THere is no Knowledge more necessary for Christians, than the Knowledge of Christ, and of those things which he hath done and suffered for us: according to that of Paul, 1 Cor. 2. 2. I esteemed not to know any thing amongst you, save Jesus Christ, and him crucified. See also Joh. 17. 3. and Phil. 3. 8. Now among all other Books of holy Scripture, there is none that doth so plainly and expresly set forth Christ unto us, and the History of those things which he hath done and suffered for our Salvation, as do the Writings of the Evangelists, which were penned to this end; Whereupon St. Austin calls the four Evangelists, [...] Domini, quibus per orbem vectus, &c. Lib. 1. de Consens. Evang. cap. 7. For this cause I have resolved (if the Lord [...] life and health so long) to interpret unto you this Gospel written by St. Mark: which I have made choice to go thorough, rather than any of the other Gospels, because it is more brief than any of the rest are, and so will require lesse time. St. Austin saies, That Mark seems to have followed Matthew, Tanquam Breviator Ejus, as his Abridger or Epitomiser: and he is so for the most part, but not alwaies; for this Evangelist hath some things which neither Matthew, nor any of the other Evangelists, have recorded in writing this History.

Before I come to the Gospel it self, and to the words now read, it may be fit to speak somewhat (though briefly) touching the Title of this Book. It is called, The Gospel according to Mark; for so the words are read in the Original. Now this Title containes two things. 1. The general Name given to the whole Book, called the Gospel. 2. The Pen-man or Writer of it, Mark. Touching the first, The word Gospel is a common name to al the Books of the four Evangelists: The Greek word [ [...]] doth signify in general any good or joyful tidings; but more properly and peculiarly, it is in the New Testament applyed unto that most joyful Tydings of all other, concerning Christ Jesus his coming in the Flesh to work our Redemption, and concerning our Salvation, and the means of it, procured and wrought by him. And according to this Acception, the Word is used three waies. 1. To signify the Doctrine of Christ, and of Salvation purchased by him: Mark 16. 15. Preach the Gospel to every Creature. Thus it is commonly ta­ken. 2. To signify the preaching or publishing of the foresaid Doctrine of Christ, as Rom. 1. 16. I am not ashamed of the Gospel, &c. i. e. of the preaching of it. And thus the word is to be taken in the 1. verse of this present Chapter, which I have now read, as we shall see by and by. 3. This word Gospel doth sometimes signify nothing else but the History, or Narration of those things which Christ did and spake on earth, when he first brought this glad Tydings of Salvation to us in his own Person, Acts 1. 1. And thus the word is used in the Title of this Book, and of the other three Evangelists.

Further, It is called, The Gospel according to Mark: by which phrase is meant, that St. Mark was the Writer or Pen-man of it, not the Author or Inditer of it; for that was the Holy Ghost. Vide Paraeum, Pro­oem in Matth. What Mark it was that wrote this Gospel is not certainly known; but it is probably thought by Divines, it was he that is called John Mark, Act. 12. 12. to whose Mother's House Peter came after his delivery from prison, who is also mentioned by the same name, Act. 15. 37. It is also thought to be the same Mark, of whom both Paul and Peter do make honourable mention, Col. 4. 10, 11. Paul saith, he was one of his work-fellows to the Kingdom of God: and Peter (1 Epist. 5. 13.) calleth him his Son: by which honourable testimonies given him, it may appear, that although he was none of the twelve Apostles, (whereof two only i. e. Matthew and John) were Writers of the Gospel; yet he was a man of great account in the Church. Some of the ancient (as Eusebius and Hierome) do write that he was the Disciple and Com­panion of Peter, and that he received his Gospel from the mouth of Peter, putting that into writing which he had heard Peter preach; and further, that this Gospel being written by him, was afterward approved and allowed by Peter, (See Euseb. lib. 2. c. 14. & Hieronym. Catalog. in Marcol.) But this I leave as uncertain. [Page 2] Howsoever, most certain it is, that the Writer of this Gospel was infallibly assisted by the Holy Ghost in the writing of it; and so this, as well as the other three Gospels, is of Canonical authority, according as the Chuch hath alwaies from the first writing of it, received and approved it so to be; we therefore are still to embrace, and hold it in like manner to be of Divine authority. So much of the Title set before this Book.

Now to come unto the Book it self; The general scope and drift of which (as also the other Books of the Evangelists) is to shew and prove, that Jesus of Nazareth the Son of the Virgin Mary, is the true Messiah and Saviour of the World, which was promised in the Old Testament, and foretold by the Prophets; and which was in due time exhibited, and sent of God the Father into the World, Joh. 20. 31. And this St. Mark doth prove in his Gospel, by shewing how those things which were foretold by the Prophets concerning the Messiah, were fulfilled in this Jesus the Son of Mary: which being so, he must needs be the true Messiah.

Touching the sum of this Gospel; it contains the history of Christ. In which history, four things are re­corded by St. Mark concerning our Saviour. 1. The course of His life and actions, or the history of His sayings and doings, till a little before His death. This reacheth unto the 14. Chapter of this Gospel. 2. The history of His Passion and Sufferings, Chap. 14, and 15. 3. The history of His Resurrection, Chap. 16. unto the 19. Verse of it. 4. and lastly, The history of His Ascension, briefly set down in the two last Verses of that Chapter.

Touching this Chapter, five things are recorded in it: 1. The solemn Baptism of Christ. 2. His temp­tations. 3. His preaching in Galilee, &c. 4. Calling of four Disciples. 5. Certain Miracles. Vide ver. 12. In the Baptism of Christ, consider two things in order. 1. A description of the person which baptized Him, which was John the Baptist, unto the 9. Ver. 2. The Baptism it self laid down, Ver. 9, 10, 11. Touch­ing the description of John Baptist, he is set forth to us by the Evangelist, two waies. 1. By his publick Office and Ministery: from the 1. Ver. to the 6. Ver. as also Ver. 7, & 8. 2. By the austerity and strictness of his private life, Ver. 6.

Touching the history of his publick Ministery, the Evangelist layeth down: First, A Preface to it, Ver. 1. Secondly, The history it self.

To begin with the Preface, Ver. 1. The beginning of the Gospel of Jesus Christ the Son of God. These words are to be taken, not as a general preface to this whole Book, but onely as a more particular preamble set before the history of John Baptist his publick ministery. The beginning of the Gospel]: By the [Gospel] understand here, not the history of this Gospel, but the preaching or the publishing of the doctrine of the Gospel, touching the glad tydings of Salvation by Christ: and we must note, that these words have relation unto the 4th Ver. following, where it is said, that John Baptist preached the Baptism of Repentance for the remission of Sins: and the meaning is this, as if the Evangelist had said, The preaching of John Baptist was the first beginning of the solemn publishing of the doctine of the Gospel: or, The preaching of the Gospel began first in the ministery and preaching of John. [Gospel of Jesus Christ] It is so called in two respects chiefly: 1. Because Christ Jesus, as he is God, is the Authour of this Doctrine. 2. Because [...] principal subject and matter of this doctrine, [The Son of God] Christ is [...] God, not in respect of Creation, as Adam and the Angels; nor of Adoption, as the faithfull: but in respect of eternal generation, in that he was begotten of God the Father. Now this begetting was by communicating the whole Divine essence of the Father unto him from all eternity, after an unspeakable manner. Note, that Christ is begotten of the Father, not as he is God (if we speak properly) but as he is the Son; for he is God of himself, as well as the Father, but his person is from the Father. The Godhead of the Son was not begotten of the Godhead of the Father, but the person of the Son was begotten of the person of the Father: or thus, He hath the beginning of his person from the Father, but not the beginning of his essence and nature. So much for the sense of the words, which being thus explained, we may consider these two things in them. 1. The Prerogative of John Baptist his Ministery or preaching, in that it was the beginning or first publishing of the Gospel. 2. A description of the doctrine of the Gospel; 1. By the name given it, The Gospel. 2. By the Authour and Matter of it, Christ Jesus: who is also set forth to us further by a special title or attribute, the Son of God. Now let us see what matter of Instruction may be gathered from this Verse.

Obser. 1 First, From this, that the ministery of John is called the beginning of the Gospel; That John Baptist was the first preacher and publisher of the doctrine of the Gospel: it was his priviledge to be the first preacher of Christ, and of the doctrine of salvation by Christ. See Luke 16. 16. Math. 11. 13. All the Prophets and the Law prophe­syed unto John. Though Moses and the Prophets spake more obscurely of Christ, and of salvation by him; yet none preached this doctrine so plainly and evidently before the time of John Baptist: He was the first plain and express preacher of the Gospel, in respect of which honour done unto him; he is said in the 11. Verse of that Chapter to be the greatest of those that were begotten of Women before his time; that is, greater then any of the Prophets of the Old Testament: which is to be understood not in respect of his person simply, but in regard of this prerogative of his office and ministry, that it was the first beginning of the plain preaching of the Gospel.

Use. See our happiness who live in these times, since the Gospel hath been thus clearly taught by John Baptist, the first publisher of it; yea, not onely by him, but by Christ himself also, who followed John; and by the Apostles and Ministers of Christ, who have followed since, Eph. 3. 5. The mystery of Christ in other Ages was not opened unto the Sons of Men, as it is now revealed unto his holy Apostles and Prophets by the Spirit. They that lived before John Baptist, had the Gospel darkly preached in the Sermons of Moses and the Prophets: which were but as a candle shining in a dark place, 2 Pet. 1. 19. But we now have the Gospel plainly and clearly taught in the Sermons of John Baptist, the first that ever preached Christ directly and plainly; and not onely in his Sermons, but in the Sermons of Christ himself and his Apostles. This is our great priviledge and hap­piness, that now there is a clearer manifestation of the Gospel, than ever was before John Baptist's time, so that we may come now to a clearer knowledge, and discerning of Christ than they could possibly attain to, who lived in the times of the Old Testament. This must stir us up unto true thankfulnesse to God, for this his mercy to us that live in this Age of the World since the first publishing of the Gospel in such clear manner: [Page 3] and withall, it must move us, to open our eyes to look upon this clear light of the Gospel, which now hath long shined ever since John Baptist's time: and beware that we shut them not against it, as many do, which continue still in grosse ignorance of the doctrine of Christ, notwithstanding it hath now been so long time most clearly published; But let us remember that speech of our Saviour, Joh. 3. 19. This is the condemnation, that light came into the World, and men loved darknesse rather than light, &c. Take heed how thou continue and live in ignorance of the Golpel, in these times wherein so clear a light of it shineth; for (as Paul saith to the Corinthians) if our Gospel be now hid, it is hid to those that perish, &c. 2 Cor. 4. 4. So much of the prerogative of Johns Ministery. Now followeth the description of the doctrine of the Gospel, his verbis, The Gospel of Jesus Christ.

Obser. From the nature of the word [Gospel] signifying good tydings, we may observe the excellency of this doctrine of the Gospel, It is such a doctrine as containeth the most gladsome tydings, and message that ever was sent from God unto mankind: Namely, the tydings of salvation by Jesus Christ; therefore called, the Gospel of our salvation, Eph. 1. 13. To this purpose is that prophesie of Christ, Esay 61. 1. that the Lord anointed him, and sent him to preach good tydings unto the poor: by which good tydings is meant, nothing else but the doctrine of the Gospel, and comfortable promises of it. So, Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace, and bring glad tydings of good things? So, Luke 2. 10. The Angel, preach­ing Christ to the Shepherds, tells them, that he brings them good tydings of great joy that shall be to all People. All which places shew the excellency of the doctrine of the Gospel contained in it, and such happy and joy­full tydings concerning our reconciliation with God, and salvation by Jesus Christ; for what news or tydings can be more excellent and blessed, than the tydings of forgiveness of sins, peace with God, and eternal salva­tion of our souls?

Use 1 To stir us up to a love and liking of this doctrine, and to cause us with all readiness to embrace, believe, and obey it in our hearts and lives. How gladly do we entertain good news touching our Body, Goods, Friends, or outward Estate? how welcome is it to us? See Prov. 25. 25. And shall not this blessed tydings of the salvation of our souls by Christ, which is brought to us in the Gospel, be much more welcome to us? Is not the news of Liberty welcome to the Prisoner? the news of a pardon from the Prince welcome to the condemned Malefactor? And what are we by nature, but Prisoners under the bondage of Sin and Satan? Malefactors and Traytors before God, guilty of eternal damnation? Oh then, let us joyfully embrace the doctrine of the Gospel, which brings to us the news of spiritual freedom from Sin and Satan, purchased by Christ, and of the pardon of our sins procured for us by him. How highly should we prize this doctrine? how happy should we think our selves, when we may enjoy the preaching of it? and how far should we be from contemning or neglecting so great salvation? Heb. 2. 3. &c. Such as contemn this doctrine, contemn their own good, and happiness, &c.

Use 2 See what cause there is, why the faithfull Ministers of God, which bring this glad tydings of the Gospel to us, should be entertained with love and reverence, for their message sake which they bring to us, Rom. 10. 15. How beautifull are the feet, &c. See 1 Thes. 5. 12, [...].

So much of the first thing, by which the doctrine of the Gospel is described, which is, the name or title given to it, in that it is called, The Gospel; It is, joyfull-tydings. Now followeth the second thing in the description, namely, the Author and matter of it, Jesus Christ; for (as I have shewed) it is called the Gos­pel of Jesus Christ, both because he is the chief Author of this doctrine, and also the chief Subject or matter of it.

Point. 1 Here then we learn two Points. 1. That Christ Jesus, as he is God, is the Author of this Gospel, that is, of the glad tydings of salvation by Himself. This is one main cause, why this doctrine is so often called, the Gospel of Christ, and the Gospel of the Son of God: to signifie, that Christ Jesus the Son of God is the Author of this doctrine. John Baptist (as we heard before) was the first preacher of the Gospel; but he preached it not as his own Doctrine, nor by his own Authority, but as the Doctrine of Christ, and as being sent of Christ to publish it. See Mal. 3. 1. Behold, I send my Messenger, and he shall prepare the way before me. The Prophet bringeth in Christ himself, thus speaking of John Baptist. Therefore, though John were the first Preacher of the Gospel; yet Christ himself was the Author of it, and John was but the Minister and Messenger: John first preached it by the Authority of Christ, but Christ himself preached it first by his own Authority. So, Heb. 2. 3; This salvation began at the first to be spoken by the Lord. Therefore in his Sermons he often used these words, I say unto you, Math. 5. And as our Saviour Christ preached this doctrine in his own name: so he confirmed it by many Miracles, wrought by his Divine Power: which shewed him to be Author of it.

Use. See how great the sin is of such as contemn this Doctrine of the Gospel, or refuse to believe and obey it. They contemn and reject Christ himself, 1 Thes. 4. 18. Take heed we be not guilty of this sin, God will severely punish it, Heb. 2. 3. How shall we escape, if we neglect so great Salvation? &c. Yet, how common is this contempt of the Gospel now a daies? How little care is in some, to hear it unfolded in the publick ministery? a small matter hinders them. One cause of such contempt is this, that men are not yet throughly perswaded, that the doctrine, delivered by a frail man like themselves, is, or can be, the doctrine of Christ himself: they neither see nor feel any divine Power of Christ working in, and by, this doctrine, when it is delivered; therefore they think it to be the word of a Man, not the word of Christ Jesus the Son of God: Is not this the blockish ignorance of some? But know this, though Christ Jesus useth the ministery of weak men, yet the word and message which they bring, is the message of Christ himself. And what if we bring this treasure to you in earthen Vessels? yet the treasure is not the lesse worth. Look not then only at the Minister, but chiefly at Christ Jesus the Son of God, whose message he delivers; and learn with all reverence, and con­scionable obedience, to submit unto it.

Point. 2 The second Point to be learned here (from hence, that it is called the Gospel of Jesus Christ) is this, That as Christ is the Author of this doctrine, so he is also the chief Subject, Matter, and Argument of the Gospel, Rom. 1. 3. The Gospel is said to be concerning the Son of God, Jesus Christ, &c. because he is the chief and main matter taught and revealed in it, 1 Cor. 1. 23. We preach Christ crucified, &c. Whatsoever is taught in the Gospel, is either concerning the Person of Christ, or concerning his Offices, as He is our Priest, Prophet, and King: [Page 4] or concerning these benefits we have by Christ, as Justification and Salvation, &c. or lastly, touching the means of enjoying these benefits from Christ, as Faith and Repentance. So that Christ Jesus is the sum and main scope of the Doctrine of the Gospel.

Use 1 This shews a difference between the Doctrine of the Law and of the Gospel, the preheminence of this above that: for the main matter, taught in the Gospel, is Christ; whereas the Law teacheth not Christ at all, ar least not properly and directly, as the Gospel doth. Indeed, it is said (Gal. 3. 24.) the Law is our Schoolmaster to Christ, but that is onely by accident; because it sheweth us our sins, but not any remedy against them: therefore it driveth us to seek a remedy elsewhere; namely, in the Gospel which revealeth Christ as the remedy against sin. But the Law of it self doth not directly lead to Christ, or teach him: on­ly the Gospel doth this.

Use 2 See again by this, the excellency and preciousness of this Doctrine of the Gospel, seeing the main matter and scope of it is, Christ Jesus: in whom are hid all the treasures of saving Grace, yea of Salvation it self. Col. 2. 3. God's favour, forgiveness of Sins, yea salvation it self, are all hid in Christ; and Christ is revea­led in the Gospel: How excellent then must this Doctrine needs be? Is it not a precious Doctrine which revealeth Christ to us, the greatest jewel that ever God bestowed on mankind? Happy then is that people and congregation, where this Doctrine is soundly and ordinarily taught: and wretched and profane men are they that cry out, There is too much preaching; which is all one as if they should say, They may hear too much of Christ, or learn him too well. Away with such atheistical thoughts and speeches: and know we this for a certainty, that as to know Christ is eternal life, John 17. 3. so he that hath not this knowledge must needs perish everlastingly: And there is no ordinary means of knowing and learning Christ, but by hearing the Gospel preached, Eph. 4. 20, 21. This it is, that revealeth and teacheth Christ to us; there­fore we may as well be without Christ as without the Gospel preached. See the necessity of this Ordinance of God, and learn to make great account of this his mercy, that we enjoy the freedom of the Gospel; in the preaching whereof, Christ Jesus himself with all his benefits, is daily set forth unto us. We cannot be suffi­ciently thankful for this unspeakable favour of God, if we seriously think of it as we ought.

So much of the cheif Author, and matter of the Gospel, which is Christ Jesus. Now followeth the De­scription of Christ by one special Title, called The Son of God. How Christ is the Son of God, I shewed be­fore in opening the words; namely in this respect, That he was from everlasting, begotten of God the Fa­ther after an unspeakable manner.

Doct. Now, in that Christ Jesus is the Son of God, by eternal generation or begetting; hence we gather, That therefore he is true and very God, as well as the Father or the Holy Ghost. He is not a meer man, but God as well as Man; yea, equal with the Father and Holy Ghost, in respect of the divine Essence and nature, Phil. 2. 6. Being in the form of God, he thought it no robbery to be equal with God. See also Joh. 1. 1. Reasons to prove that he is very God;

• Reas. 1 1. The essentiall properties of the divine Nature are given to him, [...] Eternity, Esay 9. 6. The ever­lasting Father. So also Omnipotency▪ [...], the Almighty.
• Reas. 2 2. The [...] or God are ascribed to him, as the Creation of the World, John 1. 3. Col. 1. 16. By him all things were created, &c. So also the Preservation of the World, Heb. 1. 3. He beareth up all things by the word of his Power. So he is said to forgive sins, which is proper to God onely.
• Reas. 3 3. Divine worship is to be given to him, even by the Angels themselves, Heb. 1. 6. Let all the Angels worship him. Act. 7. 59. Steven prayed to him, Lord Jesus receive my Spirit.

Use 1 This confuteth all Hereticks, that have denyed, or do at this day deny, the God-head of Christ, as the Arrians, Turks, Jews, and the like.

Use 2 Christ Jesus being, true God, is therefore an all-sufficient Saviour, Heb. 7. 25. He is able perfectly to save them that come unto God by him; by the power of his God-head he is well able to vanquish Death, Hell, Satan, and all Enemies of our Salvation. Further, in that he is God as well as Man, he is able to me­rit Forgiveness of sins, God's Favour, and Salvation it self, for his elect and faithful ones; for this Dignity of his person added vertue and efficacy to his death and sufferings, in that he that dyed and suffered was the Son of God; therefore Act. 20. 28. God is said to have purchased the Church with his own blood. Again, in that he is God as well as man, he is able not onely to merit Salvation for his Elect, but also actually to con­fer and bestow Salvation, and all means of it, upon them, Joh. 10. 28. He gives eternal life to his sheep, &c. All this is matter of singular comfort to true Believers, who know themselves to have part in Christ; they are sure not to miss of Salvation; Hell-gates cannot keep them from it, seeing the Son of God himself is their all-sufficient Saviour. Here then we must learn by faith to trust in this Son of God, our powerful Saviour, and to rely wholly upon him for Salvation, and for all the parts, and degrees, and means of it; seeking Salva­tion in none other but him onely, who is made unto us of God, Wisdom, Righteousness, Sanctification, and Redemption, 1 Cor. 1. 30.

HAving spoken of the Preface set before the History of John Baptist his publick Ministry, in the former Verse; Now we come to the History it self. In which St. Mark layeth down three principal matters touching the Ministry of John: First, The ground or warrant of his Call to his Office; namely, The Wri­tings of the Prophets, Ver. 2. & 3. Secondly, The Execution of his Ministry in baptizing, and preaching the Word, Ver. 4. & ver. 7, & 8. Thirdly, The Fruit and Effect of his Ministry, Ver. 5. in that all the Land of Judea, and they of Jerusalem went out to him, &c. which shews how effectual and powerful his Mini­stry was.

Touching the 1. Point, namely, The Ground or Testimonies of two Prophets, Malachy and Esay; which Testimonies are alledged by the Evangelist, for the warranting and confirming of John's Ministry.

As it is written in the Prophets,] That is, in the Writings or Books of the Prophet Malachy and of the Pro­phet Esay, as we shall see when we come to the Testimonies themselves. Now these words [As it is written, &c.] have Relation to the 4. verse following; where it is said, That John baptized and preached &c. And it is all one as if the Evangelist had said thus; In that John Baptist went before Christ to prepare the way for him, by preaching and baptizing; in taking this Office upon him, and in executing it accordingly, he did no­thing but that which was agreeable to the Prophecies that went before of him, by which it was foretold, That he should be the Harbinger of Christ, to prepare the way for him, by his Ministry and Preaching: And therefore by these Prophecies, both his Calling to the Ministry, and the Execution of it, are sufficiently warranted. Thus wee see the purpose of the Evangelist in alledging these Testimonies of the Prophets, for the warranting of John's Ministry.

And here some things are to be observed for our Instruction, before we come to the particular handling of these Testimonies alledged.

Obser. 1 In that the Evangelist alledgeth the writings of the Prophets for the Ground and Warrant of John Baptist his Calling to the Ministry: Hence we learn, that whosoever takes on him the Office of a Minister, must have his Ground and Warrant from the Word of God for so doing, else he may not thrust himself into that holy Function. Not that every Minister must have such special Warrant, from express words of Scripture, to justify his Calling, as John had; for he being an extraordinary Prophet and Minister of the Gospel, his Calling to that Office was in special manner foretold by the Prophets in their Writings, and so he had a special and extraordinary War­rant for it. It cannot be that every ordinary Pastor or Minister of the Church in these times, should shew such particular and special Warrant from express Scripture for his Calling to that Office: Nevertheless, eve­ry Minister must be able to shew the general Warrant of the Word of God, for the proof and justifying of his entrance into that Calling.

Reas. 1. Else he cannot look for the Blessing of God upon his Ministry. 2. Nor for perfection. 3. Nor do his duty cheerfully.

Quest. When is a man said to have the general Warrant of the Word of God for his Calling and Entrance into the Ministry?

Ans. When his entrance is lawful and warrantable by the general prescript and rule of the Word, which re­quires these 4. things:

• 1. That the Person that takes this Function upon him, be indued in some measure with such gifts as are fitting for that Calling; especially two. 1. The gift of Knowledge. 2. Aptness in some measure to teach, and to deliver that which he know, unto others, for the edifying of the Church, 1 Tim. 3. 2. Indeed there are Degrees of the gifts both of Knowledge and Utterance, and all cannot have the same measure: God gi­veth not to every one ten Talents, yet [...] one that takes this Office on him must have at least one Ta­lent.
• 2. That he which lawfully enters into the Ministry should have a willingness and desire to use the gifts to God's glory, and to the edifying of the Church, not hiding his Talent in a Napkin.
• 3. That he be one, that is for his Life and Conversation unblamable, 1 Tim. 3. that is, free from noto­rious Vices; He must not be an open wicked liver, for then he will bring scandall and disgrace to the Ministery, and do more hurt by his wicked life, than good by his teaching.
• 4. That he have the outward Ordination of the Church; he must be allowed and ordained by the Autho­rity of the Church, and withal he must be at least accepted (if not desired) of that People whom he is to teach. These things the Word of God requires in general, for the qualifying of such as take upon them the Office of the Ministry; and whosoever hath these things, and is furnished with them, he may be said to have the general warrant of the Word of God for the lawfulness of his Calling to the Ministry: otherwise not. But I will not insist further on this.

Obser. 2 In that the Evangelist, being to set down the History of the Preaching and Baptism of John (by which he went before Christ as his Harbinger), doth shew, that John did this according to the Prophecies that went before of him in the Old Testament, and that these Prophecies were now fulfilled in John when he began to preach and baptize: Hence we may observe the excellent harmony, consent, and agreement that is between the Books of the Old Testament and of the New; those penned by the Prophets, and these by the Evangelists and Apostles: those things, which were foretold in the Prophets concerning Christ, and John Baptist the fore-runner of Christ, are recorded by the Evangelists and Apostles to have been actually fulfilled, as they were foretold. Ver. gra. The Prophets foretold that John Baptist should go before Christ, by his Ministry preparing the way for Christ, that was to come immediately after; and the Evangelists in the New Testament do plainly shew how this was accordingly fulfilled by John Baptist, as Mark in this place. So concerning Christ himself the Prophets foretold many things; as the manner, and time, and place of his Birth, his Passion and sufferings; his Resurrection, Ascension, &c. And all these things, the Writings of the Evangelists and Apostles do plain­ly shew and testify to have been accordingly fulfilled in and by our Saviour Christ: Hence is it, that in the New Testament it is often said, That such or such things were done by Christ, or unto Christ, that the Scrip­ture (that is, the Prophecies of the Old Testament) might be fulfilled. The truth of this Point might be shew­ed more at large; but I mean not to stand upon it. This is enough to shew, that there is a sweet harmony and consent between the Books of the Old Testament and of the New; and particularly between the Pro­phecies of John Baptist, and of Christ, mentioned in the Old Testament, and the fulfilling of them, as it is expressed in the New.

Use. To confirm our Faith touching the divine Authority of the Books of holy Scripture: For this admirable consent that is between them is one special evidence to prove the Scriptures to be the undoubted Word of God himself, for there is not the like consent to be found in the Writings of men. It is therefore very profi­table, in reading the Scriptures, to observe and take notice of the excellent agreement that is between the writings of the Old and New Testament, and to compare the one with the other; for this will make much for [Page 6] the strengthening of our Faith in the belief of this point, that the Scriptures are the very word of God him­self, whatsoever may be objected to the contrary by any Atheists in the World.

Now I come to speak of the Testimonies themselves, alledged here for the confirmation of John's Cal­ling and Ministery. The first of these Testimonies is taken out of the Prophet Malachy, Chap. 3. Ver. 1. The second is taken out of Esay, Chap. 40. Ver. 3.

In the first is foretold the calling and sending of John Baptist to prepare the way before Christ, as it is, Ver. 2.

In the second is shewed the manner or means how he should prepare the way of Christ: Namely, by crying in the Wildernesse, &c. Ver. 3.

To begin first with the Testimony of Malachi. Behold, I send my Messenger, &c.

In the Prophet Malachi the words are read somewhat otherwise, then they are cited here by St. Mark: for there the Prophet brings in Christ himself, speaking of John Baptist, and promising to send him before his own face: but here St. Mark alleageth the words in the person of God the Father, promising to send John Baptist before his Son Christ the Messiah. But this comes all to one effect, whether it be said, that Christ, as God, sent John before himself, or that God the Father sent him before Christ: for this Action of sending John is common to the Father and the Son both: And it is true, both that God the Father sent him (as as it is expresly said, Joh. 1. 6.) and also that Christ (as he is God) did send him too.

In the words, we may consider more particularly two things. 1. The calling of John, in these words, Be­hold, I send my Messenger. 2. The Office or Function unto which he was called; 1. To go before the face of Christ. 2. To prepare the way before him.

Behold] This word is used often as a note of some weighty matter that is spoken of, and so seemeth to stir up our attention unto it. Sometimes also it signifies the certainty of the thing spoken of: It it may be taken both waies, in this place.

I send my Messenger] this is spoken of a thing to come, and yet the present tense is used to shew the cer­tainty of the fulfilling of it, as if he were already sent. And they are the words of God the Father, touching John Baptist, whom he calleth his Messenger. By [sending] is meant, the calling and appointing him, &c. John 1. 6. Amos 3. 2. Before thy face, or presence] that is, before the presence of Christ Jesus the Messiah.

Quest. 1 How long before Christ, did John Baptist go?

Answ. But a little time, for he was come but sixth Months before him; or not so much: as may be gathered out of Luke Chap. 1. Ver. 26.

Quest. 2 Why was John Baptist sent before Christ?

Answ. To shew the Dignity and Excellency of Christ's person, therefore he came before him as a servant to pro­cure honour and respect to his Master, and that by making preparation against his coming, who was soon after to follow him, as is shewed in the next words of the Text.

Which shall prepare thy way before thee], This is a speech [...] from the custom of Princes, who when they remove or go to any place [...] before them to take up Lodging for them, and to provide all things [...] for their entertainment, when they shall come to the place appointed: as also, to take order for the removall of the hinderances of their way and passage to that place. So the meaning is, that Christ being to come into the World, John Baptist should come before him, and by his Ministery prepare the way for Christ; that is, make ready the hearts of the People to receive and embrace Christ, and to give him entertainment at his coming.

Quest. 3 How was John to prepare the People to receive Christ?

• Answ. 1. By foretelling them that Christ was to come immediately after him, as we see he doth, Ver. 7. and Mat. 3. 2. The Kingdom of Heaven is at hand; that is, the Messiah, &c.
• 2. By preaching the doctrine of Christ, touching his Person and Offices, as we see he did, Mat. 3. 11, 12. He that cometh after me is mightier then I, &c. He will baptize you with the Holy Ghost and with Fire, who hath his fann in his hand, and will thorowly purge his floor, &c.
• 3. By Preaching the doctrine of Faith in Christ, stirring up the People to believe in him, as being the true Messiah. That John Preached Faith in Christ, it is plainly affirmed by Paul, Acts 19. 4. John verily baptized with the baptism of Repentance, saying to the People, that they should believe in him which should come after him; that is, in Christ Jesus.
• 4. By Preaching Repentance, exhorting them to turn unto God from their sins, that so they might be fit to receive Christ. So, Mat. 3. 2. Repent, for the Kingdom of God is at hand.
• 5. Lastly, By administring the new Sacrament of Baptism in the name of Christ, the effect and substance of which Sacrament was Christ. Thus we see how John was to prepare the way for Christ. And thus far, in way of opening the sense of the words: Now to the Instructions.

Obser. Behold, I send my Messenger] In that John Baptist is said to be sent of God as his Messenger, Hence we may observe the Dignity and Authority of all Faithfull Ministers of God; they are his Messengers sent by himself to do his Errand and Message to his People, Job 33. 23. If there be a Messenger with him, an Interpre­ter, one among a thousand, &c. Mal. 2. 7. The Priests lips should keep knowledge, &c. for he is the Messenger of the Lord of Hosts. Therefore also they are said to be Embassadours of Christ, 2 Cor. 5. 20. and Eph. 6. 20. because they are sent of Christ, and have their Calling and Authority from Him alone. Now there is a two­fold sending of God, whereby he doth call and appoint Ministers to this Office.

The first is extraordinary, when God doth immediately by Himself call and appoint men to the Function of the Ministery; Thus the Prophets in the old Testament were called, by God immediately; and thus the Apostles in the new Testament were called and sent by Christ, immediately. So Paul saith of himself, Gal. 1. 1. That he was not called of Man, nor by Man, but by Jesus Christ and God the Father, &c. Thus also John Baptist was called and sent of God, extraordinarily: So understand that place John 1. 6. See also Luke 3. 2.

The second kind of calling or sending of Ministers is ordinary, when God useth the ministery of Man in calling any to the Office of a Pastor or Teacher in the Church; And thus all ordinary Pastors and Ministers [Page 7] now dayes are sent and called of God by means of Men; that is, by such as have Authority in the Church to Call and Ordain fit Persons for this Office. Now it is true of all sorts of lawfull Ministers, (whether or­dinarily or extraordinarily called) that their calling and sending is from God; and His Messengers they are, having Authority from him to carry his Message to his People.

Ʋse 1 This must teach all Ministers their Duty: That seeing they are the Lord's Messengers sent of his ambassage, therefore to be carefull to deliver nothing to the People in Preaching, but the Message given them in charge, the pure word of God, not their own devices, nor humane traditions (as Popish Fryars use to do in their Ser­mons). The faithfull Ambassadour will speak nothing but what his Prince hath given him in Commission, and this is a part of the faithfullness of God's Ambassadours and Messengers, to speak nothing in his name to the People, but what God himself hath in his word appointed them; 1 Pet. 4. 11. If any man speak, let him speak as the words of God. Balaam himself professeth that he would speak nothing but what God put into his mouth, how much lesse should Gods faithfull Ministers: It is the property of false Prophets to speak the Vision of their own heart, &c. Jer. 23. 16. We must not be like them in this.

Ʋse 2 Seeing all faithfull Ministers (lawfully called to that Office) have their Authority and Calling from God, are Messengers which himself sendeth; Hence it follows that the People ought to receive and entertain such Ministers, and the Word of God which they Preach, with all reverence and due respect; remembring that the Minister is the Messenger of God, and the Doctrine which he teacheth is the Message of God. Take heed then of despising the person of a faithfull Minister, and much more of contemning or disobeying his Doctrine, seeing he speaks to thee not in his own name, but in the name of God, who sends him. Remember that of Paul, 1 Thes. 4. 8. He that despiseth these things, despiseth not Man, but God: The contempt of the Ambassadour or his Ambassage, is the contempt of the Prince that sends him; and so also, The contempt of a lawfull and faithfull Minister, or of the Doctrine which he teacheth, is a contempt of God himself.

So much of the calling and sending of John Baptist. Now followeth the Office unto which he was appoin­ted, which is two-fold.

• 1. To go before the face of Christ.
• 2. To prepare the way of Christ before him.

Obser. 1 Before thy face,] In that John Baptist is sent before the face and presence of Christ, to make ready the way against his coming; that is, by his Ministery to prepare the People's hearts 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 [Page 8] 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 more to thirst after Christ, &c. and so are fitted to embrace Christ, and to give him entertainment in our hearts by faith; then have we been profi­table hearers of the Word: Not, otherwise.

Use 4 See also here to what end we should chiefly come to the hearing of the Word; that by means of it we may be more and more prepared to embrace Christ, and to receive him into our hearts; for this end chiefly should we come to hear the Word, and not for sinister ends, as for Custome, Fashion, Fear of Hate &c.

HAving spoken of the first [...] out of the Prophet Malachy for confirmation of John Baptist's Calling: Now we come to the second Testimony, alledged out of the Prophet Esay to the same purpose.

In the former Testimony of Malachi we heard of the Calling or Sending of John to be the Harbinger of Christ, to prepare his way: Now, in this Testimony of Esay, is set down the manner how, or means by which he should prepare the way of Christ: and that is by Crying in the Wilderness, &c. that is, by preaching with great zeal and earnestness unto the people, exhorting them to prepare themselves to the embracing of Christ Jesus, the true Messiah.

In the words consider 4 particulars:

• 1. The Title given to John Baptist, called a Voyce.
• 2. The quality or kind of this Voyce, a crying Voyce.
• 3. The place where he was to cry, in the Wildenness.
• 4. The sum and substance of that which he cryed, Prepare ye the way of the Lord, &c.

The Voyce] This is spoken by the Prophet Esay, touching John Baptist, as we read, Esa. 40. 3. for so that place is expounded by John Baptist himself, Math. 3. 3. and Joh. 1. 23.

Now, John is said to be a Voyce, in respect of the execution of his ministerial Office, which was to speak and sound forth the Doctrine of the Gospel, touching Christ, and touching Salvation by him, See Exod. 4. 16.

Of one crying] or a crying Voice, for these are all one, according to the Hebrew manner of speaking.

Now, by this Crying of John, the Prophet implyeth two things especially, touching the manner of his Preaching. 1. His vehemency and earnestness in publishing the Doctrine of the Gospel touching Christ: for we do not use to cry out aloud, or to lift up our Voice, but when we earnestly speak or utter any thing. 2. This word [crying] implyeth his great liberty and boldness in preaching the Word; for the lifting up of the Voice in speech argueth boldness and courage in the Speaker, as on the contrary, the depressing of the Voice sheweth timorousness.

In the Wilderness,] What Wilderness this was in which John should cry out and proclaim the Doctrine of the Gospel, we shall hear (God willing) upon the next Verse.

Prepare ye the way of the Lord, &c.] The meaning of these words shall be opened when we come unto them afterward.

Obser. The Voice, &c.] From this Title given to John Baptist, we may learn, How all Ministers of the Word should be qualified for that Office; They must be Voices, that is, such as are able, fit, and willing to speak, and to sound forth the Doctrine of the Word of God unto the People: Hence they are called Preachers or Criers, a [...] the word [ [...]] doth properly signify, 2 Pet. 2. 5. Noah a Preacher of Righteousness: And 1. Tim. 2. 7. Paul a Preacher and an Apostle: Hence also Ministers are called Interpreters, Job 33. 23. and Em­bassadours, 2 Cor. 5. 20. to shew that they must have a Voice to utter their Interpretation of the Lord's Will, and to deliver his message to his People. Neither do I mean onely that they must have a natural Voice suf­ficient to speak or utter words, but a Minister must have the Voice and Tongue of the learned (as the Prophet [Page 9] speaks), that is, he must be able by preaching to unfold the sense of the Word of God, and apply it to the use and edifying of the hearers: Malach. 2. 7. The Priests lips should keep Knowledge, &c. He must not onely car­ry Knowledge in his mind and understanding; but he must be able and willing to utter it with his lips, and so to convey it to others.

Use 1 See then how unfit it is, that any should bear the name, or fill up the room, of a Minister in the Church, who is either not able or not willing to preach the Word, and to sound forth the Truth of God to his People, as John Baptist did. Shall we think a bare Reader to be a fit man to bear the Office of a Minister? No, he must be the Voice of a learned Crier or Preacher of God's Word, for so was John the Baptist. How doth the Prophet Esay tax such unlearned and unsufficient watchmen? calling them dumb Doggs that cannot bark, &c. Esa. 56. 10. We are to desire of God in our Prayers, to remove all such tongue-tyed Ministers out of the Church, and to place such in their rooms, who may be able and willing, with the voice and tongue of the lear­ned, to speak to the People in the Name of God.

Use 2 If Ministers of the Word ought to be Voices, as John Baptist was; that is, able and willing to unfold and apply the Word by Preaching: Then surely you that are the People ought to have ears open and attentive to hear and receive the Doctrine of the Word wh [...]soever we sound it forth unto you; Let him that hath an ear, hear. Invain is it for us to have a voice and tongue, to speak and publish the Word to you, if you will not afford us your diligent and attentive ears to hearken to that is spoken: As we must preach the Word in season, and out of season, &c. 2 Tim. 4. 2. so it is your part to be swift to hear it on all occasions, Jam. 1. Eccles. 5. 1. Be ready to hear, &c.

So much of the Title given to John, in that he is said to be a Voice: Now followeth the quality or kind of this Voice; A crying Voice, or, the Voice of one crying: By which, 2. things are implyed (as we heard), touch­ing the manner of John's Preaching.

1. The zeal and earnestness which he used in it. 2. The liberty and boldness which he shewed.

Hence then observe 2. Points of Instruction for Ministers, touching the manner of their Teaching.

1. That they ought to shew zeal and earnestness in their Ministry and Preaching of the Word, 2 Tim. 4. 2. Be instant in season, &c. reprove, rebuke, exhort, with all Long-suffering and Doctrine. So Esa. 58. 1. Cry aloud, spare not, lift up thy Voice like a trumpet, and shew my People their transgressions, &c. So Hos. 8. 1. A Minister of the Word must not do the work of the Lord negligently or coldly, but with zeal and fervency of spirit.

Now this zeal and earnestness consisteth in 2 things chiefly:

• 1. In being affected and moved in his own heart with that which he delivereth, feeling the power of it in himself.
• 2. In labouring so to speak as to affect and move the hearers to the embracing of that which is taught: now this is done by the particular applying, and earnest urging and pressing of the Doctrine taught, unto the con­sciences of the hearers; when it is not only delivered in general manner, and so left, but particularly applied; yea, and this Application urged [...] unto the consciences of the People, for the reproving and convin­cing of sin in them, and for the stirring of them up to goo [...] [...] Eccles▪ 12. 11. The Doctrine of the Word (preached by the Ministers of it) is compared to Nailes fastned, to shew that it must b [...] driven home, and up to the head (as it were), by the hammer of Application.

Use Seeing Ministers must be zealous and earnest in their Preaching, hence it follows, that you that are hearers should be affected and moved with this our zeal and earnestness: As it is our part to cry out, and lift up our Voice, as John Baptist did, that is, to be zealous and earnest in exhorting, reproving, convincing, &c. So it is your part to be moved with this our crying, and to shew that you are moved with it, by avoiding the sins that we cry out against, and by embracing and practising the good duties unto which we so earnestly exhort. As we are to cry unto you by earnest exhortations, admonitions, reproofs, and threatnings, out of the Word of God; so you must not suffer us to cry in vain to you, Amos 3. 6. Shall a Trumpet be blown in the City, and the People not be afraid? Shall we sound the Trumpet of the Word loud in your ears, and should you not be mo­ved at it? Some indeed are so blockish and sensless, that, cry we never so loud to them by exhortation, re­proof, or threatnings, they are no more moved at it, than the Pillars of the Church: they sit gazing about, or else fall asleep, and are not once moved or touched with any feeling of that which is delivered.

If John Baptist himself were here to cry unto them to leave their sins, and to turn to God by new obedience, we may probably think that these would be little or nothing moved at his cry; but like deaf Adders they would stopp their ears, though the Charmer should charm never so wisely.

At the zealous Sermon of Peter, a great number were pricked in their hearts, Act. 2. But now adaies, few or none are once moved at the zealous and earnest exhortations, admonitions, and reproofs, delivered to them by God's Ministers. But remember this; That as we are to shew zeal and earnestness in delivering the Word, so you are to be affected and moved in heart with that which is thus delivered: the Lord hath not appointed us to cry and lift up our voices in vain, but he will have you to hearken to our earnest Cry, and to be moved with it.

Obser. 2 Again, in that John Baptist is said to have cryed out in preaching, this shewed his boldness: and hence we learn, That Ministers of the Word should, with courage and boldness of spirit, deliver the word and message of the Lord. Ephes. 6. 20. Paul would have them pray for him, that he might speak the Word boldly as he ought to speak. This is enjoyned the Prophets, that they should not fear the faces of men in re­proving sin, as Jer. 1. 17. & Ezek. 3. 9. Fear them not, neither be dismaied at their looks, &c. We have ex­amples for this: Eliah boldly reproving Ahab, 1 King. 21. John Baptist also boldly and plainly telling Herod, that it was not lawful for him to have his Brother's wife, Mark 6. 18. Act. 4. 13.

See then how unfit it is for a Minister of the Word to give way to any cowardly timorousness, or to suffer himself to be hindred by it from doing his Duty. We must remember that we deliver not our own message, but the word and message of God himself; and that we speak in his name, not in our own name: and there­fore we should, with all liberty and boldness, deliver this Word of God, not forbearing to reprove sin, nor concealing any part of God's Truth for fear of mens displeasure. Cry out boldly against sin, as Elias and John, &c. To proceed,

In the Wilderness,] touching this Wilderness, which was the place where John Baptist cryed and preached so zealously, we shall speak more fitly upon the next Verse. I proceed now to the sum and substance of that which he cryed, in these words. Prepare ye the way of the Lord, &c.

First to open the words; Prepare the way, &c. Whereas there is some little difference between the words as they are alleged here by the Evangelist, and as they are found, Esay 40. 3. We must not marvail at it, for the Writers of the New Testament use much liberty in citing places out of the Old Testament; not alwayes tying themselves to the very words of the Text alleged, without adding or diminishing from them; but they content themselves with alleging the words in such manner as seemed for their present purpose, in the mean time not altering the substance of the matter.

So here St. Mark leaveth out some words which Esay hath, as those words [in the desert] but they are imply­ed in the words going before; in that it is said, The Voyce of one crying in the Wilderness: so that the sense is not diminished by leaving them out in this place, The like may be said of those other words [our God] which Esay hath, but St. Mark passeth them over: yet they are implyed in the word, Lord.

But to come more nearly to the opening of the words. Prepare ye the Way, &c.] The meaning is, Make ready your selves and your own hearts especially, to embrace and entertain Christ Jesus the Lord. It is a Meta­phoricall speech taken from the custome of Loyall and Dutifull Subjects, who when their Prince is upon coming to them to be entertained or lodged in their Houses or Cities, they use to prepare the way by which he is to passe, removing all inconveniences and annoyances out of the way and (if there be any), that the King may have a clear way and passage. So John Baptist exhorted the People to prepare their hearts for the coming of Christ, to give Him entertainment. Make his paths straight,] or, plain and eeven; This is but a repetition of the same thing in other words, the meaning is this; That they should remove all things that might hinder or stop the way and passage of Christ Jesus into their hearts. So much of the words. The Instructi­on follow.

Obser. 1 In that John Baptist was to exhort the People to prepare themselves and their hearts to entertain Christ; Hence we may learn, that by nature we are altogether unfit to embrace Christ aright, and to give entrance and entertainment to him in our hearts. If we were not unapt by nature to give way and entrance unto Christ to come into our hearts, and to dwell with us; what need were there of any such preparation of this way of Christ? Our hearts by nature are like a rough or craggy way, unfit to be passed through.

Reas. 1 By nature we have no knowledge of Christ, or of those things which he hath done and suffered for us, untill these things be revealed to us of God by his word, and by his Spirit, Eph. 2. 12. Now without the knowledge of Christ, we are unfit to embrace Christ.

Reas. 2 By nature we are destitute of Faith: For it is a supernaturall gift, Phil. 1. 29. To you it is given to believe on Christ, &c. Now without Faith, there is no receiving or entertaining of Christ into the heart: By Faith alone we are said to receive Christ, John 1. 12.

Reas. 3 By nature we feel no want of Christ, think ourselves well without him.

Ʋse 1 See the reason why so few do truly embrace Christ, and give entertain [...]nt to him in their hearts; mar­vel not at it, the reason is plain, for of our selves [...] we have no fitness, or disposition, or inclinable­ness at all to embrace Christ, o [...] to believe in him: we have no knowledge of Christ, we feel no want of him and his graces and benefits: Nay, we are enemies to Christ, and to his Cross, by nature, 1 Cor. 1. 23. He is a stumbling block to the Jews, and unto the Greeks foolishness.

Ʋse 2 This confutes the vain conceipt of such ignorant People, who think it an easie matter to believe in Christ; they thank God they have ever believed in Him; and yet in truth many that thus speak, never truly believed in Him. And whereas they think it so easie a matter to believe in him, they must know, it is nothing so: Doest thou think that easie, unto which man hath no aptness by nature? If it were easie to entertain Christ into the heart by Faith, what need the heart be prepared to receive Him? Know then, though it be easie to speak of Believing in Christ, thou shalt find it hard to practise it; Thou canst not do it by nature, or of thy self: It must be given thee to believe in Christ, else never canst thou do it. Thy heart hath need of much preparation before it is capable of Faith, and, before it is fit to receive Christ, it must first be humbled in the sense of sin, and of thy naturall misery without Christ, else thou wilt never see what need thou hast of Christ, and so thou wilt not desire him, or seek to be partaker of Him by Faith.

Think not therefore that it is an easie matter to entertain Christ into thy heart by true Faith, thou shalt find it harder then thou art aware, Mark 9. 23. If thou canst believe, &c. shewing how hard it is. It will cost thee much pains and striving before thou attain to it: Oh then! be not negligent in using the means to get Faith; above all, make conscience of hearing the Word, Rom. 10. Faith cometh by Hearing.

Obser. 2 Again, in that the Prophet sayeth, John Baptist should exhort the People to prepare the way of their hearts, that Christ might passe and enter into them; Hence we learn that, So many as desire to entertain Christ into their hearts, and to come and dwell in them, they must; (first,) prepare and fit their hearts to embrace and receive him, Revel. 3. 20. Behold, I stand at the door and knock: If any man hear my Voyce, and open the door, I will come in to him, and I will supp with him, and he with me.

Object. It is not in our Power to prepare our selves, and our own hearts to the entertainment of Christ, Joh. 6. 44. No man can come to me, except the Father draw him, &c.

Answ. Though this preparation of the heart unto Christ be the special work of God's spirit, yet he requires that we also should do that which lyeth in us toward this preparing of our selves: though God only can work this prepa­ration, yet he will have us use the means by which it may come to be wrought. He doth not work in Us, as in Stocks and Stones that have no sense or motion; but he doth first move us by his Spirit, and inable us to the preparation of our hearts: that so we being moved of him, may after a sort move our selves, in using the means to prepare our hearts.

Quest. How are we to prepare our selves?

Answ. We must labour to be truly humbled in the sense of our sins, and of our naturall misery without Christ: We are never fit to embrace him, till we feel how wretched we are without him. And Christ will not enter into any heart, but that which is humbled and broken for sin, Isa. 57. 15. Now this humilia [...]ion is wrought [Page 11] by the preaching of the Law, and by applying the Doctrine of it to the conscience: Therefore is the Law said to be our Scholmaster unto Christ, Gal. 3.

2. We must labour further to forsake all sin in heart and affection, and we must purge the love of it out of our hearts: our sins are they which keep Christ out of our hearts, and which barr him from entring in there; these make the way of Christ rough and uneeven; yea, they stop it up: We must therefore remove our sins, which are the annoyances and hinderances of Christ's way, that so, these being taken away, he may find an eeven and plain way, and a straight path, into our hearts.

3. We must get a hungring and thristing desire after Christ, the desire of our soul must be to him; We must pant after Him, as the Hart after the Rivers of Water: We are not fit to entertain Christ, till we feel this earnest desire of Him.

4. Lastly, We must use all means to get Faith, whereby to receive Christ into our hearts; Unbelief stops up the way of Christ, and keeps Him from entring into our hearts to dwell there.

Use 1 This reproves such as have no care to prepare a way for Christ into their hearts, no care to get a true sense of their ownsins, nor to remove and take them away by true Repentance; no care to get Faith into their hearts, that they may be fit to entertain Him, and to give Him lodging there. Nay, some are so far from preparing a way for Christ, that they rather prepare a way for Satan, and the World, and Sin, to enter into their hearts: This they do by giving themselves to the practise of sin, and by following the profits and pleasures of the World so eagerly as they do.

Use 2 Labour we daily in preparing our hearts unto Christ: strive we to make him a plain way, and a straight path into our heart. To this end, remove the annoyances of this way of Christ: Thy sins and corruptions are the annoyances and hinderances in Christ's way, take away these by true Repentance, that they stop 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.

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 [...]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 [...]on Christ Jesus, applyed to thy conscience; and to cleanse thee also more and more f [...]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 l [...]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 gr [...]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 appeare [...]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.

Ob [...]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 the Baptist.
• 2. They differ in this respect, That John baptized into the Name of Christ, who was to come immediately after him, and within a while to suffer death, and to rise again, and to ascend into heaven: but the Apostles and other Ministers succeeding, do baptize into the Name of Christ, who is already come, and hath already suffred, and risen again, and ascended. (See Bucan. loc. com. p. 609.

So much of these two Questions touching John's baptizing, which is here mentioned.

Obser. Now from this, that it is said, John Baptist (who was a lawful [...] of th [...] VVord) did administer the Sacrament of Baptism; hence we may gather, that the administring of the Sacrament of Baptism belongs on­ly to Ministers of the VVord lawfully called. Matth. 28. penult. Go teach all Nations, baptizing them, &c. None therefore may take upon them to baptize but such as are lawful Ministers and Preachers of the VVord, such as John Baptist and all the Apostles were; therefore in the next words of this Verse, there is mention made of John's preaching as well as of his baptizing, to shew that these two, Preaching and Baptizing, went together in him.

Reas. Baptism is a part of the Publick Ministry, and therefore it is not to be executed by any but lawful Mini­sters and Preachers of the VVord, Hebr. 5. 4. No man taketh this honour to himself, &c. It is true of this Office of baptizing as well as of preaching; None may thrust themselves upon it without a Calling from God, and from the Church.

Obj. 1 Cor. 1. 17.

Use 1 Ans. This condemns those Ministers which take upon them to baptize, not being able to preach the VVord; they are Usurpers of this Office of baptizing, which belongs onely to lawful Ministers, that is, to Preachers: for such as want this ability to preach, are no lawful Ministers of God, though they may have an outward Calling by men, yet God never sent them: Therefore being no lawful Ministers of the VVord, they have no right to meddle with administration of the Sacrament of Baptism. VVe never read of any in the New Tes­tament, that administred Baptism, but onely such as were called to preach the VVord.

Use 2 This also much more condemneth that great abuse which sometime hath prevailed even in our Church, viz. the baptizing of Children by Women: For if a woman may not preach or teach the Word as a publick Per­son, 1 Tim. 2. 12. then may she not administer Baptism; for these two belong onely to the lawful Mini­nister, who hath a warrantable Calling to perform them. But this abuse being now reformed in our Church, I cease to speak further of it. So much of the ministerial Duty performed by John, viz. his baptizing.

I come now to the place where he baptized.

In the Wilderness,] What wilderness this was St. Matthew telleth us, Matth. 3. 1. where he saith, that John came preaching in the wilderness of Judea. This was not a waste and desolate place without all Inha­bitants; for we read Jos. 15. 62. of certain Cities that were in this wilderness. So sometimes in Scrip­ture elsewhere the word [Desert] is put for a place little frequented, and not very populous, yet such as is in part inhabited. So 1 Sam. 25. 1, 2. it appeareth that Nabal dwelt in the wilderness of Maon: and 1 King. 2. 34. Joab was buried in his own house in the wilderness. So the word [Wilderness] must be ta­ken in this Text, for a place not much frequented, yet not altogether without Inhabitants. It was a solita­ty place, yet there were Inhabitants not far off.

Therefore this example of John living in the Wilderness, makes nothing at all for the defence of Popish Hermits, who forsake humane society, and betake themselves to a solitary life in some desolate place, under pretence of being more free for heavenly contemplation.

But first, This example of John Baptist is singular and extraordinary, for he had an extraordinary and immediate Calling from God to live in this Wilderness, it is therefore no warrant for others to do so, with­out the like Calling.

2. It is dangerous for any (without speciall Calling) to forsake humane society, and to live alone; for such Persons, in so doing, lay themselves open to Satan's temptations, and yet make themselves the lesse able to resist them, in as much as they deprive themselves of the help, comfort, and spirituall counsell of others. See for this, Eccles. 4. 9, 10.

Quest. Why did John Baptist Baptize and Preach in this VVilderness?

• Answ. 1. That the Prophecy of Esay (Chap. 40. Ver. 3.) might be fulfilled in him.
• 2. That he might the more resemble Eliah; therefore as Eliah lived for a time in a VVilderness, 1 King. 19. So did John, that he might be like Eliah in this as well as in other respects: for which cause, he is called by the name of Eliah, Mal. 4. 5. and, Luke 1. 17. It is said, He should go before Christ in the spirit and power of Eliah.
• 3. That he might more freely and boldly reprove the sins and abuses that raigned in all Estates and De­grees of men in his time, therefore he executed his Ministery not in some populous or great City (as Jerusa­lem,) where his Preaching and Baptism might have bin more opposed, but in a private a solitary place which was not very much frequented.
• 4. To shew that now at the coming of Christ (who was to follow immediately after him) there should an end be put unto the Leviticall Priesthood, and to all the ceremoniall VVorship and Service of God, which had hitherto bin used in the Temple at Jerusalem: therefore John did not go to Jerusalem, or to the Temple to Preach and Baptize there, but he left the ordinary place appointed for the Ceremoniall VVorship, and betook himself to the VVilderness of Judea, there to execute his Ministery.

Obser. By this example of John Baptist, Ministers of the word may learn to content themselves, to live and to exe­cute their Ministery in those places whither God doth call them; though they be never so mean and obscure: This VVilderness was but a mean and obscure place, for John Baptist to Preach and Baptize in, being (as he was) a man so famous and worthy: Yet being called of God to this place, he contented himself there to live and to execute his Office of Preaching and Baptizing. Jerusalem was a more famous place, and fitter to get renown and credit; but John leaveth that, and betaketh himself to the VVilderness (though an obscure place) because thither God had called him, So should every Minister of the word content himself there to live, and to execute his Ministery in that place which God hath allotted unto him, not excepting against the obscurity or meanness of the Place, nor against the tenderness or plainness of the People, as too base for him to instruct. The Apostles preached not onely to famous Towns and Cities, but in some obscure and mean Villages, because they had a Calling so to do, as appeareth in the History of the Acts of the Apostles: so did our Saviour Christ, Mark 1. 38.

So all Ministers of the word should content themselves to execute their Ministery in that place where God hath called them to execute it, though the place be never so me [...]. Not but that it may be lawfull for a Minister in some case to remove f [...]om th [...] place [...]hither he is first called (as in the case of unhealthiness of the Place, or in the want of necessary Maintenance, &c.) although in these cases he must also look to this, that he leave not the People (whom he hath taken charge of) unprovided or destitute of a sufficient Teacher to succeed him. So much of the place where John Baptized.

OF the first part of John Baptist his Ministry we have heard, viz. His Baptizing. Now followeth the cond part. His Preaching: Laid down partly in this Ver. and partly, Ver. 7, 8. In this Verse, Consider,

• 1. The Ministeriall Duty, Preaching.
• 2. VVhat he preached: Baptism,] that is, the Doctrine of Baptism.
• 3. A Description of Baptism.
  • 1. By a title given to it: called the Baptism of Repentance.
  • 2. By one end and use for which it serveth, viz. for the remission of sins; that is, to signifie and seal to the party Baptized the remission of sins.

And Preached,] though Preaching be mentioned last, yet it went before Baptism, See Math. 3.

Obser. 1 That the first Ministery of the new Testament was a Preaching Ministery, Math. 3. 1. John Baptist came Preaching, &c. and all other lawfull Ministers mentioned in the New Testament have bin Preachers of the word. So all the Apostles, so also those Evangelists that were assistants of the Apostles: And thus it should be with all ordinary Ministers of the word now a daies, they ought to be Preachers of the word; able and willing to unfold the sense of Scripture, and to apply it to the use of God's People, Rom. 10. How shall they hear without a Preacher? &c. 2 Tim. 4. 2. Preach the Word, &c. But of this before, Ver. 3. Where we heard that Ministers must be Voyces; that is, Preaching Voyces, &c.

Obser. 2 Ministers of the word ought not onely to administer the Sacraments, but they must also unfold the Doctrine of the Sacraments to the People. John did not onely Baptize, but also Preach the Doctrine of Baptism: So Paul, 1 Cor. 11. teacheth the Corinthians the Doctrine of the other Sacrament of the Lord's Supper.

Reas. Untill the People know and are acquainted in some measure with the Doctrine of the Sacraments, they cannot receive or use them aright, but must needs prophane and abuse these Holy Ordinances: for no part of God's worship can be rightly performed (so as to please God) if it be performed ignorantly.

Quest. VVhat are the particulars of that Doctrine of the Sacraments which Ministers should teach the People?

Answ. Principally these.

• 1. VVho is the Authour of the Sacraments: viz. Christ Jesus.
• 2. VVhat are the parts and matter of them: viz. The outward signes, and the spirituall matters represented by them.
• [Page 15] 3. The outward form and manner of Administring of them, viz. with such words and rites as Christ hath ordained in both Sacraments.
• 4. The chief end for which they were ordained; as Baptism, for the ingrafting of us into Christ; and for the sealing of our new Birth to us: the Lord's Supper for the nourishing of us in Christ, and for the strengthen­ing of us in Grace.
• 5. Lastly, The right manner of receiving and using the Sacraments, that we may reap Fruit by them.

Obser. 3 In that John did both Baptize and Preach, joyning these two parts of his publick Ministery together (for he first Preached, and then Baptized immediately after Preaching; as may be probably gathered out of Mat. 3. and Luke 3.) Hence we may observe, That it is very fit and expedient that the preaching of the word should ordinarily accompany the Administration of Baptism. I say, ordinarily, because it is not a matter of absolute necessity, that the word should alwayes be Preached immediately before the Administring of Baptism, (for the Sacrament may be sufficiently Administred, as touching the form and matter of it, though the word be not solemnly preached immediately before it); yet is it most fit and expedient (that ordinarily, and so often as it can be without necessary hinderance) these two should go together: the word Preached, and the administring of Baptism.

• 1. Our Saviour Christ joyneth Teaching and Baptizing together, Math. 28. 19.
• Reas. 2. John Baptist and the Apostles in their practise joyned them together; as we see here, and Act. 2. & Act. 8. & Act. 10.
• 3. There is a mutuall Relation between the Word and Baptism, as between a Covenant and the Seals, &c.

Use. Admonition to Parents, that they be careful to offer and present their Children unto Baptism at such times when the VVord is preached. This is the fittest time for the administring and receiving of this Sacrament.

Object. John Baptist and the Apostles baptized such as were of years, and therefore could understand Preaching; but now onely Infants are Baptized, who understand not the VVord when it is taught; therefore it seems not so needfull in these times to have the VVord preached immediately before Baptism.

Answ. Though the Infant it self conceive not what is taught, yet the rest of the Congregation are edified by it: and, in respect of them, the Preaching of the VVord is fit and necessary.

But to proceed. Hitherto of the Ministeriall Duty, Preaching; and of the Doctrine which John preached, viz. The Doctrine of Baptism.

Now I come to the Description of Baptism, by the title given to it; called the Baptism of Repentance. By [Repentance] understand that grace whereby a sinner doth truely convert and turn unto God from all sin. The Prophets and Apostles call Repentance by the name of Conversion or turning to God, Ezek. 18. Joel 2. Acts 3. 19. See also Jer. 31. 19. After I was turned, I repented, &c.

Now it is called the Baptism of Repentance,] for two Reasons chiefly.

• 1. Because Repentance was required of those that were made partakers of this Sacrament.
• 2. Because this Sacrament was an [...] Sign and Seal, serving to represent and seal to the party bap­tized, the grace of Repentance or true Conversion.

Now according to this two-fold Reason of this Title given to Baptism, we may gather two speciall Points of Instruction.

1. Instruction, That it is the Duty of all Persons baptized, to repent of their sins, and to turn from them unto God unfeignedly. For the right conceiving of this, know, That persons Baptized are of two sorts.

1. Such as are of years and discretion at the time of their Baptism, as the most part of those were which John Baptist and the Apostles Baptized: Now of such it is required, that they do Repent, and testifie their Repentance before they be baptized. Therefore John Baptist first willeth them to Repent, and then Baptized them upon their profession of Repentance; as we see, Math. 3. So did the Apostles: as Peter, Acts 2. 38.

The second sort of persons Baptized, are Infants: and such onely are wont to be Baptized with us now a daies: now these having no knowledge of sin, cannot actually repent before Baptism; but they must repent after their Baptism, so soon as they come to years of discretion.

Reas. Of this Doctrine, Baptism is a seal of God's Covenant of Grace made with us in Christ; and Repentance is one condition required on our part in that Covenant: As God promiseth forgiveness of sins and salvation in Christ to the Party Baptized, and sealeth this Promise to him by this Sacrament; so he requires this as a con­dition of the same Party, that he repent and turn from his sins unto God, Act. 2. 38, 39.

Ʋse 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.

Ʋse 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 [Page 16] 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 cons [...]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 one that answered Satan's temptation.

Obser. 2 Repentance and remission of sins are here joyned together, and that is mentioned in the place; to teach us, that there is no remission of sins to be had without true repentance and turning from sin: this must go before that, Luke 24. 47. Repentance and Remission of sins was to be preached in the name of Christ; first Repentance, and then Remission of sins. Act. 3. 19. Repent and be converted, that your sins may be blotted out, &c. Act. 8. 22. Peter to Simon Magus, Repent of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee; implying, that without Repentance it could not possibly be forgiven.

The promise of forgiveness is made upon condition of the partie's Repentance. Prov. 28. 13. He that confesseth and forsaketh his sin shall have mercy. Ezek. 18. 21. If the wicked turn from all his sin, &c. all his transgressions shall not be mentioned to him.

Yet we do not by repentance merit forgiveness: God gives it for his promise sake in Christ, &c.

Use 1 See how miserably some delude themselves, presuming upon the pardon of their sins, and laying claim to this benefit, and yet continue in sin, never humbling themselves for it, nor forsaking it. They feel no heart­break for their sins, they strive not against the corruptions of their hearts and lives, they labour not to reform them, and yet promise themselves pardon and mercy at God's hand. Indeed they may vainly promise them­selves what they will, but God hath not promised them pardon or mercy but upon their repentance. Do not therefore delude thy self; God will not be merciful to thee continuing in thy sins without repentance: Deut. 29. 19. He promiseth forgiveness onely to the penitent; he hath joyned Repentance and Forgiveness together, do not thou separate them, neither presume of the latter without the former.

Use 2 Admonition to all that would have their sins pardoned: they must speedily repent of their sins, and turn to God by a new life; till thou hast done this, never look for pardon. Labour then for the grace of true Re­pentance; use the means; come to the Ministry of the Word, &c. Get a true sight of thy sins by the Law of God, with a lively sense of the heinousness of them; humble thy self to God by hearty confession of them, and by craving pardon of them in Christ. Then God will pardon thy sins, &c.

THe Evangelist having in the former Verse shewed how John Baptist executed his ministerial Office, both in baptizing and preaching the Doctrine of Baptism: Now in this 5. Ver. he cometh to shew what success his Ministry had; what fruit and effect followed upon it in the People that heard him preach.

Now the success and fruit of John's Ministry is here manifested in three particular effects, which followed in the People, upon his preaching and baptizing. The first is their general concourse and flocking unto him from Jerusalem, and all the parts of Judea. The second is their readiness to receive at his hands the Sacrament of Baptism, in that it is said, They were all baptized of him in Jordan. Thirdly, Their true Repentance, testi­fied by confessing their sins before the receiving of Baptism.

And there went out unto him] viz. out of the Towns and Villages, into the Wilderness of Judea where he preached. Note, by the way, one difference between John's preaching, and the preaching of Christ and his Apostles; for Christ and the Apostles taught for the most part in Towns and Villages, whither the People re­sorted to them out of the country round about those Towns and Villages: but John Baptist preached in a soli­tary place out of the Towns and Villages, and therefore the People went out of the Towns and Villages and repaired into the wilderness to hear him. Note, that this is to be understood of the beginning of John's Mi­nistry and Preaching, which was in the wilderness; for afterward he also preached and baptized in Towns and more populous places, as may appear, Joh. 3. 23.

All the Land of Judea] Not every Person inhabiting Judea, but a great many of all sorts and degrees, ages and sexes: by Judea, understand properly that part of the Land of Canaan which contained the borders of the two Tribes, Judah and Benjamin, and of the half Tribe of Manasseh.

And they of Jerusalem] which was the chief City in Judea, which stood within the borders of Judah and Benjamin: (Ar. Montan. Chaleb.)

Now, the Ends wherefore they went out to John were these;

1. To see his Person that was so famous and renowned. 2. To hear his Preaching. 3. To be baptized by him.

Quest. 1 Quest. What were the causes of such great concourse of People to see and hear John?

Answ. Answ. Divers Reasons may be given:

• 1. The excellency of John's Person, in that he was a Prophet: Now, it was then a rare thing to see or hear of a Prophet, for there had been a long surceasing of Prophecy; Malachi was the last Prophet before John, and he lived about 500 years before John. (Gualter. archet. in Math. 3. 5.)
• 2. The New and strange Doctrine which he preached, differing much from the Doctrine of the Prophets which had gone before; for they preached Christ that was to come long after, but John preached Christ that was to come immediately after him: he preached the Doctrine of the Gospel more plainly than any Pro­phet before him.
• 3. The zeal and earnestness which he shewed in his preaching, in that he cried out to the People in his preaching, as we have heard before.
• 4. The strange and unwonted place where he preached, being in a wilderness: this made the People flock to him the more, as it is likely; for they might well think he was an extraordinary man that taught in such an extraordinary and unwonted place.
• 5. Lastly, The austerity and strictness of life and conversation, shewed by his mean apparel and diet, bred in the people an admiration of his Person, and so caused them the more to flock unto him.

And were all baptized of him in the River Jordan,] John preached near unto Jordan, in the coasts about it, Luk. 3. 3. therefore this River was convenient and ready at hand for him to baptize in.

Confessing their sins] that is, having first confessed their sins before they were baptized: this they did in token and testimony of their true Repentance, which John required of them before he baptized them. Con­fession of sins is one part of the practise of Repentance, and it is here put for the whole practise of Repen­tance.

Now, from hence the Papists would prove the necessity of their auricular Confession; whereby every one amongst them is tyed and bound, by the Pope's Laws, once a year to confess all his mortal sins particularly, (with the circumstances of them,) in the ear of a popish Priest.

But this confession of sins mentioned here is no ground for such Popish confession in the Priest's ear.

For 1. This confession of John's hearers was free and voluntary, but the Popish confession is forced upon the People by a Law made, binding them unto it once a year.

2. This confession of John's hearers was not such a particular enumeration of all their particular known sins with the circumstances of them, as the Papists require: for John Baptist could not in any reasonable space of time have heard the confessions of so great a multitude as came to him; seven years had been time little enough to shrieve them all: It was therefore only a general confession of their sins and guiltiness before God.

3, This confession here mentioned was not by secret whispering in John Baptist's ear (as the Papists use), but they openly professed themselves to be sinners, and to stand in need of Repentance and Remission. So much the very nature of the Word [ [...]] doth imply, as the learned observe. So much of the meaning of the words.

Now to come to the Instructions which arise form them.

Doctr. general, from the whole Verse: That where the Word of God is soundly and conscionably preach­ed, there it is not preached in vain, but some fruit doth alwaies follow it. John discharging his Ministry faithfully, great fruit followed upon it, even in that space: for upon his first Preaching, they professed their Repentance by acknowledging their sins, and so were baptized of him. This was the success which John's Ministry found; and so is it alwayes wirh other faithful Ministers that discharge their Duty conscionably, they never do it in vain; but some fruit, more or less, alwayes followeth. Esa. 55. 10. As the rain cometh [Page 18] down from Heaven and returneth not thither, but watereth the Earth, and maketh it bring forth and budd, &c. So shall my word be that goeth out of my mouth, it shall not return unto me voyd, &c. The word of God is alwayes effectuall one way or other: either it softeneth the hearts of the Elect, or else it hardeneth the hearts of the VVicked and Reprobate; it is to all that hear it either the savour of Life or of Death: either a means to call and convert them, as also to confirm them being called; or else a means to convince them and leave them without excuse. Now God is glorified both waies, as well in the convincing and hardning of the wicked and obstinate, as in the converting and strengthning of the Elect; the glory of his Justice is manifested in the former, as well as the glory of his Mercy and Grace in the latter. So then, wheresoever the word is conscio­nably taught, it alwayes worketh some effect tending to God's glory: Hence it is called a lively word, and mighty in operation, &c. Heb. 4. 12. because it alwayes worketh some powerfull effect, where it is soundly and faithfully Preached; so that the Minister which is conscionable in teaching, his labour is never in vain in the Lord. Some fruit doth still follow; though not so great as followed the preaching of John Baptist, yet some alwayes is wrought.

Reas. Reas. God hath promised to joyn the inward work of his Spirit with the outward Ministery of his word in the Church, to make it effectuall, See Esay 59. 21. And Christ promiseth to be with his Faithfull Ministers unto the end of the World, viz. by the operation of his Spirit, Math. 28. ult.

Ʋse. Ʋse. Encouragement to Faithfull Ministers who make conscience of their Duties in diligent preaching and dispensing of the VVord: they need not doubt but some good fruits and effects will follow their labours. The word of God faithfully taught is a lively and powerfull word, and it will prevail one way or other in those that hear it; it will soften or harden them, it will convert or convince them: Indeed, the fruit of our Ministery doth not alwayes appear at the first; no, not in a long time, in some places; yet at length it will and shall appear that we have not spent our strength in vain. So much of the generall point gathered from the scope of the whole Verse.

Now to speak of those points which arise from the particular parts of the Verse.

And there went unto him all the Land of Judea, &c. The first effect following John's baptizing & preaching, viz. the great concourse and flocking of the People of Judea and Jerusalem unto him to hear him, and to be baptized of him; which shewed their readiness and forwardness to hear him, in that they went to him in such multitudes.

Obser. Obser. Hence we learn, that after their example we ought to shew our selves very ready and forward, to repair unto the places where the Word and Sacraments are dispensed to us, Acts 13. 44. Isa. 2. 2. there is a Prophesy that in the times of the Gospel after Christ, the Nations shall flow unto the Mountain of God, (that is, to his Church) and they shall encourage one another to go up to it, to learn the waies of God. Psal. 122. 1. David saies, He was glad when they said unto him, Let us go into the House of the Lord. Jam. 1. 19. Be swift to Hear. The same may be said of receiving the Sacraments, be swift to receive them; be ready and forward to come to the publick Ordinances of God.

Reas. 1 Reas. 1. The word and Sacraments are speciall Ordinances of God [...] unto us, Math. 28. 19. 1 Cor. 11. 23. therefore we must shew [...] [...]ward in resorting to them.

Reas. 2 Reas. 2. The [...] of these Ordinances should move us to forwardness in resorting to them. The ex­cellency of the word preached appears by the excellent Titles given to it, is called the word of Life; and the Gospel of our Salvation, Ephes. 1. 13.

Again, the excellency of it appears by the notable effects ascribed to it, as Heb. 4. 12. Sharper than any tow-edged Sword, &c. It is the ordinary means to work Faith in us, Rom. 10. 17. Yea, it is such a word as is able to save our soul, Jam. 1. and 1 Cor. 1. 21. It pleased God by the foolishness of Preaching to save such as believe.

As for the Sacraments, their excellency may also appear, in that they are called the Mysteries of God, 1 Cor. 4. 1. and seales to confirm and ratifie God's Covenant of Grace and Salvation made with Us in Christ: See, Rom. 4. 11.

Now this our forwardness in repairing to the Word and Sacraments, must shew it self in these things.

• 1. In taking all good occasions to come unto them, 2 Tim. 4. 2. Ministers must preach the Word on all good occasions, the People therefore should take all good occasions to hear it Preached. So also for the Sa­craments, we are to take all occasions of being partakets of them.
• 2. In taking pains to resort unto them, though it be far off. So did John's Hearers, many of them must needs come far off to him, seeing they came from all parts of Judea, which was a large Country. The Queen of Sheba came far to hear Solomon, how much more should we go far to hear the word of Christ Preached to us?
• 3. We must shew our forwardness, in being content to be at cost and charges rather then be hindred from re­pairing to the Word and Sacraments; no doubt this Journey was chargeable to many of those that came from the furthest parts of Judea to hear John; and yet they did not forbear coming.
• 4. In being carefull to come in due time unto the publick places at such times when the VVord is Preached, or the Sacraments Administred.

Use 1 Use 1. This is for the just reproof of those, who are slack and backward in repairing to these publick Ordinances of God, the VVord and Sacraments. They come far short of the zeal and devotion of John Baptist his Hearers; few such are to be found amonstus: Some care not how seldom they come to the place of God's worship to hear the Word, and to be partakers of the Sacraments; every trifling matter is enough to hinder them from coming. If they come in the Forenoon, yet absent in the Afternoon, &c. They let slip many occasions of hearing the VVord. Others will take no pains to go far to the place of God's worship; if they dwell far from Church they take liberty to be often absent, as if this would excuse them; nay, some that live near will not come: These forget the Queen of Sheba coming so far to hear Solomon: Yet a greater then Solomon is, where the VVord is preached. Christ speaketh to us out of his word by the mouthes of his Ministers.

Again, some stick at the matter of expense: they could be content to go far to hear the VVord, if they might do it without cost and charge, without loss of time, and without hindrance to their worldly businesses: These come far short of the zeal that was in John Baptist's Hearers, who dwelling far off, came many miles to [Page 19] hear him, not sparing for the charges of their Journey. Again, some come to the publick Congregation, but it is out of due season; when half is done, &c.

See then how many are faulty in this slackness to come to the places where the VVord and Sacraments are dispensed: some that are forward at other Meetings, yet are backward at the Meetings of the Church to hear the VVord, &c. If there be a Fayr or Market where they have worldly business they will not misse, but be early at it; but they care not much for repairing on the Lord's Day to the Market of their Souls; and when they come, they care not how late they come. Nay, some are worse then the former sort; for they are more forward at prophane and lewd Meetings, then they are at the Church: If there be a Feast, &c. they will be foremost at it, but desire not to be foremost at a Sermon: nay, they will leave a Sermon to go to a Feast, &c. Well, what is to be thought of such Persons? Surely this, that they know not the excellency and preciousness of these Ordinances of God, the Word and Sacraments; they never felt sweetness in them, &c. If they had, they could not be so backward and negligent in repairing to them.

Ʋse 2 Ʋse 2. It must stirr us up to shew our readiness on all occasions to come and repair to these places where the Word is taught, and the Sacraments administred; Let slip no occasion, especially on the Sabbath Day. To Day if ye will hear his Voyce; omit not the hearing of the Word, or receiving Sacrament whilst we have this liberty to come unto them, lest, for our neglect and contempt of these Ordinances, the Lord deprive us of this liberty. Again, spare not any pains or cost in repairing to the places of God's publick Worship, where we may en [...]oy the VVord preached and the Sacraments: thou must be content to go far off, if thou canstnot have them near home. Such was the forwardnesse of the People to hear John Baptist, that they came from all parts of Judea to hear his Preaching. VVe are to imitate them in their zeal and devotion to the VVord, Math. 11. 12. In the dayes of John, the Kingdom of Heaven is said to suffer Violence, in regard of the for­wardness of People to hear and embrace the Gospel preached, insomuch that they did even strive who should be foremost; let it be so now once again. Every one strive to be foremost in coming to the places of God's publick worship where the VVord is taught, and the Sacraments administred.

And were Baptized of him in the River Jordan,] This is the second effect which followed in the People upon John's Preaching, viz. that thereupon they became very ready and desirous to receive the Sacrament of Baptism at his hands; for this is implyed in that it is said, They were all Baptized of Him, &c. noting a general desire and readiness in them to be partakers of this Sacrament; for else John would not have administred it to them, if they had not bin desirous of it.

Obser. 1 Obser. 1. It is one property of those that have truely profited by the word, and are effectually called by it, to desire the participation of the Sacraments, and to shew themselves forward to receive and use them aright. This we see in these hearers of John Baptist; and in the Eunuch converted by Philip's preaching, Acts 8. 36. See also the example of those which were converted by Peter's Sermons, Acts 2. 41, 42. they were ready and forward to receive both Sacraments presently upon their conversion. So it is with all that have felt the power of the VVord, this makes them desire the use of the Sacraments. This is true of both Sacraments: Touching Baptism, it is certain that [...] of [...]ears and discretion, if they once come to be effectually wrought upon by the word, this will make them desirous to partake [...] Sacrament of Baptism. If they have not before received it; or if they have received it in their Infancy (as all use to do amongst us,) then they will be carefull to make a right use of their Baptism already received: they will also be desirous to be present at the Baptism of others, and to present their own Children (if God give them any) in due time unto this Sacrament. So also touching the Sacrament of the Lord's Supper, it is true, that such as have once felt the word-preached effectuall in them, they cannot but desire (as often as may be) to partake in that Sacament, and to feed at the Lord's Table.

Reas. Reasons of this Doctrine: The Sacraments are seales to confirm unto us the truth and certainty of those things which are taught us in the word; therefore such as have truly profited by the word, must needs desire the use of the Sacraments as helps to their Faith.

Ʋse. Ʋse. See how few do truly profit by the word, and how few feel in themselves the effectuall working of it for their calling and conversion, seeing so few make any conscience of the use of the Sacraments. Touching Baptism, many do neither desire to make use of their own Baptism which they received in their infancy, nor yet to be present at the Baptism of others, nor (lastly) to offer their Children unto this Sacrament. And for the Lord's Supper, how great neglect is there of it? Many care not how seldom they come to it: if they come at Easter, they think this enough, &c. But know this, if thou have no desire and love to the Sacrament, it is certain thou didst never yet truly profit by the word preached.

Obser. 2 Obser. 2. In that John did not only preach, but also administer Baptism to as many as desired it: Hence we gather, that Ministers ought not onely to dispense the word, but the Sacraments also to the People: even to so many as desire them and are fit to partake of them. So did John Baptist and the Apostles, see Acts 2. Acts 8. Acts 16. &c. And Math. 28. 19. Our Saviour enjoynes the Apostles, as well to Baptize as to Preach, See 1 Cor. 4. 1.

Object. Ob [...]ect. 1 Cor. 1. 17. Christ sent me not to Baptize, but to Preach the Gospel.

Answ. Answ. It is spoken not simply, but comparatively; the meaning is, he was not sent chiefly to Baptize, but his principall Office was to Preach: yet he was also sent to Baptize as well as Preach, as appeareth, Ver. 14. &c. of the same Chap.

But I will not insist on this Point, but proceed.

In the River Jordan].

Obser. 3 Obser. 3. That John used common and ordinary water in administring the Sacrament of Baptism, not hallowed or consecrated before hand with Chrism, as is superstitiously used by the Papists: See Chamier.

Obser. 4 Obser. 4. In those times Baptism was administred by dipping.

Reas. 1 Reas. 1. They Baptized men of years.

Reas. 2 Reas. 2. The Country being hot, they were able to endure it, &c. It followeth.

Confessing their Sins,] In these words is shewed the speciall effects which followed in the People up­on John's Baptizing and Preaching, viz. the profession of their true Repentance by the confession of their sins.

Obser. 1 Obser. 1. Repentance is requisite in all that are baptized: either before they be admitted to this Sacra­ment if they be men of years as these were; or else afterward, if they be Infants. These testified their Re­pentance by confession of their sins, before they were baptized. But of this before.

Obser. 2 Obser. 2. In that they testified their Repentance by confessing their sins, we learn, that in the practise of true Repentance, confession of sins is necessarily required, Prov. 28. 13. Confession is there made a part of the practise of Repentance. We have examples of this in true penitents, as in David, Psal. 51. 4. & Psal. 32. Also 2 Sam. 24. 10. So Daniel, chap. 9.

Quest. Quest. To whom must confession of sins be made?

Answ. Answ. There is a two fold confession of sins necessary in the practise of Repentance. The first is unto God, to whom sin must principally be acknowledged; because all sin is chiefly against God; He is the party that is chiefly offended by it: Psal. 51. 4. David confesseth to God chiefly. And this confession is alwaies and absolutely necessary in those that repent.

Now, in this confession to God certain properties are required:

• 1. It must come from a feeling heart, touched with sense of sin, and grieved for it; it must not be verbal or from the teeth outward.
• 2. It must come from a hatred and loathing of those sins which we confess to God, not from fear of pu­nishment as in Hypocrites, Saul, Pharoah, &c.
• 3. From hope of mercy, else we witness against our selves, as Judas.
• 4. It must be free and voluntary, not forced from us; God requires a Free-will Offering, else it is not pleasing to him.
• 5. It must not be onely in general terms, as to say, I am a Sinner, &c. but there must be a laying open of our particular known sins unto God, so farr as they can be recounted of us.

Secondly, There is another confession of sins requisite in the practise of Repentance, and that is it which is made unto men: Now, this is not alwaies necessary, but in some cases onely. As first, when by our sins we have offended and scandalized men; either the Church in general, or some particular persons: David Psal. 51. in the Title of it, layeth open his sin before men, leaving it upon record unto the Church, because by his sin he had offended the Church. Secondly, When any sin lyeth heavy upon our conscience, so as we cannot find ease or comfort; in this case, it is necessary to open our hearts, and to acknowledge that sin which troubles us, to some faithful Pastor, or other Christian Brother, which may minister spiritual advice and comfort to us.

Use 1 Ʋse 1. See how few true penitents are to be found; for how few are there which will be brought to this true confession of their sins, either to God or men? Nay, they excuse them, and labour to hide them from God and men, they will not come to a plain and free confession; or, if they do, it is but in general and formal manner, I am a great Sinner, &c. but they cannot abide to lay open their particular sins to God, nor to men whom they have offended: Others confess their sins for fear of punishment, not out of a true hatred of them, &c.

Use 2 Ʋse 2. As we would approve the sound [...]ss of our Repentance, so let us make conscience of this confes­sion of our sins: first and chiefly to God, whom by all sin we do chiefly offend; yet not onely to him, but in some cases also we are to acknowledge our sins unto men, as when we have wronged them any way, or have by our evil example given scandal, either in hardning the wicked, or grieving the consciences of the godly. But, above all, be careful to lay open all thy known sins unto God, even in particular manner; especially such as lye heaviest on thy conscience, and let thy confession come from a heart touched with remorse and grief for thy sins, as also from a true hatred of them; else it is hypocrisy and but a mockery of God, to confess that sin unto him, which thou neither hatest nor art truly grieved for. This be sure of, that without confessi­on there is no true Repentance, and without repentance no forgiveness of sins.

HItherto we have heard of the first thing by which the Evangelist describeth John Baptist; namely, his publick Office and Ministry: Now in this Verse is laid down the second thing by which he is de­scribed; namely, the strictness and austerity of his private life, which is laid down in two things. 1. In his mean and frugal apparel, in that he was cloathed with Camel's haire, &c. 2. In his sober and temperate Diet: He did eat Locusts and Wild-hony.

With Camel's haire,] that is, with a Garment made of Camel's haire woven; for so it is probable that in that eastern Country, in Judea and thereabouts, they used to weare cloth or stuff of the haires of Camels, and Goats, and such like Beasts, and thereof to make Garments; and to this agreeth that in Exod. 36. 14. where we read that the Curtains of the Tabernacle were made of Goats-haire; for as they made Curtains, so also Garments of the haire of Beasts, as of Camels and Goats: and hence it is that the Prophets are said to have worn hairy and rough Garments, as Eliah 2 King. 1. 8. is said to be a hairy man, in respect of the hairy Garment which he wore: And Zach. 13. 4. there is mention of false Prophets which did imitate the true Prophets, in wearing a rough or hairy Garment to deceive the People. Such was this Garment of John Baptist; That Country was full of Camels, (Jansen.)

Girdle of a Skin,] So it is said of Eliah also, 2 King. 1. 8. He was girt with a Girdle of Leather, or of a skin, for that is all one, Leather being made of Skins of Beasts: And this is mentioned to shew how mean and frugal his Apparell was, in that he wore so mean a Girdle; whereas in those times it was the custom of some to wear rich and costly Girdles, as may be gathered out of these places, 2 Sam. 18. 11. Esa. 3. 24. Prov. 31. 24.

And he did eat Locusts,] The word [ [...]] doth properly signify a kind of great Fly, which useth to eat and devour the tops of corn, herbs, and trees: See Exod. 10. 15. The Hebrew word is Arbeh.

Now, it is clear Levit. 11. 22. That in that Eastern Country they used a kind of Locusts for meat; for the Locust is there reckoned among clean Creatures that were to be eaten: The same is affirmed by St. Hierom. lib. 2. contra Jovinianum, where he saith that the People of the East and of Lybia do feed upon Lo­custs, whereof great multitudes (which he calls Locustarum nubes) are found among them. See also Plin. lib. 11. cap. 29. where he saith that the Parthians did eat Locusts: And lib. 6. cap. 30. that the Aethiopians use them for meat. But it is not likely that these Locusts which were used for meat in these Countryes, were the same with the common Locusts, which are found with us in this Country; but rather there is much difference between them. Howsoever, this kind of meat was used by John Baptist, as being common, and easy to be had in that place where he lived, being in the wilderness of Judea, as we have heard.

And wild Hony] that is, such as in that Country used to distill from some wild trees in great abundance, See 1 Sam. 14. 26. It was such Hony as was gathered by such Bees as lived abroad in the open fields and woods. (Sic Jansen. in hunc locum.)

Quest. Quest. Why did John Baptist use such mean Apparel and Diet?

Answ. Answ. 1. Because it was agreeable to the custom of the place where he lived, and easy to be had there.

2. That he might resemble Eliah, in whose Spirit he was to go before Christ, Luke 1. 17. For Eliah was a man of the like austere life, as appeareth 2 King. 1. 8.

3. Because he was a Nazarite from his Mother's womb, as the Angel foretold that he should be, Luke 1. 15. Now the Nazarites might not drink Wine or strong Drink, nor use dainty meats. See Numb. 6. 3. &c. Note that John was not a voluntary Nazarite, vowing that profession onely for a time (as commonly other Nazarites used to do), but he was appointed of God to be a Nazarite from his Birth; the like is to be thought of Sampson, See Judg. 13. 5.

4. Because he preached the Doctrine of Repentance to others, therefore he professed and practised repen­tance and mortification in his own person, by using such austerity in Diet and Apparel.

5. He used this strictness and moderation in his private life, that thereby he might procure reverence to his Person, and authority to his Ministry.

6. Lastly, To leave us a Pattern and example of sobriety and temperance.

Now from this (that John Baptist is said to have used such austerity in apparel and diet) the Papists would gather, that he was the Author of the Popish Eremits, who separate themselves from humane society, and tye themselves to great strictness and austerity in Diet and Apparel. But John Baptist had a special and extraor­dinary Calling to go in mean apparell and to fare hard, as he did; because he was appointed of God to be a Nazarite, therefore his example gives no allowance to any Popish Hermit to take upon him such an austere manner of life, without such a special Calling as John had. So much in way of clearing the words of this Verse.

Now to the Instructions to be gathered from them. Here note, that howsoever the practise of John, in using this mean Apparel and Diet, was in part extraordinary (because he was a Nazarite), and his Calling was extraordinary: yet it is in some respect ordinary, a [...]d [...] for our imitation; namely, so far forth as John, in this austere and strict kind of life, was a Pattern to us of sobriety and temp [...]r [...]nce in the use of Ap­parel and Diet.

Here then by this example we learn two Points of Instruction. 1. Instruct. In that he used such mean and frugal Apparel as a Coat of Camel's haire, and a Girdle of Leather, which kind of Apparel was such as the place where he lived did afford, and in it self not costly: hence we are taught, that after his example we ought to be sober, frugal, and moderate in the use of our Apparel and raiment; so was John, so was Eliah; and we have Precepts to this purpose, especially for Women (as being most apt to offend in this kind), 1 Tim. 2. 9. That women adorn themselves in modest apparel, with shamefastness and sobriety, &c. See also 1 Pet. 3. 3. Whose adorning (that is, of Women), let it not be that outward adorning of plaiting the haire, and of wearing of Gold, &c. and these Precepts are appliable to men as well as women. To this purpose is that also 1 Tim. 6. 8. Having food and raiment, let us be therewith content: that is, having moderate and necessary raiment, &c. The contrary to this sobriety in apparel is taxed in that rich Glutton, Luke 16. 19.

Particular Rules to be observed in the use of apparel, that it may be sober and moderate.

• 1. It must be according to our ability and maintenance in goods or lands.
• 2. It must be answerable to our state and dignity, in that place and Calling wherein we live, that so a di­stinction of orders and degrees may be kept amongst men, So Gen. 41. 42. Joseph wore a Ring and a gold-Chain, to distinguish him from the inferiour Princes of Pharaoh. So Matth. 11. 8. In Kings Courts they wear soft Raiment.
• 3. It must be according to the laudable custom of that Country where we live. Such was the apparel of Eliah and John Baptist; and the contrary is condemned, Zeph. 1. 9.
• 4. It must be such as may serve to express the inward graces and vertues of the mind; as modesty, hu­mility, &c. therefore it must be comely and decent, not gaudy or garish.
• 5. It must be framed to the example of the most grave and sober men and women that live in the Church, and are of our own rank; not to the example of the leightest and vainest sort of People, for their example is no pattern to us.
• 6. Lastly, Our apparel must be worn and used to the right ends for which it is appointed of God. As first, for our necessity, to defend our bodies from heat and cold, and consequently to preserve health and life. 2. For honesty and seemliness, to cover that shameful nakedness which sin hath brought upon us. And this, by the way, shews the vanity and unlawfulness of that practise which is used by some men and women, in baring their necks and breasts, which should be covered; This is to glory in their own shame. 3. For the adorning or honouring of the body, according to that of the Apostle, 1 Cor. 12. 23. Upon those members of the body which we think most unhonest, put we on the greater honour, &c. Our bodies being Temples of the Holy Ghost should be used honourably, by a comely apparelling of them. (See Perkin. Cas. Consc. pag. 159.

Hence note, that although excesse in Apparrel is to be avoyded, yet it is not simply unlawfull to use rich and [Page 22] costly Apparrel, or Ornaments of Gold, Silver, Silk, &c. we have examples in Scripture of the lawfull use of them, as in Rebecca, Gen. 24. 22. and in Joseph, Gen. 41. 42. And, Math. 6. our Saviour mentioneth the Royalty of Solomon in Apparrell, and doth not condemn it. Yet some cautions are to be remembred touching the use of such Ornaments, and rich Apparrell.

• 1. It is to be used onely of such whose ability will bear it, and to whose place and calling it is sutable; It is ryot in mean persons to wear rich Apparrell.
• 2. It is to be used in decent and comely manner and fashion.
• 3. It is to be used in due time and season: not every Day; for that was the rich Glutton's fault, Luke 16. 19. nor yet at such times when God calleth to Mourning and Humiliation for sin in some speciall man­ner; then we must wear mean Apparrell to testifie our Humiliation before God, Exod. 33. 4.

Object. 1 Object. 1. 1 Tim. 2. 9. 1 Pet. 3. 3. Costly Ornaments and Apparrell are forbidden unto Women.

Answ. Answ. The Apostles do not simply condemn all use of them, but their purpose is onely to forbid the abuse of such Ornaments to excess and ryot, as also to pride and vain-glory. In those time, Christians for the most part were of mean outward Estate, mean persons; it was not lawfull for them to wear rich and costly attire.

Object. 2 Object. 2. Esay 3. 18. &c.

Answ. Answ. Some of those Ornaments mentioned by the Prophet are meer vanities of no use, and for the rest he condemns not the use, but the abuse to wantonness, pride, &c.

Ʋse. This Point touching the sober use of Apparrell, serveth to reprove and condemn the great excesse and ryot in Apparrell that is now a dayes used; many there are that offend this way; so go beyond their ability in costliness of attire. All they can get and scrape together is layd upon their backs, and by this means they wast and consume their Estates, bringing themselves at length to poverty: Besides that, they also hinder themselves from releeving and helping the Poor. Some again go beyond their Calling and Degree in their Apparrell, not keeping themselves within their own order; and this breedeth great confusion of the Orders and Degrees which God hath set amongst Men: When the Yeoman is Apparrelled as richly as the Gentle­man, the Gentleman as the Noble man, and the Noble man as the Prince: What is this but a confusion of all Degrees amongst Men contrary to God's Ordinance, who will have distinct Degrees maintained in humane Society? Again, others are new-fangled in their Apparrell, hunting after every new or Out-landish Fashi­on; The ordinary and laudable fashion of their own. Country will not content them, as it did John Baptist.

Lastly, Others there are that delight in immodest, leight, and gaudy attire, such as serveth for no other end, but to shew their Pride, and Wantonness, and Unchastity of mind: so far are they from using such modest and comely attire, as should shew forth the Christian graces and vertues of their hearts. Let all that have, any of these wayes, offended, be admonished to repent of this their excess in the use of Apparrell, and to take heed of it for time to come. And the rather to disswade us from this sin. Consider

1. The Judgments of God threatned against i [...] ▪ [...], Isa. 3. 24. Zephan. 1. 9.

2. Consider th [...] inconveniences and mischiefs that usually accompany this superfluity and excesse in Ap­parrell.

1. In it there is an abuse of our wealth to superfluous uses, and to the sins of Pride, Wantonness, and such like.

2. In this sin there is an abuse and mispending of time; for much time is spent in decking the body, which might be better spent in beautifying the soul with spirituall graces.

3. There is in this excesse of Apparrell a great abuse of the Apparrell it self, in that it is used as a signe and testimony of Pride, Wantonness, &c. which should rather be used to express the Christian graces of the mind. So much of this first Point of Instruction.

Instr. 2 2. Instruct. In the second Place, where John Baptist used such a moderate and temperate Dyet, feeding on Locusts and wild Honey: Hence we learn, that after his example, We ought also to practise sobriety and temperance in our Dyet, and in the use of Meats and Drinks, Prov. 23. 1, 2. When thou sittest to eat with a Ruler, consider diligently what is before thee; And put a knife to thy throat, if thou be a man given to appe­tite, &c. By putting a knife to our throat, is meant nothing else but the moderating and bridling of our appetite. Timothy used to drink water, as may appear, 1 Tim. 5. 23.

Rules to be observed, That we may practise sobriety in Dyet.

• 1. Our Dyet must not exceed our ability and maintenance; for then it will wast a Mans Estate, Prov. 23. 21.
• 2. It must not exceed our Place and Calling; a man of mean Place ought not to fare so richly as men of higher Degree.
• 3. We are to take our Dyet in season; that is, at fit and convenient times, when our Body hath need of it; not at unseasonable time, as when we have no need of taking food, or when we should be otherwise im­ployed in more necessary Duties, Ecclos. 10. 16. Wo to thee, O Land, when thy Princes eat in the morning! That is, out of due time, for in the morning they should rather be imployed in the Duties of their Calling, as in hearing Causes and doing Justice, &c. On the contrary it is added, Ver. 17. Blessed art thou, O Land, when thy Princes eat in due season, &c. The Lord gives us our food in due season, therefore should we take it in due season, Psal. 145. 15.
• 4. We must use such Dyet as may serve to maintain strength and health of Body, and not such as tends to the hurt and overthrow of our health, Eccles. 10. 17.
• 5. Lastly, Our Dyet must be such as may make us more fit for performance of the Duties of our Callings, and of God's Service.

Quest. Quest. May we not sometimes use the Creatures of God (as Meat and Drink) in a liberall and plentifull manner?

Answ. Answ. Yes, we may sometime use them, not onely for bare necessity (to maintain bodily strength and life), but also for moderate delight, See Psal. 104. 15. And Levi made our Saviour Christ a great Feast in his own House, Luke 5. 29. Yet some cautions are here to be remembred.

• [Page 23]1. That this our liberall Dyet do not exceed just measure, so as to distemper our bodies and minds, and to make us unfit for good Duties.
• 2. That we take not this liberall use of Meats and Drinks out of season, as when God calls to fasting and humiliation.
• 3. That we use not this liberty every Day as the rich Glutton, Luke 16. but we must use it sparingly and but seldom.

Use 1 Ʋse 1. To condemn the excess and intemperance of our times in Dyet, as it was in Noah's time, Math. 24. 38. They gave themselves to Eating and Drinking like bruit Beasts, &c. for so the world [ [...]] doth pro­perly signifie; so is it with us now a Dayes. How many Epicures are there, whose chief care is to pamper their bodyes with Eating and Drinking excessively? These make their belly their God, as the Apostle speaketh, Phil. 3. 19. Some exceed their ability and degree in rich and dainty fare, and so they waste their Estate, and come to poverty: others do so pamper their Bodies with excessive Eating and Drinking, that they hurt their health, and shorten their lives.

Besides that, by this means they make themselves unfit for good Duties; especially for spirituall Duties, as the practise of Repentance, Prayer, Meditation, &c. But take heed of this intemperance: Consider that, Luke 21. 34. & Amos 6. 1, 4. &c.

Use 2 Ʋse 2. Labour for the practise of Christian sobriety in the use of Meats and Drinks, Tit. 2. 11. The grace of God, &c. teacheth us to live soberly, &c. Rom. 13. 13. Walk honestly, &c. not in Gluttony and Drunkennesse, &c. We must one Day give accompt to God of the use of our Meats and Drinks: Think of this, and let it move us to sobriety and moderation in the use of them.

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 Ʋse 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 Ʋse 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 [...]utwardly: What shall it profit thee to be baptized in Body, and to [...]e unb [...]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. Ʋse. 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; because ordinarily God worketh grace by the outward means of it. So also for the other Sacrament of the Lord's Supper, though the outward Elements and Actions used in it have no force of themselves to work grace; yet is not that Sacrament to be neglected, but to be duly received of us so often as occasion is offered; because it is the ordinary means or­dained of Christ for the strengthening of our Faith.

HItherto, we have heard of the Description of the Person which was to Baptize our Saviour Christ, viz. John the Baptist, whom the Evangelist hath before described and set forth,

• [Page 27]1. By his publick Office and Calling.
• 2. By the strictnesse of his private Life and Conversation.

Now from this 9. Ver. unto the 12. Ver. is laid down the History of the Baptism of Christ. In which We have to consider these five things in order.

• 1. A preparative going before it: Namely, His coming unto John to be Baptized.
• 2. The Baptism it self.
• 3. The Person of whom he received Baptism, which was John.
• 4. The Place where, in Jordan.
• 5. The consequents immediately following upon his Baptism, Ver. 10, 11. To begin with the first point; Namely, the coming of Christ unto John. Herein we are to consider,
  • 1. The time, In those Dayes.
  • 2. The coming it self, He eame.
  • 3. The Place, from whence; From Nazareth of Galilee.

In those Dayes,] That is, at the time when John Preached and Baptized so many in the Wilderness of Ju­dea; and after he had thus continued Preaching and Baptizing for some space of time, (some ten dayes or there abouts as some think, Vide Func. Chronol.); after that John by Preaching and Baptizing had prepared the way for Christ, and for the solemn investing of him into his Office of a Mediator; then and not before, did Christ come unto John to be Baptized of him, and so to take upon him his publick Office: for immediately upon his being Baptized, he was solemnly authorised from Heaven to his Office, as we shall see afterward. And this was when he was about thirty years old, Luke 3. 23.

Quest. Quest. Why did our Saviour Christ come at this time unto John to be baptized, and so to be invested to his Office of a Mediator?

Answ. Answ. Because this was the time which God had appointed for his being baptized, and for the taking of his publick Office upon him.

He came,] Voluntarily of his own accord, shewing herein his readiness both to hear John's Doctrine, and also to receive Baptism at his hands: though he was Superior to John in many respects, yet knowing it to be appointed of God his Father, that he should be Baptized of John; therefore he refused not, but went unto him to that end.

From Nazareth of Galilee,] Galilee was the Northerly part of Judea, and Nazareth was one chief City or Town in Galilee, in which our Saviour Christ had hitherto bin brought up, and lived a private life with his Parents, Joseph and Mary: See Luke 2. 51. Here he lived, till he was about thirty years of age. Now it is likely, that this City of Nazareth was a good way distant from that Wilderness of Judea, where John Bapti­zed, which was in the Southerly part of Judea; and yet he went from thence unto John.

Observ. 1 In those Dayes,] Observ. 1. Christ did not come to John to be Baptized, and so to be invested to his pub­like Office, untill the time appointed of God for this his publick Calling: Hence learn, That none ought to take upon them any publick [...] in Church or Commonwealth, till the fit time come which God hath appointed for them to enter into that Calling. Eccles. 3. 1. To [...] thing there is a season, &c. God hath ap­pointed a fit time for every thing which he will have effected; and so for the particular Callings of Men, (es­pecially publick Callings): He hath in his Decree and Counsell appointed a certain and fit time when they shall undertake them, and not before: and therefore untill that time come, none ought to thrust themselves upon any such publick Office or Function; but they are to wait for the time which God hath allotted for their Calling to such or such an Office in the Church or Commonwealth. For this we have the example of John Baptist, who took not upon him his publick Office of Preaching or Baptizing till he was about thirty years of Age, which was the time appointed of God for his Calling to that office: therefore all the time of his life before, he spent privately. See, Luke 1. ult. So our Saviour Christ lived a private life, and went not out of Galilee till the time came that was appointed for him, wherein to be baptized, and to take upon him his publick Office.

Jeremy was ordained to be a Prophet before he came out of the Womb, Jer. 1. 5. and Paul was separated from his Mothers Womb to preach the Gospel, Gal. 1. 15. Yet because God had also appointed a certain time in which they should be actually called and sent to execute their Ministeriall Office; therefore they waited for that time, and did not presume to take the Office upon them, before they were in speciall manner deputed unto it.

Quest. Quest. How shall we know the time appointed of God for our entrance into any publick Calling?

Answ. Answ. Look when a man finds himself furnished of God with a sufficiency of gifts for any Calling, and when withall he hath an outward Calling by Men to warrant him for the undertaking of this or that Office in Church or Commonwealth, then is the time appointed of God for his entrance upon that Office, & not before.

Use. Use. This reproveth such as thrust themselves rashly and presumptuously into publick Offices before the due and fit time appointed of God. Such Ministers as run before they are sent, not waiting the time which God hath appointed for their Calling and Entrance into the Ministery: They undertake the Office before they be funished with gifts and ability for discharge of that Calling, or else without allowance of the Church. Also such as take upon them the Office of Magistrates before the time allotted them of God for the underta­king of that Office. When Moses would take upon him, forty years too soon, to deliver his Brethren the Israelites, it succeeded very ill with him: for thereupon he was fain to fly into the Country of Madian, and there to live as a stranger forty years. See Acts 7. 23. &c.

Observ. 2 Observ. 2. Our Saviour Christ though he were John Baptist's Lord and Master (yea, the Lord of Heaven and Earth); yet is content to come voluntarily from Galilee to the Wilderness of Judea to hear John preach, and to receive the Sacrament of Baptism from him: Hence we learn, That the greatest persons should not think themselves too Great, or too Good to come unto John; that is, to the Minister of God, to hear the Word from his mouth, and to receive the Sacraments at his hand. David, a King, was forward to repair to God's House: See, Psal. 84. and Psal. 122. 1. He did not think himself too good to repair thither to hear the Doctrine of the Priests, opening and applying the Law of God unto the People.

Ʋse 1 Ʋse 1. This reproveth some great Personages, who think it a Disparagement to their greatness, to come duly to the publick Assemblies, to hear the Ministers of God, and to receive the Sacrament at their hands; they rather desire to bring the Temple of God into their houses, than to go out of their houses to the Church; they rather would have the Ark of God come home to them, than themselves to repair unto it. But these men are not greater or more honourable than our Saviour Christ was; yet he was forward and willing to re­paire to the place where John preached and baptized, though it were far off. If the Son of God, and Lord of Heaven and Earth, did humble himself so far as to go to John; much more should the greatest men on earth (being but flesh and blood) duly resort to the places where the publick Ministry is exercised. Again, this doth much more reprove those of the meaner sort, who are backward to come to the publick Assemblies to hear the Word, and to partake in the Sacraments: If Christ himself refused not to come to hear John, and to be baptized of him, (who yet had no such need of the Word or Sacraments as we have); How great is the sin of those, who, having so great need of the Word and Sacraments, yet do willingly absent themselves from the same, and think much to come, especially if it be far, &c.

Ʋse 2 Ʋse 2. Shew we our readiness to repair on all occasions to the place where the publick Ministry is exercised. If the greatest Persons be not exempted, much less those of meaner degree and condition: Eccles. 5. 1. Be ready to hear, and wait daily at the Gates of Wisdom.

Obser. 3 Observ. 3. Our Saviour Christ forsook Nazareth, where he had been brought up now thirty years, and left his Parents, that he might go unto John to be baptized, and so to take upon him his publick Office of Media­tor: Hence we may gather, that, if God calls us unto it, we ought to forsake those things that are most dear and precious unto us in this World, that we may perform obedience to his Calling. When God calls us to the performance of any special Duty or service, (wherein to glorify him) we must yield to his Calling; though it be with the forsaking of those worldly things that are most dear unto us. Abraham left his own Country and Kindred at the command of God, Gen. 12. 1. Psal. 45. 10. the Church is commanded to forget her own People, and her Father's House, that she may cleave to Christ. 1 King. 19. Elisha being called to the prophetical Office, forsook his Parents, and the twelve yoke of Oxen with which he was plowing, that so he might follow God's Calling. So the Apostles, being called to follow Christ, and to become Preachers of the Gospel, forsook all. So the Martyrs being called to give Testimony to the truth of the Gospel, and to stand out in defence of it, they forsook their friends, goods, and lives, that they might yield to God's Calling. The like must be done of us, if we should be hereafter called of God to do it.

Ʋse. Use. Let us daily prepare our selves to forsake all worldly things, though never so sweet and dear to us, for the Lord's sake, if he shall call us to it. If God require thee to do him any service, if he call thee to the per­formance of any special Duty, wherein thou maist glorify him, thou must resolve to do it, though it cost thee the loss of all worldly things that are dearest to thee; as wife, children, goods, lands, &c. If thou wilt be a good Christian, thou must be like Christ in this; that as he, being called to take upon him the Office of a Mediator, did willingly (for a time) leave his own Parents, and the Country of Galilee, and the City of Na­zareth, where he had lived for thirty years together, that so he might be obedient to that Calling: So must thou do, if God call thee to any special [...] o [...] Function, in Church or Commonwealth, wherein thou maist do him service; thou must take it upon thee, though it be with the forsaking of those things which are dea­rest to thee in this World. A Christian must be daily disposed in affection to forsake all worldly things for Christ's sake; and if God call him to it, he must actually forsake them, and that not onely for a time (as our Saviour did Nazareth), but even for ever. So much of Christ's coming to John to be baptized.

Now follows the second Point to be considered, which is the Baptism it self.

He was baptized] that is, He received the Sacrament of Baptism.

Quest. Quest. Why would our Saviour Christ receive this Sacrament?

Answ. Ans. For sundry Reasons:

• 1. To shew himself obedient to his Father's Will and appointment. It was a part of that Obedience and Righteousness which God the Father required of him, as he was Mediator: Therefore he saith, Matth. 3. 15. Suffer it to be so now; for thus it becometh us to fulfill all Righteousness: that is, to perform all Duties of Obedi­ence required of us both.
• 2. That there might be a conformity between Christ, the Head, and us, His Members; that he might shew himself to be like us in all things, sin onely excepted, Hebr. 2.
• 3. That by receiving this Sacrament in his own body, he might sanctify the use of it unto us; that is, or­dain and appoint it as an outward means which should be effectual to work Regeneration in us, and to purge us from our sins, by the power and vertue of his Spirit accompanying it.
• 4. To commend the necessity and use of this Sacrament unto us after his Example, and to teach us to make precious accompt of this Ordinance of God.

Object. Object. One use of Baptism is to seal Remission of sins to the party baptized; but Christ had no sin, there­fore he needed not to partake in this Sacrament.

Answ. Answ. Though he had no sin of his own, and so, in respect of himself, had no need of Baptism: yet he took our sins upon him by imputation, and so, in respect of us, it was fit he should receive Baptism, that by this he might declare and shew, that he was to purge us from our sins by his blood, which is mystically represen­ted in Baptism. He was not baptized to purge away his own sins, but to assure the faithful that their sins are purged away by his Blood.

Instruct. 1. Seeing our Saviour Christ himself would receive the Sacrament of Baptism (though in res­pect of himself he had no need of it): This commends to us the excellency and necessity of 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 [Page 29] 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.

IN this Verse is laid down the second way or means by which the solemn investing of Christ, into his pub­lick Office of Mediator, was declared; namely, the extraordinary Voice and Testimony of God the Father, uttered immediately from Heaven.

But before I come to the particular handling of the Testimony it self, observe here two general Points of Doctrine, from the coherence of this Verse with the former.

Doct. 1 1. Doctrine. We see here the Wisdom and Goodness of God to us, in affording us so many helps and means for the strengthning of our Faith, to believe those things which are revealed in the Gospel touching Christ: For the Lord having before confirmed the Calling of Christ by visible signs, as by the opening of the Heavens, and by the sensible descending of the Holy Ghost in shape of a Dove; now he doth further con­firm the same by an audible Voice uttered by himself from Heaven. Thus he exercised both the eyes and ears of John Baptist, and of the rest of the People which saw and heard these things; and all this was done to bring both them and us to a more certain perswasion of the truth of those things, which were now testified from Heaven, touching Christ; viz. That he was the beloved Son of God, in whom alone the Father is well-plea­sed; and consequently, that he was the true Messiah, appointed of God the Father to be the Saviour of the World.

So in these times God hath so provided, that we have not onely our Ears affected with the Word preached, but our Eyes also and our Taste with the Sacraments, which are visible and sensible: All this is for the helping of our Faith; and it is God's goodness and mercy to afford us so many helps and means to this End. We must make much of these helps, and labour to have our Faith confirmed so much the more by them.

Doct. 2 2. Doctr. Again, by comparing this Verse with the former, we are plainly taught the Doctrine of the Tri­nity of Persons in the Unity of the divine Essence: For here we see, that at this time (when our Saviour was baptized of John) there was a glorious [...]d s [...]nsible manifestation of all the three Persons in holy Trinity: For God the Father uttered his Voice from Heaven; Christ Jesus, the second Person, was upon the Earth, and was now newly baptized of John; and the Holy Ghost, the third person, appeared from Heaven in shape of a Dove.

This then doth plainly teach us, that although there is but one true God, yet in this one Godhead and divine Essence, there are three distinct Persons to be conceived of us 1 Joh. 5. 7. There are three which bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. So Matth. 28. 19. 2 Cor. ult. ult. This is a mystery to be adored, rather than to be curiously searched into; yet we may and ought to understand and know it so far as it is discovered in the written Word.

Now, for the opening of this Mystery to us in part, I will briefly shew three things. 1. What is meant by a Person in the Godhead, and how it differs from the Godhead it self? 2. Wherein the three Persons do agree, or what things are common to them all? 3. Wherein they differ and are distinguished?

Touching the first, we must know, that by a Person in the God-head, is meant nothing else but a distinct manner of Being or Subsistence in the God-head, distinguished by an incommunicable property; as the pro­perty of begetting, being begotten, and proceeding. Now, by this it may appear, what is the difference between the God-head it self, and a Person in the God-head: The God-head is the Divine Nature considered absolutely in it self: A Person is the same Divine Nature, considered with some personal property; as the property of begetting, &c. for example, the Person of the Father is the God-head, considered with the pro­perty of begetting the Son; the Person of the Son is the God-head considered with the property of being begotten of the Father: the Person of the Holy Ghost is the God-head considered with the property of pro­ceeding from the Father and the Son.

Touching the second Point to be opened; namely, What things are common to all the three Persons in Trinity?

Answ. 1. They have one common Essence and Nature. The God-head of Father, Son, and Holy Ghost is one and the same, though the Persons be distinct: for it is not here as it is in the Persons of men. Take three men, as Paul, Peter, and James, and they differ not onely in person, but in nature; they are not onely three distinct persons, but also three distinct men: But it is not so in the holy Trinity, though the Persons in the God-head are three, yet one and the same Divine Nature and Essence is in them all. This is a Mystery above Reason, yet it may in some part (though not fully) be shadowed forth to us by some comparisons, drawn from the Creatures: For example, the light of the Sun, Moon, and Aire, are but one light in Nature and substance; and yet they are also in some respect three distinct lights, viz. in regard of the different subject in which they are. So the Soul of Man is but one in substance, and yet it may after a sort be said to be three, in respect of those three faculties which it hath; as first, the vegetative faculty, whereby a man liveth and groweth as Plants do. 2ly, The sensitive faculty, whereby a man is partaker of sense, as hearing, seeing, &c. like as brute Beasts. 3ly, The reasonable faculty, whereby Man is partaker of Reason and Under­standing.

The second thing common to all the three Persons in Trinity, is, the Essential Properties and Attributes of the Divine Nature; as wisdom, power, holiness, &c. All these are common to all the three Persons; God the Father is essentially wise, holy, just, &c. so is God the Son, and God the Holy Ghost.

3. All the external works of the God-head, performed toward the Creatures, are also common to all the three Persons; as the works of Creation, Redemption, Preservation of the World, &c.

Touching the third Point; namely, Wherein the three Persons in the God-head do differ, and are distin­guished?

Answ. They are distinguished:

1. In order of Subsisting and Being: The Father is the first in order, having his Being from Himself: The Son is the second in order of Being, who hath the beginning of his Person from the Father: and the Holy Ghost is the third Person in order of Being, who hath the beginning of his Person from the Father and the Son.

Note, that although they differ in order of Subsistence, yet one is not before another in time, but all are co-eternal.

2. They are distinguished by their internal and personal properties; as begetting, being begotten, and proceeding. The personal property of the Father is to beget the Son from everlasting, and by this he diffe­reth from the Son and Holy Ghost: the personal property of the Son is to be begotten of the Father from everlasting, and by this he differeth from the Father and Holy Ghost: the personal property of the Ho­ly Ghost is to proceed from the Father and from the Son, and by this he differeth from the Father and the Son.

3. They are distinguished in the manner and order of performing all external work; toward the Crea­tures: The Father worketh of and from himself by the Son and Holy Ghost: The Son worketh of himself, from the Father, and by the Holy Ghost: The Holy Ghost worketh from the Father and the Son, of and by himself. Thus is it in the work of Creation, Regeneration, and in all the external works of the Trinity, per­formed toward the Creatures.

Note here, that howsoever the Persons in the God-head are thus distinguished, yet they are not divided and separated one from the other, but they are all united together in one common Essence and Nature: The Father is in the Son, the Son in the Father, the Holy Ghost in the Father and the Son, &c.

Use 1 Use 1. To confute all Hereticks, old and new, which have heretofore, or do at this day, deny the Tri­nity, or any Person in it; as the Arrians, Turks, and Jews, which deny Christ the second Person.

Use 2 Ʋse 2. Teacheth us how to conceive of God in our minds; not after our own fancy, but so as he is revea­led in his Word; not confusedly, but as one Essence distinguished into three Persons, else we conceive amiss of him, and frame an Idol to our selves in our thoughts.

Use 3 Use 3. Teacheth us how to worship God aright, viz. That we must worship the Trinity in Unity; so, in Prayer, we must direct our selves to one God, distinguished into three Persons, &c. So much of these ge­neral Doctrines, gathered from the co-herence of this Verse with the former.

Now I come to the particular handling of this Testimony of God the Father, uttered from Heaven con­cerning Christ. It containes a Description of Christ:

1. By a Relative attribute, Son. 2. By a Priviledge, Beloved &c.

And there came a Voice from Heaven,] This was an audible Voice distinctly sounded forth, so as that, not on­ly our Saviour Christ, but also John Baptist, and the People that were present at the Baptism of our Saviour, might hear it.

From Heaven,] that is, from God the Father, manifesting Himself at this time from Heaven, in special manner.

Thou art &c.] St. Matthew hath the words in the third person; This is my beloved Son, &c. whence some do probably gather, that the words were twise uttered; first unto Christ Himself, as St. Mark hath them here; and after, to John and the People, as Matthew sets them down. Now, although this seemeth doubtful, yet there is no contrariety between the Evangelists: For those words which Matthew hath, are in effect included in those which Mark and Luke have; and Matthew doth mention them as spoken to the People, to shew that this Testimony of God the Father was uttered from Heaven, not so much for our Saviour Christ's own sake (to assure him of his Calling, for he knew it before), as for John's sake, and for the People, to assure them that this was the true Messiah, and that Person which was appointed to be our Mediator; according to that which our Saviour said at another time to the People, when the like Voice was heard from Heaven testi­fying of Christ: Joh. 12. 30. This Voice (saies He) came not because of me, but for your sakes.

My beloved Son,] Christ is called the Son of God, in that sense as before, ver. 1. namely, in respect of that eternal Generation, whereby, according to his God-head, he was from everlasting begotten of the sub­stance of God the Father.

Beloved] The word doth properly signify one that is dearly or intirely beloved. (Si [...] Kemnit. in hunc lo­cum▪) Now, Christ is said to be beloved of God the Father in two respects, 1. In himself, and in regard of his own person. 2. In respect of the faithful, who, for his sake, are also beloved of God.

In whom I am well-pleased.] The word [ [...]] doth signify to be well-affected to one, as to rest satis­fied and well-contented in him. So God the Father doth rest contented and satisfied in Christ, both in re­gard of his own person, and also in respect of us, with whom he is well-contented for Christ's sake. So much of the meaning.

Now to come to the Instructions.

Observ. 1 Obser. 1. From this Title [of Son] which is given to Christ, we learn, that he is true and very God, of one and the same Divine Essence with God the Father; because otherwise he could not be called the Son of God, in that sense as here he is. But this Point was spoken of, ver. 1. Therefore here I onely name it.

Observ. 2 Observ. 2. Again, in that Christ is called here the beloved Son of the Father, we learn this, that God the Father doth embrace Christ Jesus his Son, with an entire and most affectionate Love; so much the [Page 34] word [ [...]] implyeth. Esay 42. 1. Behold, my Elect in whom my soul delighteth, &c. Col. 1. 13. He is called the Son of his Love, Typified in Solomon, called Jedidiah, 2 Sam. 12. 25. This love God the Father hath shewed to his Son sundry wayes.

• 1. By communicating his nature and essence to him by erernall Generation, John 17. 24. Contra Dionys. Carthus. in John 17. 24. Vide etiam Jansen. in locum.
• 2. By bestowing all perfection of gifts and graces of his Spirit upon the humane nature of Christ, Psal. 45. 7. God, even thy God, hath anointed thee with Oyl of gladnesse above thy fellows. And John 3. 34. God giveth not the spirit by measure to him (that is, to Christ).
• 3. By committing Power and Authority to him over all Creatures, and over the Church; The Father loveth the Son, and hath given all things into his Hand, John 3. 35.
• 4. By advancing the Person of Christ unto fullness of Glory with himself in the Heavens, John 17. 24. That they may behold the Glory which thou hast given me: For thou lovedst me before the Foundation of the World. (See Mr. Byfield on Col. 1. 13.)

Use 1 Ʋse 1. Seeing God the Father doth affect Christ with such intire love; by this, we see the greatness of his love to us, in giving this his dear and beloved Son to dye for us, That we might be saved. Abraham shewed his great love to God, in being content to sacrifice his beloved Isaac at his commandement: How much more doth God the Father set out his infinite love to us, in giving his beloved Son Christ Jesus to death for us? John 3. 16. Labour to see this love of God to us, and to be truly thankfull for it.

Use 2 Use 2. Seeing Christ Jesus is so dear unto God the Father, let him be so also to us: Let us set our principall love and delight on him; He is worthy of our best love, seeing he hath so loved us, that he hath layd down his life for us. Therefore say as David, Psal. 73. 25. Whom have I in Heaven, &c? Ignatius said, His love was crucified, meaning Christ, whom he most dearly affected. So let us shew our love to Christ, by preferring his Glory before all wordly things that are dearest to us, and by our conscionable obedience to his Will, John 21. 15. Peter, lovest thou me? Feed my Sheep, &c.

Ʋse 3 Use 3. Terror to all Enemies of Christ, which contemn and set leight by Him, or his Will and Word: God the Father loving him so dearly, will certainly be avenged on all that oppose themselves, or shew con­tempt against this his beloved Son, Psal. 2. He shall speak to them in his wrath, &c. (See afterward upon Cap. 9. Ver. 7.)

Observ. 3 Observ. 3. In whom I am well pleased,] Hence gather, That Christ Jesus is the ground and cause of all that love which God the Father doth bestow on Men; therefore at the Birth of Christ the Angels sang, Glory to God on High, in Earth Peace, Good will towards Men, Luke 2. 14. Ephes. 1. 6. He hath made us accepted in the Beloved; that is, in Christ. John 17. ult. I have declared to them thy Name, &c. That the love wherewith thou hast loved me, may be in them, and I in them.

Reas. Reas. In our selves we are sinfull, and so the just object of God's hatred and wrath: therefore he cannot love us as we are considered in our selves, but onely in Christ, and for his sake alone.

Use 1 Use 1. See then the misery and wofull Estate of unbelievers and wicked men that are out of Christ, having no part in him, nor union with him by Faith: they are odious to God, and lyable to his wrath, abiding under it; yea, they are the very fewell of his burning displeasure. Think of this thou that art an unbeliever, That hast no union with Christ by Faith: what if thou have wealth and honour in the World? What though thou be in favour with Men? yet if thou be not in Christ, thou art out of God's favour; yea, thou abidest under his wrath. [What good, will wealth do to that Subject that is out of the Prince's favour, &c?

Use 2 Use 2. Comfort to all that know themselves to be in Christ, and to have put him on by Faith: they may assure themselves of God's love towards them: For, as he loveth Christ, so he cannot but love all that are in Christ, for his sake; as he is well pleased with him, so with all the faithfull in him.

If therefore thou be a true believer in Christ, thy case is happy; thou needest not to fear God's hatred or anger against thee: whatsoever thy sins have bin, and how much soever thou hast provoked God by them, yet, now his anger is appeased towards thee in his beloved. Being once reconciled to God in Christ, and being accepted to his favour, no Creature shall ever separate thee from this love of God in Christ, Rom. 8. 38.

Use 3 Use 3. Would we have part in God's love, and have him appeased towards us in regard of our sins? then la­bour to have part in Christ, and to have union with him by true Faith, &c.

IN this Verse and the former is laid down the History of Christ's temptations. In which I considered three things.

1. A preparative to his temptations, which was his being driven of the Spirit into the VVilderness, Ver. 12. 2. The temptations themselves in the beginning of this 13th. Verse. 3. The issue or event, in the end of this Verse, The Angels ministred, &c.

Touching the first thing, viz. The Preparation to his temptations; I have spoken upon the former Verse. Now I come to the temptations themselves, with the circumstances of them. They are briefly touched by St. Mark in the beginning of this Verse, (whereas Matthew and Luke set them down more at large); but I will speak of them onely so far as our Evangelist giveth occasion.

In the words consider two things.

1. The Temptations themselves, in these words, tempted of Satan.

2. The Circumstances of them. 1. The place where he was tempted, The Wilderness. 2. The continu­ance of time; How long? Forty daies. 3. The outward state and condition in which our Saviour was, du­ring the time of his temptation; He was with wild beasts.

In the Wilderness,] VVhat wilderness this was, we heard it probably shewed upon the former Verse: we heard also the Reason why our Saviour yielded himself to be tempted in a desolate wilderness; that he might give Satan the more advantage, suffering him to assault him in a place where he had no help to resist, that so he might give the Devil the greater overthrow.

Forty dayes,] These words are to be referred, not onely to our Saviour Christ's abode in the wilderness, but also to his being tempted there; and so the meaning is, not onely that he was abiding forty dayes in the wilderness, but also that he was tempted there during that time. This Exposition is confirmed by comparing this place with Luke 4. 2.

Object. Object. Matth. 4. 3. It appears that the Devil came not to tempt our Saviour till after he had fasted forty dayes in the VVilderness: How then is it said here that he was tempted within those forty dayes?

Answ. Answ. Our Saviour was assaulted by Satan with two sorts of temptations. The first sort were smaller and lighter assaults, as is most probable. The second sort were greater and stronger assaults; such are those three main and principal temptations mentioned by Matthew and Luke: Now, although our Saviour were not as­saulted with those three great main temptations, till after the forty daies were expired; yet he was tryed with other lighter temptations of Satan, even within the compass and space of those forty daies; and by these lighter assaults the Devil wade way unto that greatest conflict which followed afterward. Thus (as his manner is) he proceeded by degrees.

Now, what these lighter temptations were, is not expressed; but it is probable, that they were different from the other three great assaults, both in matter and manner.

Quest. Quest. Was he tempted all that space of forty dayes?

Answ. Answ. Doubtful. Though not uncessantly, yet very often, omitting no fit occasion, &c.

Tempted] This word [tempt] doth properly signify to make tryal; and it is diversly used in Scrip­ture.

• 1. Sometimes it is attributed unto God; who is said to tempt man, when he doth by some means make tryal what is in his heart, thereby to manifest the same to himself and others. So he tryed Abra [...]am by that difficult Commandmenr of killing Isaac, Gen. 22. and in this sense all outward crosses and afflictions, sent of God upon men, are called tentations or tryals, Jam. 1. 2.
• 2. Sometimes it is ascribed to Man; who is said to tempt God, when he doth presumptuously make need­less tryal of God's power, justice, mercy, &c. Thus the Israelites in the VVilderness tempted God, when they desired meat for their lust.
• 3. Sometimes it is ascribed unto the Devil, who is said to tempt men, by enticing and drawing them to sin by his perswasions. Thus God tempteth none; onely the Devil thus tempteth men. And in this sense the word [tempt] as it is applyed to the Devil, is not used at all in the Old Testament, but in the New Testament onely, as in these places, 1 Cor. 7. 5. 1 Thes. 3. 9. And so is the word to be taken in his place; Christ is said to be tempted of Satan, in that, being now in the state of humiliation, he suffred the Devil to sollicite and entice him to sin.

Satan] This is an Hebrew word, which is commonly attributed to the Devil, as one of his proper names, Revel. 12. 9. and it signifies, an Enemy or Adversary; and this name is given him in respect of his Nature, which is, to carry deadly hatred and enmity against God and men.

And he was with the wild beasts] This is added to shew the desolate and forlorn estate, in which our Savi­our now was in this wilderness, being destitute of all help and comfort from men, and having none to be his companions but wild beasts, which were so far from helping or comforting him, that they were more likely to annoy and hurt him, yea, to devour him.

Hitherto of the sense of the words, in the former part of this Verse. The rest of the verse shall be explai­ned when I come to it. Now let us see the Instructions to be gathered out of these words which have been unfolded.

And first, to speak of the temptations themselves, which are generally and brief [...]y expressed in these words, Tempted of Satan; which words (as I have shewed) do imply, that our Saviour was sollicited and enticed by the Devil unto sin. But before I come to the Instructions to be gathered hence, two Questions are meet to be answered.

Quest. 1 Quest. 1. How, and in what manner, was our Saviour tempted by Satan? whether by inward sug­gestion onely, or whether did the Devil appear to him in a bodily shape, and speak to him by an audible Voice?

Answ. Answ. It is probable that the Devil tempted our Saviour both wayes; as well by inward suggestion, as also by an audible Voice. If the Question be of those three great and main temptations particularly mentioned by Matthew and Luke, it is most likely that they were urged by the Devil to our Saviour with an audible Voice, and that the Devil, when he urged them, did visibly appear to our Saviour in some outward shape of a man or otherwise: the reason is, because it is said Mat. 4. 3. that the Tempter came unto him; shewing, that he came in a visible manner, and so he came to Eve, &c. But if the Question be of those other temptations with which our Saviour was assaulted before, within those forty dayes in which he fasted; it is likely that these were onely inward suggestions of Satan, urged upon our Saviour invisibly: the reason is, because Mat. 4. 3. it is said, The Tempter came to him after his forty dayes Fast; which argues that he came not to him before in any visible manner.

Quest. 2 Quest. 2. Wherefore our Saviour Christ was tempted of Satan?

Answ. Answ. He yielded himself to be tempted for divers reasons; chiefly for these,

• 1. That at the first entrance into his Office he might shew himself to be that promised Seed of the Woman which should break the Serpent's head; that is, the true Messiah which should vanquish the power of the Devil, and destroy his Kingdom.
• 2. That he might foil the Devil at his own weapon, overcoming him in temptation, as he had overcome our first parents by his temptations; therefore he now entred combat with him in our Nature, that he might recover that again by his Victory over Satan, which our first Parents lost by yielding to Satan.
• 3. To teach us by his example, how to resist the Devil's temptations, and what weapons to use against them, and how to behave our selves in all conflicts with him. Ad hoc pugnat Imperator, ut milites discant. (Au­gustin. de verb. Dom. in Evang. sec. Johan. pag. 201.)
• 4. For our comfort; That he having vanquished Satan for us, might assure us of Victory over him in our temptations: for as he dyed not for himself, but for us: so he was tempted of Satan, and overcame him in temptation, not onely for himself but for us also; He being our Head, his Victory is ours. Augustin. in Psal. 60. pag. 738. Christ took on him our temptations, and gave us his Victory: In illo nos tentati sumus, in illo Diabolum superamus: Agnosce te in illo tentatum, in illo vincentem.
• 5. Lastly, For that reason given by the Apostle, Hebr. 2. 18. That he might be a mercifull High-Priest to them that are tempted: He having in our nature been tempted, we may be sure he will have compassion of us, and succour us, being tempted as he was. So much for Answer to these Questions, touching Christ's be­ing tempted of Satan. Now see what we are to learn from this, that he was thus tempted.

Observ. 1 Observ. 1. In that the Devil durst set upon our Saviour himself, concerning whom he had heard that Voice from Heaven, Thou art my beloved Son, &c. how much more will he tempt us that profess Christ? The Members must be conformable to the Head: Christ the Head was tempted by Satan; see then what we must look for, that profess to be his Members, make accompt to be tempted as he was. If the Devil did this to the green Tree, what shall he do to the dry? as our Saviour speaketh in another case, Luke 23. Christ was of a most holy and pure nature, having no corruption of sin in him, whereupon the Devil could fasten his temptations, and yet he would tempt him; how much more will he tempt us, who have matter enough, and corruption of sin, for him to work upon? The Disciples must not look to escape better than their Master. Every one of us that take upon us the true Profession of Christ must look to be tryed and sifted by Satan's temptation, even as Christ himself was. But this Point was handled more at large upon the former Verse; therefore here I insist no longer on it.

Observ. 2 Observ. 2. In that our Saviour suffred Satan, that wicked Spirit, to tempt him; we see in him an example of wonderful love to us, and of great humility: His love to us appears, in that for our sakes he not onely be­came Man, like unto us in all things (except sin), and not onely did partake in our natural infirmities, as hunger, thirst, weariness, &c. but also for our sakes was content to let the Devil, that unclean Spirit, come near to him to molest and vex his most holy mind with his wicked suggestions: for if it were a vexation to the righteous Soul of Lot, to see and hear the wickedness of the Sodomites, 2 Pet. 2. 8. much more was it a vexation to the most holy mind of our Saviour, to be sollicited by Satan (that fiend of Hell) unto sin: Yet this he endured for our sakes, which shews his unspeakable love to us. And withal it shews admirable hu­mility in him, in abasing himself thus farr: We think it a disgrace, and too great abasement to us, to be trou­bled or molested by one that is our inferiour; but how much greater humiliation was this in our Saviour Christ to stoop so low, as to suffer himself to be molested and vexed in his mind by the Devil, the worst of all God's Creatures? There is more equality between the greatest Prince and the poorest Beggar, than is be­tween Christ and Belial, that is, the Devil.

Use. Ʋse. This must comfort us, and teach us patience, when wicked men wrong or abuse us, and labour to vex & trouble us: though the persons that molest us be never so vile and base, yet learn here to possess our Souls by our patience, and not to resist evil with evil, nor to be our own Avengers. Think not much to be vexed or abu­sed by wicked men, though our inferiours. David took it patiently when he was reviled by Shimei, a base wretch not worthy to speak to so great a King. Job also was fain to put it up, though base fellows abused him, and even spit in his face, Job 30. Paul so abased himself that he was content to be scourged of the Jews, who were unworthy to behold the face of so excellent an Apostle. But what were all these to Christ Jesus, the Son of God himself? yet, even he also, for our sakes, humbled himself so far, as with patience to suffer the Devil to molest and disquiet his mind with his wicked and blasphemous suggestions. Consider well of it, and it will cause us to shew humility and patience, though we should for the Profession of Christ be abused or troubled by never so base and vile persons: Though we should be called to fight with beasts, &c. as Paul 1 Cor. 15. 32.

Observ. 3 Observ. 3. In that our Saviour Christ, who was without sin, yet was by the Devil sollicited to sin, and tempted with evil thoughts; hence I gather, that the Devil's temptations are not sins in those that are temp­ted if they be not yielded unto, for then Christ should have sinned in being tempted: but he was tempted, yet free from sin, because he yielded not to those wicked motions; which shew, that it is not a sin to be tempted of Satan with evil thoughts, if we yield not nor consent to them.

For the better conceiving of this Point, we must know, there are two kinds of evil thoughts in the mind of Man.

1. Inward, arising from the corruption of our own Nature, which also are oftentimes stirred up or fur­thered by the Devil: Now, these at the first conceiving of them, though we delight not in them, nor consent to them, yet they are sins directly against the last Commandment.

A second kind of sinful thoughts, are such as have their beginning from without, being conveyed into the mind by the Devil; and these, if we be not delighted in them, nor consent to them, but resist and reject them, they are not our sins but the Devil's sin, and to him onely they shall be imputed. This appears from hence, that our Saviour Christ himself had such wicked thoughts, of Infidelity, Idolatry, and Covetousnesse, suggested and offered to his mind by Satan, and yet he was not at all tainted with them, nor guilty of them, because he presently re [...]ected them, not yielding to them in the least measure; therefore was he free from sin in the midst of them. So, if the Devil suggest wicked thoughts to us, and we can reject them, and not yield to them, or be delighted with them, they shall not be accompted our sins, but the Devil's sins.

Quest. Quest. How may we know those evil thoughts which the Devil suggesteth, from those which spring from our own corrupt heart?

Answ. Answ. It is very hard to discern them asunder, because (for the most part) the Devil and our own Corrup­tion do concurr in stirring up wicked motion in us; yet some notes of difference we may sometimes observe between our own evil thoughts and those which Satan suggesteth.

1. There is a difference in the manner of the coming of these thoughts. Such as are suggested by Satan, come for the most part suddenly, as lightning into a house, and they are very violently and forcibly thrust up­on us: whereas those evil thoughts which proceed from our own corrupt heart, do arise in us more leasurably (for the most part) and not so violently.

2. Another difference there is in the nature of such evil thoughts; for those which the Devil onely sug­gesteth, are for the most part horrible and monstrous, and contrary to the very light of Nature; as thoughts of Atheism and Blasphemy against God, thoughts of Self-murther, and the like: whereas commonly those evil thoughts which spring from our selves, are not contrary to the Light of Nature; though they may be, and are often, very wicked and ungodly.

Use 1 Use 1. Seeing there are some wicked thoughts suggested by Satan, which are not our sins but his onely, if we repel them: This is for the comfort of those who are sometimes troubled with horrible and blasphemous thoughts against God, and against his Word; as sometimes even God's own Children are troubled with such thoughts as are against the Light of Nature. Let such know, that if they abhor those thoughts, and even tremble at the first rising of them in their minds, striving also & praying against them, & give no way to them; then is it a certain sign and argument that these thoughts are thrust on them by the Devil, and that they come not from their own hearts, because they are against the Light of Nature: and therefore, being thus resisted, they shall not be laid to their charge.

Ʋse 2 Ʋse 2, This also must teach us at first and betimes to resist the wicked motions suggested to us by Satan. This is, this indeed is, very hard for [...] to do by reason of our corrupt nature, which is as capable of the De­vil's temptations as under or flax is of fire; yet must we strive and labour to repel and beat them back by the Word of God, by Prayer, &c. Ephes. 4. Give not place to the Devill, &c. no, not for a moment; but resist him speedily, before his temptations take [...]ast hold of us; for if they do so, how hard then will it be to shake them off again? Therefore withstand them at first entrance into our minds, pray against them, and think of some sentence of Scripture against them: above all, do not parley or reason the case with the Devil, nor with his motions offered to us; Eve was taken by this parleying with the Devil: Take heed then thou do not so reason with his temptation, but strive by all means at the very first to shake it off. Desire of God to give thee a heart to abhor the very first motions of sin offered to thee by Satan. If we could but practise this one Point of resisting the Devil's motions at first, how many sins would it keep us from? If David had done this when Satan tempted him to number the People, he had not fallen into that sin: If Peter had done it, he had not denied Christ: If Judas had at first rejected that motion of betraying Christ, which the Devil cast into him, he had not so fearfully sinned as he did. Let us therefore be wise to resist the Devil betimes; and, at the first entrance of his wicked motions into our minds, by some good means or other, to cast them out again speedily, not suffering them to lodge or rest there, no, nor for a moment. So much of this third Observa­tion.

Observ. 4 Observ. 4. From the Title given to the Devil, in that he is called Satan, that is, An Adversary; we may observe his nature and disposition, which is, to be a malicious and deadly enemy both unto God and Men.

1. He is the professed Adversary of God himself, opposing himself against God, and against his Will and Word: That which is said of Antichrist 2 Thes. 2. 4. is much more true of the Devil, That he is an Adver­sary, exalting himself against all that is called God, &c.

2. He is also a deadly enemy unto Mankind; he desires and seeks nothing more than the destruction of the bodyes and souls of men: this he doth by drawing them to sin, &c. Especially he shews this his hatred and enmity against the godly and faithful, 1 Pet. 5. 8. Your Adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour. Gen. 3. 15. God put enmity (at the beginning) between the Seed of the Woman and of the Serpent; and that Enmity continueth still, and shall do to the Worlds end.

Use 1 Ʋse 1. Let us shew our enmity and hatred against the Devil, by resisting his temptations. As he doth fight against God and against our Souls continually, so let us fight against him, by Prayer, by alledging the Word of God against his suggestions, and by holding out the shield of Faith against his fiery darts. Some say they hate the Devil, and yet they yield to his suggestions; but if thou doest so, thou lovest him.

Use 2 Ʋse 2. See how little credit is to be given to the alluring perswasion of the Devil, when he propounds the pleasures or profits of sin, thereby to draw us to it; these are the perswasions of our deadly Enemy, false and deceitful enticements; believe them not, but reject them by all means. If we know a man that hates us, we will not trust him though he speak us fair: Be not then so foolish as to trust the Devil; though he pretend friendship, be assured, his drift is to bring thy Soul to destruction, if thou yield to his allurements. He made [Page 41] shew of friendship to our first Parents, in perswading them they should be as Gods if they would eat of the forbidden Tree; but it doth now appear that he was their deadly and most dangerous Enemy in so perswa­ding them.

Remember this when thou art tempted of Satan, he is thy deadly Enemy; stop thy ears therefore (or ra­ther barr thy heart) against his perswasions: He that now perswades thee as a friend, if thou yield to him, he will hereafter stand up to accuse thee as an Enemy.

So much of the first general Point, considered in these words; namely, The temptations of our Saviour Christ; or, that He was tempted of Satan. Now follow the circumstances by which they are amplified.

IN the former part of this Verse, the Evangelist briefly layeth down the temptations of our Saviour Christ. In the words I have considered two things.

1. The Temptations themselves; or, That our Saviour was tempted of Satan.

2. The Circumstances by which his temptations are set forth. 1. The Place, The Wilderness. 2. The Time, how long his temptations endured, Forty dayes. This is implyed by the connexion of the words, in that it is said, He was in the Wilderness forty dayes, being tempted; that is, being tempted in that space of forty dayes. 3. The outward estate and condition of our Saviour Christ, during the time of his temptations, He was with the wild beasts; these were his best companions.

Now, having spoken of the Temptations themselves, I am to proceed at this time to speak of the Circum­stances of his temptations.

First, For the Place where he was tempted, viz. The Wilderness. Of this I have spoken before, ver. 12. Therefore I do pass it over here, and come to the second Circumstance; namely, The Time, how long our Saviour Christ's temptations continued, viz. forty dayes. The meaning of these words was cleared be­fore.

Observ. Observ. In that our Saviour is said not onely to have been in the Wilderness forty dayes, but also to be tempted there during that time; that is, very often within that time: Hence we learn, what we must look for from Satan; namely this, That he will assault and try us, not onely with one or two, or a few temptations, and so leave us, but that he will follow us with many temptations and assaults one after another; yea, that he will take all occasions continually to sollicite us to sin. We have no sooner withstood him in one tempta­tion, but presently we may look for another. Our Saviour Christ continually resisted him in all his tempta­tions, both within the forty dayes, and afterward; and yet upon all occasions he assaulted Him again and again: So after he had ended those three great temptations, mentioned particularly by Matthew and Luke, it is said, that he left him for a season (Luke 4. 13.); that is, with purpose to return again soon after. The temptations of Satan come one after another, like the Messengers which came unto job to tell him of his losses.

Reas. Reas. The Devil's malice against us is unsatiable and restless; therefore he never ceaseth tempting and solliciting us to sin, that so he may bring us to destruction. He goeth about like a roaring Lion, &c. Hence he is called, the Tempter, Matth. 4. to shew that it is his Trade and Profession to tempt and entice us unto sin; this he doeth ordinarily and daily: We must look therefore that he will be tempting us, not once, or twice, or a few times, in our life, but that he will be often assaulting us from time to time; yea, that he will conti­nually be following us with his temptations, no truce with him, &c.

Use. Use. Learn by this to be continually watchful against Satan, and never to be secure; seeing he is uncessant in tempting, let us be so spiritually wise as never to cease watching and arming our selves against him. Think not that when we have been once or twice tempted to this or that sin, and that we have by God's Grace re­sisted, that then we shall be quiet; the unclean Spirit being once cast out, will assay to enter in again, as we see Matth. 12. Satan being once or twice resisted will still redouble his assaults; therefore never be secure but daily and continally look to thy wayes, and especially to thy heart, keep it with all diligence, &c. So much of the Circumstance of time, How long our Saviour was tempted of Satan, viz. Forty dayes.

Now I proceed to the third thing by which his temptations are amplified; namely, The outward estate and condition in which he was during the time of his temptations; in that he was with the wild beasts. Now this is mentioned to aggravate the grievousness of his temptations, in that he was assaulted with them in such a forlorn place, where he had no help or comfort from men, but had onely wild beasts for his compani­ons, which were more likely to annoy and hurt him than to help or comfort him any way. Now see what we may learn from hence.

Observ. 1 Observ. 1. We see here that our Saviour Christ, at one and the same time, had many troubles and trial upon him; for he was in penury and want of bodily food for forty daies space, he was also during that space molested and tempted by Satan, and besides all this, he was at the same time molested with the society of wild beasts, which were ready to annoy and hurt him. Hence we may learn, that God doth sometimes try his own children with many crosses and troubles at once, with inward and outward afflictions, in their souls, bodies, friends, goods, good name, &c. Jam. 1. 2. Count it exceeding joy when ye fall into divers temptations. So 1 Pet. 1. 6. Now ye are in heaviness through manifold afflictions. It was a great tryal for David to be so long kept (as he was) from the Kingdom which God had promised him; yet, besides this, he was at the same time persecuted by Saul, and not onely so, but forced to fly into a barren Wilderness, where he was in danger to dy for want of food. Job also was at once afflicted sundry wayes, in his body, goods, children, wife, and friends; yea, and in his conscience too. Reasons of this dealing of God with his children.

He doth it chiefly for these causes.

• 1. To humble them throughly in the sense of their own sins, which are the procuring causes of all troubles; when he seeth that one affliction or a few will not work this through-humiliation then he layeth many at once upon them, and those very heavy sometimes.
• [Page 42]Reas. 2 2. He doth this for his own Glory; the more to magnify his power and mercy in strengthning them to bear so many tryals at once, and in delivering them out of all in due time.
• 3. To try and discover their Faith, and Patience, so much the more. Jobi exemplum.

Use 1 Use 1. Confuteth the blind Judgment of the World, and of carnal men, who judge those to be wicked men or Hypocrites who are afflicted with many troubles and crosses at once. This was the rash censure of Job's friends upon him. But if we should thus judge of all that have many and great crosses at once, we should condemn Christ himself, who at one and the same time was afflicted many wayes, as we see here.

Use 2 Use 2. Think not strange of it, if God lay many crosses at once upon us; but know, this is his usual dealing with his dear Children: therefore think it not a sign of his anger against us, neither conclude that we are out of his favour because he chastiseth us many wayes at once, for he doth this in love to us, and for our good. Strive then unto patience, though the Lord try thee with never so many troubles at once. Though thou feel at the same time fightings without and terrors within, yet be of good comfort, and labour for patience to bear contentedly whatsoever tryals God layeth on thee; if he lay much upon thee at once, he will give thee an­swerable strength to bear it, onely seek to him in prayer for strength and patience.

Observ. 2 Observ. 2. In that our Saviour Christ conversed among wild beasts in the Wilderness, which were ready to molest and trouble him: This may teach us contentedness and patience, though we be forced in this World to converse and live among wicked men, which are as troublesome and dangerous to live with as any wild beasts: therefore in Scripture, wicked and prophane men are resembled to wild beasts, as lions, wolves, bears, &c. See for this Esa. 11. 5. &c. Ismael is called a wild man, Gen. 16. 12. and such are all wicked men; nay, they are as bad or worse than wild beasts to converse with, yet we must be contented and patient though we be constrained to live among such brutish men, seeing our Saviour himself was content, for our sakes, to live among wild beasts in this desolate Wilderness.

Observ. 3 Observ. 3. Here is an evidence of the divine power of Christ, that he is Lord of all creatures; in that he could and did restrain the wild beasts from hurting him. He can alter the nature of the Creatures, as Dan. 6. 22. and Act. 28. 5.

Hitherto I have spoken of the two general Points considered in this short History of Christ's temptations; namely, 1. Of the Preparative unto them, ver. 12. 2. Of the Temptations themselves, together with the Circumstances of them, in the former part of the 13. ver.

Now followeth the third thing to be considered touching the temptations of our Saviour; namely, The good issue and event that followed after them: This is expressed in the last words of this Verse, when it is said, The Angels ministred unto him.

First, To open the meaning. The Angels ministred, &c. The manner how they ministred is expressed by Matthew, (chap. 4. ver. 11.) when he saith, that the Angels came and ministred unto him; whereby is in­sinuated that they took upon them a bodily shape, and so came to him in visible manner. What they mini­stred is not expressed, but it is probable that they did both comfort him after his being tempted of Satan, and also that they did minister bodily food and sustenance to him, being hungry after his forty dayes Fasting.

Quest. Quest. Did not the Angels attend on him and minister to him before his temptations were ended?

Answ. Answ. Yes, but not in [...]uch visible manner as now they did. Christ Jesus being Lord of the Angels was never destitute of their Ministry; but now they performed it to him in visible manner: Now we read not of such a visible Ministry of Angels attending on him to comfort him, but onely at this time, and a little before his death, when he was in that agony in the Garden, Luke 22. 43. which shews that he was at that time much afflicted and weakned in body, partly with hunger after so long Fasting, and partly with Satan's Temp­tations. So much of the sense of the words.

Observ. 1 Observ. 1. God giveth a good and happy issue, in due time, to all the troubles and temptations of his Children. Though he hold them for a time under the cross, yet at length he sets them free, and gives them a time of refreshing: Our Saviour long molested by Satan and wild beasts, &c. at length is set free, &c. Luke 4. 13. 1 Cor. 10. 13. God is faithfull, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that ye may be able to bear it.

God hath appointed a time in which he will afflict and try his Children; and when that time is expired, he will deliver them, and give them ease and comfort, Psal. 34. 19. This is true of Inward and Outward Afflictions.

1. Of Inward: Though the Lord suffers his Children to be (for a time) afflicted inwardly by Satan's temptations, or with the heavy burden of their own sins, yet in due time he alwaies restoreth them to comfort, and easeth them of these inward troubles.

2. It is true of Outward Afflictions, Psal. 125. 3. The Rod of the wicked shall not rest upon the lot of the Righteous, &c. The Israelites were long afflicted and oppressed in Aegypt under Pharoah; yet at length God delivered them, when their affliction was come to great extremity. So the Jews afterward were seventy years afflicted in Babylon, yet at length the Lord brought them home again to their own Country. Job had a time of grievous outward Affliction, and at length was delivered: So David had many outward troubles, yet the Lord gave an issue to them in due time. So Paul 2 Cor. 1. 8. was pressed out of measure, above strength, &c. and then God delivered him from so great a death, &c. ver. 10.

Use. Ʋse. This must comfort us in all troubles and temptations inward and outward, though they continue up­on us for a time, (yea, though it be for a long time) yet if we wait upon God with patience, we shall in his good time see a happy issue and deliverance, Hebr. 10. Yet a while, and he that shall come will come, &c.

Observ. 2 Observ. 2. In that the Angels ministred comfort and sustenance to Christ, in this time of his weakness and want; hence we may gather, for our comfort, that so many as have Union with Christ by Faith, they are by vertue of this Union partakers of this priviledge, That the Angels are ministring Spirits for their good; as it is Hebr. 1. 14. Psal. 34. 7. The Angel of the Lord encampeth round about them that fear Him, and delivereth them. Psal. 91. 11. He shall give his Angels charge over thee, to keep thee in all thy wayes.

This is the priviledge of all the faithful, That as the Angels ministred to Christ their Head, in his necessity; so they are ready at God's command to minister unto them also for their good; that is, to protect them against Satan, and to preserve them safe in times of danger.

See some examples of this; Gen. 32. 1. when Jacob went to meet Esau, the Angels of God met him, which they did (no doubt) to this end, to comfort and strengthen him against his Brother Esau, who sought his life. So Gen. 19. the Angels brought Lot out of Sodom. So 1 King. 19. an Angel fed Eliah in the Wilderness. And in the Acts of the Apostles, we read how the Apostles were delivered out of Prison by Angels, Act. 12. and Act. 16.

Ʋse. Ʋse. Comfort to the faithful, in all times of temptation and distress, the Angels of God are still ready prest, at Gods Command, to protect and keep them from evil; especially to defend them against the malice and power of Satan, and wicked men, his Instruments. Though many Devils and wicked men oppose them­selves against us; yet we have a Garrison of Angels ready still to defend and keep us. There are more with us than against us, as Elisha told his Servant, 2 King. 6. Let us pray unto God to open our eyes to see this our priviledge, that the good Angels are continually about us, to protect us in our wayes: and let the consideration of it comfort us against the malice and power of Satan, and of wicked men, and against all evils and dangers that may befal us.

THe third Observation. The Kingdom of God is at hand, that is, the spiritual Kingdom and Government of Christ, the Messiah, is now begun, shortly to be manifested more clearly and plainly than hereto­fore.

Doctr. Doctr. Hence then observe this, That the spiritual Regiment and Kingdom of Christ, was more clearly and evidently to be manifested after his coming in the Flesh, than it was before; He was then to administer the same in more conspicuous and glorious manner than ever he did before his Incarnation.

This was foretold by the Prophets, Isa. 9. 7. and Jer. 23. 5. And it is now, and hath been long, accom­plished since the coming of Christ in the Flesh.

Quest. Quest. Wherein stands this so evident manifestation of Christ's Kingdom?

Answ. Answ. In these things chiefly:

• 1. In the clear and evident publishing of the Gospel of the Kingdom; This Doctrine hath been more evi­dently preached since the coming of Christ than it was before; It hath been preached by Christ himself, and by his Apostles and succeeding Ministers, far more plainly than it was taught by the Prophets of the Old Tes­tament. See 2 Pet. 1. 19.
• 2. In that Christ, being risen from the dead, is now actually advanced to heavenly Glory, at God's right hand, &c.
• 3. In the powring forth of the gifts of the Spirit upon the Church, in greater measure and abundance than before the coming of Christ. Of this we read Act. 2. Joel 2. and Ephes. 4. When he ascended on high he gave gifts, &c.
• 4. In the calling and gathering of the Gentiles to the unity and fellowship of the Church. See Psal. 2. 6, 8. Ephes. 3. 3. &c. By this means his Kingdom is enlarged much.

Use. Use. See our priviledge and happiness who live in these times since this clear and evident manifestation of the Kingdom and Regiment of the Messiah. It is God's special mercy to us, that we are born and live in these times since the coming of Christ in the Flesh▪ because now his spiritual Kingdom and Government is more evidently manifested than it was before. The Gospel is now more clearly [...]aught▪ and the gifts of the Spirit are more abun­dantly powred forth on the Church than before Christ's coming, Christ himself also is [...] & ascended, &c. the Gentiles also (whereof we our selvs are a part) are now no longer shut out from the fellowship of the Church, but are called and admitted unto it. These things we see fulfilled, which many Kings and Prophets that lived before Christ's Incarnation did greatly desire to see and yet could not. Let us be thankful for this priviledge vouchsafed to us of God, and make a good and right use of it. Seeing Christ's spiritual Kingdom and Go­vernment in and over his Church, is now so clearly manifested, let us joyn our selves to this Church of Christ, and yield our selves as dutiful Subjects of his Kingdom, to be governed of him by the Direction of his Spirit, and by the Rule of his Word. Let us now kiss the Son lest he be angry, &c. as it is Psal. 2. otherwise, if we rebel against Christ, and will not suffer him to reign over us, we must look to be destroyed as his Enemies, Luke 19. 27.

Hitherto of the Reason or Ground of our Saviour Christ's Exhortation. Now to speak of the Exhortation it self; which is two fold, 1 To repent, 2. To believe the Gospel. But before I speak of these particularly, observe first two general Points of Instruction from the words.

Observ. 1 Observ. 1. In that our Saviour did chiefly insist on these two things in his Preaching; namely, upon the Doctrine of Repentance and Faith: we learn, That the Doctrines of Repentance and Faith should be in spe­cial manner taught and insisted upon by Ministers of the Word. Our Saviour Christ in his Preaching chief­ly urged these, as we see here. So did John Baptist, as appeareth Math. 3. 2. compared with Act. 19. 4. So also did the Apostles, as Paul Act. 20. 21. He witnessed to Jews and Grecians the Repentance towards God, and Faith towards our Lord Jesus Christ.

Reas. Reas. These are main and principal Doctrines of the Gospel; therefore reckoned among the fundamen­tal Points of Christian Religion, taught in the Primitive Church, Hebr. 6. 1. The Foundation of Repentance from dead works, and of Faith towards God.

Ʋse. Ʋse. Thi [...] should move Ministers much and often to preach these Doctrines of Faith and Repentance: And the People of God should desire often to hear these Doctrines taught. No Points of Christian Doctrine are more necessary or more useful. These are such Doctrines as can never be taught too much, because they can never be learned enough.

Observ. 2 Observ. 2. In that our Saviour preaching the Doctrine of the Gospel, did exhort unto Repentance and Faith; hence we may gather, That the Doctrines of Repentance and Faith are taught onely in the Gospel, as parts of it. The Law discovereth Sin, but sheweth no Remedy; now Repentance is a Remedy, &c. This is true of Repentance, Luke 24. 47. that Repentance should be preached in his Name; that is, in the Name of Christ, as a part of the Gospel. It is also true of Faith, I mean of justifying Faith (whereby we believe in Christ), that it is taught onely in the Gospel, as a part of it, and not in the Law. The Reason is, because the Moral Law neither reve [...]leth nor teacheth Christ, the Mediator; therefore it doth not teach Faith in Christ, the Mediator. There is a kind of Faith taught in the Law, which is a belief of God, and confidence in him; [Page 48] but not that Faith which apprehendeth Christ, &c. It is an Error to hold this to be commanded in the Law▪

Now, to speak particularly of these two Duties, unto which our Saviour in his Sermon exhorted. The first is, To Repent: The second, To Believe the Gospel.

Quest. Quest. Seeing our Saviour doth first exhort to repent, and then to believe; the Question may be moved, Whether Repentance be before Faith, or, Which of those Graces is first wrought in the heart?

Answ. Answ. The Order of these two Graces may be considered three wayes.

• 1. In respect of Time; and so neither Repentance nor Faith is first, but they go together in time.
• 2. In respect of their Nature; and so Faith is in order of Nature before Repentance, because a man must first be perswaded of his Reconciliation with God through Christ, and of God's love towards him, before he can truly love God again; and he must first love God truly before he will truly hate Sin (as offensive to God), and turn from it.
• 3. In respect of the manifestation of them in external fruits; and so Repentance goeth usually before Faith, because it sooner appeareth, and is outwardly discerned by the fruits of it, than Faith is. And this may be one cause, why Repentance is named before Faith, in this and some other places of Scripture, as Act. 2. 2. and Hebr. 6. 1.

Now to speak of our Saviour's Exhortation to the practise of these Graces. And first of the practise of Re­pentance, which is first mentioned by our Saviour.

In handling whereof, I will speak of these five things. 1. Shew what Repentance is? 2. The necessity of it. 3. The signs or marks of it, by which we may try whether it be in us. 4. Speak of the Motives to stir us up to the practise of it. 5. Of the Impediments that usually hinder from it.

Touching the first thing, What Repentance is?

Answ. It is a grace of the Spirit, whereby a man is truly humbled for his sins, and doth turn from them all unto God. First, I say, it is a grace of the Spirit, that is wrought in us by the Spirit of God; to shew, that we cannot repent of our selves, but it must be given us of God, 2 Tim. 2. 25. Jer. 31. 18, Further I add, that it is a Grace whereby a man is truly humbled, &c. Where note, that Repentance hath two parts whereof it standeth: The first is Humiliation for sin. The second is, Conversion or Turning from sin to God; both these must be in true Repentance, 2 Chron. 7. 14. If my People shall humble themselves, and turn from their wick­ed wayes, &c.

Touching the first of these, which is, Humiliation for sin. In it there must be two things.

• 1. A true sight and feeling of our sins, and of the Curse due unto them by the Law of God; Psal. 51. 3 I know my transgressions, and my sin is ever before me. So Jer. 3. 13.
• 2. There must be a true sorrow and contrition of heart for our sins, whereby we must be grieved chiefly for this, that by our sins we have offended God; this is called Godly sorrow, 2 Cor. 7. 10. and the renting of the heart, Joel 2. and this also St. James requireth as one part of the practise of true Repentance, Jam. 5. 8, 9. Cleanse your hands and hearts, &c. suffer affliction and sorrow, &c.

Object. Object. 2 Cor. 7. 10. Godly sorrow worketh Repentance: therefore it seemeth not to be a part of true Repen­tance, because the Apostle distinguisheth them.

Answ. Answ. By Repentance, there understand most properly one part onely of it; that is to say, The change of a man in his heart and life, whereby he turneth from sin to God, and so godly sorrow may be said to cause Re­pentance; that is, to be a help and furtherance, or a preparative unto it. (See Mr. Dyke of Repentance, pag. 14.)

Now further, this inward sorrow and contrition of heart for sin must shew itself outwardly in two things.

• 1. In an humble and feeling confession of our sins unto God; yea, even of our particular sins so far as they are known to us. Thus did David repenting, Psal. 51. and 32.
• 2. In earnest craving and suing for pardon of them in Christ, as David also did, and Daniel Chap. 9. Thus we see the first part of Repentance, viz. true Humiliation for sin.

The second part is, true conversion or turning from all sin unto God. And this is the principal part of Re­pentance, wherein the nature of it chiefly standeth. Therefore both the Prophets and Apostles do thus de­scribe it, Hos. 14. 21. O Israel, return unto the Lord thy God, for thou hast fallen by thy Iniquity. Ezech. 18. Re­turn, and cause others to return. Act. 3. 19. Amend your lives and turn, that your sins may be put away. Act. 26. 20. The Reason is, because man by nature is gone astray from God by his sin; therefore he is said to return unto Him, when he repenteth. We are by nature as Travellers wandring out of our right way, and by Repentance we return into it.

Now this turning from sin unto God, is nothing else but a constant purpose in heart, and endeavour in our life to forsake sin, and to walk in newness of life; when there is a thorough-Change of the whole man both in heart and life. Further note, that I say, In Repentance there is a turning from all sin, because one sin is offensive to God as well as another, and one sin doth separate from God as well as another; therefore all must be forsaken, else no true Repentance.

Lastly, I say, That by Repentance a man turneth from sin unto God; to shew, that we must not leave one sin, and betake ourselves to another, but we must turn to God by a holy course of life: Jer. 4. 1. O Israel, if thou return, return to me. Thus we see what Repentance is.

Now further know, that Repentance is two fold.

The first may be called a general Repentance, which is practised at our first conversion; when he that was before a wicked man, is converted unto God, forsaking his sins; and becometh a holy and good man.

The Second is a more particular Repentance, which is the daily and continual renewing of our Repen­tance afterward, for new slips or falls into Sin. Both these are necessary; therefore in the Lord's Prayer, we are taught daily to ask pardon of our sins, &c. And this shews Repentance to be necessary for all sorts of men, as well for the godly as the wicked. The best do often, yea daily, defile their Soul [...] with sin; and therefore have need, from time to time, to be cleansed by Repentance. So much of the nature and kinds of Repentance.

NOw next, to shew the necessity of it for every Christian. This may appear by these Reasons.

• Reas. 1 1. Without Repentance our best works and services are unclean in God's sight, and odious to him. A conscience defiled with known sin, polluteth our best works, Isa. 1. 12. 13. &c. Tit. 1. 15. To the unclean nothing is pure, &c.
• Reas. 2 2. Without Repentance, there can be no assurance of the pardon of our sins, Act. 3. 19. Amend your lives and turn, that your sins may be put away, &c.
• Reas. 3 3. Without Repentance no Salvation by Christ, Isa. 59. The Redeemer shall come to them that turn from Ini­quity, &c. Luke 13. 3. Except ye repent &c. called Repentance to Salvation, 2 Cor. 7. 10. and Repentance unto Life, Act. 11. 18.

The third thing to be spoken of is, The marks or signs whereby we may try and know whether we have re­pented. The Apostle 2 Cor. 7. 11. reckoneth up sundry effects or signs of true Repentance. I shall not tye my self to that place onely, but speak in general of the principal marks of true Repentance, mentioned partly in that place, and partly in other places of Scripture.

The first sign of true Repentance, is that which the Apostle there reckoneth first; namely, A Carefulness not to fall into our former sins again, after we have been humbled truly for them, and have forsaken them. If this be not in us, we never repented, Ephes. 4. 28. Now this Care must shew it self in a continual watchful­ness against sin, and against the occasions of it; but chiefly against the sins to which a man finds himself most inclinable.

A second sign or mark by which we may know whether we have repented, is that which the Apostle there calleth Indignation; that is, a holy anger and displeasure against our selves for our sins past. This was in David, 2 Sam. 24. 10. I have sinned exceedingly, I have done very foolishly. So also the Prophet, Psal. 73. 22. So foolish was I, and so Ignorant, even as a beast before thee. Thus also the Prophet Esay brings in the Church, repenting of her Idolatry, and abandoning the monuments of it in a holy Indignation, Isa. 30. 22. They shall cast them away as a menstruous Cloth, and say un [...]o it, Get thee hence. Let us try our selves whether we be thus angry at our selves for our sins: If it be so, it is a sign we have repented; otherwise, not. Let every one ask his own heart, Whether he be offended at himself for his sins? Some are apt to be offended at the sins of others, but thou must chiefly be displeased at thy own. This is a good kind of anger, which is better than laughter, Eccles. 7. 5. Job abhorred himself in dust and ashes.

A third mark of true Repentance is, a true Hatred of all sin, whereby we detest it as much and more than ever we loved it, or delighted in it; and that chiefly for this, because God is displeased by it. This was in Joseph, Gen. 39. See Psal. 97. 10. Rom. 12. 9. Try thy self by this, whether thou be a true Penitent or Convert: Doest thou now truly hate and loath the sins which formerly were delightful to thee? Doest thou hate sin with a perfect hatred, because it is offensive to God, and grieveth his good Spirit? If thou be not thus affected toward sin, there's no Repentance wrought in [...].

The fourth sign of true Repentance is, a constant striving against secret sins, as well [...] open, ver. 4. 14. This also was in Joseph, Gen. 39. though he might have committed that sin secretly, yet he would not.

The fifth sign of true Repentance is a general and universal Obedience yielded to God in all his Com­mandments, when we make conscience of refraining from all sin forbidden, and of practising every good du­ty commanded in the Word of God. This we see in Josiah, who turned to the Lord with all his heart and soul according to all the Law of Moses, &c. 2 King. 23. 25. Also in David, Psal. 119. 6. Let us try the sound­ness of our Repentance by this. So much of the signs of true Repentance.

Now in the fourth place I come to the Motives to stir us up unto the practise of Repentance. The principal Motives are these.

1. The gracious Promises of mercy and pardon to such as truly turn to God: Ezek 18. 21. Isa. 1. 18. and Isa. 55. 7. Let the wicked forsake his wayes, &c. and the Lord will have mercy, &c. These Promises must allure and draw us to Repentance; we shall not repent in vain. If there were no Promise of mercy, it were in vain to turn to God; but now there are so many gracious Promises, let this move us to repent. Nemo po­test rectè agere poe itentiam, nisi qui speraverit indulgentiam, Ambros.

2. The fearful misery under which every impenitent sinner abideth, so long as he lyeth in sins, he is lia­ble to the Curse of God in this life, and after this life.

In this life such are miserable many wayes. 1. They have an evil and guilty Conscience, which is a con­tinual torment to them, accusing and terrifying them for their sins not repented of. So it was with Cain, his sin lay at the do [...]r, Gen. 4. Yea, so it was with David after his fall, before he had soundly repented, Psal. 32. and Psal. 51.

2. They are in continual slavery and bondage under Satan; they serve him, and are at his command, and cannot but do his Will, Ephes. 2. 2. They walk according to the Prince of the power of the aire, that is, The Devil. They are held of him as in a snare, 2 Tim. 2. 26.

3. They are every hour and minute in danger of God's wrath, and of all temporal Plagues and Judgments threatned against sin, in the Word of God; of these, read Deut. 28. Among other temporal Judgments they are liable to the curse and sting of bodily death, which unto them is nothing else but an entrance into endless woe and misery: Thus miserable they are in this life.

After this life (if they dy in their sins) they are sure to suffer the eternal torments of Hell, which shall be endless and easeless, See Rom. 2. 5. Let these fearful miseries, unto which Impenitency layes men open, be an effectual Motive to stir us up to Repentance: Judge thy self, that thou be not judged of the Lord, as the Apostle exhorteth, 1 Cor. 11. 31.

3. Motive. The great benefit and good that will come of it, if we truly turn to God. Hence will follow inward spiritual Joy, Comfort, and Peace of Conscience, which passeth all Understanding: These benefits we shall partake in this life; And after this life, Salvation it self, 2 Cor. 7. 10. and Act. 11. 18. Think of these [Page 50] unspeakable benefits which follow true Repentance, and it will stir us up to the practise of it.

4. Motive. Consider the bitterness of Christ's sufferings, endured for the taking away of our sin: He suffered the whole wrath of God due to our sins; and that not onely in Body, but in Soul. This caused him to sweat drops of blood, and to cry out, My God, why hast thou forsaken me? All this that he suffered was to sa­tisfy for our sins: Think of it seriously, and let it move us to be humble for all sin, and to forsake it. Wilt thou love, and like, and continue in that which cost Christ so deer? even, The shedding of his precious blood, and all those torments of Soul and Body which he endured for thy sins. Let this break thy heart, and cause thee to mourn for thy sins, &c.

These are the Motives unto Repentance in general. Now consider some further Motives, to move us not onely to repent, but to do it speedily.

• 1. Consider this, That we bring great dishonour to God, all the time we continue in the practise of sin: So long as we go on in them impenitently, we bring no glory to the Name of G [...]d, neither do we any good service to him; nay, we do nothing but dishonour and offend him, and grieve his Spirit.
• 2. The longer we live in sin, deferring our Repentance, the harder it will be to repent; the more strength sin getteth in us by long Custom, the harder will it be to cast it off, Jer. 13. 23. Can the Aethiopian change his skin? &c. Such sins as we have long continued in, will cost us the deeper Humiliation, when we come to re­pent of them; they will cost us heavy sighs, and bitter tears, and strong cryes for pardon: therefore put not off our Repentance. Continuance and custom in sin will harden the heart, and in time make it uncapable of any humiliation or remorse for sin.
• 3. Late Repentance is not so acceptable to God, as that which is practised betimes. He requires the Prime of our Age, and the first of our years, to be spent in his service, Eccles. 12. 1. Remember now thy Creator in the dayes of thy youth, &c. God will have us seek him early, and then he will be found of us. It is just with God to re­ject such as never turn to him till old Age, when they have no longer any strength or ability of body to prac­tise sin; such leave not their sins, but their sins rather leave them.
• 4. Lastly, Consider the shortness of our life, and let this hasten us to Repentance; Psal. 90. 12. Let us so number our dayes, that we may apply our hearts to Wisdom, even to that spiritual Wisdom which consisteth in a speedy turning to God by Repentance. Many have been suddenly cut off by death, which thought to have repented before death; let us be warned by them, not to defer our Repentance, seeing our life is so short and uncertain. So much of the Motives to Repentance.

Now, In the fifth and last place, I come to speak of the usual letts and hinderances which keep men back from repenting. These Impediments are to be removed.

The first hinderance is, The consideration of the greatness of our sins: This discourageth many from com­ing to God by true humiliation; they think it is in vain, their sins are so great, &c. But know this, that as a great Fall should not keep a man from rising again, and as a dangerous Disease doth not keep a man from seek­ing to the Physitian, so thy great sins should not hinder thee from coming to God by Repentance; they should rather cause thee to make more haste unto God, that he may pardon them. There is a multitude of mercies with him for the pardoning of great Iniquities: See Isa. 1. 18. Though your sins be as Crimson and Scarlet, &c. David's Adultery and Murder were foul sins, yet they kept him not from Repentance: the Jews Sin in crucifying Christ was most heinous, yet even they are called to Repentance, Act. 2.

A second hinderance is, The profit and pleasure of sin: Some sins bring in profit; as Usury, Oppression, Covetousness, false Dealing, &c. Other sins are sweet and pleasant to Man's corrupt Nature. And thus, by the profit and pleasure of sin, men are allured to continue in their sins. For removal of this hinderance of Re­pentance; Consider,

• 1. What shall it profit a man to gain the whole World, and to lose his own Soul? Mat. 16. 20. Besides, all that is gained by sin hath God's Curse following it.
• 2. Touching the Pleasures of sin; Know this, that howsoever it be sweet in the committing, yet after­ward it will be most bitter to us: Prov. 20. 17. Bread of deceit is sweet, but Gravel in his mouth afterward, &c. The pleasure of sin is short, but the pain and torment which it will cause to thee is endless; Delectat in mo­mentum, cruciat in aeternum: Look at the End, not at the Beginning of all sin.

A third hinderance is, The difficulty of Repentance: It is painful and tedious to the Flesh, to humble and afflict our selves, for our sins; to have the heart broken with godly sorrow, &c. This painfulness of Re­pentance so discourageth some, that they are loath to set about the practise of it. But for this, know 1. That the great benefits that come of it, as inward Joy, Comfort, Peace of Conscience, &c. these do abundantly make amends for all our pains taken. The dressing and searching of a Wound, or festred Sore, is painful, yet we endure it in hope of future ease and soundness of Body; So must we, in the matter of our Souls. 2. Some sins are as painful, or more painful, to commit, than Repentance is to practise. 3. Heaven is worth all our pains.

The fourth and last Impediment of Repentance is, The vain hope of longer life: Men think they shal have time enough hereafter to repent; If they can have but an hour on their Death-bed, it is enough &c. But deceive not thy self. For,

• 1. Though thou live longer, yet art thou not sure thou shalt have grace to repent, when death shall come. God must work it in thee, thou canst not turn to him of thy self, without his Grace inabling thee.
• 2. Though true Repentance is never too late, yet late Repentance is but seldome true and unfeigned. The Repentance which many make shew of, on their death-beds, comes oftentimes rather from fear of Hell, and of God's Judgments, than from true hatred of sin; and so it is to be feared, that it dyes with the party. There­fore beware of putting off Repentance, in hope of longer life. Hebr. 3. To day, if ye will hear his Voyce, har­den not your hearts, &c. God hath not promised thee To Morrow. Qui promisit poenitenti veniam, non promisit dilationi crastinum diem. Ambros.

HAving spoken of the first part of our Saviour Christ's Exhortation, in which he stirreth up to Repentance. Now we come to the second part, in which he exhorteth to the practise of Faith, in these words, Be­lieve ye the Gospel. In the words we have two things.

1. The Act of Believing. 2. The Object or matter to be believed, The Gospel.

Touching the meaning of the words, it is needful to shew briefly,

1. What is meant here by the Gospel? 2. What it is to believe the Gospel?

By The Gospel understand, The glad Tidings of Reconciliation with God, and of Salvation by Christ; or, the Doctrine of free Grace and Salvation by Christ. 2 Cor. 5. 19. it is called The Word of Reconciliation; and Ephes. 1. 13. The Gospel of Salvation.

Now, to Believe the Gospel, is not onely in general to be perswaded of the Truth of all things in the Gospel; but particularly to apply to our selves the Doctrine of the Gospel, and the Promises of Salvation, by Christ, contained in it. Therefore in the Greek it is, Believe in the Gospel; which phrase of speech doth imply a par­ticular applying of the Promises of the Gospel to our selves, and a relying upon them. This is the sense of the words.

In handling them, I will first speak of Faith in general, and then of the Object of it, as it is here mentioned; namely, The Gospel.

Touching the first, which is Faith it self; Sundry Points are to be spoken of it. 1. What Faith is? 2. The Degrees of it. 3. The necessity of this grace for a Christian. 4. The special marks whereby to discern it. 5. The means to get and encrease it. 6. The lets and hinderances which keep men from it are to be remo­ved.

Quest. First, of the first Point, What is Faith?

Answ. Answ. True justifying Faith (for of that we speak here, and of that our Saviour Christ speaketh in this place,) is a Grace wrought in us by the Spirit of God, whereby we apprehend and apply Christ and all his benefits to our selves, Joh. 1. 12. To receive Christ, and to believe in him are put for the same; and Gal. 3. 14. We receive the promise of the Spirit by Faith.

More particularly, in true Faith there are three things which are as the parts of it. The first is Knowledge of Christ, as he is revealed in the Gospel. The second is, Assent of the mind unto the truth and certainty of those things which are known of Christ. The third is a, particular applying of those things to our selves, when we rest perswaded that the Promise of Salvation made in Christ, belongs to us in particular: and in this particular Application of Christ stands the very life of Faith. Thus Paul did particularly apply Christ to himself, Gal. 2. 20. I live by Faith in the Son of God who hath loved me, and given himself for me. So Thomas, Joh. 20. 28. My Lord and my God. Here then observe, against the Papists, that true Faith is not onely a ge­neral belief of the truth of God's Word; but a particular applying of Christ, or of the Promise of Salvation by Christ. And this is proved by these Reasons.

• Reas. 1 1. In the 6. Chapter of John, Verse 54. Believing in Christ is called, Eating of his Flesh, and Drinking of his Blood. So Austin, Crede, & manducâsti: And the Rhemists are forced to confess it; on the 32. ver. of that Chapter. Now this comparison shews the Nature of Faith, that as in eating and drinking there is an applying of Meat and Drink with the hand to the mouth, and so a receiving of it into the stomach, for the Nourishment of the Body; so in believing, there must be a particular applying of Christ, the bread of Life, to the Soul, for the spiritual nourishment of it.
• Reas. 2 2. Joh. 3. 16. Whoso believeth in Christ shall have everlasting Life: Now, if to believe in Christ were onely in general, to believe all things to be true which are revealed in the Word touching Christ, then not onely many wicked men, but the Devils, should be saved; for they believe the History of the Gospel to be true, as may appear, because they confessed Christ to be the Son of God, &c. and Jam. 2. 19. They believe and tremble, yet they shall never be saved; therefore in saving Faith there is something more required than a ge­neral assent to the truth of the Word; namely, a particular Application of Christ, &c.
• Reas. 3 3. True Faith breedeth Peace of Conscience (Rom. 5. 1.) and confidence towards God, Ephes. 3. 12. But a general perswasion of the truth of the Word will not work these effects, onely a particular Application of Christ will do it: this therefore must be in true Faith. Thus we see, that in true Faith there must be a particular applying of Christ. Therefore let none content themselves with that Popish Faith which is onely a general Belief of the truth of the Word. Ignorant People think this is a good Faith, but it will deceive them, if they trust to it.

The second thing to be spoken of is, The Degrees of true Faith; which are two: The first is a weak Faith, yet true and sincere: The second is a strong Faith.

A weak Faith I call that, which is mixed with much doubting, which doth generally assail it, and often pre­vail much against it. This weak Faith is nothing else but an earnest and unfeigned desire of being reconciled to God in Christ, with a hearty sorrow for our Unbelief, and with a care to use all means for the encrease and strengthning of Faith: God accepts this Desire in stead of a stronger Faith. Therefore the promise of bles­sedness is made to it, Matth. 5. 6. Blessed are they that hunger and thirst after Righteousness, &c. and Revel. 21. 6. I will give unto him that is athirst, &c. Such a weak Faith was in him, Mar. 9. 24. I believe, help my Ʋnbe­lief: and Matth. 8. 26.

The other Degree is, a strong Faith, by which I understand a more full perswasion of God's Love in Christ, and of Salvation by him. This was in Abraham, Rom. 4. 20. Who did not doubt of the Promise, &c. and in Paul Rom. 8. 38. This is not wrought in a Christian at the first, but in tract of time, after one hath had many ex­periences of God's Love. This measure of Faith we must all strive unto; yet the other weak Faith, if it be sincere and unfeigned, doth truly apprehend Christ, though weakly: As a weak Eye-sight might look upon the Brazen Serpent as well as a stronger sight. Therefore let not such be discouraged, who find onely this weak Degree of Faith in themselves; onely look to this, that it stand not at a stay, but that it grow in thee, [Page 52] and that to this end thou use all good means; else it never was true Faith, if it continue still as weak as at first, and grow not to more strength by Degrees.

The third Point is, The necessity of Faith for a Christian, which may appear by these Reasons.

• Reas. 1 1. It is the onely instrumental cause in us of our Justification and Salvation, Rom. 5. 1. Justifyed by Faith, &c. Mark 16. 16. He that believeth shall be saved, &c. It is that alone which uniteth us to Christ, by which he dwells in us, Ephes. 3. 17. and so by it we come to be partakers of all the saving benefits of Christ; as God's favour, Forgiveness of Sins, and Salvation it self.
• Reas. 2 2. Hebr. 11. 6. Without Faith it is impossible to please God. The best works we perform, if they be not done in Faith, believing that the person and work is accepted in Christ; they are unpleasing to God, yea, they are sins, Rom. 14. ult.
• Reas. 3 3. Faith is the means of up-holding our spiritual and temporal life, Gal. 2. 20. Hab. 2. 4. Without Faith we cannot live the spiritual life of Grace; because by it alone we are united to Christ, and so receive Influ­ence of Grace and of spiritual life from him: He is life, but we partake not of this life, but by Faith. Again, without Faith we cannot lead our temporal life, in such manner as may be pleasing to God, and comfortable to our selves. It is Faith which must guide and order our temporal life in such manner as God requireth, causing us to seek his glory in all our wayes, and to depend on him in all estates, as well of adversity as pros­sperity.

Thus we see the necessity of Faith for every Christian.

In the fourth place, let us see some special marks and signs, by which we may examine whether we have true Faith.

• 1. True Faith purifieth the heart, Act. 15. 9. causing in us a constant purpose and striving against all sin, yea, against our most inward and secret corruptions: It will cause not onely a wandring and inconstant pur­pose of avoiding sin, but a constant purpose. True Faith cannot stand with a purpose of continuing in any known sin. He that believes truly that his sins are forgiven by the mercy of God in Christ, that person be­lieveth withal, that he must not live in sin, because it is offensive to God: Examine thy self by this property of Faith, whether it be in thee; Art thou careful to purge thy heart and life from sin? &c. 1 Joh. 3. 3. Art thou careful not to defile thy Conscience with sin? True Faith cannot stand with an evil conscience.
• 2. Where true Faith is, there will be a daily striving against Unbelief and doubtings, with a careful use of the means whereby these doubtings may be subdued, and the heart setled in a stedfast belief of God's pro­mises: Now, these means are, the Hearing of the Word, Use of the Sacrament of the Lord's Supper, Prayer, &c. Where Faith is, there will be a conscionable use of these spiritual exercises, for the strengthning of Faith. Examine thy Faith by this mark; Doest thou feel contrary doubtings and much Unbelief in thy heart? And doest thou hate thy doubtings, and constantly strive and pray against them? Doest thou say, Lord I believe, help my Ʋnbelief? It is an Argument thou hast Faith in some measure: Some say, they never doubted of their Salvation, this shews, they never truly believed; for Faith is mingled with Unbelief, and causeth a strife against it in all that have it.
• 3. True Faith is fruitful in [...] works, especially in the works of Love, Gal. 5. 6. Faith worketh by Love. Jam. 2. It is a dead Faith which hath no works of Love flowing from it, as a dead Tree which hath no Fruit. Look to this therefore; thou that thinkest thou hast Faith, What fruits of Love come from thee in thy life? Art thou ready to do duties of Love to thy Brother? Art thou ready and open-handed to give, and to lend freely, to thy Brother that is in want? Art thou ready to forgive others that have wronged thee, and not to go to Law for trifles, as some do? If there be true Faith in thee, it will shew it self by these and the like fruits of Love: If thou be truly perswaded of God's Love to thee, this will cause thee to shew Love to thy Bro­ther and Neighbour, &c.

Let us by these marks try our selves throughly, what Faith we have; the rather, because there is in many a false temporary Faith, very like unto true Faith: by which counterfeit Faith they believe the Word of God to be true, and give assent to it; yea, some go further, for they delight to hear the Word (as Herod heard John gladly), they rejoyce also for a time in the Promises of Salvation made in the Word, having some taste of the sweetness of God's mercies, perswading themselves that they belong to them, and that they are in God's fa­vour, and in the number of those for whom Christ died, &c. [...]hus far many go, and yet have none but coun­terfeit Faith, with which they deceive themselves. Rest not in such a temporary Faith, but examine the soundness of thy Faith by the forenamed marks, which will not deceive thee.

THe fifth thing to be spoken of is, The means whereby we may attain to true Faith, and by which we may cherish and encrease it.

Touching the means of attaining to Faith; the principal is, a diligent and conscionable attendance on the publick Ministry and Preaching of the Word, Rom. 10. 17. Faith cometh by hearing, and Hearing by the Word of God. Act. 15. 7. Peter saith, that God chose out him, that the Gentiles by his mouth should hear the word of the Gospel, and believe: and Gal. 3. 2. They received the Spirit, by the hearing of Faith preached. The Hearing of the Word preached is the ordinary outward means, in which, and by which, the Spirit of God doth work Faith. So many then as desire to get true Faith, and to have it wrought in them by the Holy Ghost, must attend on this Ordinance of God, they must frequent it on all occasions, omitting no opportuni­ties of partaking in it. As ever thou desirest to have saving Faith wrought in thee, so make conscience of of­ten Hearing the Word of Faith; Do not look that God should work this precious Faith in thee, if thou use not the ordinary means; this means is, the hearing of the Word preached.

Quest. May we not get Faith by reading the Word, or by hearing it read?

Answ. God is able to work Faith by bare reading of the Word, and no doubt he doth so sometimes; but that course is extraordinary: The ordinary course which he taketh is, to work Faith by the Preaching of the [Page 53] Word; this is the ordinary and most powerful means sanctified of God, for the begetting of Faith in mens hearts. Therefore trust not to bare reading, as if that were enough for the attainment of Faith, but wait and depend upon the Word preached; and withal, desire God to joyn his Spirit with his Word, to make his own Ordinance effectuall to thee; this he hath promised to do, Isa. 59. ult. So much of the meanes to get Faith.

Now the means to cherish and increase it, are four especially.

1. The diligent hearing of the Word in publick, and often reading and searching of the Scriptures in pri­vare; for as the Word is a means to breed and beget Faith, so the same Word is a notable means continual­ly to nourish and encrease it. 1 Pet. 2. 2. As new born Babes, desire ye the sincere milk of the Word, that ye may grow thereby.

The second means is, the conscionable Use of the Sacraments; these are seals set to the Word, especially the Lord's Supper; the proper End and Use whereof is, to nourish and strengthen Faith in us: We should therefore be carefull to partake of it often; Also to meditate often of our Baptism, for strengthning of our Faith.

The third means is frequent Prayer unto God for the confirming of our Faith. Thus the Apostles of Christ prayed, Lord increase our Faith, Luk. 17. 5.

The fourth means is, often and serious Meditation upon the Promises of God, made in the Gospel to such as truly turn from their sins, and fly unto Christ by Faith; as Isa. 55. 7. Joh. 3. 16. These Promises are ge­nerally and indefinitely propounded; think of them often, and apply them to thy self: thus we see the means to get and encrease Faith. Let us conscionably use them, that we may attain to this precious Faith, and that having gotten it, we may keep it: It is the principal Grace that makes a Christian; it is the chief riches of a Christian, making us Partakers of Christ, in whom are hid all the treasures of Grace and Salvation.

The sixth and last thing propounded to speak of is, the usual Lets and Hinderances which keep men from true Faith.

The first is a vain and false perswasion of Faith, which many take up and yet are far from true Faith. They have some good things in them, which they falsely suppose to be evidences of true Faith, and yet they are not. For example, Many men live civilly in outward Conversation, being free from gross vices, they deal justly with their neighbours; they come to Church duly, and hear the Word; yea, some go further, they take some delight in hearing of the Word; they are willing also to confer of it with others; they love the Company of good Ministers and good Christians; yea further, it may be they use good exercises in their Families, as private Prayers, Reading, and the like: These good things they do, and hereupon the Devil, and their own deceiptful heart, perswades them that they have true Faith, and are very good Christians, when (alas) they are far from it. Such must know, that one may be neer the Kingdom of Heaven, and yet not en­ter into it: Thou mayest be almost a Christian (with Agrippa) and not altogether a Christian; thou mayest have many good things in thee, and yet want saving Faith. Deceive not thy self with vain shews of civil honesty, or outward formality in Religion. Rest not in [...]hese or in any common gifts that may be in an Hypo­crite, but strive to have more in thee than can be in a meer civil honest man, o [...] [...] formal Hypocrite; get true Faith, and then thou out-strippest them both.

A second hinderance that keeps many from believing is, the greatness of their sins; which when they look at, they begin to think with Cain, that they are greater than they can bear, or greater than God can or will pardon unto them; and this keeps them from believing the pardon of them, and from laying hold on God's mercy in Christ, because they cannot be perswaded that this mercy belongs to so great Offenders, &c. For Removal of this Impediment,

1. Let such examine their hearts, whether they be truly humbled for their sins, and whether they unfeig­nedly hate and strive against them: If it be thus with thee, know this, that Christ came to heal the broken­hearted, and to save such sinners as thou art, even great sinners. Fear not therefore to go unto Christ, and to lay hold on him by Faith, notwithstanding the greatness of thy sins: The Blood of Christ is of sufficient ver­tue and merit to purge thee from all sin, even from the greatest, 1 Joh. 1. 7.

2. Consider, that God's mercy is sufficient to pardon the greatest sins, See Psal. 103. 8. And this mercy he hath promised to the penitent, though their sins be great and heinous, as we see Isa. 1. 18. Even the sin against the Holy Ghost, if it could be repented of, might be pardoned by the infinite mercy of God. There­fore though thy sins have been many or great, yet, if thou be truly humbled for them, and truly turn from them by Repentance, thou mayst undoubtedly believe the pardon of them through God's mercy in Christ. It is not simply the greatness of sin, but continuance in sin without Repentance, that shall condemn any. So much of the two main Hinderances which keep men from Faith. Others might be stood upon, but these shall suffice.

Hitherto of the first thing in the words; namely, the Act of Believing. Now it followeth to speak some­what of the Object, viz. The Gospel.

Doctr. Doctr. Observe here, that the principal matter and Object, which true justifying Faith must look at and apprehend, is the Doctrine of Reconciliation with God, and of Salvation by Christ, taught in the Gospel. Therefore the Gospel is said to be the Word of Faith, Rom. 10. 8. because this is that Word which justify­ing Faith doth chiefly lay hold upon and believe.

Quest. Quest. Is not the whole Word of God to be believed by Faith?

Answ. Answ. Yes, but not in respect of Justification: For the conceiving of this, know, that there is a twofold Object of Faith: The first is the general Object of it, called Objectum adaequatum; and this is the whole Word of God, both Law and Gospel. The second is the more special and principal Object of it, so far as it justifieth; and this is onely the Doctrine of the Gospel, or the Promise of Salvation by Christ, which is made in the Gospel.

Object. Object. Christ himself is the principal Object of our Faith, Act. 16. 31.

Answ. Answ. It is all one in effect, to say, that Christ, as he is set forth to us in the Gospel, is the Object of our Faith; and to say, that the Gospel it self, or the Promise of Salvation by Christ, which is made in the Gospel, is the Object of our Faith, as it doth justify.

Use. 1 Use 1. See how needfull it is for us to know, and be well acquainted with the Doctrine of the Gospel, especially with the Promises of forgivenesse of Sins and Salvation by Christ, which are contained in the Gos­pel. These Promises are the principal and special matter and ob [...]ect at which our Faith must look, and upon which it must lay hold; now if we know not these Promises, how can we believe or apply them to our Selves by Faith? Ministers of the Word therefore must unfold this Doctrine of the Gospel, and the Promises of it to their People, and the People must be forward and desirous to hear the same opened and applyed to them.

Use 2 Use 2. Learn hence to settle the eye of our Faith upon the true and right object of it, viz. The Promises of the Gospel made in Christ to such as repent and believe; labour daily in applying these to our Selves. We must by Faith believe every part of the Word of God, and apply it to our Selves: but it is chiefly the Gospel, and the Promises of it in Christ, which our Faith must look at, for Justification and Salvation. As the Israelites being stung with Serpents, in the Wilderness, looked on the brazen Serpent for the curing of their Bodies: So must we by the Eye of Faith look at Christ as he is revealed in the Gospel, for the healing of our Souls.

NOw we are come to the fourth particular History recorded in this Chapter, viz. Our Saviour's calling of four of his Disciples, which is laid down from this 16. Ver. unto the 21. Verse. And 1. The Evangelist layeth down the Calling of Simon and Andrew, Ver. 16, 17, 18. 2. The Calling of James and John, the sons of Zebedeus, Ver. 19, 20. But I will in handling these Verses, consider the Calling of all these Disciples joyntly together.

In the History I consider these four things.

1. The place where Christ called them, which was, By the Sea of Galilee.

2. The Persons that were Called, which are Described. 1. By their Names, Simon, Andrew, James, and John. 2. By their Kindred, or Allyance one with another; in that they were two Couples, or Pairs of Brethren: Simon and Andrew were Brethren; and so were James and John, both sons of Zebedees. 3. By their Profession or Trade of Life, they were Fishers. 4. By their diligent imployment in their Callings, they were busied partly in casting out their Nets to take Fish, and partly in mending their Nets.

The third thing in the History, is the Calling it self, which is mentioned both generall, in that it is said, he called them, that is, James and John, Ver. 20. and more particularly, in that the words themselves are set down which our Saviour used to Simon and Andrew: which words contain two things. 1. A Commandement to follow Him. 2. A Promise, that He will make them Fishers of Men.

The fourth and last thing to be considered, is, their ready and prompt obedience yielded to Christ's Calling: in that it is said, They left their Nets and their Father, and followed Him.

To speak of these things in order, Touching the first, namely, the Place, where these Disciples were cal­led; it was near the Sea of Galilee where Jesus walked: Of this I will speak very briefly, onely shewing what is meant by it. This Sea of Galilee is the same which St. Luke calleth the Lake of Genesareth, Luke. 5. 1. and which St. John calleth the Sea of Tiberias, John 6. 1. Vide posteà, Cap. 4. Ver. 1. It was a great Lake or Pool of Water, which was joyning unto Galilee the lower; through the midst of which Lake Jordan did run: And this great Lake is called a Sea after the Hebrew Phrase, for the Hebrews call such great Pools of Water by the name of Seas. Hieron. in Ezek. Cap. 48. Col. 490. A. Some Write that this Lake was about twenty Miles in Compasse. Josephus saith, it was forty furlongs broad, and a hundred long. De Bello Jud. lib. 3. c. 18. It was near unto sundry famous Towns of Note, as Ca­pernaum, Tiberias, Bethsaida, Chorazin, and others; as Adrichomius Writeth. Now, near unto this Lake of Genesareth our Saviour Christ conversed much, teaching and working sundry Miracles there, which maketh it the more famous. And it is likely, that one cause why our Saviour did so much converse in this Place, and why He now walked there, was this, because it was a populous Place, where He might do the more good by His Doctrine and Miracles. But not to insist longer on this.

I come to the second thing, namely, the Description of the Persons that were Called. They are described. 1. By their Names. 2. By their Kindred and Parentage. 3. By their particular Calling, Fishers. 4. By their Imployment in their Calling.

Touching the first of these, their Names, I will not here insist upon: onely Note this, that James is called the son of Zebedeus, to distinguish him from [...]ames the son of Alpheus, which was another of the twelve Apo­stles, Mark 3. 18.

I proceed now to the second thing, namely, their Kindred and Parentage. These were two Couples of Brethren, and two of them were the sons of Zebedee. Hence some gather, That our Saviour Christ in making choyce of two Couples of Brethren to be Disciples, and afterward to be Apostles, did shadow unto us in some sort the unity and love that should be between Ministers of the Word, that there should be a kind of Spirituall brotherhood between them, and that they should affect and love each other as Brethren. Paul often calleth Timothy his Brother: So also he calleth his beloved Philemon Fellow-Worker; But to let this passe.

I go on to the third thing, which is, their trade of Life, they were Fishers: Now this implieth that they were. 1. Men of mean Estate and Degree, because their Calling was so mean. 2. That they were men unlearned, and not furnished with the knowledge of Arts or Tongues, So Acts 4. 13. 3. That they were not politick and Worldly-wise Men, but rather plain, simple-dealing men. Such our Saviour Christ made choyce to be afterwards his Apostles.

Quest. 1 Quest. 1. How could unlearned Men be fit to make Apostles, and to Preach the Gospel?

Answ. Answ. Christ made them fit, before they Preached.

• [Page 55]1. By instructing and teaching them in his own Person, for they heard his Preaching in publick all the time they lived with him; and he taught them much (See Mat. 13. 10, 11.) by private conference, for they were after a sort his Family, continuing with him for the space of three years and more, all which time they had Christ to be their teacher.
• 2. By the extraordinary powring out of his Gifts of the Spirit upon them, which was done on the day of Pentecost, after Christ's Ascension, Acts 2. So then, although our Saviour called unlearned men to be Apostles, it follows not, that such are fit in these times to be called to the Office of Ministers. The calling of the Apostles was extraordinary, and they were extraordinarily fitted of Christ for that Office; because they were appointed to be the first Founders and Planters of the Christian Church: but now that extraordi­nary Calling is ceased, and men ought to be fitted for the Ministry by ordinary meanes; namely, by the study and knowledge of Arts and Tongues, which are necessary in some good measure, in all those that take on them the publick Ministry, See 1 Tim. 3. 2. and 1 Tim. 4. 13.

Quest. 2 Quest. 2. Wherefore did Christ Call mean and unlearned Fishermen to be his Disciples, and afterward to be Apostles; and not rather some of the Scribes, Pharisees, or Priests; that were wise and great men in the World?

Answ. Answ. 1. To shew that his Kingdom being Spirituall, John 18. 36. is not erected or promoted by Worldly means or helps, as Wealth, humane Learning, worldly Policy, &c. Therefore when he was to set up his Kingdom among Men, by calling and converting them to himself, he imployed not such as were lear­ned, rich, or great men, but mean Fishermen. Earthly Kingdoms are set up and enlarged by outward means, as by force of Arms, worldly Wisdom, Policy, &c. But Christ's Kingdom is not promoted and furthered by such means as these, but onely by the Divine Power of his Word and Spirit, by which alone he calls and converts men to himself, and so sets up his Kingdom in their hearts.

2. To shew his Power in converting the World by such weak means, even by the Preaching of poor and mean Fishermen; that himself might have all the glory of this miraculous Work, 1 Cor. 1. 29. That no flesh should rejoyce in his presence.

Observ. 1 Observ. 1. In that our Saviour calleth such poor and mean Persons to be his Disciples, to believe in him, and follow him; we may gather, that Christ Jesus in bestowing spiritual favours or priviledges on men, doth not respect the outward quality or condition of their Person; as Wealth, Nobility of Birth, Natural Wisdom, or any worldly Greatness; 1 Cor. 1. 26. And Mat. 11. 25. also, Mat. 11. 5. The Poor have the Gospel preached to them.

Use. Ʋse. Comfort to those that are of poor and mean condition and quality in the World, Christ will not reject thee for thy meanness or poverty, nor deny the graces of his Spirit to thee; if thou be carefull in using the means of Grace: Christ will bestow his Grace upon thee, as soon as upon the greatest Person in the World. As worldly Wealth and Greatness do not commend any to Christ; so neither doth the poverty or basenesse of any man's wordly condition, move him to reject any, or to deny his grace to them.

Observ. 2 Observ. 2. Christ can do great matters by weak means; thus He converted the World by these Fishermen, &c. So much of the calling and condition of these Persons which Christ called, in that they were Fisher­men.

The fourth thing to be considered, is, their diligent imployment in their Calling: It is said, That Simon and Andrew were casting their Nets into the Water, and James and John were busied in mending their Nets: so that as they had a particular Calling, so they were diligent in the Duties of it.

Observ. Observ. From their example learn this: That every one that lives in the Church, should not onely have some particular Calling whereinto do good in Church or Commonwealth, but that he ought also painfully and diligently to imploy himself therein. No Person, Man or Woman, should live idlely or unprofitably, but must take pains in some honest Calling, labouring with body or mind. This was God's Ordinance at the beginning, immediately after Adam's Fall; as we see, Gen. 3. 19. By sweat of face, understand here any painfull Labour of body or mind: See also Eph. 4. 28. and 2 Thes. 3. 10. The examples also of the Faithfull in Scripture do prove it: The Patriarchs were imployed in keeping of sheep. So Moses kept sheep for his Father-in-Law Jethro, Exod. 3. 1. Yea, Christ himself, so long as he lived a private Life, did work with his Father Joseph in the trade of a Carpenter, as is probable by that place, Mark. 6. 3. Vide Justin. Martyr.

Use. Use. This is for the just reproof of all idle drones, and unprofitable burdens of the Earth; such as live without Callings, or if they have Callings, yet do not take pains in them, for the good of Church or Com­mon-wealth. These are said to walk disorderly, 2 Thes. 3. 11. they eat not their own bread; they take the benefit of God's Creatures for their sustenance, and return nothing for it; they glorify not God by any pain­ful course, neither do they any good in Church or Common-wealth. Hence it is, that, when they are dead, they are not missed; neither the Church nor Common-wealth misseth them: Such live in the breach of God's Ordinance, who hath appointed, that all persons, living in the Church, shall employ themselvs painfully in some lawful Calling or other.

IN this History of the calling of these four Disciples of Christ, I considered four things: 1. The Place where they were called, which was, by the Sea of Galilee. 2. A description of the Persons which were called. 3. The Calling it self. 4. Their ready and cheerful Obedience unto this Calling. Of the two first I have spoken.

Now I am to speak of the third; namely, The Calling it self: which is mentioned, 1. More largely and particularly, ver. 17. concerning Simon and Andrew. 2. More briefly and generally, touching James and John, Ver. 20. when it is said, He called them; which is all one with the former, He commanded them to follow Him, &c.

In the larger setting down of the Calling of Simon and Andrew, we have two things expressed. 1. A Commandment of Christ, bidding them to go after Him. 2. A Promise, that he would make them to be Fishers of men.

Quest. Quest. We read Joh. 1. 40. &c. that Andrew and Peter went after Christ, and became his Disciples; at which time Christ gave Peter the Surname of Cephas: How then is it, that the Calling of Peter and Andrew is here mentioned again? For that former Calling was a good while before.

Answ. Answ. We must know for this, that these two Disciples had a twofold Calling by Christ.

The first, general, as Christians; whereby they were called to embrace Christ as the true Messiah, and to believe in him unto Salvation. And this is meant in that place Joh. 1. 40.

The second is a more particular and special Calling, whereby they were called to be Companions and fol­lowers of Christ, that so, hearing his Doctrine continually, and seeing his Miracles, they might by these means be fitted, in due time, to execute the Office of Apostles. And this particular and special Calling is that which is here spoken of: So then, they were called before to be Believers in Christ; and because this they might be, and yet not utterly forsake their goods and friends; therefore, though they forsook them for a time, and went after Christ a while, (as appeareth, Joh. 1. 37, & 39.) yet they soon after returned again to their friends and possessions. But at this time (which was almost a year after they were called to believe in Christ,) they were called in more special manner to a further dignity than before, even to be of the number of Christ's special Disciples, which were continually to follow him, and to converse with him in all his travels, that so they might be fitted to take on them the Office of Apostles, &c. Now, this they could not do without forsaking their goods and friends; and therefore it is said, that they left all and followed Christ. So much for Answer to that Question.

There is also a third Calling of these and the other Apostles mentioned afterward, Chap. 3. 13, 14. Now to open the meaning of the words.

Follow me] or, Come ye after me; that is, resign your selves over to be my Disciples or Schollars, to be instructed and taught by me; and to this end betake your selves to be my continual associates and companions in all my travels wheresoever I go to preach the Gospel. So much the phrase (of following, or coming after Him) doth here imply.

And I will make you to be Fishers of men.] In these words our Saviour sheweth what Office he had appointed them unto, and withal promiseth to furnish them with gifts fitting for Apostles, and to make them able to convert Souls by their Preaching. q. d. Though as yet ye are but simple and unlearned men, yet I will in short time so enable you with gifts of Knowledge and Utterance, that ye shall by your Preaching gain men unto God. When he saith, they should be Fishers of men, it is a speech borrowed from the Trade of Fishing, in which these men had hitherto been occupied, and it is applyed by our Saviour unto the Preaching of the Word, by which men and women are caught or taken, that is, drawn out of the World, and out of their sinful estate, and so brought home to God, even as Fish are with the Net drawn out of the Sea, and brought to the Land. See Ezech. 47. 10. For the better conceiving hereof, consider a little the fit resemblance between taking of fish, and winning of men unto God. The wicked World, and the natural and sinful estate of men unregenerate, is as it [...] the Sea in which all men by Nature do remain and abide, as fish by Nature live and swim up and down in the waters; the Net to take them, and to draw them out of the Sea of the World, and of their natural Corruptions, is the Word of God; the Fishermen are the Ministers of the Word; the casting out of spreading of the Net, is the Preaching of the Word; the taking of fish and the drawing of them out of the Waters to the Land, is the calling and separating of men out of the wicked World, and out of their sinful estate, and the bringing of them unto God. Thus our Saviour took occasion, from considerati­on of their earthly Trade and Profession of fishing, to speak unto them of a spiritual kind of fishing, that is, of taking mens Souls; that is, winning them unto God by the Gospel preached. So much of the mean­ing.

Now to the Instructions.

Follow me] Observ. 1. It was a special Priviledge of the Apostles, that they were called and appointed to converse with Christ on earth, and to be inseparable companions and followers of him, so as they heard his Teaching, and saw his Miracles. This is implyed, when he bids them follow him. Joh. 15. 27. Mark 13. 14. Acts 1. 21. Peter saith, that the Lord Jesus went in and out among them; the words imply an ordinary con­versing with his Apostles. 1 Joh. 1. 1. St. John saith, that himself and the other Apostles had heard, and seen with their eyes, and that with their hands they had handled the Word of life; that is, Christ Jesus, according to his humane Nature: which shews how familiarly and ordinarily the Apostles conversed with Christ, fol­lowing him up and down wheresoever he went.

Quest. Quest. Did all the Apostles thus follow Christ, and converse with him ordinarily?

Answ. Answ. Not all; but onely the twelve which were first called: therefore Paul (though an Apostle), yet being none of the twelve, is exempted from the number of those Apostles that followed Christ and conversed with him before his Passion and Ascension.

Object. Object. 1 Cor. 15. 8. He saith, that Christ was seen of him.

Answ. Answ. He saw him onely in Visions; and that at three special times. 1. In the way to Damascus, Act. 22. as may appear by the speech of Ananias to him, ver. 14. 2. When he was imprisoned at Hierusalem, Act. 23. 11. The Lord stood by him and said, Be of good cheer, Paul, &c. 3. When he was caught up into the third Heavens, where he heards words unspeakable, &c. 2 Cor. 12. 2. It is most likely, that then also he saw Christ in his Glory. (Paraeus in 1 Cor. 15. 8.) Thus Paul saw Christ sundry times, in extraordinary Visi­ons, after his Ascension: but he did not see him or converse with him before his Ascension, in such sort as the twelve Apostles did. This therefore was the Prerogative of the twelve, to see and hear Christ, and to con­verse with him ordinarily upon Earth.

Ʋse Hence gather the truth and certainty of the Doctrine of the Gospel, contained in the writings of the Apostles: For they, living and conversing with Christ, heard his teaching, and knew his mind; and that [Page 57] which they learned of him, they either wrote themselves, or else delivered it to others to write. See Luke 1. 1, 2. This consideration serveth to strengthen our Faith touching the truth and certainty of those things which are left written in the books of the New Testament.

Observ. 2 Observ. 2. I will make you to be Fishers, &c.] Hence learn, that the main thing at which all Ministers and Preachers of the Word should aim in their Ministry is, to take men (like fish) in the Draw-net of the Word; that is, to draw them out of the Sea of this World, and out of their natural estate, and to bring them unto God. In a word, to call and convert men and women unto God, and so to save their Souls. This is that unto which our Saviour Christ did chiefly ordain and appoint his Apostles, when he called them to that Office; that they should become fishers of men, that is, that they should labour in nothing so much as in this, that by their Preaching they might gain Souls unto God. So Luke 5. 10. Christ tells Peter, hereafter thou shalt catch men; shew­ing, what was the thing he should chiefly labour in for the time to come, even to take mens Souls in the Draw­net of the Word. This also was Paul's chief aim and drift in all his Ministry, even to win men unto God, 2 Cor. 12. 14. I seek not yours but you: and 1 Cor. 9. 22. I am made all things to all men, that I might by all means save some. The words may be understood not onely of his private conversation, but also of his Preaching and Mi­nistry, that in it he did conform himself (so far as he might) to the different dispositions of men, that so he might gain them unto Christ: Shewing what is the main scope which Ministers should shoot at in their Mi­nistry; even the gaining of Souls to God, or the taking or catching of mens Souls (as it were) in the Net of the Word preached.

Use 1 Use 1. This is for the reproof of such Ministers who in the Exercise of their Ministry aim and seek rather after their own gain, profit, credit, or preferment, in the World, than at the winning of their People to God; they fish more for Benefices and Church-livings, than for the Souls of men.

Use 2 Use 2. This must teach the People to shew themselves ready and willing to be caught in the Net of the Word preached, and by it to be drawn out of the Sea of the wicked World, and out of the deep Waters of their own sins and corruption, in which they ly and live by Nature: And to this end all sorts must be admo­nished diligently to repair to the places where the Net of the Word is cast forth and laid, by the Lord's Fish­ermen. As ever thou desirest to have thy Soul caught and taken in the Lord's Draw-net, which is his Word, so be careful to come unto the Net, and to the place where it is cast out, else thou canst not be taken in it; and yet if thou be not taken in it, and drawn by it out of the Sea of thy sinful estate, thou canst not be saved. Be not then slack to come to this Net of the Word, that thou mayest be taken in it: Happy are all they that are caught in it, &c.

Observ. 3 Observ. 3. See here the excellency of the Calling of Ministers, in that it hath so excellent an Object about which it is conversant; namely, the gaining of Souls to God by Preaching: This is to be Fishers of men. Hence is it that they are said to save others, as 1 Tim. 4. ult. Take heed to thy self and to thy Doctrine, con­tinue in them; for in doing this thou shalt both save thy self and them that hear thee. Now there is no work more excellent than the saving of Souls. See Jam. 5. 20. Which shews the excellency of the Minister's Cal­ling, in that it is conversant about so excellent and precious a work as the gaining of Souls to God. Other Callings are conversant about mens bodies and goods, or outward estate; but the Office of Ministers is to la­bour in saving Souls.

Use 1 Ʋse 1. To encourage Ministers to do the duties of this excellent Calling with diligence and faithfulness; they cannot labour too much in so worthy a Work; they should think no pains too great to save one Soul: This is more than to save a thousand mens bodies from drowing or burning, &c.

Use 2 Use 2. What cause then have the People to have their Pastors in singular love and esteem for their works sake; as Paul warneth 1 Thes. 5. 12. We love the Physitian that useth means to save our bodies, &c.