all Spirituall benefits which he hath by his death and obedience purchased for it as forgiveness of sins Gods favour and Salvation it self 1 Cor. 1. 30. Use 1 Use 1. See by this the great happiness of true Believers in that Christ is their Bridegroom or Husband and they his Bride or espoused Wife they are as nearly united to him as man and Wife yea much more nearly How great an Honour is it Marriage in it self is Honourable much more to be Married to some great and Honourable person as to a King but this is above all Honours to be Married or Espoused unto Christ by Faith This may comfort the Faithfull against all reproaches and disgraces which they meet with in the World Besides as it is an honour so is it also a wonderfull Priviledge in other respects to have Christ our Bridegroom or Husband for he being so will protect us and take care of us in all Estates and times as the loving Husband doth for the Wife yea which is more he being our Husband we have right to be partakers of all Spiritual benefits which he hath purchased at the hands of his Father for us Labour then for true Faith whereby thou mayest be married unto Christ c. Use 2 Use 2. This also must teach the Faithfull to carry themselves towards Christ so as becommeth a good Wife towards her own Husband especially to be carefull of yielding unto him the duties of true love and Loyall obedience c. Observ 4 Observ 4. It is said ver 20. When the Bridegroom shall be taken from them then they shall fast that is When Christ should be taken from them in regard of the presence of his humane Nature the reason is because that should be a time of great Affliction and trouble unto them not onely in regard of the losse of his most sweet and comfortable society but also in regard of the grievous Persecutions which should be stirred up against them immediately after Christs Ascention as may appear in the Acts of the Apostles Now then from hence we may gather that the time of great Affliction is one fit time for the use and exercise of Religious Fasting We have examples in Scripture of the use of it in such times Judg. 20. 26. when the Israelites had bin twice put to flight in battell by the Benjamites and two great slaughters were made of them they came all to the house of God and wept and Fasted till evening 2 Chron. 20. 3. When Jehâ—saphat and his people were in a great strait by reason of the great Army of the Moabites and Ammonites comming against him he proclaimed a Fast c. So Hest 4. 16. when the Jews were in danger to be cut off and slain Hester and they gave themselves to Fasting So the Ninevites Fasted when they feared the Destruction of their City â—onah 3. See also Joel ch 1. 2. So then in times of great and extraordinary calamity affliction or danger Fasting is an exercise fit to be used The reason is 1. Because it is a means in that Case to Testify our extraordinary Humiliation before God for our sins which are the procuring causes of such great troubles and Afflictions Joel 2. 12. 2. It is a means to quicken and stir us up to more earnest Prayer and supplication unto God for mercy and pardon of our sins and for the removall of his Judgments and chastisements therefore Prayer and Fasting are often joyned together in Scripture because the latter is a speciall help and furtherance to the former So much of the first Reason used by our Saviour to prove that it was not fit for his Disciples to be tyed to Fasting as the Disciples of John and the Pharises were Now to speak something also of the second Reason taken from their Infirmity and weakness Verse 21. and 22. No man also seweth a peice of new Cloath c. The purpose of our Saviour in these two comparisons is to shew that it is not onely unfit and unexpedient but also hurtfull and dangerous to urge or tye his Disciples being as yet but young Christians to a strict course of Fasting even as it is a thing not onely unfit but hurtfull also to piece an
to confound the Mighty c. He was able by the Preaching of poor unlearned Fishermen and such like mean Persons to confute and confound the great learned Philosophers and wise Men of the World He was able by their Ministery to beat down Satans Kingdom insomuch that he is said to have fallen from Heaven like lightning at their Preaching By their Ministery he was able to convert the World and to Call many thousands in a short space to the Christian Faith In a word by these weak instruments and means the Lord effected greater matters then all the Kings and Monarchs in the World could do with all their Power So Josh 6. he overthrew Jericho by weak meanes The Lord brought great Plagues upon Pharoah by small meanes c. Use 1 Use 1. Admire this wonderfull Power of God which is so far above all means and able to bring so great things to passe for the good of his Church by so weak means and yield him the Glory and Praise of his Almighty Power Use 2 Use 2. See the reason why the Word preached by mortall men like our selves hath such powerfull effects being able to beat down Sin and Satan in men to regenerate men to convert and save them c. No marvail for God doth shew his Almighty Power in this his own Ordinance 1 Cor. 1. 21. It pleased God by the foolishness of Preaching c. Look not at the weakness of the means in appearance but remember God can work great matters by weak instruments and means Therefore despise not the means but use them conscionably and seek to God by prayer to accompany them with the powerfull work of his Spirit to make them effectuall Use 3 Use 3. Comfort for the Church in distresse when there is small means to help c. More particular Observations Observ 1 Observ 1. In that our Saviour gave such a name to Peter as might put him in mind of that strength of Faith that should be in him and such a name to the Sons of Zebedee as might put them in mind of their Duty which was to Preach the Word with zeal and power of the Spirit Hence gather That Parents should be carefull to give unto their Children such names as may teach and admonish them of good things especially such as may teach them piety and the fear of God Also such names as may put them in mind of the good examples of their religious Ancestors or of other holy Men and Women which we read of in Scripture or which we have heard of Thus Luke 1. 59. the Friends of Zachary and Elizabeth would have named John Baptist after his Fathers name but that his Father and Mother were moved by speciall instinct to call him John In the times of the Old Testament names were given either by Propheticall instinct or else according to some speciall events which happened about the time of their Birth In our Times it is fit to give usuall names so as they be such as may put the party in mind of Piety and Vertue Observ 2 Observ 2. In that our Saviour gave to Simon the Surname of Peter which signifies a Rock to shew the strength of that faith which he would give to him and to the rest of the Apostles Hence observe That great is the strength and power of that true justifying Faith which God gives unto his Elect it makes such as are indued with it like unto Peter that is Rocks able to withstand all adversary power that opposeth it self against them and their salvation 1 Pet. 2. 5. The rest of the Faithful are called living Stones c. Therefore Hebr. 3. 14. faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistance or the Foundation by which we are upholden because it is that by which the Elect of God are inabled to stand against all enemies that oppose their Salvation 1. Joh. 5. 4. This is the Victory that overcometh the World even our Faith By the World there understand all things in the World that oppose against our Salvation as the Devil the Flesh wicked Men Afflictions c. Faith stands against them and overcometh them all Ephes 6. Faith is the Shield that quencheth all the fiery Darts of the Devil See also Hebr. 11. 33 c. The reason hereof is because true Faith uniteth Believers unto Christ and so doth not onely make them partners with him in that Victory which he hath obtained over their Spirituall Enemies but also it doth convey spirituall strength from Christ unto them whereby they are inabled to stand out against Satan the World and all Enemies that oppose their Salvation And hence it is That Matth. 16. 18. it is said The Gates of Hell shall never prevail against the true Church being by Faith united unto Christ and built upon him Use Use See by this the excellency and necessity of true Faith in Christ This is that grace that builds us upon Christ the true Rock of the Church and so makes us also living stones or Rocks like unto Peter inabling us constantly and couragiously to withstand all Spirituall Enemies that lift themselves up against our Salvation yea it makes us more then Conquerers over them Labour for this Grace of Faith which may joyn us to Christ and make us one with him Then shall we from him receive strength and power to stand against all Enemies of our Salvation This will make us like the House built on the Rock which though the Winds blow and the Rain fall and the Floods come and beat against it yet it stands firm and unmovable because it is built upon a Rock So shall it be with us if we have Faith in Christ yea though it be but a small measure of this grace like the grain of Mustard-seed yet if it be true Faith great is the power and strength of it able to make a Christian to stand like an invincible Rock against the assaults of all Spirituall Enemies Indeed it is to be granted that a Christians Faith may sometimes be dangerously shaken by the assaults of the Devil the World and the Flesh but it can never be wholly overturned or vanquished The prayer of Christ for Peter Luke 22. 32. is effectuall for all the Faithfull therefore though Satan may winnow them yet their Faith shall not fail So much of this Point Observ 3 Observ 3. And he surnamed them Boanerges c. Hence gather That Ministers of the Word should shew zeal and power of the Spirit in Preaching the Word Isa 58. 1. Cry aloud spare not lift up thy Voyce like a Trumpet c. Hos 8. 1. Set the Trumpet to thy mouth c. Examples of this we have in Eliah Jeremy John Baptist Paul of whom Hierom saies Paulum Apostolum quotiescunque lego non verba audire videor sed tonitrua Apolog. advers Jovinianum So also James and John were indeed sons of thunder that is zealous and powerfull Preachers of the Word James did so thunder against the
unchastity c. to repent speedily of such sins and to turn unto God by a new life lest if they go on in such sins their children also become like them or worse then themselves and lest God in Justice punish them in their Children by withholding his grace from them for the Parents sins If the care of their owns souls alone move not such to repentance yet let the care of both their own and their childrens souls too move and drive them to it speedily Use 2 Use 2. Let all Parents take heed of giving evil and wicked example to their children lest they follow it and take after them in the same sins which they are given unto To this end often consider how apt children are to follow Parents sins especially such as they are most given to by Nature How soon and easily will thy child learn of thee to swear lye to speak filthily to delight in bad company Oh therefore beware of giving such example to your children Beware of infecting and poysoning their souls with the contagion of your own sins If a man have a Plague-sore running upon him will he not be careful that his children come not near him lest they take the disease and it cost them their lives And wilt thou not be much more wary and fearful of infecting thy children with the contagion of thy sins lest it cost them the life of their souls Look to it then that thou give them not the least ill example of sin seeing it is so dangerous to poyson and infect them and seeing they are so apt to suck their deadly poyson from thy evil example How canst thou reprove sin in thy child when thy self art guilty of the same or worse and art not afraid to practise it even before the face of thy child How should thy child regard thy reproof and admonition It will never be Therefore all Parents look to it that ye do not only reprove sin in your children but first reform it in your selves that so ye may reprove both by word and deed And beware of sinning in the presence of your children or so as they come to knowledg of it lest they take example by you and lest they have cause hereafter to curse the day in which they were begotten and born of you Observ 2 Observ 2. Herod is here called a King yet was he a wicked man void of all Religion and Grace a cruel murderer of John Baptist as we shall hear afterward in this Chapter and an enemy to Christ as appeareth Luke 23. 11. which may teach us That great men are not alwayes good and religious nor yet the best friends or favourites of such as are Religious 1 Cor. 1. 26. Not many mighty or noble are called c. Yea rather on the contrary great men of the world for the most part are furthest from Religion and greatest enemies to it and to the Professors of it So was Herod Pilate the High Priests Scribes and Pharisees the greatest enemies which Christ had upon earth And so Psal 2. 2. it is prophesied that the Kings and Rulers of the Earth should oppose against him Vse Use See then that it is not safe for us alwayes to follow the example of the greatest men no not of Kings and Rulers of the earth further then they do well and follow the Word of God But if they leave that we must leave their example and practise Joh. 7. 48. The Pharisees would tye the people to their own example and to the example of the Rulers but we must not be tyed to the example of such great ones further than their example is good So much of the person of Herod Now to speak of the Fame or Report which he heard of Christ He heard of him Matth. 14. 1. He heard of the fame of Jesus that is of the fame of his Doctrine and Miracles No doubt but his servants and those of his Court that were usually about him did report this unto Herod having either heard and seen Christ and his Miracles or at least heard of him by others For his name was made manifest Or Spread abroad partly by means of his own Doctrine and Miracles and partly by the Doctrine and Miracles of his Apostles which he sent forth Observ 1 Observ 1. Herod had before this time imprisoned and beheaded John Baptist as appeareth Verse 16. by his own words yet he could not by this means stop the course of the Gospel which John Preached for John being cut off and his Ministery stopped our Saviour Christ groweth more and more famous even in Herod's Court for his Preaching and Miracles and not only himself but his 12 Apostles also whom he sent forth to preach Whence we may observe this That the Ministery of the Word cannot be utterly suppressed nor the course of it altogether stopped by any power or means used against it Though the Devill and wicked men rage against it and against the Ministers of it yet can they not prevail utterly to suppress it but it will still have a course and passage and will still prevail more and more notwithstanding all opposition of Devils or men against it It may be for a time hindred but it will afterward break forth and prevail again It may be stopped in one place but it will break out in another 2 Tim. 2. 9. The Word of God is not bound The Preachers and Professors of it may be bound and imprisoned silenced or put to death but the Word it self and Ministery of it cannot be bound that is utterly silenced or suppressed but it will still be free and at liberty to run the course which God hath appointed it to run Act. 5. we read how the Apostles were imprisoned and persecuted and yet soon after it is said Act. 6. 7. The Word of God increased and the number of Disciples multiplyed in Jerusalem greatly c. So Act. 12. Though Herod killed James and imprisoned Peter yet Verse 24. it is said The Word of God grew and multiplyed Reason Reason The Lord doth accompany his Word and the Ministery of it with his own Divine Power he revealeth his own arm in it and by it which makes it powerful to prevail and to find free passage amongst men notwithstanding all opposition made against it Prov. 21. 30. There is no wisdom nor understanding nor counsel against the Lord and therefore there is no wisdom or policy or practise of the Devil or wicked men that can prevail against the Word of God utterly to abolish or suppress it Use 1 Use 1. See then how vain are all attempts and practises of wicked men yea of the greatest men in the world against the Word of God and against the Preachers or Professors of it persecuting them by word or deed and raising troubles against them all these their attempts are vain and shall never prevail so far as to suppress the Ministery of the Word or to hinder the fruit of it altogether but God
is by his Preaching and Ministry to fit and prepare the People of God among the Jews to embrace Christ aâ— the true Messiah and to stir them up to believe in him at his coming Mal 3. 1. Behold I send my Messenger and he shall prepare the way before me c. So Isa 40. 3. and Luke 1. 17. Now follow Instructions General Observation Our Saviour's readiness to answer the Question and Doubt moved to him by the Disciples touchâ—ng the Doctrine of the Scribes concerning Elias his coming before the Messiah This should teach us in like manner to be ready and forward to resolve and answer the doubts of others in matters of Faith or cases of Conscience which they put unto us so far as we are able and as occasion is offered Especially such as have charge of others Souls as Ministers of the Word Parents Masters of Families c. These especially should be ready and forward to resolve and satisfy those of their charge in such Doubts and Questions of Faith and Religion as they do move unto them for the better informing of their Judgments and satisfying of their Consciences And they are also to do this with mildness of Spirit bearing with the Ignorance and Weakness of thoâ—e under their charge as our Saviour did here with his Disciples c. Now this shews withal how needful it is for such as have charge of others Souls to be well-grounded in the sound Knowledgâ— of the Word of God and especially in the main Points of Christian Religion that so they might be able in some measure at least to resolve thâ— Minds and Consciences of those under their charge in such matters of â—aith as â—hey are doubtful in and desire resolution of Mal. 2. 7. The Priests lips should preserve Knowledge c. So Parents and Masters of Families should be men of Knowledge c. So Huâ—bands ought to dwell with their Wives as men of Knowledge 1 Pet. 3. 7. See also 1 Cor. 14. 35. Now follow particular Instructions Observ 1 Observ 1. Our Saviour yieldeth and granteth so much as was true and agreeable to the Scripture in the Doctrine of the Scribes viz. That Elias was to come before him and onely denyeth and confuteth that which was erronâ—ous in their Doctrine which was this that they understood the Prophecy of Malachi touching the coming of Elias to be meant of his coming in Person c. This teacheth us how to carry our selves toward Hereticks and false Teachers in opposing their Errours That we are so to set our selves against their Errours and Corruptions in Doctrine that we do not withall deny any part of the Truth which is holden by them but we are willingly and readily to yield and consent unto them so far as they hold any Truth and onely to deny and oppose their Errors Thus are we to deal at this Day in opposing the Errours of Papists Lutherans Anabaptists Brownists c. And to this end we must labour for knowledge and sound judgment in the Word of God and in matters of Faith and Religion taught therein that so we may be able to put difference between the Truth holden by false Teachers and between those Errours which they mingle with it and so to imbrace the one and to deny and oppose the other to the utmost of our Power Observ 2 Observ 2. See here the dignity and excellency of Christ's Person even in his first coming and state of Humiliation in that Elias that is to say John Baptist was first to come and did come before him as a Harbinger to prepare the way for his coming and to stir up the People to give due entertaintment to him at his coming Herein appeared the greatness and excellency of Christ's Person for this is the manner of Kings and Princes when they remove or go to any place to send Harbingers before them to make known their coming and to prepare due Lodging and Entertainment for them Thus did our Saviour Christ the King of Kings and Lord of Lords at his first coming into the World send John Baptist in the Spirit and Power of Elias to prepare his way before him c. which shews the excellency of Christ's Person even in his first coming into the World for although the manner of his Birth and Coming was in other respects very mean and base yet in this it was honourable and royall like the coming of a King in that he had his Harbinger to go before him to prepare for his coming and entertainment c. This dignity of Christ's person John Baptist himself who was his Harbinger doth acknowledge and professe a we heard Chap. 1. 7. There cometh one after me who is Mightier then I whose latchet of his Shoos I am not worthy to stoop down and unloose Now if Christ were so excellent a Person in his first coming and state of Humiliation How much more excellent and honourable is he now being exalted to the right hand of God in Heaven See more of this Point before Chap. 1. ver 2 7. Observ 3 Observ 3. Here we are taught one Priviledge of John Baptist above all other Ministers of the Church viz. That he onely of all other was called and appointed to be the Harbinger of Christ to go before his face and to prepare the way for him in the hearts of the People of God This is John Baptist's peculiar priviledge above all other Ministers both of the old and new Testament In respect of this Matth. 11. 9. he is said to be more then a Prophet that is more excellent then any of the Prophets of the old Testament that lived before him not simply in regard of his person but in regard of his peculiar Office and Calling which he had to be the fore-runner of Christ And ver 11. of this Chapter in this respect it iâ— said further That among them that are born of Women there hath not risen a greater then John Baptist that is to say a greater Prophet as it is expounded Luke 7. 28. Quest Quest How then is that to be understood which followeth in the same place That the least in the Kingdom of Heaven is greater then he Answ Answ By the least in the Kingdom of Heaven is meant the least Minister in the Gospel that should be Called and Sent of God after the time of the clear manifestation of Christ's Kingdom and Glory that is to say after Christ's Resurrection and Ascention into Heaven Now the least or meanest of such Ministers of the Gospel is said to be greater then John Baptist not simply in regard of his person but in respect of the clear and evident manner of preaching Christ for whereas John going before Christ did not onely preach him that was to come and to dye and rise again for us afterward The Apostles and other Ministers who lived after the fulfilling of all these things were therefore able to preach Christ more plainly and fully than John Baptist did or
this reason contains in it the end of Christ's coming into the world which was not to be ministred unto but c. Where 1. Consider the Person that is said to have come Himself whom he calleth the Son of Man 2. The end of his coming set down 1. Negatively shewing wherefore he came not not to be ministred unto 2. Affirmatively wherefore he came to minister And this latter is confirmed by mentioning one special kind of Ministery or service which he came to perform which was the giving of his life c. The Son of man This Title he gives himself in respect of his humane nature to shew the truth of it But having often had occasion before to speak of it I will not here insist on it Came viz. Into the World To be understood of his first comming in the flesh when he was Incarnate taking our nature upon him being first conceived in the Womb of the Virgin his Mother and afterward born and brought forth into the World in the appointed time Not to be ministred unto Or to be served or to have service done unto him by others Quest Quest How is this to be understood seeing he was Ministred unto and had service done to him in and after his first comming both by his Disciples who attended as servants on him as also by others as by those Religious Women who ministred to him with their substance Matth. 27. 55. yea the Angels ministred to him at his birth and afterward at other times Answ Answ The words are not to be understood simply and absolutely as if he had not come at all or in any sort to be ministred unto but comparatively not so to be ministred unto or attended on by great retinue of servants or followers to do him service as earthly Kings Princes or other great men are wont to be attended and served such as he spake of before ver 42. He came not into the World as an earthly Prince or great man of state to be gloriously attended upon and ministred unto by many servants c. But to minister Or to do service unto others in humility and love by submitting himself to do the Office and duty of a servant unto others doing all duties of love in way of procuring and furthering the good and Salvation of mankind Quest Quest How and when did he thus submit himself as a servant for the good of men Answ Answ 1. In his life time while he lived on earth by his readiness to do good to the Souls and bodies of men To their Souls partly by his publick Doctrine and Ministry amongst the Jews for which cause he is called the Minister of Circumcision Rom. 15. 8. and partly by his private Instructions Admonitions and Exhortations of others To the bodies of men he did good upon all occasions by his Miraculous healing of the sick raising of the dead and casting out of Devills from the possessed as also by other ordinary duties of love which he performed to others especially to his own Disciples as by washing their feet and wiping them with his own hands Joh. 13. 2. At the time of his death by dying and suffering the wrath and curse of God due to the sins of men thereby to work their Redemption and Salvation as is shewed in the words immediately following Observ 1 Observ 1. Christ's Kingdome is not of this World Joh. 18. 36. not earthly or temporal accompanied with outward pomp and glory but spiritual and heavenly He came not as an earthly King honourably attended c. Zach. 9. 9. Vse Use We are not to imbrace Christ or profess the Gospel in hope of worldly preferment c. Observ 2 Observ 2. The manner of Christs first comming into the World in his Incarnation or comming in the flesh he did not come in outward pomp and state as an earthly King or great man to be honourably attended by many servants and followers but on the contrary in a poor low and mean estate not to be ministred unto but rather to minister to others In the form of a servant The poor and mean manner of Christs birth and comming into the World is recorded by the Evangelists viz. that he was born of mean Parents and in a mean place which was Bethlehem and not in any great or fair house of that Village but in a common Inn yea in the stable of the Inn and was there fain to be laid in a Manger in stead of a Cradle c. Reasons why he came into the World in this poor low and mean manner and not in outward pomp and glory 1. That the Scripture might be fulfilled which foretold this Psal 22. Esay 53. 2. Joh. 18. 36. 2. That from this low and mean estate he might afterward be advanced to so much the higher glory Phil. 2. 7. He made himself of no reputation c. Therefore ver 9. God hath highly exalted him c. 3. That there might be the more manifest difference between his first comming in the flesh and his second comming to Judgment Therefore he came at first in low and mean manner but shall come at the last day in wonderfull glory and majesty 4. That by his own example and practice he might sanctify the poor and mean estate unto the faithfull in this life that it might be good and comfortable for them Use 1 Use 1. For the comfort of such good Christians as are of poor and mean birth and of mean estate in this World So was Christ himself our head and Saviour He came not into the World as a great man in pomp and state neither did he live in the World in any great rich or honourable condition but in a mean and contemptible estate having not where to lay his head c. not so much as a house of his own to dwell in c. And he hath sanctified this poor and mean estate to all the faithfull c. Use 2 Use 2. Seeing Christ Jesus the Son of God was born and came into the World not in any outward state or glory but in a low and mean manner not to be served but to serve c. this should teach us not to affect or desire worldly greatness as great Wealth Honour or high places in this World but to be content with a low or mean estate if God see it good for us and rather to desire this then the other that so we may come after Christ our head and be herein like unto him Observ 3 Observ 3. But to minister See here how far Christ Jesus the Son of God did humble himself for the good and Salvation of mankind even so far as not onely to take mans nature upon him but in it to become a Minister or servant unto men after a sort for their good not refusing to do the meanest offices and duties of love unto men while he lived on earth in way of procuring and furthering the good and Salvation of the Souls and bodies of men
the wicked 3. From the eternal punishment of all their sins 4. From the curse and sting of all temporall afflictions and of death it self They are also delivered from the power and tyranny of Satan so far forth that though he may tempt them and sometimes cause them to yield to his temptations for a time yet not so as finally to vanquish or overcome them neither are they any longer subject to him as he is the Executioner of God's Wrath and Justice on the wicked Use Use For unspeakable comfort to so many of us as truly feel and are sensible of our spiritual bondage under sin and Satan labouring by faith to believe in Christ and to lay hold oâ— the merits of his death Let such consider and remember to what end Christ the Son of God also did give his life and suffer death even to this end that by payment of this counter-price to the Justice of God he might fully satisfie for our sins and so deliver and free us not only from the guilt and punishment of all our sins but also from the power and dominion of sâ—n and our sinful lusts that we may be no longer captives and slaves to them as also from the power and tyranny of Satan in whose snare we were holden by Nature and to whom we were subject as the Executioner of Gods wrath c. So that now we are no longer captives or slaves of sin and Satan no longer subject to God's wrath and curse but we are in Christ Jesus freed from all these so as they can no longer hurt us or hinder our salvation We are the Lord's Free-men 1 Cor. 7. And this is the best of all kinds of liberty and freedom and a full and perfect freedom so far as we are capable of it in this life Joh. 8. 36. If the Son make you free ye shall be free indeed If it be a great benefit and comfort to a prisoner or captive under the Turk to be delivered and ranâ—omed from that bodily slavery how much more to a child of God to be delivered and freed in Christ from this spiritual bondage c. How should this comfort us against our sins against the fear of God's wrath and against the power of Satan c. Think of this now we come to the Lord's Supper in which we are in special manner put in mind of this unspeakable benefit of our redemption by Christ's death c. to strengthen our faith in God's promise of forgivenesse of sins and salvation by Christ and to stir us up to thankfulnesse for the same c. Observ 3 Observ 3. Here also by comparing the end with the means that is to say our Redemption or Ransoming with the death of Christ we might observe the greatnesse of our spiritual bondage by Nature and how hard it was for us to be delivered from the same in that there was no way to effect this but by the death of Christ the Son of God no Ransom or Price would serve but the giving of his life for us c. But I will not inâ—ist on this here It followeth The persons for whom our Saviour came to give his life as a Ransom not for all Mankind but for many viz. for the Elect of God being many in number Observ 1 Observ 1. Christ Jesus did not give his life or suffer death for the redemption of all Mankind simply but for his true Church that is for his elect people chosen and appointed to salvation in his eternal Counsel These signified here by the word many as also in other places of Scripture as Esay 53. ult He bare the sin of many and Matth. 26. 28. This is my blood of the New Testament which is shed for many c. These many are the true Church c. Joh. 10. 15. called the sheep of Christ for whom he layeth down his life See Ephes 5. 25. True it is that the death of Christ was in it self of sufficient merit and vertue to redeem all Mankind but it was not intended by him or in the counsel and purpose of God as an effectual means to redeem all but only the true Church which are the Elect and faithful People of God Use 1 Use 1. To confuâ—e the Opinion of those which hold an Universal Redemption of all Mankind by the death of Christ On the contrary here we see that Christ came into the world to give his life a Ransom not for all but for many c. Object 1 Object 1. In some places of Scripture Christ is said to have dyed for all men as 2 Cor. 5. 15. and Heb. 2. 9. he tasted of death for all men and 1 Tim. 2. 6. He gave himself a ransom for all men Answ Answ By All we are to understand not simply and absolutely all Mankind but 1. All the elect and faithful people of God which are his true Church 2. That he dyed for some of all â—orts of men as it is plain that place in Timothy is so to be understood not for the Elect Jews only but also for the chosen of God among the Gentiles for some of every Nation So also for some of every estate degree or calling of men for Kings and Rulers as well as for meaner persons and for these as well as the former Object 2 Object 2. 1 Joh. 2. 2. Christ is the propitiation for our sins and not only for ours but for the sins of the whole world Answ Answ The Apostles meaning is That Christ was a propitiation not only for the sins of those Believers to whom he wrote which then lived but also for the sins of all other the elect and faithfull which should live to the end of the World Vse 2 Vse 2. If we would know whether we be redeemed by Christ's death To examine our selves whether we be in the number of God's true Church and chosen people effectually called to faith in Christ Now the way to know this is by the true fruits and effects of God's Election and effectual Calling if we can find them in us especially by one fruit amongst other which is the grace of true sanctification wrought in our hearts and appearing in our lives If thou feel an inward change in thy heart from the love of sin to the hatred of it if thou make conscience to refrain all sin and to walk before God in holinesse of life this is a sign thou art one of God's Elect and true Church c. and consequenâ—ly in the number of those for whose Redemption Christ gave his life 2 Tim. 2. 21. If a man purge himself he shall be a vessel unto honour sanctified c. Tiâ— 2. 14. Christ gave himself that he might redeem us from iniquity and purifie to himself c. See Esay 59. 20. Observ 2 Observ 2. The true Church of God which are his Elect and faithful people though in comparison of the Reprobate and wicked which are out of the Church they be but few yet in themselves
c. calling the Sabbath our delight Esay 58. 2. By love to his Saints and Servants to his Faithfull members which believe in him and shew their Faith by holiness of life doing good to these above all other Matth. 18. 5. Whosoever shall receive one such little one in my name receiveth me c. 3. By love to his Faithfull Ministers sent to us to Preach his Word to us c. Luke 10. He that receiveth you receiveth me c. The Galathians would have plucked out their eyes for Paul c. 4. By yielding obedience to his will in all things which he requireth of us being carefull to glorify him in our Callings Joh. 14. 15. If ye love me keep my Commandments and Joh. 21. 15. Peter lovest thou me c. Feed my sheep c. Use Use To condemn the Hypocrisy of such as profess love to Christ but shew it not in life and practice by true fruits thereof They shew no love to his Word and Ordinances no delight but are rather weary of the Sabbath and wish it past that they may return to their worldly business Amos 8. 5. They shew no love to the Saints and Servants of Christ but rather despise reproach yea hate them for their profession sake c. So also the Faithfull Ministers of Christ As for obedience to the will of Christ they are far from it On the contrary they live in gross sins against the Word of Christ This is no better love to Christ then that of Judas who at once kissed and betrayed him As if one should say he loves the King and yet practise Treason Qui diligit regem diligit legem Now followeth the person for whom they pray Their Messiah and King Described 1. By his present comming or manifestation of himself unto them at this time as their King and Messiah He that commeth 2. By the Divine Authority with which he is said to come In the name of the Lord. Observ 1 Of the first Observ 1. That the true Messiah promised of God and foretold by the Prophets is already come and manifested in the World and to the Church and that Jesus of Nazareth is that true Messiah This the common people here do truely and rightly acknowledg when they say Blessed is he that commeth c. that is he which now doth reveal and manifest himself to us as the true and onely Messiah and King of the Church by his manner of riding to Jerusalem c. The same is acknowledged Joh. 1. by three of the Disciples severally at their first Calling By Andrew ver 41. We have found the Messiah c. By Philip ver 45. We have found him of whom Moses and the Prophets did write Jesus of Nazareth c. By Nathaniel ver 49. Rabbi thou art the Son of God thou art the King of Israel This also is acknowledged by the Woman of Samaria Joh. 4. 29. Come see a man which told me all that ever I did Is not this the Christ yea this our Saviour himself did plainly avouch and testify of himself unto her ver 26. of the same chapter And that this Jesus alone is the true Messiah which was to come may appear by this that all things foretold by the Prophets concerning the person and comming of the Messiah are fulfilled in this Jesus of Nazareth as the Evangelists do plainly shew Act. 10. 43. To him give all the Prophets witness c. Here then we are resolved of that great question which John Baptist sent his Disciples unto Christ to be resolved of Luke 7. 19. Art thou he that should come or look we for another Here we are resolved that it is he indeed which was to come and which is already come and manifested to be the true Messiah And to confirm our Faith in this point the whole History of the Gospel was written by the Evangelists Joh. 20. 31. These are written that ye might believe c. Mark 11. 9. Blessed is he that commeth in the name of the Lord. Octâ—b 25. 1629. Observ OF the second Observ By what authority Christ Jesus took upon him the Office of Messiah and the administration of it professing and shewing himself to be the Messiah when he was on earth It was not by his own authority but by authority from God who called and appointed him to this Office This also the common people do here truly acknowledg in saying Blessed is he that commeth in the name of the Lord that is with power and authority received from God And this our Saviour himself doth testify of himself Joh. 5. 43. I am come in my Fathers name and ye receive me not c. and Joh. 10. 36. he sayes that God the Father Sanctified him and sent him into the World and Hebr. 5. 5. the Apostle sayes he did not glorify himself to be an High-Priest c. but he that said unto him Thou art my Son c. The very name Messiah doth also imply thus much Quest 1 Quest 1. How can Christ be said to receive power and Authority from God seeing himself is true God Answ Answ Consider Christ two wayes 1. As he is God or in respect of his divine nature simply and so he is equall with God the Father and doth call and appoint himself to the Office of Mediator 2. As he is Mediator God and man and so he is inferiour to God the Father and doth receive authority from him to be the Messiah Quest 2 Quest 2. When did Christ receive this authority and Calling from God to be the Messiah Answ Answ From everlasting in the eternal counsell of God appointing him unto it Joh. 6. 27. Him hath God the Father sealed and 1 Pet. 1. 20. Forâ—ordained before the Foundation of the World Use 1 Use 1. Hence gather that God cannot but accept well of all that Christ Jesus did and suffered for us being on earth by vertue of his Office and in execution of the same and consequently that it is available for us to work our Redemption and Salvation seeing he did nothing for us as our Messiah and annointed King and Mediâ—tor but by vertue of a Calling from God and so doing all in way of obedience to the will of God it is accepted of him and available for us True of his whole obedience performed for us both active and passive as his death sufferings and fulfilling the Law for us seeing he came not in his own name to perform these things for us but in the name of God being called and sent of him therefore God accepted and doth accept of all that he did or suffered for us being on earth so as it is available to work our Redemption to justify us to reconcile us to God c. which is matter of great comfort to us so many as are true bâ—lievers in Christ that he is not onely come into the World and hath taken upon him to be our Messiah that is ouâ— anointed King Priest and Prophet to dye