crosse Use 2 Use 2. Labour for hearts to be affected with grief for the sins of others that when we see or hear God to be dishonoured and offended we may shew our love to him and our zeal for his Glory by mourning and grieving for such sins whereby He is dishonoured To this end labour more more for the true love of God and for true hatred of all sin in our hearts then we cannot but be grieved for it especially for those sins that are most heinous and offensive to God as swearing profaning of the Sabbath Drunkenness Fornication c. which are the common and reigning sins of the times which when we consider and think of seriously what cause have we to wish our eyes a fountain of tears c. as Jeremy did Again Let us labour for true love to the Souls of others then we cannot but grieve for their sins which are so hâ—rtful and dangerous to them c. We may not sigh against others Jam. 5. 9. but we ought to sigh for the Sins of others Use 3 Use 3. If we ought to grieve and sigh for others sins then how much more for our own sins every one of us How should our hearts smite us for our own sins by which we have so much offended God Yea how should our hearts be broken and melt with godly sorrow which causeth Repentance unto Salvation never to be repented of Here should our sorrow for sin begin first at our own Sins taking them to heart and deeply sighing and mourning for them and then we cannot but mourn and grieve also in the next place for the sins of others whether they be friends or enemies Remember then and look to this that first and principally thou sigh and grieve for thy own sins and then for others withal If there be cause to sigh deeply for others sins how much more deeply for our own If there be cause of shedding rivers of tears for other sins then have we need of a Sea of tears to be powred out for our own So much of the action or gesture of our Saviour that he sighed Now to speak of the manner of it In his Spirit Observ Observ It is not enough to make outward shew of grieving for others sins but we ought truly and from the heart to be affected with sorrow for them 2 Pet. 2. 8. Lot vexed his Soul c. So Jeremiah Chap. 13. ver 17. saith My Soul shall weep in secret for your Pride So our Saviour here sighed in Spirit for the sins of these Pharisees Vse 1 Vse 1. Reproof of such as can say they are sorry for the sins and falls of others which they see or hear of when yet they are not truly grieved from the Heart and Soul for them though they formally use such words of course Nay some are worse who will speak of the sins of others to their disgrace making shew of sorrow for them when the truth is they are rather glad thereof because they are their Enemies whose disgrace they seek and therefore rejoyce at their Fall and yet stick not to say and pretend that they are sorry for them What is this but gross lying and dissembling Take heed of it therefore and see that we do not only pretend grief for others sins which we see or hear of but that we be indeed grieved in Heart and Soul for them Vse 2 Vse 2. And if our sorrow for the sins of others must not be in outward shew only but from the Heart and Soul then also our sorrow for our own sins ought much more to be from the Heart and to begin there Joel 2. Rent your Heart and not your Garments Now followeth the second thing in the manner of our Saviour's sighing He sighed deeply Observ 1 Observ 1. The heinousness and grievousness of Sin in its own Nature and how highly offensive to God and hurtful and dangerous to the Sinner in that it was matter of so great grief unto our Saviour causing him to sigh yea to sigh or groan in his Spirit deeply for it More particularly the heinousness of Sin may appear by these Reasons 1. From the Object of it being an Offence and Provocation to the infinite God 2. By the fearful and dangerous Effects of it pulling down the wrath and curse of God upon men in this life and after this life and being the true cause of all miseries temporal and eternal unto which Man's Nature is subject Rom. 6. ult the Wages of Sin is death So all other miseries are the Wages of it Rom. 2. 8. Indignation and wrath tribulation and anguish upon every Soul that doth evill 3. By the difficulty of making satisfaction to God's Justice for it and taking away the guilt and punishment of it in that it could by no other means be done but by the bitter death and sufferings of Christ Jesus the Son of God who must dy and suffer the wrath of God in Soul and body which made his Soul heavy to death and caused him to sweat drops of Blood or else sin could not be taken away This doth wonderfully aggravate the heinousness of it Use 1 Vse 1. See the profaness of such as make so leight a matter of sin trifling and dallying with it as if it were no such heinous matter Prov. 10. 23. It is a sport to a Fool to do mischief and Prov. 14. 9. Fools make a mock of Sin So do many now a-dayes at some sins as swearing drunkenness fornication c. But what a wretched thing is this to make leight of that which is so heinous and highly offensive to God so dangerous to the Soul of the Sinner and so hard to be forgiven and taken away Wilt thou jest with that which was matter of deep sighing unto Christ and should be so to thee Wilt thou laugh at that which should cause thee to mourn and weep Dost thou make so leight of that which made the Soul of Christ heavy to death and forced drops of Blood from his body Take heed thereof c. Use 2 Use 2. Learn so to esteem and accompt of sin as it deserveth as a matter most heinous grievous before God highly offensive to his Majesty and most pernicious to our Souls as a matter of sorrow and grief not to be thought upon without sighing yea deep sighing c. Learn thus to accompt of all sin whether our own or others sins especially our own So far we must be from making leight of sin in our selves or other that we should not think of it without grief nor without loathing and detestation We should also fear and tremble at the very motions of sin when we are tempted unto it Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 20. 1622. Observ 2 Observ 2. IN that our Saviour did so deeply sigh and shew so great sorrow for these Pharisees in regard of their obstinate persisting in Unbelief and their malicious tempting him
touching the not praying for such 1 Joh. 5. 16. This is to be remembred against the Papists who teach that the unpardonable Sin against the Holy Ghost is nothing else but finall impenitency See the Rhemists on Matth. 12. 31. Thus we now see both what is the Sin against the Holy Ghost and also how it differeth from all other Sins and more especially from those which seem to have Affinity with it which difference and distinction is carefully to be observed for the staying and comforting of such who are or may be tempted by Satan to think that they have committed this sin when indeed they have not Such must labour to be well instructed in the nature of this Sin that they may know what it is and how it differeth from all other sins as hath bin shewed and this they may come to know by considering and labouring rightly to understand those Texts of Scripture which speak of the nature of this Sin as this which we have in hand and especially those two places Hebr. 6. and Hebr. 10. Examples of this Sin we have in these Scribes and Pharisees and in Julian So much of the first thing to be considered in these words namely the nature of the Sin Vse Vse Seeing this Sin is rooted in the Heart hence gather That it is hard to know it c. Now followeth the second thing which is the twofold property of it 1. That it bars those that commit it from Forgiveness They shall never have Forgiveness neither in this World nor in the World to come Matth. 12. That is not at all This point is also confirmed Hebr. 10. 26. There remains no more Sacrifice for Sin c. That is there is no way or means to have it taken away and forgiven Quest Quest Why cannot this Sin be Forgiven Answ Answ Not because Gods mercy or the merit of Christ's death is unsufficient to pardon and take it away for the mercy of God and the merit of Christ's suffrings are infinite and do far exceed the measure of all Sins of men and even of this Sin against the Holy Ghost as we heard before But the true reasons why it cannot be forgiven are these 1. Because such as go so far as to commit this sin cannot repent of it Hebr. 6. 6. Impossible to renew them unto Repentance Now without repentance no Sin can be forgiven Such as commit this Sin are by the just Judgment of God given over to such hardness of heart that they cannot repent nor be touched with any true remorse or sorrow for sin 2. Because such as commit this Sin do despise and utterly reject Christ Jesus and the merit of his death and suffrings which is the onely remedy against Sin and the onely means to take away the guilt of it And hence it comes to pass that their Sin cannot be pardoned Hebr. 6. 6. They Crucify again the Son of God to themselves and put him to open shame and chap. 10. 29. They are said to tread underfoot the Son of God and to count the bloud of the Covenant wher ewith they were Sanctified that is seemed to be Sanctified as an unholy thing c. Therefore also ver 26. It is said There remaineth no more Sacrifice for the Sin of such seeing they reject that Sacrifice which Christ once offered As it is with one that is Sick of a dangerous Disease which can be cured by one onely means or remedy if he refuse that one means it may be said he is incurable so those that commit the sin against the Holy Ghost seeing they reject Christ and the merit of his death which is the onely means for the pardon of Sin therefore their Sin must needs be unpardonable So much of the first property of the Sin against the Holy Ghost that it is unpardonable The second followeth which is a necessary Consequent of the former viz. That it makes those that commit it guilty of eternal damnation that is of everlasting torment and punishment in Hell after this life Therefore it is called a Sin unto death 1 Joh. 5. 16. not onely because it doth deserve eternal death for so doth every other Sin but because so many as run into this Sin are sure to be damned and to dye Eternally Hebr. 10. 27. There remains nothing for such but a fearfull expectation of Judgment and fiery indignation which shall devour the Adversaries See also Heb. 6. 8. they are compared to unprofitable earth which is near to cursing and whose end is to be burned Thus we see these two points cleared touching the twofold property of this Sin 1. That it is unpardonable 2. That it makes those that commit it guilty of Damnation Use 1 Use 1. This confuteth the Errour of the Papists who teach that this Sin is said to be unpardonable not because it cannot at all be pardoned but because it can very hardly be forgiven So the Rhemists on Matth. 12. Bellarmin Jansen Concord Evangel cap. 49. But this is confuted most plainly both by this Text in express words and also by that Hebr. 6. 6. Impossible to renew them c. and Hebr. 10. 26. No more Sacrifice for Sin c. Besides the Apostle would not have such as commit this Sin to be prayed for 1 John 5. 16. Vse 2 Use 2. Seeing such as commit this Sin cannot be pardoned but are sure to be for ever damned Hence it doth follow that the Elect of God cannot possibly fall into this Sin because it is impossible for them to Perish or be damned which they must needs be if they should commit this unpardonable Sin This is for the great comfort of all that find and feel in themselves any sure notes and evidences of their election to eternal life for hence they may certainly conclude that they shall never fall into the Sin against the Holy Ghost For example to instance in one special mark of Election namely the Grace of Sanctification Examine thy Heart and life touching this Dost thou feel and know thy self to be in some good measure purged from the corruption of Sin so as it doth not bear sway in thee as in the wicked Dost thou truly hate Sin as it is offensive to God Dost thou strive and indeavour to please God in all Holy Duties These fruits of Sanctification are Evidences of thy Election to Eternal life for he that purgeth himself shall be a vessell of Honour 2 Tim. 2. 21. therefore being sure of thy Election thou mayest be as sure that God will keep thee from falling into that unpardonable Sin against the Holy Ghost therefore believe not Satan if he should go about to perswade thee that thou hast committed it but answer him with this reason taken from Gods immovable decree of election the evidence whereof thou findest in thy self yet be not secure for though thou canst not fall into the unpardonable Sin being elected to life yet God may suffer thee to fall very far and very dangerously and
natural sleep so is it much more easy with God by his Almighty power to raise the dead at the last day 3. As after natural sleep the body and outward senses are more fresh and lively then before so likewise after that the bodies of the Saints being dead have for a time slept in their Graves as in beds they shall awake and rise again at the last day in a far more excellent estate then they dyed in being changed from corruption to incorruption from Dishonour to Glory from weakness to power from natural to Spiritual bodies as the Apostle sheweth 1 Cor. 15. 42. 4. As in natural sleep the body onely is said properly to sleep not the Soul the powers whereof work even in sleep in some sort though not so perfectly as when we are waking so in death onely the bodies of the Saints do dye and lye down in the Graves but their Souls return to God who gave them Eccles 12. 7. and they live with God even in death and after death 5. As sleep is sweet to them that are wearied with labour and travel Eccles 5. 12. so also death is sweet and comfortable to the Faithfull being wearied and turmoiled with sin and with the manifold miseries of this life therefore some have even desired death as Eliah 1 King 19. 4. and Paul Phil. 1. Object Object Death is bitter and painfull even to the godly Answ Answ True in it self it is so But 1. The pains of it are mitigated and sweetned to them by the comfortable feeling and apprehension of Gods love and mercy in Christ and by the assured hope of eternal life which they conceive in the midst of death The sting of their death is pulled out because they feel their sins forgiven and themselves at peace with God in Christ 2. Though the pangs which accompany death may be bitter yet death it self is sweet to them in that it freeth them from all sin and misery and passeth them to a better and Heavenly life So much of the Doctrine Use 1 Use 1. Seeing death is but a sleep this affordeth an Argument to prove to us the general Resurrection of the bodies of all that dye If they do but sleep in their graves then there shall be a time of awaking them out of that sleep See 1 Cor. 15. Use 2 Use 2. Terrour to the Wicked and Reprobate dying in their sins Seeing death is but a sleep hence it followes That their bodies must be hereafter awaked and raised out of their graves at the last day and united again to their souls that both Souls and Bodies together may be cast into Hell-Torments for ever It were well for such if their souls and bodies might utterly perish and be abolished by death as the souls and bodies of brute Beasts but it is not so For their Souls after death go into Hell-Torments and though their bodies for a time go to the Earth yet at the last day they must whether they will or no be raised to the end they may together with their souls be cast to Hell Vse 3 Use 3. To encourage and comfort the godly against the fear of death Remember that death is to them but a sleep yea a sweet and comfortable sleep to such as dye well and in the Lord. If thou dye in Christ thou fallest asleep as it were in his Arms and then shalt thou have a most comfortable waking at the last day thy body shall then be awaked never to sleep again nor to have any more need of sleep nor yet of any earthly comforts as meat drink c. It shall also awake far more fresh lively and vigorous and in a far more excellent condition then it fell asleep in death Fear not then to fall into this sweet sleep of death when thy time shall come What weary Traveller or Labouring man is not willing when night cometh to lye down in his bed and there to fall asleep till next morning that he may be fresh again to labour So what good Christian wearied with the labours and troubles of this life and with this tedious warfare and pilgrimage which here we pass thorough should not be willing and joyful when the night of death cometh to have his body go to the grave as into a soft bed there to sleep and rest till the Day of Judgment that then he may awake fresh again c Know then if thou be a good Christian and hast thy sins forgiven end dyest in Christ death is no death but a sweet sleep to thee c. Thy body shall not be abolished or perish by death but only fall asleep that it may at length be awaked again in a far more excellent condition then it was in when it fell asleep thy vile body shall then be changed and made like unto the glorious body of Christ himself as the Apostle speaketh As for thy Soul that shall not sleep at all no not in death but shall for ever wake and live with God Vse 4 Use 4. To comfort us in the decease of Friends dying well and in the Lord. If we can be so perswaded of them then is there no cause at all of mourning but of rejoycing and thankfulness rather for them that after their tedious Pilgrimage in this life and after all the toylsome labours and miseries of it they are at length fallen into so sound and sweet a sleep and that they now rest in their beds that is in their graves Never did they before in all their life sleep so sweetly never was any bed so easie and comfortable to them as the grave Cease then our mourning for them Weep not for them but for our selves in regard of our loss of their Christian society and especially for our sins the procuring cause of that loss And yet even in mourning for the loss of our Christian friends we must beware of excess that we mourn not as those without hope but remember That though they are gone before us yet we have not utterly lost them Prae-misimus non amisimus If we be careful to live and dye well as they have done before us we shall meet with them again and enjoy them at the last day in the general Resurrection When our Friends whose company we desire are fallen into a natural sleep though we cannot then converse with them yet we hope we shall when they are awake again So think of our Christian friends departed this life though now while they sleep in their graves we have not their company yet when they awake at the last day we shall have it again and much more comfortably then ever we had in this life Mark 5. 40 c. And they laughed him to scorn c. Jan. 21. 1620. THe Evangelist from the 38. Verse to the 41 setteth down the Accidents which fell out in the house of Jairus immediately before our Saviour wrought the Miracle there 1. That our Saviour coming to the house found there a great stirr and
119. 51. Use Vse Let us Arm our selves before-hand to bear reproaches and scoffs at the hands of the ignorant and profane for well-doing that so we may not be daunted with them when we meet with them The rather because we must look for such reproaches and scoffs more or less in the world for speaking and doing well Heb. 11. 36. There will still be some Ismaels to scoff at Isaac If the Drunkards made songs of David and if the Prophets and Apostles and Christ himself were mocked at by the profane Then look not thou wholly to escape this kind of persecution as Paul calleth it Gal. 4. 29. But so long as thou art scoffed or scorned of the profane and ignorant for well-doing be not discouraged at all therewith but learn by the example of Christ and of the Prophets and Apostles and other Saints to despise and not regard such taunts and reproaches 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Such reproaches and scoffs are but an easie and gentle Tryall and persecution in comparison of fire and faggot and sword which the holy Martyrs suffered If thou canst not bear the former how wouldst thou bear the latter if thou shouldst be put to it So much of the Antecedents of the Miracle Now followeth the Miracle it self Verse 41 42. Where consider 1. The manner of working it or the outward gesture and words used by our Saviour He took the Damosel by the hand and said unto her Talitha Cumi c. 2. The Effect which followed upon those words Straightway the Damsell arose and walked c. The Effect was the restoring of her to life which appeared by the outward signs of life 1. Arising 2. Walking And the reason of this walking is alledged because she was of the age of 12 years and therefore fit and able to walk He took the damsell by the hand He could have raised her to life only by his Divine power without using any such outward gesture and without speaking to her but he rather took her by the hand and spake to her thereby to testifie his Power and Will to restore her to life and that the Miracle might be the more apparently wrought and the more special notice taken of it Talitha Cumi The Evangelist doth mention the very words which our Saviour used thereby to confirm the truth and certainty of the Miracle And herein St. Mark is very accurate in setting down the very words used by our Saviour to those on whom he wrought Miracles as Mark 7. 34. he mentioneth the word Ephphatha which he used at the curing of him that was deaf and stammered in his speech The word Talitha is a Syriack word which was the Language in which our Saviour spake and the ordinary Language then in use among the Jews for they did not speak pure Hebrew but mixed with the Syrian or Chaldean Tongue And this word Talitha signifieth a young Maid or Damosel The other word Cumi is an Hebrew word or both Hebrew and Syrian as some think signifying Arise And the Evangelist mentioneth these Hebrew and Syriac words used by our Saviour not as if there had been any vertue in the words of themselves to raise the dead but to shew the wonderful Divine power of our Saviour being able to raise the dead only by speaking these words The words themselves did not work this by the bare sound of them but our Saviour accompanying them with his Divine power did make them effectual to raise the dead So much of the words which is by Interpretation This shews that the Evangelist wrote in Greek Observ 1 Observ 1. See here how powerful the Word of Christ is to work great and mighty Effects whensoever he pleaseth to shew and manifest his Divine power by it able to raise the dead yea those that are dead in sin See Joh. 5. 25. See this handled before Chap. 4. 39. Observ 2 Observ 2. In that our Saviour by his Divine power did raise up from death this young Damosel we learn That he is absolute Lord over life and death Act. 3. 15. He is called the Author or Prince of life to shew that he hath power to give life and restore life to the dead when it hath been taken away by death Therefore also he is said to be a quickening Spirit 1 Cor. 15. 45. He is also Lord over death being able to vanquish and to abolish it both for himself as he did when he raised up himself from death as also for all the faithful for whom he hath vanquished death and swallowed it up in victory as the Apostle sheweth 1 Cor. 15. 57. Object Object Yet bodily death seizeth upon the faithful as well as others Answ Answ 1. Not upon their whole man but only upon their bodies as for their souls they live in and after death with God 2. Though their bodies be subject to death yet it is but for a time only till the day of Judgment for then Christ shall raise them up to life and abolish death altogether so as it shall never have any more power over them Revel 21. 4. Then there shall be no more death c. Use Use This is matter of great comfort to the faithful Christ their Head being absolute Lord of life he can and will so order and dispose of life and death that both shall work together for good to them and help to further their happiness 1 Cor. 3. 22. Life and death are yours and ye are Christs c. So Paul Phil. 1. 21. To me Christ is life and death is gain Again this may comfort the faithful in midst of the greatest danger unto which their bodily life is subject for Christ having power over life and death is well able to keep them and to preserve their lives in greatest danger of death though they should be brought even to the graves mouth or into the valley of the shadow of death yet need they not fear for Christ Jesus their Lord is Lord of life and death able to deliver and save them from the greatest danger of death and he will do it if it be good for them Lastly this may comfort them even in death it self to consider That though death seize upon them as well as upon the wicked and unbelievers yet they shall not alwayes be holden under the power of death but shall at the last day be delivered from it and raised to life again Christ is able to do it as being absolute Lord of life and death and he will do it in due time Object Object The bodies of the wicked also shall be then raised to life Answ Answ Not to be partakers of eternal life as the godly shall but to the end that both their souls and bodies may be for ever separated from God and punished in Hell-Torments which is the second death Observ 3 Observ 3. Further in that it is said That the Damosel being raised to life did
love of all sin As it is with a sick body if Physick taken do onely stir and trouble the bad humours and not purge them it is not the better but the worse So if the Conscience be onely troubled for sin c. It followeth ver 15 16. Others said That it is Elias c. Now the Evangelist compareth Herod's false opinion of Christ with the false opinions of others who differed from him in Judgment Where 1. He mentioneth the different conceipts of others ver 15. and then ver 16. he repeateth Herod's opinion shewing how he was grounded in it in that he would not be removed from it though others about him were of different opinions Others said it is Elias c. Luke 9. 8. It was said of some that Elias had appeared and of others that one of the old Prophets was risen again By which words of Luke compared with this place of Mark it appeareth that there were three different Opinions of Christ besides that of Herod 1. Of those that thought him to be Elias 2. That he was one of the old Prophets risen again 3. Or at least That he was a Prophet not inferiour to those ancient Prophets See the like diversity of opinions Matth. 16. 14. Touching the first Opinion we must know That the Jewes in our Saviour's time held this erroneous opinion of Elias the Prophet that he was to return and live again upon earth in Person before the coming of the Messiah which Errour they grounded upon that place of the Prophet Mal. 4. 5. falsly interpreted for whereas the Prophet meaneth that John Baptist should come in the Spirit and power of Elias as appeareth Matth. 17. 12. Matth. 11. 14. Luke 1. 17. they understood him to speak of Elias coming again in his own person how that this was the conceipt of the Jews in our Saviour's time appeareth not only by this but by other places as Joh. 1. 21. Matth. 17. 10. And this Errour they hold also at this day as Buxtorfius a learned man who lived amongst them testifieth See his Book called Synag Jud. cap. 2. and in sundry other places of that Book See also Drusius in Joh. 1. 21. Touching the second Opinion of those that thought him to be one of the old Prophets risen again This they held as it is likely according to that heathenish Errour of the Gentiles That the Souls of the dead do passe into other bodies and so return to live on earth again as before with which Errour also Herod was infected as we have heard before Touching the third Opinion That he was only a great Prophet not inferiour to the ancient famous Prophets this also was a gross Errour for Christ was more than a Prophet and a far more excellent person than any of the old Prophets being indeed the Son of God incarnate and the true Messiah but this which was the truth neither Herod nor any of the rest did conceive or hold Observ 1 Observ 1. Hence gather That the Devil is a great enemy to the true knowledg of Christ labouring all that he can to keep men from it and to hold them in ignorance of Christ and in errours touching his Person and Office This was no doubt one main cause of so many gross Errours which Herod and others held touching Christ and that amongst them all none held the truth The Devil laboured to blind the eyes of their minds that they might not see the truth So it is said of him 2 Cor. 4. 4. that he blinded the eyes of reprobates that the light of the glorious Gospel of Jesus Christ who is the Image of God should not shine unto them Object Object Mark 1. 24. and elsewhere we read that he confessed Christ to be the holy One of God that is the true Messiah therefore it may seem that he is willing that others should know so much Answ Answ He made that profession of Christ in hypocrisie as we have heard not thereby to instruct others in the knowledg of Christ's Person and Office nor to perswade them that he was the true Messiah but rather on the contrary to bring the Person of Christ into disgrace and contempt and to perswade the people that he was not indeed the true Messiah because the Devil the father of lyes affirmed him so to be So that his desire and purpose was no other but to hold the people in ignorance errour and doubting of Christ's Person and Office And thus he hath still laboured in all Ages since to stir up many errours and heresies concerning Christ's Person and Office So at this day among the Papists Reas 1 Reasons 1. He knoweth well how dangerous a thing it is to be ignorant of Christ or to erre in the doctrine of his Person or Office as he is Mediatour forasmuch as there is no salvation to be had without the knowledg of Christ Act. 4. 12. None other name under heaven given among men whereby we must be saved Now none can be saved by him but such as know him aright Joh. 17. 3. This is life eternal that they might know Jesus Christ Now the Devil seeks by all means to hinder mans salvation Reas 2 Reas 2. The Devil beareth extream hatred and malice against Christ knowing him to be his greatest and most deadly enemy and enemy of his Kingdom of darkness and therefore he labours to keep men in ignorance of Christ that so not knowing him they may not believe in him nor be saved by him Use 1 Vse 1. The more the Devil laboureth and bestirreth himself to keep us in ignorance of Christ and to hold us in erroneous conceits of his Person and Offices the more careful had we need be in using all means to be well instructed and grounded in these Doctrines touching Christ and to hold fast the truth of them taking hâ—ed of all contrary Errours such as are holden and maintained by the Church of Rome and by the Lutherans Remember that it is life eternal to know Christ Jesus aright therefore to be ignorant of him or not to know him aright how dangerous is it This is death eternal to be ignorant of Christ Therefore let not Satan keep us in this dangerous kind of ignorance but use all means to come out of it Think no time too much no pains or cost too great to bestow in getting the excellent knowledg of Christ for which Paul counted all things loss c. Phil. 3. 8. and 1 Cor. 2. 2. he sayes he determined not to know any thing among them save Jesus Christ c. This knowledg is more worth than all other knowledg wisdom and learning in the world therefore seek it above all other and be the more diligent in seeking it because the Devil so laboureth to hide it from us It is not for nothing that he laboureth so much herein but because he knoweth the excellency pretiousness and necessity of this knowledg of Christ for all that will be saved Therefore as he
Christ feed the Souls of men spiritually unto Life eternal Answ Answ 1. By the merit of his Death and Sufferings indured for us in his humane Nature whereby he hath purchased both the spiritual Life of Grace and also that eternal Life of Glory for the Elect. Joh. 6. 51. The Bread that I will give is my Flesh that is my whole humane Nature Soul and Body which I will give for the life of the World And Ver. 55. My Flesh is Meat indeed and my Blood is Drink indeed Hereof the Sacrament of the Lord's Supper is a Pledge and Seal to the faithful 2. By the Power and Efficacy of his Divine Spirit working in them all spirituall and saving Graces as Faith Repentance c. which Graces are in Scripture compared unto Meâ—t and Drink as Joh. 6. 27. Labour for Meat which perisheth not c. And Joh. 4. 10. our Saviour tells the Woman of Samaria that he was able to give her living Water that is the saving gifts of his Spirit c. So Isa 55. 1. Hoe every one that thirsteth c. 3. By the outward Ministry of the Word and Sacraments which are the ordinary means of our spirituall Nourishment being ordained of Christ to this end to work and encrease Grace in us and so to feed and nourish us to eternal life In which respect the Word and Sacraments of Christ are resembled unto bodily Food as 1 Pet. 2. 2. Desire the sincere Milk of the Word c. And 1 Cor. 10. 3. The Sacraments of the Israelites are called their spiritual Meat and Drink Obj Obâ—ect Ministers of the Word are in this sense Pastors and Feeders of mens Souls with the Word and Sacraments Answ Answ They have only a ministerial Power to distribute these means of spiritual Nourishment but Christ alone is able to make them effectual to nourish spiritually c. Vse 1. See then the miserable condition of all that are without Christ having no Union with him by Faith such cannot be spiritually fed by him unto eternal Life Faith being the only means by which we receive spiritual Nourishment from Christ therefore miserable is the case of all Unbelievers Being destitute of Faith they are destitute of Christ and being destitute of him they are destitute of all spirituall Nourishment whereby their Souls should be fed to everlasting life therefore their Souls must needs be famished unto everlasting Death if they continue in that case living and dying without Faith in Christ c. Though they have never so much Provision of Meat for the Body yet if Souls be not fed c. Use 2 Use 2. See where to seek spiritual Food and Nourishment of our Souls Seek it in Christ and from him He only is the Bread of Life He only can give us the Meat which perisheth not and those living waters of saving Grace which shall never be dried up in us Labour therefore truly to hunger and thirst after this spiritual Food and seek to Christ to be fed of him with it Pray unto him daily to feed our Souls Say unto him as the Jews did Joh. 6. 34. Lord evermore give us this Bread Desire him to give us Faith whereby to feed on him that is on the merit and efficacy of his Death c. unto eternal life Pray him also to work in us all other saving Graces c. Neither must we only desire and pray him thus to feed us spiritually but we must withal willingly submit our selves to be fed of him resorting duly to the outward means of our spiritual Nourishment as the Ministry of the Word and Sacraments To come to these is to come to Christ's Table yea to be fed by him at his own Table And what a Priviledge is this How great a favour do we count it if a great man invite us to his own Table Behold Christ Jesus the Son of God inviteth thee to his Table to be spiritually fed by his Word and Sacraments and wilt thou not come cheerfully Take heed thou refuse not lest for this contempt he do for ever barr thee from tasting of the spirituall and heavenly dainties which he hath prepared as he did those that refused to come being invited to his great Supper Luke 14. Mark 6. 45 c. to 53. And straightway he constrained his Disciples to go into the Ship and to go over to the othe Nov. 18. 1621. side before unto Bethsaida c. THe Evangelist having from the 35. ver hitherto laid down the History of that great Miracle of Christ which he wrought in the Wilderness of Bethsaida in feeding 5000 men beside Women and Children with five Barley-Loavs and two little Fishes Now in these Verses he layeth down two other Miracles of Christ which he wrought the night following upon the Sea of Galilee which two Miracles he wrought together about the same time of the night one immediately after the other The one of these Miracles was His walking upon the Sea to his Disciples as they were rowing in a ship upon the waters and were greatly troubled in rowing by reason of a tempestuous wind which arose against them The other Miracle which immediately followed the former was his stilling or appeasing that tempest of Wind suddenly so soon as he was come up into the Ship to them And the History of these two Miracles is the fifth generall part of this Chapter In the History of these Miracles consider 1. The Antecedents going before them Ver. 45 46. 2. The speciall occasions of them set down Ver. 47 48. 3. The Miracles themselves Ver. 48 51. 4. The Effects and Consequents Ver. 49 50 51 52. Touching the Antecedents they are three 1. Our Saviour's forcing his Disciples to take Ship and to go over the Sea of Galilee before him to Bethsaida 2. His dismissing of the People 3. His withdrawing himself into a Mountain to pray And straightway That is immediately after he had wrought the former Miracle of the Loaves and Fishes He caused his Disciples c. The words are better translated thus He constrained or forced his Disciples to get into the Ship And yet though unwilling at first they do at length obey Christ c. This shews that they were unwilling to part with Christ and to passe over the Sea without him And to go before to the other side Not directly crossing over the main Sea of Galilee but only an Arm of it See before Ver. 31. 32. Vnto Bethsaida This was one of the chief Cities of Galilee called the City of Andrew and Peter Joh. 1. 44. of which City also Philip is there said to have bin In which City Christ wrought many Miracles as may be gathered from Matth. 11. 21. See Mark 8. 22. Object Object Joh. 6. 17. Towards Capernaum Answ Answ Bethsaida was in their way to Capernaum so they came first to it and then to Capernaum In the words consider two things 1. Christ's dismissing his Disciples to Bethsaida 2. The manner by
is satisfyed in the same Nature in which we have sinned and offended God Therefore there is now no Condemnation to us being in Christ Rom. 8. 1. Christ having in our Nature suffered the whole Curse and Punishment due to our sins God cannot but accept of these his Sufferings as a full satisfaction for all our sins so that now there remaineth no more Curse or Punishment properly for us to suffer in our Souls or Bodies in this life or after this life but we are delivered and freed from all not onely from the eternal Curse and Punishment of Hell but also from the Curse and sting of bodily death and from all temporal Afflictionsas as they are Curses and Punishments of Sin In Christ the nature of them is changed to us that of Curses and Punishments they are become Fatherly Chastisements and Trials for our good Vse 2 Use 2. Christ having suffered in his Humane Nature Hence we may gather that He will shew himself a merciful High-Priest to us in our Sufferings ready to help and succour us in all our afflictions and miseries which we suffer in this life in as much as himself had experience of Suffering the like in our Nature Heb. 2. 17. It behooved him to be made like unto his Brethren in all things that he might be a mercifull High-Priest For in that he himself hath suffered being tempted He is able to succour them that are tempted Here is great comfort to us in all our necessities and miseries Mark 8. 31. The Son of Man must suffer many things c. NOW followeth the necessity of Christ's Sufferings which he foretelleth in these words The Son of Man July 10. 1625. must suffer This necessity is to be understood in three respects Vide Paraeumin Matth. 26. 54. 1. Of God's eternal decree and purpose ordaining it Luke 22. 22. Truly the Son of Man goeth as it was determined c. He is said to be delivered to death by the determinate Counsell and fore-knowledge of God That this Counsel of God might be fulfilled He must suffer 2. Of the Predictions of the Prophets in the Old Testament foretelling the Death and Sufferings of Christ therefore He must suffer that those Prophecies might be fulfilled Luke 24. 46. Thus it is written and thus it behooved Christ to suffer c. 3. Of the Work of our Redemption which could by no other means be effected but by the Sufferings of Christ Joh. 3. 14. As Moses lifted up the Serpent so the Son of Man must be lifted up that whosoever believeth in him shoul not perish c. For though it be granted that God by his absolute Power could have saved us by some other means yet this was the onely means which in his eternal wisdom he saw to be best and fittest to declare at once both perfect Justice and Mercy Quest 1 Quest 1. If there were such a necessity of Christ's Sufferings then how is it true that he suffered willingly as before we heard Answ Answ This necessity was onely of Consequence in respect of God's Decree and the Prediction of the Prophets and of Man's Redemption as we have heard but no necessity of Compulsion in respect of Christ who as He knew before-hand what was the purpose of God and the Predictions of the Prophets concerning his Sufferings so he was most willing to have the Counsel of God and Word of the Prophets to be fulfilled in him Quest 2 Quest 2. Doth not the necessity of Christ's Sufferings excuse the sin of those that were the instrumental causes of his Sufferings as Judas Pilate the Jews the chief Priests c. Answ Answ Nothing less Because they herein had no respect at all to God's Decree or the Predictions of the Prophets or the Work of Man's Redemption to be effected by Christ's Sufferings but for sinister causes and ends they sought his death Judas betrayed him for love of Money the Jews out of envy and malice proceeded against him Pilate to please the Jews condemned him c. Therefore Act. 2. 23. Peter tells the Jews that though Christ were delivered up to death by the Counsel of God yet they had by wicked hands taken and crucified and slain him Observ 1 Observ 1. That all things decreed or purposed of God from everlasting and foretold in his Word must of necessity be fulfilled So here it is said that Christ must suffer because so God had appointed and so it was foretold by the Prophets That all things decreed of God must come to pass is proved Isa 46. 10. My Counsell shall stand and I will do all my pleasure Eph. 1. 11. He worketh all things after the Counsell of his Will So also whatsoever he hath in his Word foretold must of necessity come to pass Mat. 24. 35. Heaven and Earth shall pass away but my Word shall not pass away Reasons Reasons 1. God is unchangeable both in himself and in his Decree and Word Mal. 3. 6. I am the Lord I change not Therefore whatsoever he hath decreed in his Counsel and foretold in his Word must of necessity come to pass God is Almighty and therefore able to effect whatsoever he hath purposed in his Decrees or foretold in his Word Vse 1 Vse 1. Terrour to the wicked living in sin without Repentance God hath decreed from everlasting to execute his fearful wrath upon such in which reâ—pect they are said to be ordained to Condemnation Jude Ver. 3. And he hath also in his Word threatned and foretold those heavy Judgments which shall come upon them as that he will rain snares fire and brimstone and an horrible tempest upon such Psal 11. 6. Now therefore God having both decreed these Judgments and ordained them in his eternal purpose to come upon all impenitent Sinners and having also in his Word foretold and threatned the same Hence it followes that all such Judgments decreed and threatned must of necessity be fulfilled upon such wicked and impenitent Sinners going on and living and dying in their Sins See the certainty of the condemnation of such wicked ones if they do not speedily repent and flee from the wrath to come In the mean time their Judgment slumbreth not Vse 2 Use 2. Matter of great comfort to the godly in that all Blessings and good things which God hath purposed in his eternal Counsel and forâ—â—old and promised in his Word must of necessity come to pass He having decreed to give them eternal 〈◊〉 after this they cannot miss or be deprived of it in which respect iâ— is said that the Crown of Righteousness is laid up for them and that heavenly Inheritance is said to be reserved for them 1 Pet. 1. So He having in his Word promised many other blessings and good things unto them as forgivness of Sins comfort and deliverance in troubles stength against temptations protection in all dangers c. therefore all these must be fulfilled to them So He hath promised and foretold in his Word the
Quest 1 Quest 1. How could he be killed or put to death being the Son of God Answ Answ He was put to death according to his Humane Nature as He was Man 1 Pet. 3. 18. Put to death in the Flesh Yet he that dyed was God and that at the very time of his death for the personal Union betwixt the God-head and Man-hood of Christ was not dissolved but continued still even in the instant of his Death and after it Quest 2 Quest 2. What kind of Death was our Saviour to be put unto Answ Answ To the death of the Cross that is to be crucified or nailed alive to the Cross and there to hang until He was dead This appeareth by the History of the Evangelists who do particularly declare the manner of his crucifying Joh. 3. 14. As Moses lift up the Serpent in the Wilderness so must the Son of Man be lifted up that is upon the Cross at the time of his Death Now the reason why He was to suffer this kind of death was this that it might appear that he was made a Curse for us by imputation in taking upon him the guilt and punishment of our sins Therefore he was to dy the death of the Cross which was an accursed kind of death not only in the Opinion and accompt of men but even by the Law of God as appeareth Deut. 21. 23. and Gal. 3. 13. where it is said that Christ was made a Curse for us for it is written Cursed is every one that hangeth on a Tree Quest 3 Quest 3. Was our Saviour to suffer nothing but bodily pains at the time of his Death Answ Answ Yes He was withal to suffer the wrath and curse of God due to our sins in his Soul yea the pangs of the second death such as were answerable and equivalent to the very pains of Hell which was the cause that He so cried out upon the Cross My God My God Why hast thou forsaken me Matth. 27. 46. Quest 4 Quest 4. Wherefore or to what end was He to be slain or put to death and to suffer withal the Curse of God in his Soul Answ Answ 1. That by this means He might make satisfaction to God for our sins and the sins of all God's Elect People and so might free us from the Guilt and Punishment of our Sins both temporal and eternal Rom. 4. 25. He was delivered to death for our Offences c. 1 Cor. 15. 3. He dyed for our Sins according to the Scriptures 2. That by death He might destroy the Devill that is vanquish his Power and Tyranny which He had over us by reason of our sins and so deliver us from the same Heb. 2. 14. 3. That He might take away the Sting and Curse of bodily death and free us from the same 1 Cor. 15. 55. Quest 1 Quest 5. How could Christ's bodily Death and his Suffering of God's Wrath for a short time satisfie God's Justice for the eternall punishment due to our Sins Answ Answ Because it was the Death and Sufferings of him that was not onely Man but God Acts 20. 28. This dignity of the Person Dying and Suffering gave infinite vertue and efficacy to his Death and Suffering For it was a greater matter for the Son of God to Dye and Suffer God's Wrath though but for a little time than for all Men and Angels to have suffered it for ever Now follow the Uses of this Doctrine touching Christ's Death Vse 1 Vse 1. In that Christ must be killed or put to Death even ro the Cursed Death of the Crosse and that for our sins to satisfie God's Justice for them Hence we are taught the cursed nature and effect of sin in it self in that it is the meritorious and procuring cause of Death it brings forth Death as the proper fruit and effect of it Rom. 6. 23. The wages of Sin is Death And Jam. 1. 15. Sin being finished bringeth forth Death Therefore also Sins are in Scripture called dead Works because they do of themselves naturally bring forth Death This we see in Christ who though he had no sin of his own yet because he took on him the guilt of our sins by imputation he became subject to Death and was of necessity to be killed or put to Death and not an ordinary Death but to the cursed Death of the Crosse yea he must also Suffer the very pangs of the second Death in his Soul and all for Sin See what a deadly thing sin is being the Originall Cause and Fountain of Death even of Temporall and Eternal Death both which it doth necessary bring either upon us or upon Christ for us Learn by this to fear and talk of sin as the most deadly and dangerous evil in the World as we naturally fear and shun Death so much more sin the cause and Fountain of Death And to this end labour more and more for true hatred of all sin in our hearts that we may detest it as we do Death yea as we hate and detest Hell it self Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hate it like Hell How do we hate and abhorr poyson because it is deadly How do we fear and shun deadly Diseases as the Pestilence c Much more cause is there to hate and avoid sin which is more deadly to the Soul than any poyson or disease to the Body Think of this when thou art tempted to any Sin that it will bring Death of Soul and Body c. Prov. 14. 12. There is a way which seemeth right unto a man but the end thereof are the wayes of Death Use 2 Vse 2. See the unspeakable love of Christ to us manifested in this That he was content and willing to suffer Death for our Redemption yea the shameful Death of the Crosse together with the infinite Wrath and Curse of God accompanying the same Joh. 15. 13. Greater love than this hath no man that a man lay down his Life for his Friends Rom. 5. 7. Scarcely for a Righteous man will one dye c. But God commendeth his love to us in that while we were yet Sinners Christ dyed for us This must draw our love to Christ again c. Of this see before where I spake of Christ's willingnesse to Dye and Suffer for us Use 3 Use 3. The Death of Christ doth afford matter of unspeakable comfort to all true Believers and that three wayes 1. Against guilt of our Sins and the fear of God's Wrath and Curse due to them all which being fully satisfied for and taken away by the merit of Christ's Death there is now no condemnation to us being in Christ Rom. 8. 1. We may now say with the Apostle ver 33. of the same Chapter Who shall Condemn It is Christ that Dyed c. Christ by his Death hath paid a Counter-price to God's Justice for all our Sins and so freâ—d us from the guilt and punishment due to them He hath freed and delivered us
to be understood of his humane Nature for his God-head could neither dye nor rise again Therefore as he dyed according to his humane Nature as we heard before so he rose from Death according to the same Nature Neither is it to be understood of his whole humane Nature but of his Body For his Soul dyed not and therefore did not rise from Death Now for the further opening of the words and of the Doctrine of Christ's Resurrection certain Questions are to be Answered Quest 1 Quest 1. By what power Christ's Body was to be raised from Death Answ Answ By the power of his God-head 1 Pet. 3. 18. Quickened by the Spirit that is by his God-head Joh. 10. 18. I have power to lay down my Life and power to take it up again This was the power of his God-head Object Object God the Father is said to have raised up Christ Ephes 1. 20. Answ Answ It is the same Divine Power which is in the Father and Son by which Christ was raised Joh. 5. 19. Whatsoever the Father doth the same doth the Son also The raising of Christ is the Joynt-work of all three Persons though sometimes attributed to the Father as being the first Person in order of Beeing and Working Quest 2 Quest 2. With what Body was Christ to be raised from Death Answ Answ With the same Body for substance which died and was buried Luke 24. 39. Behold my Hands and my Feet that it is I my self c. I say with the same Body for substance because it was alâ—ered in quality from what it was before For whereas before it was a meer natural Body now it was become a spiritual Body as the Apostle calleth the bodies of the Saints in the Resurrection 1 Cor. 15. 44. that is a supernaturall or heavenly Body which was now freed from all naturall Infirmities as from pain weariness hâ—â—ger and thirst c. and was withall endued with more heavenly qualities and properties than before yet so as it was still a true Body c. Object Object Acts 10. 41. He did Eat and Drink with his Disciples after his Resurrection Answ Answ Not for the necessity of Nature but to confirm the Faith of his Disciples and Us in the Truth of his Resurrection Quest 3 Quest 3. Why was it needfull for Christ to rise again from the Dead Answ Answ For these Reasons 1. That the Scripture might be fulfilled which foretold this 1 Cor. 15. 4. He rose again according to the Scriptures His Resurrection was foretold Psal 16. 9. My Flesh shall rest in hope For thou wilt not leave my Soul in Hell or in the Grave or among the Dead c. That as by his Death and Sufferings he made satisfaction to God for our sins and so freed us from the guilt and punishment of them and from the power of Satan So by his rising again he might openly declare and manifest the vertue of his Death that by it he had fully satisfied for our sins and procured pardon and reconciliation with God for us Rom. 4. ult He was delivered for our sins and rose again for our justification that is to declare that we were justified and reconciled to God by his Death Therefore Contra 1 Cor. 15. 17. If Christ be not raised we are yet in our Sins 3. To declare himself to be the Son of God Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead 4. That his Resurrection might make way to those other degrees of his Glorification which followed namely to his ascension and sitting at God's right hand c. Use 1 Use 1. To prove unto us the Truth of Christ's God-head and to confirm our Faith therein Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead To this very end our Saviour here foretelleth his Resurrection to confirm the Faith of his Disciples touching his God-head Ut suprà dictum Use 2 Use 2. To be matter of unspeakable comfort to the faithful having part in Christ's Death and Resurrection in that He was not onely to dy and suffer for them but also to rise again by the Power of his Godhead thereby to declare and manifest the vertue and efficacy of his Death and Sufferings that thereby He had made full satisfaction to God for all their sins and so freed them from the Guilt and Punishment of the same As if one be Surety for another's debt and be cast into Prison for it if afterward he be let out of Prison this argues that he hath paid the debt or some way made satisfaction to the Creditor So here Christ being our Surety and being cast into the Prison of Death and the Grave for our debt of Sin and Punishment when afterwards He came out of this Prison by rising again the third day hereby He declared and shewed to all the World that he had fully discharged our whole debt to God by his Death and Sufferings even to the uttermost Farthing and so had fully satisfied for our sins and freed us from the Guilt and Punishment of them all For if any one of the sins of the Elect had not been satisfied for Christ could not have risen again but must still have been holden in the Prison of Death and the Grave But now by coming out of this Prison He declared that all our sins are taken away and we justified from them and reconciled to God so that now we need not fear the Guilt of our sins or the Wrath of God due to them nor the sting of bodily death nor the Power of Satan c. but in Christ's Resurrection we may triumph over all these Enemies of our Salvation as the Apostle doth Rom. 8. 33. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who is he that condemneth It is Christ that dyed yea rather that is risen again c. Use 3 Use 3. To confirm our Faith touching the certainty of our own Resurrection unto life eternal at the last day to assure us that though our bodies dy and come to the Grave and to dust and rottenness yet shall they be raised again to life yea to a better life which is everlasting in Heaven and that by vertue of Christ's Resurrection For as he that is our Head was not onely to dy but to rise again from death for us so we that are his Members though we dy yet shall we at the last day be most certainly raised to life again by vertue of Christ's Resurrection He was to be raised as the first-fruits of the dead 1 Cor. 15. 20. therefore He being now actually risen we and all the whole Harvest of God's Elect and faithful People shall follow in our time For Christ did not rise again as a private but as a publick Person as our common Head and Saviour to draw all us up from the Grave after him at the last
of death might pass from him c. Therefore it must needs be very hard for a Christian to overcome this natural fear of death and to be willing for Christ's sake to undergo it Use 1 Use 1. See here again the truth of that we heard before on the former Verse That it is a hard matter to be a good Christian in life and practice For he that will be so indeed must make accompt to lose his own bodily life that is to lay it down and part with it for Christ's sake and the Gospel's if he be thereunto called of God yea before he be called to do it actually he must do it first in heart and affection and that daily He must dy daily for Christ and his Name 's sake as Paul speaketh 1 Cor. 15. 31. Now this is no easy thing to do but very hard and difficult as we have heard To hate our own lives in comparison of Christ and daily to put our life in our hands for his sake c. Oh how hard a thing is to Nature So hard that Nature can never do it of it self neither can it be done without the special gift and grace of God enabling us to it Phil. 1. 29. To you it is given in behalf of Christ to suffer for his sake See therefore how many do deceive themselves in thinking it an easy matter to be a good Christian Vide supra Use 2 Use 2. See what need there is for us daily to fit and prepare our selves for performance of this difficult duty viz. the suffering of bodily death for the Name and Profession of Christ to lay down our lives for his sake if we shall at any time be called to it as we may be and must make accompt to be if God see it good and necessary for his Glory and the furtherance of our own and others Salvation Therefore let us daily fit and prepare our selves unto this great work As we must prepare for other lesser trials and afflictions so especially for this the greatest of all other This is the trial of all trials the cross of all crosses when God calls us to dy for the Name of Christ or to give testimony to his truth This is most properly to take up our cross as Christ did for he took up and did bear the cross on which he was immediately after to dy for us c. So must we daily prepare to take up our dying Cross or the Cross and Affliction of Death for his Name 's sake Hard it is to take up the Cross in our life-time by Sickness Poverty Disgrace Loss of Goods Friends c. but all this is nothing to this taking up our Cross in death and by death for Christ's sake and the Gospel's Therefore if there be great need to prepare daily to bear other trials how much more to endure this Therefore be careful hereof and because of our selves we cannot do it seek to God by Prayer and use all other good helps to enable us But more of this afterward Now to speak more particularly of the words Whosoever will save his life that is Whosoever shall desire or seek to preserve his bodily life from danger and shall refuse to hazard or lay it down for my sake or for the Profession of my Name and Gospel when he shall be called thereunto and will rather deny me c. That this is the meaning may appear by that which followeth Our Saviour doth not simply condemn the care of preserving our bodily life for this care is necessary and it is a sin to neglect it but his purpose is to condemn the inordinate and preposterous care of preserving bodily life when it is preferred before the seeking of Christ's Glory by Obedience to his Will and by Profession of his Name and Gospel He shall lose it that is He shall forfeit and deprive himself of life yet not onely of his bodily life although he shall at length be deprived of that also forasmuch as it is appointed for men once to dy Hebr. 9. 27. but he shall lose and be deprived of that eternal life of Soul and Body which God hath prepared in Heaven for his Elect. Note that this threatning of the loss of eternal life is not to be understood absolutely but with the condition or exception of Repentance as all other like threatnings found in Scripture that is to say unless such a one do afterward repent of this sin of preferring the safety of his own life before the honour of Christ and the Obedience which he oweth to his Will Doct. Doctr. That such as desire or seek to save the temporal life of their bodies with the denial of Christ or of his Word or do refuse to part with their bodily lives when they are called so to do for the Profession of Christ and the Gospel they are in danger to lose and to be deprived of eternal life The manifest Doctrine of this place lying plain in these words Whosoever will save his life shall lose it that is Whosoever seeketh to save or keep his bodily life from danger by the denial of Christ c. shall be deprived of life eternal The same Doctrine is taught else-where by our Saviour as Matth. 10. 39. He that findeth his life shall lose it that is He that seeks to find it or thinks to find or save it by the denial of Christ when he should lose it by confessing him And Ver. 33. Whosoever shall deny me before men though it be for the saving of his life him will I also deny before my Father which is in Heaven So Joh. 12. 25. He that loveth his life shall lose it viz. He that loveth it too much and inordinately so as he will rather deny Christ or His Word than part with his life c. Reason Reason 1. It is a great Sin against God and dishonour to Christ for any to prefer the safety of their bodily lives before his Glory and the Profession of his Name Now all sin deserves eternal death and consequently the loss of eternal life 2. The Justice of God requires that such as refuse to part with their temporall Life in this World for Christ's sake should be deprived of eternal life in the World to come unlesse they speedily repent for this Errour Vse 1 Use 1. See how fearful and dangerous for any to deny Christ or his Truth or any part of it for the saving of their bodily Lives in time of Persecution or otherwise No small sin but hainous and grievous a damnable sin such as is like to cost them dear who commit it unless they truly and in time repent of it It shall cost them the loss of Heaven and of eternal Life as our Saviour here threatneth This was the sin of Peter which through infirmity he fell into and it had cost him the loss of eternal Life if he had not repented of it with bitter tears The like sin have many other fallen into in
time of Persecution for the Gospel both in antient and latter Times of the Church So in Queen Maries Reigh though many lost their Lives for Christ and the Gospel yet divers others did for the saving of their Lives either deny or dissemble the Truth when they were called to confesse the same before the Enemies of it Let us by these and the like Examples be moved to fear and take heed of this dangerous sin of preferring our bodily Lives before the profession of Christ and the Gospel Let us beware of seeking or going about to save our Temporall Life by denyall of Christ or of the Gospel or of any part of the Truth of God at such time as we are called to profess it Though we may seek the safety of our bodily Life by all lawful means yet not by unlawful not by denying Christ or his Word or by refusing to confesse the same when we are thereunto called Then we must contemn our Lives yea lose a hundred Lives if we had them c. Therefore take heed of so doing consider the danger that will follow This is the way to hazzard yea to lose the eternal life and happinesse of our Souls and Bodies in Heaven Be not so foolish therefore as to adventure so great a loss for so small a gain to hazzard eternal Life for this Temporal Life c. He were a foolish Marchant who would adventure the losse of a thousand pounds for a Commodity not worth a hundred pence So here c. Use 2 Vse 2. See how such deceive themselves who think to do good to themselves and to provide for their own welfare and happinesse by denying or not confessing Christ or his Truth when they are thereunto called thereby to save their bodily Lives For the Truth is They are here in their own greatest Enemies doing themselves the greatest hurt that may be and providing worst for themselves of all other For to gain a Temporal Life for a short time they deprive themselves of eternal Life to escape Temporal Death of the Body they bring upon themselves eternal Death of Soul and Body in Hell Thus by seeking to save their Life by unlawful and sinful means they lose it and by seeking to escape Death they run into it Now followeth the second Reason used by our Saviour to perswade Christians to take up their Cross in Death or by dying or laying down their Lives for Christ's sake which is taken from the great Benefit or Reward promised to all such as do so in these words But whosoever shall lose his Life for my sake c. The meaning Whosoever shall lose his Life That is shall be content and willing to part with the Temporal Life of his Body or to be deprived of it For my sake That is For my Glory and for profession of my Name And for the Gospel's sake That is for the profession of the Gospel and in defence and maintenance of the truth of it By the Gospel understand the Doctrine of eternal Life and Salvation preached by Christ himself in his own Person upon Eâ—â—th and commanded by him to be preached afterward by his Apostles and other Ministers of the Church to the end of the World The same shall save it That is he shall not onely recover again his bodily life at the Day of generall Resurrection but shall also be partaker of eternal life of Soul and Body in my heavenly Kingdom Observ 1 Observ 1. It is the Duty of all good Christians to be content to lose and part with their bodily Lives for the Name of Christ and profession of the Gospel whensoever God calls them so to do This is the Duty which our Saviour here commendeth and unto the practise whereof he perswadeth all Christians by promising a great Reward to such as do it viz. Eternall Life So in other places also he requireth this as a Duty at the hands of Christians Luke 14. 26. If any come to me and hate not his Father Mother c. yea and his own Life also he cannot be my Disciple Not that he must simply hate his Life but in comparison of Christ and so as to be willing for his sake to part with it See also ver 33. Example of this in Peter Luke 22. 33. Lord I am ready to go with thee to Prison and Death And though he failed in performance of what he professed yet it is enough to shew that he thought it his Duty to dye for Christ So Paul Acts 21. 13. Rev. 12. 11. They loved not their lives unto the Death This hath also been practised by sundry Saints and Martyrs in all Ages of the Christian Church which shews They thought it to be their Duty The Apostles Stephen Justin Martyr Cyprian c. And the Martyrs of latter times Quest Quest When is a Christian called of God to part with his bodily Life for the profession of Christ and the Gospel Answ Answ When the case so standeth That he cannot retain or keep his Life in safety without denyal of Christ or of the Gospel or without concealing or dissembling of some part of the Truth and Doctrine of Christ at such time as he is called to confesse the same As in time of Persecution if one be called before Authority and required to deny Christ or the Gospel under pain of the losse of his Life or to confesse any part of the Truth of the Gospel with the hazzard of his Life Thus were the Martyrs in all Ages called to part with their Lives for the profession of Christ and of the Gospel And in like case it is the duty of all Christians willingly to forgo their Lives for Christ and the Gospels sake Reas 1 Reas 1. The Glory of Christ ought to be more dear and pretious to us than our own Lives Now by professing Christ and the Gospel we glorify the Name of Christ Ergo for this professions sake c. Acts 20. 24. Reas 2 Reas 2. Christ himself was content to lose and part with his bodily Life for our sakes thereby to work our Redemption and Salvation Joh. 10. 15. I lay down my Life for the Sheep Ergo. Reas 3 Reas 3. Examples of the Saints and Martyrs Vide supra Vse 1 Use 1. See here again how hard it is to be a good Christian in practise For how hard is this To lay down our Lives for Christ and the Gospel c Vide Supra the general Doctrine Use 2 Use 2. Teacheth us not to be too much in love with this Temporal Life of our Bodies nor to set our Hearts upon it but to use and enjoy it and all things of this Life as if we used them not Seeing we must part with this Life for the Name of Christ and profession of the Gospel whensoever we shall be thereunto called Now this we can never do so long as our Hearts be too much set upon this Life Therefore take heed hereof Matth. 6. 25. Take no thought for your
Life c. Remember that if we will be Christ's Disciples we must hate our Lives c. No cause to be in love with this Life being so vain and transitory yea so wretched and miserable full of Troubles c. Use 3 Use 3. To examine our selves whether we be truly willing and content to part with our Life for Christ c. Are we content to part with all things of this Life c Use 4 Use 4. To move us every one to prepare and arm our selves before hand for the practise of this Duty viz. to part with our own bodily Lives for the profession of Christ and his Gospel if we shall at any time be called so to do as we know not but we may Though now we enjoy our Lives in peace together with the free profession of Christ and the Gospel yet Times may alter and God may call us to hazzard our Lives yea to lose them for the Name of Christ as the Martyrs did c. Therefore good wisdom it is to provide for the worst that may come and to fit and stirr up our selves before hand to lay down our Lives for Christ's sake and the Gospel's if we be called to it And so much the rather we had need thus to prepare forasmuch as this is so hard and difficult a matter to put in practise c. Vide supra the second use of the general Doctrine from this Verse Therefore labour daily to fit and prepare our selves to take up our Crosse in Death and by Death as well as in our Life time for the Name of Christ c. That we may be the better prepared use these Helps 1. Pray unto God daily to fit and prepare us to this great and difficult work if he shall call us to perform it Seek to him for spirituall strength to enable us for Christian courage and resolution of Heart that we may not be dismayed with fear of Death but that we may be able to vanquish this fear which is so natural to us and willingly to lay down our Lives for the Name of Christ c. 2. Labour for true Faith to be assured of the pardon of our Sins and of God's love and favour in Christ Then the sting of Death being taken away we shall not fear it but willingly Suffer it for Christ c. 3. Get true love of Christ in our Hearts This will constrain us to professe his Name and Gospel even with losse of our Lives To this end labour for true feeling of his infinite Love shewed to us in laying down his Life for us c. 4. Labour to be well grounded in the certain hope of the Resurrection of our bodies unto Life at the last Day 5. Lastly Look at the Reward of eternal Life promised But of this afterward in the next Observation Use 5 Use 5. If it be our Duty to lose and part with our bodily Lives for the profession of Christ and the Gospel how then much more to part with all other things of this Life which are but accessaries to it as Goods Lands Houses Liberty Country Friends Children c. See Luke 14. 26. And ver 33. Whosoever he be of you thâ—t for sakes not all he hath he cannot be my Disciple Mark 8. 35. For whosoever will save his Life c. Dec. 4. 1625. Observ 2. SUch as are content to lose and part with their Temporal Life for the profession of Christ and of the Gospel shall receive the Reward of eternall Life after this Matth. 10. 39. He that loseth his Life for my sake shall find it Joh. 12. 25. He that loseth his Life in this World shall keep it unto life Eternall Revel 2. 10. To the Church of Smyrna Be thou faithfull unto Death and I will give thee the Crown of Life If such as forsake House or Lands or Friends for Christ's Name shall hereafter receive the Inheritance of Eternal Life Matth. 19. 29. much more such as forsake Life c. Caution Caution Though they shall receive the Reward of Eternal Life yet they do not merit or deserve the same at the Hands of God by suffering Death for Christ's sake and the Gospels as Papists teach that the Martyrs do but this Reward shall be freely given them by vertue of God's Promise in Christ It shall not be given for the Dignity of Martyrdom or for the merit of Suffering but because the Martyrs are in Christ shewing their Faith in Him by suffering for his Name and Gospel Reason Reason Such as lay down their Lives for Christ do thereby honour Him and his Truth Therefore He will honour and reward them not onely in this Life but especially after this life with Eternal Life and Glory hereafter Vse 1 Use 1. See the happy and blessed estate of such as Suffer Death for the Cause of Religion that is for the Name of Christ or for profession of the Gospel That which is spoken in generall of such as suffer Persecution in this World for the Name of Christ Matth. 5. 12. the same is true of such as Suffer Death for the Name of Christ or the Gospel That great is their Reward in Heaven They are sure to be partakers after this Life of that eternall Life and Glory of God's heavenly Kingdom If they be blessed and happy who suffer smaller Afflictions and Trialls in this Life for the profession of Christ and the Gospel As 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Then much more blessed are they who suffer Death it self the greatest of all outward Trialls for Christ's sake and the Gospels If they be blessed which dye in the Lord Rev. 14. 13. because their Works that is the Reward of their Works doth follow them then much more happy are those which dye not onely in the Lord but for the Lord. The World doth use to judge them miserable who suffer Death of the Body though it be for Christ's sake c. because such are deprived of the benefit of this present Life and of all Earthly things here enjoyed but the Word of God doth call and accompt such to be most happy and blessed because in stead of this Temporal Life they are made partakers of a heavenly and eternal Life in God's Kingdom Therefore let us so esteem and accompt of all the holy Martyrs who have thus suffered Death for Christ's Name and Gospel that they are most happy and blessed in their Life and Death yea whatsoever kind of Death they dyed though never so painfull c. This hinders not their happinesse but they are now Crowned with eternal Life and Glory as the Reward of their Suffering Therefore great cause have we to bless God for the Faith constancy and patience which he gave to the Martyrs in suffering Death for the Name of Christ and for Testimony of his Truth in that they are by this means translated out of this wretched Life and made partakers of so blessed
a condition in God's heavenly Kingdom Vse 2 Vse 2. See here a forcible motive to move and encourage us willingly to suffer Death or to part with our bodily Lives for the profession of Christ and of the Gospel if at any time we shall be called of God unto it Consider the excellent and blessed Reward promised to us for so doing viz. the Reward of eternal Life and Glory in Heaven after this Life ended An eternal weight of Glory A Crown of Life shall be given us So we shall gain much more then we lose by losing this Temporal Life we shall gain eternal Life This losse shall be no losse to us but the greatest gain that may be If to dye any Death be a gain to the Saints Phil. 1. 21. then much more to dye for Christ or the Gospel No Death indeed but an exchange of Temporal Life for Eternal of Earthly for Heavenly A gainful exchange as of Copper for Gold c. We lose not our Lives but lend them to the Lord for a time to receive them with advantage Think well of this excellent Reward of eternal life promised to such as lay down and lose their Temporal lives for Christ's cause and the Gospel's that it may encourage us to do it willingly if God call us thereunto Moses in suffering Affliction with God's People had respect to the recompence of Reward Hebr. 11. 26. So must we if we would willingly suffer Death for the Name of Christ or for the Gospel we must look beyond Death at the joy set before us as Christ did Hebr. 12. 2. This will make us willingly to part with this Life and to imbrace Death for Christ's sake c. When Stephen was ready to Suffer Death for the Name of Christ he looked up stedfastly into Heaven and saw the Glory of God and Jesus standing on the Right hand of God So must we by Faith labour to do c. This will comfort and encourage us against Death and cause us willingly to lay down our lives for Christ c. Thus have the Martyrs comforted themselves at the time of their Death with the hope of eternal life which they expected after this Life Mr. Bradford to his fellow Martyr Be of good comfort saies he we shall have a merry Supper with the Lord this Night c. Saunders kissing the Stake said Welcome everlasting Life John Noyes kissing the Stake also said to his fellow Martyrs We shall not lose our Lives in this Fire but change them for a better and for Coals have Pearls c. Observ 3 Observ 3. Our Saviour doth not say Whosoever shall lose his Life c. But whosoever shall lose it for my sake c. Here we are taught That it is not simply the suffering of Death or of any other affliction which hath the Reward of eternal Life promised unto it but it is suffering in a good cause which shall be so Rewarded Not all that suffer shall be partakers of eternal Life but such as suffer for well-doing for professing Christ and the Gospel and for giving testimony to the Truth of God 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God c. Matth. 10. 39. He that loseth his Life for my sake shall find it Martyrem facit non poena sed causa Cyprian Though a man could suffer not one but many Deaths yet if it be not in a good Cause as in way of well-doing and for the keeping of a good conscience he is never the nearer to eternal Life 1 Cor. 13. 3. Though I give my Body to be burned and have not love it profiteth me nothing that is if I do it not out of true love to God and Man and to a right end as for the glorifiing of God by constant profession of his Truth or otherwise Use 1 Vse 1. See what to judge of such as suffer Death in evil Causes or for evil ends as either for vain-glory as the Heathen to shew contempt of Death and Fortitude of mind or in defence of errour or sin as Hereticks Donatists Papists c. No promise of Reward to such c. Vse 2 Vse 2. See that if we would by suffering Afflictions or Death it self gain eternal Life it is not enough that we suffer but we must see it be in a good Cause as in the cause of Christ or of the Gospel for profession of the Truth or otherwise for the keeping of a good conscience This is the main thing to be looked to in Suffering The matter is not what we Suffer but for what cause and to what end c. Observ 4 Observ 4. For my sake and the Gospel's In that our Saviour joyneth these two together Himself and the Gospels as one and the same cause of loving Life and of Suffering Death Hence we may gather That to Suffer Death for the Gospel of Christ is to Suffer it for Christ himself And that these two causes of Suffering Death are one and the same in effect and substance neither can they be divided or severed one from the other He that loseth his Life for Christ's sake loseth it for the Gospel's and he that loseth it for the Gospel's loseth it for Christ's Therefore our Saviour here joyneth these two together as one and the same in substance For my sake and the Gospels So Revel 2. 13. To the Church of Pergamus Thou holdest fast my Name and hast not denyed my Faith in the dayes wherein Antipas my Martyr was slain among you c. My Name That is The profession of Me. My Faith That is My Doctrine of Faith Reason There is a near affinity and special relation between Christ and the Gospel and that in three respects 1. In that Christ as He is God is the Authour and efficient cause of the Doctrine of the Gospel It is not a Doctrine devised by Men or Angels but proceeding from God the Father Son and Holy Ghost as from a Fountain 2. In that Christ as Mediatour doth reveal this Doctrine from the bosom of his Father See Joh. 1. 17 18. 3. In that Christ is the main substance and matter of the Gospel which is contained in it The whole Doctrine of the Gospel is concerning Christ directly or indirectly either concerning his Person and Office or concerning the Benefits we have by Him or the means of applying Him c. Use Use To be a motive and encouragement unto us willingly to lay down our Lives and to suffer Death not onely for Christ's sake but also for the profession of his Word and Gospel to seal and confirm the Truth of it even with the loss of our Lives if we shall be called so to do as the Martyrs have been To encourage and move us hereunto let us know and consider That in laying down our Lives for the Gospel we do lay them down for Christ himself whose Gospel it is and who is himself not onely the Authour and Revealer but
c. Hereby our Saviour implyeth that after they had seen this Transfiguration they should taste of Death in the time appointed of God This he presupposeth whence we may learn that even the faithful Saints and Servants of God are subject to bodily death and shall at length in their due time taste and have experience of it As they cannot by before the time appointed of God so when that time cometh they must and shall certainly taste of Death This is true of all the Saints and faithful even of the best and most excellent Christ's own Disciples yea the most eminent and chief of them for Grace as Peter James and John who are here particularly meant must at length come unto Death Joh. 21. 19. Our Saviour foretells Peter of his Death and the manner of it And 2 Pet. 1. 14. he prophesies of his own Death Shortly I must put off this my Tabernacle even as our Lord Jesus hath shewed me Touching the Death of James we read Acts 12. 2. that Herod put him to Death And touching John although some have erroneously imagined that he should not dye at all but remain alive till Christ's second coming grounding this their errour upon those words of our Saviour Joh. 21. 22. yet that the contrary is true may appear not onely by the words of John himself ver 23. of the same Chapter and by our Saviour's words in this place but also by the testimony of sundry antient Writers of the Church who report that he dyed and was buried at Ephesus about a hundred years after the Birth of Christ Now as it is true of these three Disciples of Christ here spoken of that in their due times they tasted of Death So is it also true of the rest of Christ's Disciples and of all the Saints of God mentioned in Scripture that as they lived unto the time appointed of God so when that time was come they dyed or tasted of Death So all the holy Patriarchs Prophets religious Kings of Israel and Judah lived and dyed c. So all the Saints in the new Testament Esay 57. 1. The Righteous perisheth and mercifull men are taken away c. viz. By Death they are taken away from the Earth Reas 1 Reas 1. Bodily Death is the common condition appointed of God for all men to pass thorough Hebr. 9. 27. It is appointed unto men that is unto all men once to dye Therefore it is appointed for the Saints of God as well as others Job 30. 23. I know that thou wilt bring me to Death and to the House appointed for all living Reas 2 Reas 2. The Saints of God are tainted with the corruption of sin as well as others Therefore they as well as others are lyable to Death as the wages of sin Rom. 5. 12. Death passed upon all men for that all have sinned Object 1 Object 1. Joh. 8. 51. If a man keep my saying he shall never see Death Answ Answ It is to be understood of eternal Death not of Temporall Object 2 Object 2. Henoch and Eliah dyed not but were taken away from Earth to Heaven extraordinarily Hebr. 11. 5. Henoch was translated that he should not see Death Eliah taken up to Heaven in a fiery Chariot c. 2 King 2. 11. Answ Answ These were extraordinary and speciall Examples to whom the Lord for speciall causes did vouchsafe this Priviledge which therefore makes nothing against the general and ordinary course which God doth take with all other his Saints viz. To bring them unto Death and to cause them to taste of it every one in their time Object 3 Object 3. 1 Cor. 15. 51. We shall not all sleep but we shall all be changed Answ Answ That change of the Saints found alive at Christ's second coming shall be in stead of Death unto them Quest Quest why doth not the Lord abolish Temporal Death as well as eternal unto his Saints and wholly free them from the former as well as from the latter seeing he hath Power so to do Answ Answ The Lord will have Temporal Death to remain and that his Saints and Children shall taste of it as well as others for these Reasons 1. That they may be conformable to Christ their Head who first tasted of Death and so was Crowned with Glory Hebr. 2. 9. 2. To humble them the more in the sense of their sins which are the meritorious and procuring cause of Death in them 3. The Lord hath thought it fit that as Sin brought Death into the World so Death should carry Sin out of the World That his Saints should be freed from all remnants of sinful corruption by means of Death Use 1 Use 1. For admonition to the Saints and Faithful as well as others to make accompt of Death and to prepare and fit themselves to undergo and taste of it make a vertue of necessity Seeing they must dye therefore daily prepare to do this great and last work of a Christian Job 14. 14. All the Dayes of my appointed Time will I wait till my change come Object Object The Saints and Faithful cannot but be fit and well prepared for Death Therefore this admonition is needless c. Answ Answ There are Degrees of fitness and preparedness for Death And though all true Believers are in some measure prepared for it yet because this their preparation is mingled with much weaknesse and imperfection therefore they have need daily to fit and prepare themselves for Death in a farther degree and measure Quest Quest How is this to be done Answ Answ 1. By frequent and often meditation of Death and of the necessity of it by God's Ordinance c. Deut. 32. 29. Oh that they were wise that they would consider their latter end This is called numbring of our Dayes Psal 90. 12. So teach us to number our Dayes c. make Death present to us by meditation before it come 2. By often meditation of those Grounds of comfort which the Word of God affordeth to the Saints against Death As 1. The Death of Christ whereby he hath satisfied for their sins and so taken away the sting and curse of their Death so as now it is not hurtful to them nor to be feared at all 1 Cor. 15. 55. O Death where is thy sting c 2. The blessed estate and condition of the Saints immediately after Death resting from their Labours c. Rev. 14. 13. Their Souls carryed by the Angels into Abraham bosom c. 3. The Resurrection of our Bodies which we hope and certainly look for at the last Day c. 3. By daily renewing their Faith and Repentance that so they may be more and more assured of the pardon of their sins and peace with God in Christ and so that they shall dye in the Lord c. Use 2 Use 2. A motive to us to be willing to dye and to encourage us thereunto whensoever the Lord shall call us to it seeing Death is such a condition and
estate as the Saints of God as well as others must come unto and passe through A cup which they all have or must taste of in due time And shall we then refuse to taste of it together with them Shall we desire to be exempted from the common condition of all the Saints and Servants of God which have gone before us or shall follow after us How unfit and unequal a thing were this Let us therefore labour willingly and chearfully to do that which all the Saints of God either have done before us or must do after us that is to dye or taste of Death when our time shall come What though Death be painful in it self and tedious to Nature yet remember that the pains of Death are no other but such as the dear Saints and Children of God have suffered and tasted of before us or must do after us And shall we then fear them or be dismayed at them In the pains of any Sickness or Disease it is a great comfort to us if one tell uâ— he hath suffered the same or the like pain before us especially if he be a good man that hath indured it before us So here c. Besides the Death of the Godly usually is nothing so painful as of the Wicked because the bitterness thereof is sweetned to them by the comfortable feeling of the pardon of their sins and of God's love in Christ c. as also with hope of the Life to come Vse 3 Use 3. To comfort us in the Death of our Christian Friends Children c. They are gone the same way that all the Saints of God are gone before them or must go after them Therefore if we have any good Ground whereupon to perswade our selves that they have dyed well and in the Lord Death cannot make them miserable but happy c. Observ 4 Observ 4. From this manner of Speech used by our Saviour They shall not taste of Death we may gather That although the Saints of God as well as others must dye or come unto Death yet they shall but taste of it They shall not drink of thiâ— bitter Cup to the bottom or dreggs but leightly sip of it as it were that is have some leight feeling and experience of the pain of it Besides though they do dye yet they shall not remain under the Power of Death nor continue in the state of it for ever but shall be raised again to Life yea to an eternal and most blessed and glorious Life at the last Day Though they must taste of the Cup of Death yet they shall not be drunken with it as the wicked shall be that is overcome of it or overwhelmed by it but it shall passe from them as it did from Christ Therefore the Death of the Saints is called a Sleep and they are said To rest in their Graves as in Beds for a Night that is for a short time till the Day of Resurrection Use 1 Use 1. See a difference between the Saints of God and the wicked in their Death The wicked drink deep of the Cup of Death even to the dreggs so as to be overcome and swallowed up of it But the godly do onely taste leigthly of Death and so as they scarce feel the bitterness of it in comparison of the wicked The bitternesse of Death is past to them even before they dye Again the wicked remain in Death being passed from Temporal Death to Eternal not so the godly c. Vse 2 Use 2. Comfort to the Godly and Faithful against Death consider that though Death be in it self bitter and grievous to Flesh and Blood yet they shall not feel the pains of it in extermity or in great measure but rather leightly and moderately they shall but leightly taste of this bitter Cup and that for their good and furtherance of their eternal happiness after this Life The pains of Death shall be mitigated to them by the feeling of God's love and mercy towards them in the midst of Death and with hope and assurance of eternal Life which shall make Death so sweet that it shall seem no Death unto them Besides they shall have but a shoâ—t taste or feeling of Death Though they dye they shall not continue in Death nor under the Power of it but their Bodies shall be raised to Life again at the last Day and in the mean time their Souls immediately after Death do live with God in his heavenly Kingdom Mark 9. 2. And after six Dayes Jesus taketh with him Peter and James and John and leadeth them up into a April 16. 1626. high Mountain apart by themselves and he was transfigured before them IN the former Verse as we heard our Saviour darkly foretold the Glory of his Transfiguration which was shortly after to be manifested to some of his Disciples then present with him Now in the next place the Evangelist recordeth the actual fulfilling of that glorious transfiguration of Christ setting down the History of it ver 2 c. Which History is the more excellent because it doth set forth before us alively representation of the divine Glory and Majesty of Christ's God-head together with the excellency of that blessed estate of the Saints in Heaven after this Life in which they shall more fully see Christ's Glory and be partakers in it Amplitudinem majestatem hujus historiae neminem puto mortalium concipere animo nedum linguâ exprimere posse saith Musculus upon this place Which being so we are to attend the more diligently to the matter of Doctrine which shall be taught us out of this excellent History and to be the more affected with it Now in this History we have sundry things to consider as they are set down by the Evangelist 1. The circumstance of Time when this transfiguration of Christ happened After six Dayes 2. The persons chosen by our Saviour to be present with him at the time of his Transfiguration as witnesses of it Peter James and John whom he took with him 3. The place where he was transfigured A high Mountain into which he led up those three Disciples apart 4. The transfiguration it self set down partly in fine ver 2. and partly ver 3. He was tranfigured before them And his Rayment became shining c. 5. Some special accidents or circumstances which happened at the time of his Transfiguration and did accompany the same set down to uâ— ver 4 5 6 7 8. 6. The Consequents which fell out immediately after this Transfiguration of our Saviour which are set down ver 9 c. Of the first After six Dayes These words have relation to the time or day in which our Saviour uttereth those words mentioned in the former Verse That some there standing should not taste c. q. d. Six dayes after that he had spoken those words to his Disciples and others then present Object Luke 9. 28. It is said It was about eight Dayes c. Answ Though there be some
In this particular apprehension and application of Christ stands the nature of faith chiefly when we do not onely believe in general that Christ is a Saviour but do in particular apprehend him and believe him to be so unto us as Paul Gal. 2. 20. This is called receiving of Christ by faith Joh. 1. 12. and is set forth Joh. 6. by the phrase of eating the flesh of Christ and drinking his blood c. 3. Christ and his benefits That is to say those spirituall and saving benefits which flow from his death and suffering as pardon of sin justification reconciliation with God and eternal life To shew that faith doth apprehend Christ not barely or nakedly considered in respect of his Person but clothed with these excellent saving benefits purchased for us by his death and obedience Observ 1 Observ 1. That it is one special quality and property of all true Christians to be indued with the grace of true Justifying faith whereby they do believe in Christ that is apprehend and apply him particularly unto themselves together with the benefits of his death as pardon of sin c. By this Property our Saviour himself here describeth his true disciples calling them such as do believe in him So in many other places of the New Testament they are called Believers and faithfull ones as Act. 4. 32. The multitude of Believers were of one heart c. Rom. 4. 11. Abraham is said to be the Father of Believers Reason Reason True Christians have a most near Union with Christ Jesus as the Members with the Head Ephes 5. 30. As Branches with the Vine Joh. 15. 5. They are one with Christ and he with them Now this cannot be without faith by which therefore he is said to dwell in their hearts Ephes 3. 17. they are said to be in Christ and he in them Note That this Faith is not in all true Christians in the same degree but in some weaker in some stronger c. Vse Use For Examination To try and know whether we be true Christians yea or no by examining what true faith is in us whereby to believe in Christ and to apply unto our selves the benefits of his death and obedience We must not rest in the bare name of Christians or in the outward profession of Christian Religion in coming to Church c. but examine whether we be Christians indeed what true Union we have with Christ by faith c. 2 Cor. 13. 5. Examine your selves whether ye be in the faith Prove your selves Know ye not your own selves how that Jesus Christ is in you c. And because there is a false and counterfeit faith which is in many hypocrites yea in reprobates by which they in some sort believe and perswade themselves that Christ is their Saviour and that they shall have their sins forgiven by the merits of his death c. Therefore let us try and examine the truth and sincetity of our faith by such marks and sings thereof as are set down in the Word of God of which I spake very lately upon the beginning of the â—reed Here therefore I will but briefly touch this matter contenting my self only with the mentioning of one special mark and property of true faith amongst the rest by which we are to examine the truth of it and that is this Examine whether that faith by which we proâ—ess to believe Christ to be our Saviour and that our sins are or shall be forgiven by him do cause and bring forth in us a true hatred of sin and conscionable care to resist and strive against it in our selves Act. 15. 9. By true faith the heart is purified c. Faith and Repentance are unseparable So 1 Tim. 1. 5. Faith and a good conscience are joyned Try thy self by this c. especially now we are to be partakers of the Sacrament of the Lords Supper Faith being one of those graces especially required to make us fit partakers yea the chief of those graces without which we cannot be good Christians or true members of Christ and so can have no right to the Sacrament which is ordained for further confirmation of our faith and to seal our further growth in Christ Jesus c. Observ 2 Observ 2. From the phrase of believing in Christ which is here used implying not onely a particular apprehension and application of Christ and his benefits but withall a resting and relying upon him for eternall life and salvation hence we learn That it is the nature of true faith to cause and inable Believers to rest and rely upon Christ as their only Saviour and to depend on him by assured trust and confidence for the obtaining of salvation This is properly to believe in Christ or to believe on Christ as it is sometimes translated in the New Testament Rom. 10. 11. Whosoever believeth on him shall not be ashamed This is to rest and rely on him by confidence of heart for pardon of sins justification and eternal salvation Called sometimes trusting in Christ Ephes 1. 12. Psal 2. ult This trusting in Christ or resting on him by confidence and affiance of heart for salvation is alwayes joyned with true justifying faith and is the proper work of faith Ephes 3. 12. In whom we have boldness and access with confidence by the faith of him By true faith the Believer doth not only apprehend and apply Christ to himself in particular believing him to be his salvation but withall resteth on him for salvation c. Use 1 Use 1. See what to judg of the Popish faith which they profess and teach to be sufficient which is nothing but a general belief of the Word and Promises of the Gospel touching forgiveness of sins and salvation without any particular trust affiance or confident resting upon Christ Jesus for Justification and salvation This is not to believe in Christ or to believe on Christ and therefore their faith is no true faith noâ— such as can justifie or save them Vse 2 Vse 2. By this again we learn To try and examine our faith whether it be indeed a true justifying and saving faith Examine whether it inables us in some measure to put our trust and confidence in Christ Jesus as our Saviour and to rest and rely on him for Justification and eternal Salvation If it be so this shewes true faith Otherwise if thou canst not thus rely and rest upon Christ as thy Saviour and Redeemer and trust on him by assured confidence of heart for pardon of sins and for reconciliation with God and eternal life I say if thou canst not do this in some measure there is no true faith in thee as yet For if thou didst truly and effectually believe and apprehend Christ to be thy Saviour thou wouldst rest on him by faith for Justification and eternal salvation Therefore examine thy heart diligently touching this property and work of faith viz. this confident resting on Jesus Christ c. And if thou
abuses offered them Think of this you that are guilty of this sin thou that hast any way wronged or abused the Saints and Servants of God or any one of them whether in word or deed And examine whether thou hast been truly humbled and repented of this grievous sin if not see thou do it speedily lest the Lord do strike thee in his wrath with some grievous Judgment in this life or else reserve thee for the Judgment of Hell if thou repent not of this sin Repentance is the only way to prevent and escape those Judgments which God hath in his Word threatned against this sin of offending his Saints and Servants c. Use 2 Use 2. To comfort the true Saints and Servants of God when they are wronged or abused by profane or wicked men in this world and cannot right their own cause or have it righted by others let them know That although the Lord suffer this for a time for tryall of his yet he will at length take their cause into his own hands and will not onely deliver them but be revenged on their enemies Psal 125. 3. The rod of the wicked shall not rest upon the lot of the righteous c. With this the Apostle comforteth the Thessalonians 2 Epist Chap. 1. Ver. 6. Use 3 Vse 3. See by this that there is no cause for us to envy or fret at the outward prosperity of wicked men in this world who are enemies to God's true Church and faithfull servants c. But on the contrary there is cause to pity such in regard of the Wrath and Judgments of God which are to come upon them hereafter for this their sin of hating persecuting and abusing the Saints of God c. Observ 2 Observ 2. The grievousness of that Judgment and Punishment which the wicked and reprobate shall suffer in Hell after this life in that it is said here by our Saviour That it were better for one to have a mill-stone hanged about his neck and to be drowned in the Sea than to be guilty of the sin of scandalizing the Saints of God and so by this sin to bring upon himself that eternall Judgment and Punishment in Hell which shews that the punishment of the damned in Hell shall be far more grievous than any bodily punishment in this life yea than death it self yea than the vilest and basest death worse than for a man to be drowned in the Sea with a Millstone about his neck c. For all punishments torments and miseries of this life are but short and for a little time whereas that punishment and torment of the wicked in Hell is everlasting and shall never have end Besides all torments and miseries of this life do touch the body onely or chiefly whereas the torments of Hell shall seize both upon the souls and bodies of the damned Matth. 10. 28. Fear not them which kill the body c. but rather fear him that is able to destroy both soul and body in Hell This shews that the damnation and punishment of the wicked in Hell is â—uch more fearfull and grievous than any bodily death which can be suffered in this world at the hands of men Vse 1 Use 1. See the wofull misery of all wicked and impenitent sinners living in their sins without repentance who must suffer this fearfull and most grievous punishment in Hell for their sins What cause for such to weep and howl for the miseries that shall come upon them How should this tâ—rrifie such and move them to repentance What cause for us to lament the case of such If we pity such as are to be hanged drowned or burned c. Oh how much more such as live in sin and are going the high-way to Hell Pray for such and use all means to gain them to repentance that so they may be delivered from the wrath to come Vse 2 Use 2. Seeing the torments of Hell are worse than any bodily death or punishment of this life this teacheth us how much we ought to fear and shun all sin even so much that we should rather suffer any bodily punishment yea death it self yea the worst kind of death than to commit sin because sin being committed and lived in will bring a worse kind of punishment even eternal death of soul and body in Hell This must cause us to resist sin even unto blood as it is Hebr. 12. 4. So did the Martyrs c. Mark 9. 43 44 unto ver 49. And if thy hand offend thee c. Octob. 28. 1627. IN the former verse our Saviour disswaded from the sin of giving offence unto true humble Christians by threatning a grievous Judgment against those that offend any such by any wrong or abuse offered to them Now in these six Verses next following he prescribeth a remedy against that and all other sins viz. to avoid occasions of sin From this kind of scandall our Saviour's purpose is to disswade his Disciples in this place Therefore he doth here admonish and warn his Disciples and that with great earnestness carefully to shun and avoid such things as may be any occasion of sin unto them and to remove and take them away yea though they be such things as are most dear unto them even as their Hand Foot or Eye c. And the better to perswade them hereunto he sheweth them both the good and benefit that will come unto them by this carefull avoiding and taking away of such occasions of sin as also the great danger which will ensue on the contrary if they do it not First I will clear the meaning of the words and then speak more particularly of the matters of Instruction contained in them If thy hand offend thee By hand we are to understand here not the hand of the body so called in proper sense but any thing which is as near and dear unto us in this World as our hand is yea as our right hand Matth. 5. 29. So also afterward ver 45. and 47. by the foot and eye understand whatsoever is as dear to us as our foot or eye A figurative speech one sort of things near and dear to us viz. these naturall parts and members of our body being put for all other things near and dear to us Offend thee Or cause thee to offend or be any occasion unto thee of stumbling and falling into sin and so of being hindred in thy Christian course So that our Saviour speaks of another kind of offence then that he spake of in the former verse There of offence given to others by offering outward wrongs c. Here touching offence which we our selves take by occasions of sin Cut it off That is remove and take it away or separate it far from thee though it be as much pain or grief to thee as to have thy hand cut off So ver 45. and 47. A metaphor from Surgeons who to save the whole body being in danger cut off some one member It
and see good dayes let him refrain his tongue from evill c. Reas 1 Reason 1. True Repentance is the way and means to obtain eternal life God having promised it to such as turn from sins in which respect it is called repentance unto life Act. 11. 18. and repentance to salvation 2 Cor. 7. 10. Now to refrain sin and the occasions of it is one part of the practice of repentance called mortification or dying to sin therefore we are not only to be humbled for sin past but to refain sin to come Reas 2 Reas 2. Sin is the main hinderance that keepeth men back and hindreth them from being partakers of eternal life Heb. 3. 19. They could not enter in because of unbelief either into the earthly or heavenly Canaan Rev. 21. 27. Therefore to refrain sin and the occasions of it must needs be a help and furtherance to the Kingdom of Heaven Use Use This ought greatly to encourage us to the practice of this duty of mortification in resisting and refraining sin and the occasions of it seeing so great good will come of it seeing it is the way and means to further us to eternal life Therefore though the practice of mortification in refraining sin and the occasions of it be most painful and tedious to flesh and blood yet be content to undergo and suffer it in hope of that blessed reward of eternal life which is attained unto by this means Therefore when thou feelest pain and grief in refraining sin and mortifying thy sinful lusts remember the reward promised of God to such as do this conscionably even life eternal Though it be painful to refrain sin yet Heaven is worth all thy pains and will fully recompence thee for the same Thou must not think to dye without pain Now to refrain a sin and to resist and to subdue thy corrupt lusts is to dye unto sin Be content then to suffer the pains of this spiritual death that by it thou mayst attain to everlasting life c. This death is the high-way to life yea to eternal life and this pain and grief suffered in mortifying thy lusts is the way to everlasting ease and comfort in God's Heavenly Kingdom Observ 3 Observ 3. See how great and excellent a blessing it is to be partaker of eternal life or of the Kingdom of heaven after this in that it is preferred here by our Saviour before the enjoying of those things which are most near and dear to us in this life Better it is saith our Saviour to enter into life and to be partaker of the Kingdom of God being maymed halt c. that is with the losse or want of those things which are as dear to us as our hands feet c. than to enjoy all these and to be deprived of eternal life or come short of it and to go to Hell Now the greatness and excellency of this benefit of eternal life may appear three wayes especially First By the excellent Names and Titles given to it in Scripture in that it is called by the name of life yea eternal life a Crown of life and glory a Kingdome 2 Cor. 4. 17. eternal weight of glory Compared to Paradise c. Secondly By the excellent Priviledges there to be enjoyed by the Saints of God Which may be referred to two Heads 1. A freedom from all evils and miseries 2. Fruition and enjoying of all good Of the first There shall be a freedom from these evils especially 1. From evil of sin Ephes 5. 27. The Church shall then be without spot or wrinckle c. 2. From all miseries and afflictions of this life which are fruits of sin from all pain grief sickness poverty c. Revel 21. 4. God shall wipe away all tears and no more sorrow crying c. 3. From bodily death 4. From the Temptations of Satan Rom. 16 20. The second main Priviledg there to be enjoyed is a fruition of all good things which may make happy As 1. The immediate and blessed sight of God and fellowship with him who shall be all in all to the Saints 1 Cor. 13. 12. We shall see face to face 1 Joh. 3. 2. As he is This alone shall make happy Matth. 5. Bâ—essed are the pure in heart for they shall see God 2. Immediate fellowship with all the blessed Angels and Saints glorified Matth. 8. 11. We shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven See Heb. 12. 22. 3. Perfection of all Gifts both of Soul and Body Of Soul as perfect Wisdome Knowledg Holiness Love of God and of the Saints c. 1 Cor. 13. 10. When that which is perfect is come c. Their bodies shall be changed and made like unto the glorious body of Christ Phil. 3. 21. 4. Fulnesse of all true Joy and Contentment Psal 16. 11. In thy presence is fulnesse of joy c. Thirdly The excellency of this benefit of eternal life appeareth by the continuance of it and of those Priviledges there to be enjoyed in that it shall be for ever 1 Pet. 1. 4. Vse 1 Use 1. The excellency of this great blessing of eternal life should stir us up most earnestly to desire and seek after it to have part in it and in this life to get assurance hereof Matth. 6. 33. First seek the Kingdom of God c. Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth to everlasting life c. Luke 13. 24. Strive to enter in at the strait gate c. Eternal life is no common benefit c. but peculiar to some onely to Gods chosen c. Never rest till thou know and be assured of thy title to everlasting life that thou shalt be partaker of it after this life If in this life onely thou have hope thou art most wretched What benefit to know there is such an excellent and blessed life to come unless thou be sure of thy part in it Labour therefore for this assurance now in this life To this end repent truely of all thy sins that they may be pardoned and done away by the mercy of God in Jesus Christ and labour for true Faith in Christ to be assured of Gods love and favour and that thou art his child by Adoption for then art thou sure to be an heir of his heavenly Kingdome Rom. 8. If Children then Heirs c. Then thou art already entred into the Kingdome of heaven in regard of certain hope 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be Ministred unto you c. Use 2 Use 2. The consideration of the greatness and excellency of this benefit and blessing of eternal life ought to encourage us in well-doing that is in the conscionable practice of all good duties which God requireth of us in this life yea this should cause us not onely to do good duties but to do them willingly and chearfully yea
to take pains in doing them This should cause us to work out our Salvation with fear c. Phil. 2. 12. knowing that our labour is not in vain in the Lord seeing there is such a blessed reward laid up for us and promised us in the life to come Think of this when we feel pain or difficulty in good duties as in the practice of Repentance in denying our selves in taking up our Cross c. Look at the reward promised which is eternal life which is well worth all our pains as hath bin said before Though we cannot by good works merit heaven neither ought we to do them onely or chiefly for the hope of reward yet the consideration of that blessed reward should incourage us to diligence pains and chearfulness in God's service and in all good duties for to this end is the excellency of the life to come so commended and set forth to us in Scripture The servant that hath a good and bountifull Master that hath promised him a good reward for some special work which he hath enjoyned him how chearfully will he work what pains will he take So ought we in hope of eternal life Use 3 Use 3. To comfort the Godly 1. Against all miseries and afflictions of this life though never so many and great as pain grief sickness poverty disgrace c. Let them by eyes of Faith look at the blessed estate of the life to come which they hope for in which they shall be free from all these miseries and shall have all tears wiped away c. This will sweeten all Crosses and give comfort in the midst of them yea cause thee to rejoyce in Tribulation under the hope of that heavenly glory as it is Rom. 5. 2 3. 2 Cor. 4. 17 18. Our light afflictions but for a moment work for us a far more exceeding and eternall weight of Glory while we look not at things that are seen c. Therefore if thou wouldst find comfort and be able to rejoyce and be chearfull under the Cross look beyond the Cross at heaven c. So did Moses Hebr. 11. 26. yea Christ himself Hebr. 12. 2. 2. This serves to comfort the godly against the fear of death by considering that it is no death to them properly because it hath no sting or curse in it their sins being forgiven in Christ but a passage to that blessed and glorious life in Heaven which shall never have end 2 Cor. 5. 1. We know that if this earthly c. Use 4 Use 4. Seeing eternal life is so great and excellent a blessing more excellent then the fruition of any thing in this World that is dear to us this should make us willing and well content to part with those things which are most dear to us in this life for the attaining of everlasting life and rather than be hindered and kept from being partakers of it Matth. 13. 44. The kingdome of Heaven is like to a Treasure hid in the field the which when a man hath found he hideth c. and selleth all he hath and buyeth that field And ver 46. Like to a Pearl of great price c. Who would not be content to part with that which is worse for the obtaining of that which is better what wise man would not willingly part with Lead or Brass for Gold or to give dust or pibble-stones for Pearls Eternal life doth as much excell things all in this life though never so dear to us as Gold doth Lead or Pearls Pibble-stones Therefore for the obtaining of eternall life and rather than be deprived or come short of it let us most willingly part with all things in this World though most dear to us as Riches Profits Pleasures Friends Liberty yea life it self if the Lord call us to it at any time Thus did the blessed Martyrs whom we must herein follow if the Lord shall put us to it as he did them In the mean time prepare daily to do that in heart and affection which we must do actually in time to come if the Lord call us to it And to encourage us to it remember that promise Mark 10. 29. There is no man that hath left house or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and he Gospells But he shall receive an hundreth fold now in this time c. and in the World to come Life everlasting Observ 1 Observ 1. That there is an estate of eternal life and glory to be expected and enjoyed by the Saints of God after this life in heaven I say by the Saints of God because it is not to be enjoyed by all but onely by the Saints and Faithfull people of God chosen to Salvation who shew and testify their Faith by holiness of life Col. 1. 12. Called the Inheritance of the Saints Now that there is such an estate of eternal life to be expected and enjoyed by the Saints after this life is presupposed here in this place by our Saviour And it is an Article of our Faith and therefore I need not stand long in proving it one or two places may suffice Joh. 10. 28. My sheep hear my voice c. And I give unto them eternal life Rom. 6. 21. Being made free from sin and become Servants of God ye have your fruit in Holinesse and the end Everlasting Life This Paul knew and therewith comforted himself when he was near unto death 2 Tim. 4. 8. See Matth. 25. 46. Vse 1 Use 1. To convince all prophane Atheists who deny or doubt of this truth and Article of Faith touching that eternal life and glory of the Saints which is to be enjoyed after this life Many there be who though they confess it in words yet deny it in heart and shew it in life and practise by setting their hearts wholly and onely upon this present life and upon those things which they here enjoy on earth as worldly Profits â—arnal delights c. Vse 2 Use 2. To strengthen our Faith in belief of this Article or point of Doctrine touching that eternal life which is to come and which is to be expected and enjoyed after this life in heaven by all and every one of the Saints of God neither must we onely labour to believe and rest perswaded hereof but also in life and practice shew that we believe it by setting our hearts chiefly on it Col. 3. 1. as also by indeavouring to shew and approve our Faith by Repentance and holiness of life as becommeth those which shall be partakers of that heavenly Inheritance and to walk worthy of that Kingdome Rev. 21. 27. 2 Tim. 2. 21. If any man purge himself he shall be a Vessell unto honour c. Mark 9. 43 c. And if thy hand offend thee cut it off c. Nov. 25. 1627. THese Verses contain a serious and weighty admonition given by our Saviour to his Disciples and to all Christians touching the avoiding and
cast into it For sin being finished and not repented of brings eternal death and destruction in hell Jam. 1. 15. and Revel 21. 8. The fearful and unbelieving and the abominable and murderers c. shall have their part in the Lake c. Use Use See how careful it behoveth us to be of avoiding and separating far from us all occasions of sin and how wary and fearful we should be of retaining and keeping to our selves or having to do with any thing that may be an occasion of sin unto us lest by this means we lay our selves open to sin and so bring our selves into danger of Hell Let the greatness of this danger make us fearful of all occasions of sin and cause us to watch against them most carefully and by all means to cut them off and cast them from us yea though they be things most near and dear to us Consider how fearfull and dangerous a thing it is to retain such things as may be occasions of sin to us how dangerous to retain and cherish our natural and sinful lusts which are occasions of actual sins How dangerous to have to do with any outward occasions of sin as evil company idleness corrupt communication c. no small or leight matter but most fearfull and dangerous laying us open to the temptations of sin and so bringing us into danger of Hell-fire c. Observ 3 Observ 3. That it is a far greater evil and misery to be cast into Hell-torments after this life than it is to lose or be deprived of such things as are most dear and pretious to us in this present life Better to suffer losse of one of our hands feet or eyes than to go to hell c. that is it is a lesse evil misery or calamity Matth. 16. 26. What is a man profited if he shall gain the whole world and lose his own soul Hence it followes That it is a greater losse for a man to lose his soul that is to be cast into Hell than it is to suffer losse of any thing in this world though never so dear to him Reas 1 Reason 1. The losse of such things as are dear to us in this world doth onely touch the body and outward man with the outward estate thereof whereas the punishment and torments of Hell shall seize upon the whole man both soul and body Reas 2 Reas 2. The losse of those things which are dear to us in this world is but a temporal cross and affliction but the misery and punishment of the damned in Hell is everlasting as we shall hear afterward Use 1 Use 1. See the folly of those who to prevent temporal losses of such things as are dear to them in this world as of goods Lands liberty or life do make shipwrack of faith or of good conscience and so making themselves guilty of sin do bring themselves into danger of hell-fire What madnesse is this for the avoiding of a less evil and danger thus to run into a greater for the avoiding of a temporal cross or affliction in this life to bring upon themselves eternal misery after this life These may be resembled to the Fish which leapeth out of the pan into the fire c. Vse 2 Use 2. This should make us willing to lose and part with those things which are most dear to us in this world as profits pleasures wealth friends liberty for the keeping of a good conscience c. rather than by committing sin or doing that which is unlawful to bring our selves in danger of being cast into hell Matth. 10. 28. Fear not them which kill the body c. but rather fear him which is able to destroy both soul and body in Hell q. d. be not unwilling to part with your bodily lives for the keeping of a good conscience rather than by sinning against God to indanger your souls to be cast into Hell for ever Of evils of punishment or misery we must chuse the least Now it is a far lesse evil to suffer loss of wealth houses Lands liberty lâ—fe it self or any thing that is dear to us in this world than it is to go to hell after this life c. Example of the Martyrs Observ 4 Observ 4. From these words joyntly considered in that our Saviour saith It is better for one to enter into life maymed c. then having two hands feet or eyes to go to Hell c. we may gather That there are but two estates and conditions of men to be expected after this life viz. eternal life in Gods heavenly Kingdom and eternal death or the estate of everlasting torment in Hell And to one of these two estates and places every one must come after this life This our Saviour here doth imply and take for granted Joh. 5. 28. The hour is coming in which all that are in the graves shall hear his voyce And shall come forth they that have done good unto the resurrection of life and they that have done evill to the resurrection of damnation As there are but two sorts of men in the world godly and wicked So c. Revel 20. 15. Whosoever was not found written in the book of life was cast into the lake of fire Luke 16. In that Parable of the rich glutton and Lazarus we may see the twofold estate unto which all men go after this life either into Abraham's bosome or to Hell-torments Vse 1 Use 1. To confute the Papists teaching and holding a third place and estate of men after this life viz. the estate of such as suffer temporal pains or punishment in Purgatory in way of satisfaction for their venial sins and in part also for their mortal sins But here we may see there is no such third place or estate of men after this life For if all go either to Heaven or to Hell then none to Purgatory If all be either made partakers of eternal life or else cast into eternal torments in hell then none go to suffer temporal pains in Purgatory c. Vse 2 Use 2. There being but two estates and places to which all must come Heaven and Hell See by this how careful it behoveth us to be in the use of all good means in this life-time whereby we may attain to the one and escape the other how careful should we be so to live and carry our selves in this world that after this life we may be partakers of eternal life and be delivered from hell and condemnation How should this cause us to work out our salvation with fear and trembling as the Apostle willeth us Phil. 2. How should it move us to labour for true faith repentance and holinesse of life that so we may be assured that after this life we shall be partakers of eternal life and consequently that we shall be delivered from the wrath to come and from eternal damnation in hell for certain it is that one of these two estates every one of us must come unto
what kind of questions are fittest for Christians to come to their Pastors and Ministers withall not about earthly matters or matters of this world but about spirituall and heavenly matters which concern the world to come or the Kingdom of heaven Vse Vse This reproveth such as seldom or never repair to their Ministers in private to confer with them or to move any question to them unlesse it be about matters of the World to talk about their Tythes c. These are worse than this young man who though he were rich and worldly yet c. Contrà Mal. 2. 7. They should seek the Law of God at their mouthes Observ 3 Observ 3. In that this young man did not propound a question to our Saviour about any small or sleight matter nor yet any curious question about some unprofitable or needlesse matter but a very necessary and profitable question about a weighty matter yea the weightiest of all other even about the obâ—aining of eternal life and salvation This teacheth us what kind of questions about matters of Religion we should propound and move to others and especially to Gods Ministers in private conference not curious or unprofitable questions not about small and sleight matters not so needful to be enquired after but about main matters of Religion and Christianity which are most necessary and profitable to be known not about curious speculations to feed the understanding only but rather about matters of practice to edifie the conscience Such was the question moved by the Jaylor to Paul and Silas Act. 16. 30. Sirs What must I do to be saved So Act. 2. 37. Use Use This condemneth the custom and practice of some who will ask questions of the Ministers of God and others touching matters of Religion or of the Scriptures but it is for most part about curious and needleâ—s matters not so profitable or fit for them to enquire after such questions as breed rather strife of words than godly edifying in the faith as the Apostle speaketh Such curious and unprofitable questions do spend that pretious time which should be bestowed in more profitable conference Observ 4 Observ 4. Lastly in that he demandeth what he shall do c. implying that he did erroneously think to obtain eternal life by the merit of his own good works this teacheth us That it is a natural errour and blindnesse in men to desire and hope to obtain eternal life by the merit of their own good works So though this young man who came to Christ with this question And this was a common errour amongst the Jews in those times So Joh. 6. 28. when our Saviour bade them labour for the meat that endureth to everlasting life c. they make this answer What shall we do that we might work the works of God See also Rom. 9. 32. Yea the Scribes themselves were tainted with this errour Luke 10. 25. A certain Lawyer or Scribe stood up and tempted him saying Master What shall I do to wherit eternal life So the Papists at this day are tainâ—ed with this gross Errour holding Justification and Salvation by the merit of their own good works And the ignorant people amongst us are sowred with this leaven of Popery For if one ask them how they look to be saved or to come to Heaven Some are ready to answer By their good prayers or by their good meaning or good serving of God Which are meer Popish conceits So that it is true which Luâ—her saith of us by Nature Unusquisque nostrâ—m gestat in siâ—u suo magnum Monachum c. We every one â—â—rry a great Moâ—k in our bosome that is We carry in our hearts a Popish conceit of our own merit of good works Vide Luther Loc. Com. per Fabric Class 5. pag. 81. Reason Reasâ—n This conceit of obtaining life eternal by our good works is a fruit of pride and self-love which is a very natural sin to every one of us Use 1 Use 1. See one cause why so many are apt to be seduced and drawn away with the Popish Errours of Justification by works and of meriting eternal life by them It is because these errours do sute so well with man's corrupt Nature and are so agreeable unto it as nothing more yea the whole frame of the Popish faith and religion is for the most part such as is agreeable and very pleasing to corrupt nature by reason whereof it hath the more followers whereas contrarily the true Religion of Christ is an enemy to man's corrupt Nature crossing and contradicting it yea teaching us to deny and crucifie it c. Vse 2 Vse 2. For Admonition to us to be so much the more careful to shun and take heed of this erroneous conceit and opinion of meriting eternal life by our good works yea to abhor and derest it as a grosse and damnable errour The more natural it is unto us the more dangerous and the more must we resist it and take heed of it in our selves We must labour every one to cast the Popish Monk out of our boâ—om that is to abandon all Popish conceitâ— of our own goodnesse or righteousnesse going out of our selves and seeking salvation in and by the merits of Christ Jesus alone trusting to obtain eternal life not by the merit of our own works though never so good but by believing in him that justifieth the ungodly that is by the merit of Christ's death and obedience imputed to us of God and applyed by faith Mark 10. 18 19. And Jesus said unto him Why callest thou me good c. June 29. 1628. NOw followeth Christ's Answer to the young man's Question consisting of two parts 1. An Expostulation with him about the title of good which he gave unto him blaming him for it Why callest thou me good Together with a reason of that Reproof or Expostulation his verbis There is no man good but one that is God 2. A Direction or Prescript given him by our Saviour what he must do if he did look to obtain eternal life by his good works he must keep the Commandements of the Moral Law unto which therefore he referreth him particularly instancing in the Commandements of the second Table and appealing to his own knowledg of them Verse 19. Thou knowest the Commandements Do not commit adultery Do not kill c. Of the first part Why callest thou me good He doth not absolutely or simply blame him for giving this title to him for it did of right belong to Christ but in some respects and for some special reasons 1. Because he gave this title to him as unto a meer man as he conceived him to be and not as to the Son of God and true God as indeed he was whereas this title though it did agree and was due to him as he was man yet not only as he was man but chiefly and principally as he was God as our Saviour plainly implyeth in the very next words telling him that there is
the profession of Religion as for perseverance and constancy therein that they may hold out as they have begun As he that is to run a race doth not so much strive to run â—ast at first as to hold out So c. This is all in all in a Christian In Christians non quaeruntur initia sed sinis c. as Hiâ—rome sayes This perseverance is that unto which the Crown and reward of eternal life is promised and without which it can never be obtained Revel 2. 10. Be faithfull to the death c. Match 24. 13. He that endureth to the end shall be saved Labour then for this perseverance in the profession of Christ and of Religion And to this end see thy heart be sincere and upright in this profession that thou aim at Gods glory therein and not at sinister respects as thine own credit or profit c. First and principally labour for truth and sincerity and then for zeal and forwardness in profession of Christ and the Gospel Then thou wilt not onely begin to be zealous for a time but continue so unto the end And that thou â—â—yest so do remember also at thy first entrance into the profession of Christ to cast thy accounts before-hand with the wise builder Luke 14. what it will cost thee how many troubles and difficulties thou must endure and go through if thou wilt be Christ's true Disciple indeed The not doing of this is one main cause why so many have been zealous for a time and afterwards grown cold in Religion yea have fallen quite away beginning in the Spirit and ending in the flesh Gal. 3. 3. Mark 10. 22. And he was sad at that saying and went away grieved for he had great possessions Octob. 5. 1628. Observ 3 Observ 3. IN that the cause of this young mans sorrow and departure from Christ and consequently of his refusing to obey Christ's Commandement in parting with all he had for relief of the poor as also in following Christ c. was the secret covetousness of his heart being too much in love with his Wealth and so loath to part with it Hence we learn That covetousness or inordinate love of Riches is a main hinderance to men in obeying Christ and in practise of such Christian duties as he requireth of us in his Word Thus was it to this young man and thus is it also to all others in whom this sin reigneth Reas 1 Reas 1. This sin of covetousness doth so take up and possess the heart with cares and thoughts of the World and about earthly things that it cannot be free or fit to obey Christ in practise of such duties as he requireth Reas 2 Reas 2. Covetousness makes a man a servant to the World and to his wealth and so hinders him in obeying and serving Christ in the duties which he requireth For a man cannot serve two such contrary Masters Christ and Mammon Matth. 6. 24. More particularly covetousness doth hinder men in the practise of two sorts of Christian duties required of us in the Word of Christ 1. In duties of Piety and Religion towards God in the first Table 2. In duties of Charity and Mercy towards men in the second Table Of the first It hinders men in duties of Religion as Prayer hearing reading of the Word sanctifying the Sabbath c. either keeping them from the practise of such duties and causing them wholly to neglect or omit them or else hindering the fruit and profit they should reap by performance of them Luke 14. The love of Farms Oxen c. hindered those that were invited to the Spiritual supper Matth. 13. Love of riches is one sort of thorns which choak the fruit of the Word in those that hear it So Ezek. 33. 31. They came and sate before the Prophet and heard his words but would not do them because their heart went after their covetousness Judas was a hearer of Christ yea a Preacher of the Gospell and yet this one sin of covetousness choaked all other good things in him Of the second It doth also hinder men in duties of charity to men as in giving lending freely to the relief of the poor in doing good and helping such as are in misery being content to part with all we have if need be for the good of our brethren at least in affection and disposition of heart No greater enemy and hinderance to these duties of charity and mercy than covetousness making men backward to all such duties of charity c. Use 1 Use 1. See by this the hainousness and danger of this sin of covetousness in that it is so great an hinderance to a Christian in obeying Christ and in practise of all Christian duties both of piety to God and charity to men A main enemy to the truth and power of Religion and to the sincere profession and practise of Christianity stealing away the heart from God and from his true worship and service and causing it to be set upon the world and worldly wealth upon the Creature instead of the Creator for which cause it is called Idolatry and the covetous person an Idolater Ephes 5. 5. Such a sin as is the cause and occasion of manifold other sins as of unjustice and oppression of usury of cruelty and unmercifull dealing of pride envy strife and contention c. 1 Tim. 6. 10. Root of all evill In a word such a sin as is a main hinderance to keep men from the Kingdome of heaven Therefore reckoned in Scripture amongst such hainous sins as do in special manner exclude men from heaven and eternal life as Ephes 5. 5. No covetous person hath Inheritance c. And 1 Cor. 6. 10. The Covetous shall not inherit c. A wo denounced against it Hab. 2. 9. which should cause us truely to hate and detest this sin c. as a most hainous and dangerous sin not a small or leight sin c. Use 2 Use 2. For admonition to every one of us who desire to obey and serve Christ in practise of such Christian duties as are required of us in his Word to take heed and beware of this dangerous sin of covetousness as we are warned by our Saviour himself Luke 12. 15. using all means to mortify this sin in our selves and to be preserved and kept from it for time to come Remedies against this sin 1. Pray unto God to mortify it in us and to keep us from it to wean our hearts from love of the World and earthly things 2. Labour by Faith to make God our portion and chief treasure as David Psal 73. 26. God is my portion for ever and ver 25. Whom have I in heaven but thee c. To be assured of Gods love and favour in Christ and truely to love him again above all things Then we shall not be too much in love with earthly riches and treasure or with any thing in this world but we shall rather contemn and trample it
with his sickness it brings the whole body out of due frame so it is with sinners in their natural estate lying in their sins all the powers and faculties of soul and body in them are distempered and brought out of that due frame and order in which they should be and in which man's Nature was at first created And sin is the cause of this Distemper 2. A sick Person is disabled and made unfit by sickness for Action and Employment especially when the Disease continueth long so the sinner by nature is unfit and unable to perform any spiritual Action in right manner unable to pray to meditate to hear the Word c. 3. A sick man is not able by his own power to cure himself or to give health to himself but God onely can do it so much less can the sinner cure himself of sin or raise himself out of that sickness to spirituall health See Psal 103. 3. 4. Lastly sick Persons are in danger of death Sickness it self if it continue will ar length cause death and the dissolution of soul and body so is it with all sinners in their natural estate if they continue so they are sure to dye eternally and therefore they are said to be already dead in trespasses and sins Ephes 2. 1. And sins are called dead works because they bring forth death in the end if they be continued in Vse 1 Use 1. See the misery of all unregenerate Persons in their natural estate being yet uncalled they are dangerously distempered and infected with the Disease of sin yea with many sins Many that have sound and healthy bodies yet have sick souls even sick unto death Such must think of this and be humbled and labour speedily to come out of this fearful estate Use 2 Use 2. See the Nature of sin It is the spiritual sickness of the soul which distempereth and hurteth it more than any Disease doth the body yea it causeth a spiritual Distemper in the whole man It disableth a man for all spiritual Actions and Employments and which is worst of all it causeth eternal death and destruction of soul and body if it be not repented of in time This should move us to abhor all sin and to take heed of it as we do of the worst and most dangerous sicknesses of the body Vse 3 Use 3. Have pity on such as lye and live in their naturall estate uncalled being dangerously sick of sin Afford them the best spiritual help and Physick that we are able for the healing of their Souls Shew them the danger of their sickness that is of their sins and the Remedy against it which is Repentance and wish them to use it perswade them especially to go to Christ by Faith who is the onely Physitian to cure sin But of this more in the next Observation Observ 2 Observ 2. Christ Jesus is a spiritual Physitian to cure men of their Sins therefore he calls himself by the name of a Physitian in this place by way of resemblance unto bodily Physitians and the like resemblance is made elsewhere as Luk. 4. 18. He hath sent me to heal the broken-hearted c. Isa 53. 5. With his stripes we are healed And ver 4. He is said to have born our griefs or Sicknesses that is our Sins which are our spiritual Sicknesses See also Revel 3. 18. Here consider two things further 1. How Christ doth heal and cure sinners 2. Whom he doâ—h heal Touching the first Christ healeth and cureth men of their sins two wayes or by a twofold spiritual remedy or Medicine The first is his own pretious bloud that is the merit and vertue of his death and sufferings by which he making satisfaction to God for our sins did free us from the guilt of them thus he cureth us of them in respect of the guilt and this is done perfectly in this life The second spirituall remedy is the powerfull and effectuall operation of his Spirit by which he killeth and weakneth the corruption of sin so that it raign not in us Thus he cureth us of the corruption of sin but this is not done perfectly in this life but in part onely for the corruption of sin doth still remain in us in some degree during this life onely it is so subdued and mortified in us by the Spirit of Christ that it cannot so raign and bear sway as it doth in the wicked Touching the second thing to be shewed namely What persons they are whom Christ cureth Answ Not all sinners but first Such onely as have Faith to apply Christ and the merit of his death and suffering to themselves by which Faith also they receive and apply to themselves that Spirit of Christ by which the corruption of sin is mortified in them 2. Such as feel their Spirituall Diseases So Luke 4. 18. Use 1 Use 1. Matter of great comfort to such as feel their sins and do unfeinedly desire to be eased of them let them know that there is a Spirituall Physitian that is both able and willing to cure these their Spirituall Diseases if they seek to him It is a great comfort to a sick person to know of a good and able Physitian near at hand so as he may be had and procured to cure him Much more is it a comfort to the humbled sinner to know that Christ is sent of God to be our Spiritual Physitian to heal us of our sins and that there is no Spirituall sickness or disease of sin in us but he is well able to cure and heal us of it Besides he knows all our diseases c. Vse 2 Vse 2. Seek to Christ Jesus in the spirituall sickness and diseases of our Souls to be healed of them all Labour by true Faith to apply to thy self the bloud of Christ and the merit and vertue of it which is as a soveraign salve or Medicine to heal thy Diseased sick Soul and Conscience of the guilt of all thy sins withall pray unto him to heal the Corruption of thy Nature and to mortify and kill it in thee more and more by the work of his Spirit So much of the first reason by which our Saviour Christ proveth against the Scribes and Pharisees that it was lawfull for him to company with publicans and sinners Namely because they being Spiritually Diseased with sin had need of the Society and help of the Spirituall Physitian Now follows the second reason drawn from the end of his comming into the World set down 1. Negatively where he shews to what end he came not Not to call the Righteous 2. Affirmatively shewing to what end he came viz. To call sinners to Repentance I came not to call There is a twofold calling of Christ with which he calleth men The first outward onely by the Ministery of the Word by which he inviteth men to come out of their sins and to turn unto him offering Grace and Salvation unto them in the outward menas The second is When
the order of naming the Apostles as may appear by comparing them therefore no certain Argument can be drawn from the order of naming them to prove any superiority of one above another 3. Gal. 2. 9. James is set before Peter c. Zebedaeus So called to distinguish him from James the son of Alpheus Boanerges This word comes Originally from two Hebrew words Bane or Bene which signifies sons and Ragash which signifies fremere or tumultuari to make a great noise or tumult whence it is applyed to the noise of Thunder See Beza Drusius c. Sons of Thunder This surname he gave unto these two Apostles to put them in mind of their Office and Duty which was with great Zeal and power of the Spirit to sound forth the Doctrine of the Gospell like Thunder and withall to assure them that He would give unto them this Spirit of Zeal and power so to sound forth the Gospell Andrew Brother to Peter as we heard chap. 1. Philip Concerning him and his first Calling to be Christ's Disciple we read Joh. 1. and that he was of Bethsaida the City of Andrew and Peter this Bethsaida was a little Town or Village in Galilee Bartholomcw Some think this was Nathaniel who was brought unto Christ by Philip Joh. 1. because he is still joyned with Philip where the names of the Apostles are mentioned and because also Joh. 21. Nathaniel is reckoned among those Disciples which were Apostles Sic Jansen Harmon in Joh. 1. But it is uncertain Matthew Or Levi the Publican of whom we heard chap. 2. Thomas Who was also called Didymus Joh. 20. 2. which in Greek doth signify a Twin as Thomas doth in the Hebrew tongue See Drus Commentar in N. Test James the son of Alpheus So called to distinguish him from the other James the son of Zebedee before mentioned And this is he that is called the Brother that is the Kinsman of Christ Gal. 1. 19. for it is thought that he was the son of Mary the wife of Cleophas who was sister to the Virgin Mary the Mother of Christ Thaddaeus This was the surname of Lebbaeus as he is called Matth. 10. And Luke 6. 16. he is called Jude the Brother of James so that he had in all three names Simon the Cananite Called also Simon Zelotes Luke 6. and Acts 1. to distinguish him from Simon Peter He is called the Cananite as is most probable in respect of the Place where he was born and lived before his Calling to Christ which place is likely to have been that Cana a Village in Galilee mentioned Joh. 2. where our Saviour turned Water into Wine Judas Iscariot The son of one Simon so called Joh. 12. 4. to distinguish him from the other Judas the Brother of James And it is likely that the Word Iscariot is compounded of the Hebrew word Ish which signifies a Man and Kerioth or Kirioth which is the name of one of the Cities of the tribe Judah mentioned Joh. 15. 25. so that Iscariot is as much as a Man of Kirioth because as is likely he was born or lived there before his Calling to be Christ's Disciple Who also betrayed Him This is added as a note of infamy and disgrace with which he is branded and marked out from the rest of the Apostles as a wicked Apostate in that he fell away and did betray Christ unto Death of which Treason we shall see more afterward God willing Chap. 14. Quest Quest Why did our Saviour Christ choose Judas a wicked Traytor and a Reprobate into the number of the Apostles seeing he knew before hand that he would prove such a one For Joh. 6. 64. he knew from the beginning who should betray Him Answ Answ The principall reason hereof was this that the eternall purpose and counsell of God the Father concerning the betraying of Christ unto Death might by this means be fulfilled He knew before that it was his Fathers will and that it was so foretold in the Scripture that one of his own familiar Companions and Disciples which did eat Bread with him should betray him Joh. 13. 18. I know whom I have chosen but it is that the Scripture might be fulfilled He that eateth bread with me hath lift up his heel against me And none could be so fit an Instrument to betray Him as one that conversed familiarly with Him c. So much in way of clearing the sense of these Verses Now briefly to gather some Instructions from them And first to observe some things generally from them and then some other things more particularly Generally from these Verses Observ 1 Observ 1. In that the severall names of the Apostles are Registred here as also in three other places of Scripture as Matth. 10. Luke 6. and Acts 1. This the Lord would have done no doubt to honour them by preserving the memory of them unto all Ages because they were speciall Instruments of his Glory in being the first Planters of the Christian Churches Hence gather That God will honour those that honour Him and that are speciall Instruments of setting forth his Glory See 1 Sam. 2. 30. Therefore it is That we find the Names of such Chronicled and Registred in the Scriptures to their eternall Praise and Glory And although the names of wicked Men are also mentioned in Scripture as the name of Judas the Traytor in this place yet they are commonly mentioned with some mark of infamy and disgrace as Judas is here said to be he that betrayed Christ But on the other side good Men and Women are named in Scripture to their honour and praise in respect of those Graces that have been in them and in regard of those famous deeds which they have done in way of Glorifying God Use Use See then that the onely way to get true Fame and Renown with God and Men is to labour so to live that we may be speciall Instruments of Glorifying God in our Places This is the way to get an everlasting name Psal 112. 6. The Righteous shall be had in everlasting remembrance And Prov. 10. 7. The memory of the Just is blessed c. Exod. 35. 30. The names of Bezaleel and Aholiab are registred c. Observ 2 Observ 2. Many of these Apostles before their Calling were Men of mean outward condition in the World viz. poor Fishermen as we heard upon Chap. 1. touching Peter and Andrew James and John and they were also men unlearned as appeareth Acts 4. 13. and yet our Saviour chose them to be Apostles that they should be the first Planters of the Christian Church and that upon their Doctrine he might build his Church as it is Ephes 2. 20. Hence we may learn That such is the power of God that he is able to bring to passe great matters for the good of his Church by weak means 2 Cor. 12. 9. His strength is made perfect in weaknesse 1 Cor. 1. 27. He hath called foolish things to confound the wise and weak things
Resurrection of our bodies and to unite them again to our Souls at the last day and therefore this must be accomplished This must strengthen our Faith to rest upon God for the fulfilling of all good things which He hath purposed and promised to us in his Word Vse 3 Vse 3. See one main cause and reason why all that will godly in Christ Jesus must in this life suffer many troubles and afflictions in one kind or other because God hath ordained them thereunto 1 Thess 3. 3. and He hath foretold as much in his Word and therefore it must be so As Christ must suffer and so enter into Glory because so God hath ordained and it was foretold by the Prophets so must we through many tribulations enter into the Kingdom of Heaven because of God hath ordained and said it in his Word This therefore should teach us patiently to bear all such troubles seeing it must be so submitting willingly to God's Decree and to his Word So did Christ Mat. 26. 54. Observ 2 Observ 2. In that there was a necessity of Christ's Suffering not onely in regard of God's Decree and the Prediction of the Prophets but also in respect of the accomplishing of the Work of our Redemption which could by no other means be effected Hence observe the greatness and excellency of this Work of our Redemption together with the dissiculty of it in that it is such a Woâ—k as could by no other means be effected but by the Death and Sufferings of Christ Jesus the Son of God He being by nature the eternal Son of God must take our Nature and become the Son of Man and being made Man He must also dy and suffer the Wrath of God and cursed death of the Cross else not possible for us to be saved See here how great and excellent is this Work of our Redemption far exceeding the Work of our Creation This must stir us up to all possible thankfulness to God all the dayes of our life for this wonderfull Work of our Redemption by the Death and Sufferings of Christ which is the blessing of all blessings unto us A Blessing not easily purchased for us it cost no small price no less than the precious Blood of Christ the Son of God 1 Pet. 1. 19. Oh how thankful then ought we to be for this unspeakable benefit If the Angels did sing Glory to God Luke 2. for Man's Redemption How much more ought we to blesse and praise God all the dayes of our life for the same To this end think often what we are without this Redemption think of the miserable bondage we are in by Nature that this may provoke us to Thankfulnesse Mark 8. 31. And he began to teach them c. July 17. 1625. NOw followeth the Sufferings themselves which our Saviour foretelleth 1. Generally He must suffer many things 2. Particularly in two kinds of Sufferings 1. He must be rejected c. 2. He must be Killed Of the first Suffer many things That is manifold Evils Mâ—series and Punishments which were to be laid upon him for our Sins especially about the time of his Death Here is occasion to speak of the Doctrine of Christ's Passion in General An Article of our Faith Quest 1 Quest 1. How could He Suffer being God Answ Answ This was answered before c. Quest 2 Quest 2. What were those manifold Evils which He was to Suffer for Us Answ Answ They were of two kinds 1. External or Outward 2. Inward First Bodily pains which He was put unto many wayes as by being bound with Cords being scourged by Pilate's appointment being Buffetted by the High Priest's Servant being Crowned with Thorns being stretched out and nailed on the Crosse and so hanging there for the space of sundry hours even till he dyed Also by Suffering thirst while he hung upon the Crosse and by drinking Gall and Vinegar in his thirst 2. Hither also refer the pangs of bodily Death which he was at length to Suffer Of which we shall hear more afterward 3. The great ignominy contempt and reproach which was cast upon him by mockings revilings slanders and false accusations of the Jews as also by dying the Death of the Crosse which was in it self so shamefull and accursed See Hebr. 12. 2. 2. Internal which he was to Suffer in his Soul namely the apprehension of God's heavy Wrath and Curse due to our Sins which should make his Soul heavy unto Death as we see it did Matth. 26. 38. and which should also cause him to sweat great drops of Blood and to stand in need of an Angel to strengthen him as appeareth Luke 22. 43 44. which also should cause him to cry out upon the Crosse in that lamentable manner My God My God why hast thou c. This Esay foretold Chap. 53. 10. His Soul an Offering for sinne Quest 3 Quest 3. Wherefore or to what end was our Saviour to suffer all these evils Answ Answ That he might thereby make satisfaction to God for our Sins and so both free us from the guilt and punishment due to them and also reconcile us unto God Rom. 4. 25. Delivered for our Offences c. 1 Pet. 3. 18. Christ hath once suffered for Sins the just for the unjust that he might bring us unto God Quest 4 Quest 4. How could these Sufferings of Christ for a short time be a satisfaction to God for the eternal Curse due to our Sins Answ Answ By reason of the dignity of the Person because he that suffered was the Son of God which gave infinite vertue and merit to his passion Hebr. 9. 14. Through the eternâ—â— Spirit offered himself to God c. Quest 5 Quest 5. How did it stand with God's Justice to lay the punishâ—â—nt of our Sins upon Christ being innocent Answ Answ Because he did voluntarily become our Pledge or Surety to God undertaking the payment of our Debt of punishment for Sin Hebr. 7. 22. As if one freely becomes Surety for payment of another man's Debt it is no injustice to require the Debt of him So here c. Vse 1 Use 1. See the infinite love of Christ in being willing to suffer for our sins c. But of this before Use 2 Use 2. See here the hainousnesse of sin how offensive it is to God and hard to be forgiven and satisfaction to be made unto God for the same in that Christ Jesus the Son of God must not onely become Man but in his humane nature suffer so many and grievous things and that for this end to satisfie God's Justice for our Sins and so to justifie and save us from the guilt and punishment of the same 1 Pet. 3. 18. This was the cause of all his bitter Passion which shews the hainousnesse of Sin in that nothing could satisfie God's Justice for it but the Sufferings of Christ the Son of God This was the onely price sufficient to satisfie God for our Debt of Sin and Punishment even the
from that eternall Wrath to come and from the Power of the second Death And not onely so but from all Temporall Afflictions as they are punishments properly or penall satisfactions for sin so as now they are but fatherly Chastisements and Tryalls sent upon us for our good c. 2. Against the Power and Tyranny of Satan which he doth exercise over us in our naturall estate as we are out of Christ and that by reason of the guilt of our Sins For so long as we are in the guilt of our Sins we are lyable to the Wrath and Justice of God and consequently we are under the Power of Satan as the Executioner of God's Justice But now Christ having by his Death taken away our Sins and made satisfaction to God's Justice by the same means he hath also delivered us from the Power of the Devil so that now he hath no longer any such Power over us to execute God's Wrath upon us as before he had He hath no such Power to execute God's Wrath and Justice upon us for our Sins as he hath over the wicked God may use him as an Instrument to afflict us for Tryall as he did Job but not to execute his Wrath and Justice upon us for Sin Before he had Power of Death Temporall and eternall and to infflict it as a Curse not so now 3. Against the fear of bodily Death in that Christ by his Death hath taken away the guilt and punishment of our Sins and so pulled out the sting of Death and abolished the Curse that did before cleave unto it So that now we need not fear Death as the wicked and such as are out of Christ have cause to do but willingly imbrace it as a Blessing and passage to Life eternall Revel 14. 13. We know that an Adder or Snake so long as the sting remains in it is to be feared but if we be sure the sting be once pulled out it is no longer to be feared c. So it is here Christ having by his Death taken away the guilt of our Sins and reconciled us to God he hath by this means plucked out the sting of Death for us that we may now no longer fear it as a Curse but entertain it joyfully and comfortably as the Saints of God have done as Simeon Paul and the holy Martyrs c. See then here one main ground and comfort in Death and against the terrour of it even the consideration of Christ's Death who dyed for this very end to deliver us from the guilt of our Sins and so from all slavish fear of Death Hebr. 2. 15. Vse 4 Use 4. Seeing Christ was killed or put to Death for our Sins This ought to teach and move us to labour daily to dye unto Sin and to have the Power of it crucified and killed in us by vertue of his Death applyed to our Consciences by Faith and by his Divine Spirit Rom. 6. The Apostle urgeth this at large and many wayes upon us Ver. 3. Know ye not that we are baptized into the Death of Christ c And Ver. 6. Our old man is crucified with him that the body of Sin might be destroyed c. and ver 10 11. This is one end of Christ's Death That by the Power and Vertue of it sin might be killed in us Labour therefore more and more to feel this Divine Power of his Death as a strong corrasive to eat out and consume the corruption of sin and all sinfull Lusts in us daily c. Mark 8. 31. And he began to teach them c. Aug. 14. 1625. OF our Saviour's prediction or foretelling of his Passion ye have heard Now followeth the foretelling of his Resurrction That after three Dayes he must rise again Quest Quest Why did he foretell his Disciples of his Resurrection as well as of his Passion Answ Answ 1. To prevent that offence which otherwise they might have taken at the hearing of his Death and Sufferings lest the hearing of it should make them begin to doubt of the Truth of his â—od-head which they had before confessed therefore to strengthen their Faith he tells them that though he should Dye and Suffer yet he should rise again by the power of his God-head within three dayes 2. To comfort them also against that sorrow and heavinesse which he knew they would conceive at the hearing of his Death c. Observ Observe the order of Christ's two-fold estate of humiliation and exaltation that was to go before this He was first to be abased by Dying and Suffering and then to be exalted by rising again Luke 24. 26. Ought not Christ first to Suffer and so to enter into his Glory Phil. 2. 8. He humbled himself and became obedient unto Death c. wherefore God also highly exalted him c. See also 1 Pet. 1. 11. Use 1 Vse 1. See how it must be with all the Faithfull members of Christ even as it was with Christ the Head They must be conformable to Him As he was first to be abased in the World by suffering Reproach and Contempt and Death it self at the hands of Men so must every Believer in Christ first be abased by manifold Sufferings by great Contempt by many Troubles and Afflictions yea by Death it self before he can be advanced to the Glory of the Life to come As Christ our Head was consecrated through Affliction Hebr. 2. 10. so must we through many Tribulations enter into the Kingdom of Heaven Acts 14. 12. Therefore Revel 1. 9. St. John writeth thus I John your Companion in Tribulation and in the Kingdom c. First in Tribulation then in the Kingdom of Christ This therefore we must make sure Accompt of before hand to suffer Afflictions and Abasement in the World yea Death it self if we will attain to heavenly Life and Glory Therefore let us prepare our selves before hand for it if we desire to be Glorified with Christ we must first Suffer with Him If we will be advanced with Him we must first be abased with Him in this World If we will rise again to Life and Glory with Him we must first be content to Dye with Him c. We must first wear a Crown of Thorns c. See Rom. 8. 17. Vse 2 Vse 2. To comfort the Godly and Faithfull against all Abasement which they meet with in this World against all Afflictions and Reproaches which they Suffer and against Death it self These are the way by which Christ himself passed and entred into Glory yea all the Saints of God have gone thiâ— way before us to heavenly Glory Therefore no cause to be discouraged but to rejoyce being assured that after humiliation God will exalt us c. Now followeth to speak more particularly of the words In which two things are contained 1. The Resurrection of our Saviour which he foretelleth He must rise again 2. The Time when AfterAfter three Dayes He must rise again Viz. From the Dead And this is
Use 1. See how dangerous to abound much in things of this World as in Profits Pleasures Honours c. For none are so apt to love and desire things too much as those who enjoy them in most plenty Therefore Psal 62. 10. If Riches increase set not your heart c. Now to set our Heart on these things of the World is very dangerous to the Salvation of our Souls Therefore Prov. 23. 4. Labour not to be Rich. Use 2 Use 2. For admonition to us to beware of desiring and seeking too much after things of this World as Honour Riches Pleasures c. Though we may enjoy and use them yet set not our Hearts upon any of them lest they draw us away from God and from love of his Word and Worship and quench our love and desire to heavenly things and so prove dangerous enemies and hinderances to the Salvation of our Souls See then that we use this World and all things in it as if we used them not 1 Cor. 7. 31. To this end consider the vanity and uncertainty of all these things of the World c. Now followeth Ver. 37. Or what shall a man give c Here our Saviour doth further shew how great a loss it is for a man to lose his own Soul namely by the irrecoverableness of this Loss in that it is impossible by any means to redeem a man's Soul from Destruction or to recover it again being once lost withall our Saviour confirmeth what he said That the gain of the whole World is no profit to him that loseth his Soul because there is nothing in the World sufficient to redeem the Soul What shall a man give in exchange c That is what is there in the World which a Man can give as a sufficient price or ransom to redeem his Soul from eternal Death and Destruction in Hell when it is once lost or cast away q. d. There is nothing in the World which a man can give as a Ransom to deliver his Soul or to redeem or buy it out from eternal Death Our Saviour seemeth to have Relation to the antient custom of such as were taken Captive by their Enemies in time of War who were wont to give some price or ransom to redeem their bodily Life from the Enemie's power As if our Saviour should have said Though a man that is taken Captive by his Enemies in time of War may give a sufficient Ransom for his bodily Life c. yet no man can possibly give a Ransom sufficient to redeem his Soul from eternal Destruction in Hell Doctr. Doctr. The Soul of Man being once lost and deprived of Salvation after this Life can by no means in the World be redeemed or recovered from Destruction No ransom or price to be given for Redemption of it Though a man had all the Wealth and Substance in this World to give yet not sufficient to Ransom his Soul from Hell when it is once cast into that place of torments and delivered up for ever to the Power of the Devil As no man can by worldly Wealth redeem his Brother from bodily Death or purchase immortality for him on Earth Psal 49. 7. So no man can redeem his own Soul from eternal Death by any worldly wealth or means whatsoever When the Soul of that rich Glutton Luke 16. was in Hell torments all the Wealth he had in this World could not redeem or deliver him out of that place of torment nor so much as procure or purchase any ease or release for him Use 1 Use 1. To confute the gross errour of the Papists teaching that Souls may be redeemed from the pains of Purgatory which they imagine to be in a part of Hell by money given to Massing Priests to say or sing Masses and Dirges for such Souls departed this Life Here we see the contrary That the Soul being once lost or deprived of Salvation and being once cast into Hell-torments it is impossible to deliver it thence by any means in the World There is no money or any thing else to be given as a Ransom for it Vse 2 Use 2. See how dangerous then it is for any to deferr the practise of Repentance in this Life putting it off from time to time and going on in sin securely For without Repentance their Souls cannot be saved but must needs perish and be cast to Hell after this Life Luke 13. 3. and being once in Hell there is no recovery of them from thence no Redemption from that infernal pit by any means in the World Now there is no time for Repentance but the time of this Life which being so uncertain as it is how dangerous must it needs be to deferr this practise of Repentance for the saving of thy Soul c. How many are now in Hell who would give all the World if it were in their power to redeem their Souls from those torments or to purchase but one hours space to live on Earth again that they might repent and be saved Use 3 Use 3. See how careful we had need be in time of this Life to prevent this irrecoverable losse of our Souls and to use all means for the saving of them forasmuch as being once lost and deprived of Salvation after this Life there is no possible means to recover or save them again No ransom to be given unto God for Redemption of them from Hell If a man be in danger to suffer some such worldly loss as he thinks he shall never be able to recover how careful will he be to prevent that loss in due time So here let us be much more now in this Life-time to prevent the loss of our Souls which being once lost after this Life can never be recovered or saved Oh then let us now be careful and conscionable in use of all good means for the saving of our Souls Now is the acceptable Time the day of Grace and Salvation as the Apostle speaketh Now let us get Faith and Repentance and all saving Graces Now attend on the Ministery of the Word of Life and Salvation c. Now work out our Salvation with fear and trembling c. Now is the time either to save or to lose our Souls for ever Hoc momentum est unde pendet aeternitas If now we lose or forfeit our Souls either by neglecting the means of Salvation or by continuance in sin without Repentance there is no redemption or recovery of them from Hell after this Life c. Mark 8. 38. Whosoever therefore shall be ashamed of Me c. Janu. 22. 1625. IN the 35th Verse as we have heard our Saviour threatened the loss of eternal Life to such as go about to save their bodily Life by denying Christ and the Gospel or by refusing to confess the same being called thereunto Then ver 36 37. he shewed how great and inestimable a loss it is for a man to lose eternal Life or the Salvation of his own Soul so
ye not carnall and walk as men Quest Quest By whom and into whose hands or power was Christ to be delivered or given up as a Malefactor c. Answ Answ 1. By Judas one of his own Disciples betraying him into the hands of the Jews for thirty pieces of Silver Matth. 26. 14. Judas went and covenanted with the Chief Priests to betray him for thirty pieces of Silver 2. By the Jewish Officers and Rulers who having him in their hands delivered him up unto the Gentiles that is to the Power and Authority of the Romans to be crucified Matth. 20. 18. The Son of Man shall be betrayed unto the Chief Priests and Scribes c. And they shall deliver him to the Gentiles to mock scourge and crucify him And Mat. 27. 2. They having bound him led him away and delivered him to Pontius Pilare the Roman Governour Observ 1 Observ 1. In that Christ Jesus the Son of God was thus to be delivered into the hands of men as a Malefactor to be condemned and put to death and all for our sakes and in our room and stead This teacheth us what our estate is by Nature and in our selves in regard of our sins viz. That we are all Malefactors guilty of such Crimes and Offences as do deserve death yea eternal death of Soul and Body and therefore that we are worthy to be given up and delivered as Malefactors not into the hands of men but into the power of the Devil himself the Executioner of God's Wrath and Justice to be for ever punished and tormented in Hell Ephes 2. 3. by Nature we are said to be Children of Wrath that is such as have by our sins deserved the Wrath and Curse of God and to be delivered up into the hands of Satan as the Executioner of God's Wrath. If it were not so Christ should never have been given up as a Malefactor into the hands of men to be condemned and punished with death This he suffered not for himself for he was guiltless and innocent but for us and in our room and stead In all this he was our Surety or Pledge taking upon him by God's Appointment and his own free Will the Guilt of our sins and so bearing our sorrows and the whole Punishment due to our sins Therefore when we hear that he was thus delivered as a Malefactor to be punished c. we are in him to consider and behold our selves and the desert of our sins and in the sight and feeling hereof to be truly humbled before God mourning for our sins which were the cause of Christ's being delivered into the hands of men c. Observ 2 Observ 2. In that it is mentioned here as one special part of the Sufferings of Christ our Saviour that he was to be delivered into the hands and power of wicked men his enemies to be abused by them at their pleasure that is to be unjustly accused condemned punished as a Malefactor And we may learn That it is a great affliction and tryall to be delivered or given up into the hands of wicked men to be abused at their will and pleasure For this cause David desired That he might not fall into the hand of man that is into the power of wicked men his enemies to be vanquished and put to the sword by them 2 Sam. 24. 14. And our Saviour Matth. 10. 17. warneth his Disciples To beware of men because they would deliver them up to the Councills and they would scourge them in their Synagogues c. And 2 Thess 3. 2. Paul desires them to pray for him That he might be delivered from unreasonable and wicked men Better it is in some respects to be given up to the teeth of wild Beasts as Daniel and Ignatius were and as the antient custom was to deal with some Malefactors than to be given up into the power of wicked men For wild Beasts are less malicious and cruell in their kind than wicked men are Prov. 12. 10. The tender mercies of the Wicked are cruell Homo homini lupus Vse Vse See what cause for us to pray unto God if it be his will to keep from us this grievous affliction and tryall and not to bring it upon us not to give us up or to suffer us to be given up into the hands of wicked men to be abused or to be unjustly and cruelly dealt withall by them at least not to leave us absolutely to their will and pleasure but to curb and restrain their power and malice against us The more cause have we thus to pray at this time considering that our sins and the sins of this Land do justly deserve this heavy punishment and affliction to be delivered into the hands of wicked men our enemies and the enemies of God and of his Church and the Lord seemeth to threaten us at this time with this Judgment c. Observ 3 Observ 3. See what we may look for if we be Christ's true Disciples even to be thus dealt with as he was to suffer this which he suffered before us viz. To be betrayed and delivered up into the hands of our malicious and wicked enemies if God see it good thus to exercise us yea not onely so but to be betrayed and perfidiously dealt withall even by such as are near or dear unto us and do professe love and friendship to us If this were done to Christ our Head then may it be done to us his members yea much more to us and we may look for it The Disciple is not herein above his Master Luke 21. 16. Ye shall be betrayed both by Parents and Brethren and Kins-folks and Friends and some of you shall they cause to be put to Death And this was verified in sundry of the blessed Martyrs both of antient and latter times who were thus betrayed and delivered into the hands of their cruell and malicious Persecutors and that by their own Friends Kindred and near Acquaintance The like may be our case if the Lord see good thus to try us which therefore must move us before hand to prepare and arm our selves with faith patience and Christian courage to bear this grievous Tryall as we shall find it to be no doubt if ever it happen unto us as it hath done to Christ and to many of the Saints and Faithful that have lived before us Pray therefore unto the Lord to furnish us with such Graces whereby we may be inabled to bear this Tryall that we may not be dismayed by it in our Christian profession Observ 4 Observ 4. Here is also matter of comfort for Us and all the Faithful if at any time this do befall us that we be betrayed or delivered up into the hands of men yea of wicked men and our malicious enemies and that by such as profess outward friendship to us In this case let us remember the example of Christ himself our Head and Saviour not thinking much to be so perfidiously dealt withall in this kind as
drowned in the Sea this punishment should be much more easie and tolerable for him than that which he shall suffer in Hell for the sin of offending any good Christian c. See Jansen and Luke 17. 2. Now followeth the Instructions 1. From the persons threatned Whosoever shall offend c. Observ Observ It is a very haynous and grievous sin for any to offend or scandalize good Christians or the true Saints and Servants of God by offering any outward wrong or injury unto them in word or deed Our Saviour threatneâ—h a grievous punishment to be inflicted upon all such even eternal punishment of soul and body in Hell being far more grievous than any bodily punishment or temporal death whatsoever which shews the grievousnesse of this sin of giving offence to the true Saints and servants of God or of Christ Jesus by offering any wrong or injury to them in word or deed Therefore Matth. 18. 7. a Woe is denounced by our Saviour against such as are the cause of such offences or scandals against good Christians And Verse 10. of the same Chapter he gives a caveat to take heed of despising his little ones that is of shewing contempt of any humble Christians that are his true disciples by offering any wrong or abuse to them to shew how great a sin it is so to do Therefore also Psal 105. 14. It is said The Lord did reprove even Kings for the hurt and wrong they did unto his Saints and that he charged them not so much as to touch his anointed c. to shew how great a sin and offence to God it is to offer wrong to such Reas 1 Reason 1. To offer wrong or injury to the Saints of God is to offer injury to the Lord himself whose servants they are Zach. 2. 8. He that toucheth you toucheth the apple of his eye So 2 King 19. 22. Sennacherib in reproaching Hezekiah is said to have blasphemed against God himself And Act. 9. 4. Christ chargeth Paul before his conversion to have persecuted Him in persecuting his Saints Reas 2 Reas 2. We are commanded in Scripture to shew speciall love to the Saints of God above all others Gal. 6. 10. Let us do good to all but especially to the houshold of faith Therefore on the contrary to do hurt to such or to offer wrong and injury to them must needs be a grievous sin Vse 1 Use 1. See the wickedness of such as make but leight of this sin of offending the Saints of God or good Christians by wrongs or abuses offered to them in word or deed or both Some are so profane as to make it their pastime or sport to speak or do evil to the Saints of God to reproach and slander them to jest and mock at them and to call them by reproachful names Prov. 10. 23. It is a sport to a fool to do mischief c. But it will be no matter of sport when such shall give account to God for this sin of abusing and scandalizing his Saints and servants when God shall enter into Judgment and cast them to Hell for it Use 2 Use 2. For admonition to every one to fear and take heed of this haynous sin of offending the Saints of God and good Christians by any outward wrong or injury offered to them in word or deed yea though it be in the least measure though it be but by an evil word spoken against such much more take heed of hurting or abusing such in deed Take heed of shewing any hatred or enmity against the true Saints and servants of God Take heed of molesting troubling persecuting them by word or deed Take heed of speaking or doing any thing against such unjustly whereby to vex and grieve their minds and so to discourage and hinder them in their holy and Christian course of life Remember what a grievous sin it is thus to offend and scandalize the Saints and servants of God and so to hinder or discourage them in well-doing by any wrong or abuse offered to them in word or deed As it is a great sin to give just offence or scandal to any by offering wrong or injury to them or abusing them any way so especially to give cause of offence to the Saints and Servants of God and to good Christians of all offences and scandals this is the greatest and worst kind and therefore most of all to be feared and shunned 1 Cor. 10. 32. Give none offence neither to the Jews nor to the Gentiles nor to the Church of God A grievous sin it is to offend and discourage any in well-doing by offering wrongs or abuses to them but especially to do this to the Church of God that is to his true Saints and Servants c. especially such as are eminent for Graces or special instruments of Gods glory as Ministers c. This is a most hainous and grievous kind of offence and scandal Therefore fear and take heed of it by all means Consider that the wrongs and injuries done against the Saints of God are done against God and against Christ himself and so he taketh them Consider also how we are bound in Conscience to love and honour such in highest degree above all others and therefore to give offence to such by any wrong or abuse offered them in word or deed must needs be a hainous and grievous sin before God therefore see we be not guilty of it And to this end take heed of contemning or despising the Saints and Servants of God in our hearts lest this contempt grow to dislike or hatred and so break forth outwardly into open scandalls and offences against such in word and deed Resist the beginnings of this sin this is the way to be kept from it Mark 9. 42. And whosoever shall offend one of these little ones that Believe in me it is better for him that a Milstone Octob. 14. 1627. were hanged about his neck c. NOw follow the persons against whom this sin is said to be committed viz. good Christians described 1. By the name or title given them they are called little ones 2. By special property such as Believe in Christ Of the first One of these little ones Observ 1 Observ 1. It is not said whosoever shall offend these little ones but Whosoever shall offend one of these c. We learn That it is a great sin before God to offer wrong or injury and to give cause of offence to any one of his true Saints and Servants yea though it be the least or meanest of them Matth. 18. 10. Take heed that ye despise not one of these little ones c. Use Use This doth serve further to aggravate the sin of offending or giving cause of scandall to the Saints of God in that the Lord doth accompt it so great a sin to offend or wrong but one good Christian or true Servant of his How much greater sin is it then to give offence or to offer wrong to
needs continue for ever Esay 30. 33. The breath of the Lord like a stâ—eam of brimstone doth kindle the fire of Tophet Reas 2 Reason 2. The sins of the wicked and damned in hell do never cease but continue for ever 1. In regard of the guilt of those sins which they committed in this life and did not repent of them The guilt of those sins remaineth for ever because they never repented of them in this life neither do they or can they ever repent of them in hell Vide Thom. in Supplem 3. Part. q. 99. Artic. 1. 2. They do also live and continue in the practice of actual sins against God even in hell as in perpetual malice against God in despair of his mercy in envy against the glorified Saints c. Now therefore seeing they continue for ever in their sins it is just with God to continue their torment and punishment for ever Puniuntur in Dei aeterno quià peccant in suo aeteâ—no Gregor vide Pic. Mirand Apolog. pag. 154. Use 1 Use 1. For terrour unto all wicked men living and going on in sin without repentance for if they continne still in this course they are sure hereafter to feel and have experience of those fearful and grievous torments of hell If they be so terrible now to think and speak of how much more grievous shall they be to those that shall feel them as all impenitent persons must needs do who live and dye in their sins without true repentance Is the pain of a Tooth so grievous or burning of the little finger c Oh how should this strike terrour into the hearts of all pâ—ofane and wicked livers as swearers drunkards fornicators covetous worldlings c And how should it perswade and move them to turn unto God from their sins by speedy repentance that so they may escape and be delivered from those easeless and endless torments of hell This is the onely way Matth. 3. 7. O generation of Vipers who hath warned you to flee from the wrath to come â—ring forth therefore fruits mâ—at for repentance Vide historiam de Celeiae Comite apud Aeâ—eam Sylvium pag. 473. Use 2 Vse 2. See by this that there is no cause for the Saints of God to envy the outward prosperity of wicked men in this world forasmuch as they are but fatted up for the slaughter and reserved for the Judgment to come even to be cast into those unspeakable torments of hell after this life Which being so we have more cause to pity and â—â—ment their case than to fret at their prosperity Use 3 Use 3. By the grievousnesse of those pains and torments of hell prepared for the wicked and reprobates we may see and take notice of the haynousnesse of sin how offensive and odious it is unto God in that he hath prepared such unspeakable torments in hell for the punishing of all such as commit sin and live in it without repentance This shews the profaness of such as make leight of sin as of swearing drunkenness whoredom Prov. 14. 9. Fools make a mock of sin Let it not be so with us but on the contrary learn here to fear and tremble at sin as most offensive and odious to God provoking him to punish the wicked with unspeakable and endlesse torment in hell Oh then let us fear sin and hate and detest it even as we do hell it it self Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vse 4 Use 4. See the extream folly and madness of all those who for the enjoying of the temporal profits or pleasures of this life do adventure to commit sin and to live in it without repentance and so bring on themselves that easelesie and endlesse torment and punishment in hell How truly are all wicked men in Scripture termed fools and mad-men as in the Proverbs of Solomon often c. And yet many such go for great wise men in the world See how contrary the judgment of the world is to the judgment of God in his Word Such must remember what is said Matth. 16. What shall it profit a man to win the whole world c. Use 5 Use 5. The consideration of that terrible and grievous punishment and torment of hell prepared for the wicked ought to serve as a curb or bridle to restrain us from sin and to keep us from yielding to the temptations of it lest by committing â—n we endanger our souls and bodies to be cast into hell-torments Therefore when we are tempted to any sin and when the profit or pleasure of sin doth represent and offer it self to us then remember the danger that will follow that sin being sinished will bring forth death Jam. 1. 15. even eternal death and destruction Withall consider and think of the terriblenesse and grievousnesse of the torments of hell being without ease or end and let this curb and restrain us from sin and make us afraid to yield to the temptations of it or to the committing of any sin lest we bring our selves in danger of those unspeakable and endless torments Though we ought not to refrain sin only for fear of hell torments but chiefly out of love to God and fear of offending him yet we ought also to be moved hereunto by the fear of those hellish torments prepared for all such as commit sin and live in it without repentance See Mr. Perk. Tom. 1. pag. 463. Object Object But I purpose to repent hereafter Answ Answ Presume not upon this for it is not in thy power but the special gift of God 2 Tim. 2. 25. And it will be just with God to give thee up to final impenitency and hardnesse of heart if thou sin presumptuously Therefore if thou wouldst not be in danger of being cast into hell torments learn to fear and make conscience of all sin and beware of yielding to the temptarioâ—s of it though it promise never so much profit delight c. Against all this oppose those unspeakable and endless torments of hell And to this end often meditate and think of them It is Chrysostom's counsel unto Christians often to meditate and think of hell torments and to conser and talk hereof even at their Tables c. See Chrysost in 2 Thess 1. Homil. 2. Descendamus in infernum viventes ne descendamus morientes Bernard pag. 1719. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 5. ad Pop. Antioch Vse 6 Use 6. This should make us willing to suffer any labour or pains in this life in the practice of repentance that we may escape those unspeakable and endless pains of hell So also to be at pains in other Christian duties as denying of our selves and taking up the crosse c. Use 7 Use 7. To stir up the Saints and Children of God unto true thankfulness to God for his unspeakable mercy in redeeming and delivering them from that unspeakable torment and misery of the damned in hell and for giving them assurance hereof by faith in Christ
the blessed Martyrs c. Vse 1 Vse 1. Teacheth us not to mervail or take offence at it if at this day we see or hear of the like examples of such as are falsly accused and unjustly condemned and that by publike authority for such crimes as they are not guilty of or to such punishment as they have no way deserved c. This is no new thing but that which hath been often heretofore practised by Satan and his instruments against the true Servants of God c. Vse 2 Vse 2. To comfort us if it should come to be our own case at any time to be thus falsly accused and unjustly condemned by others for such crimes or offences as we are not guilty of yea though we should be so censured or condemned by such as are in publike authority no cause for us to be dismayed but to remember the examples of the true Saints of God yea of Christ himself c. Observ 2 Observ 2. Here in our Saviour Christ's example being condemned to death by sentence of the chief Priests and Scribes and by the rest of the Council of the Jews we may see our misery by nature in regard of our sins that by our sins we have deserved to be condemned of God as guilty of death as it is the curse of God that is not only of temporal but of eternal death For Christ when he was condemned to death by the sentence of the chief Priests and Scribes and by the rest of the Councel of the Jews did stand in our stead as our pledg and surety He suffered this for us and not for himself for he was innocent Therefore in Christ's Person we are to behold our selves and in his condemnation by the Councel of the Jews we are to behold the desert of our sins and what is due to us by nature and by the Justice of God viz. eternal condemnation of soul and body Ephes 2. 3. we are by nature children of wrath liable to the curse of God c. Vse Vse To humble us before God in the sight of our sins by which we have deserved thus to be condemned of God as guilty of eternal death How should this humble us and break our hearts with godly sorrow for our sins causing us truly to mourn for them as also to judge and condemn our selves for them that we be not judged of the Lord especially now before we come to the Lord's Supper as the Apostle warneth the Corinthians to do 1 Cor. 11. 31. To this end remember now wherefore Christ the Son of God was condemned to death as a guilty Malefactor viz. to shew our guiltiness before God c. We are the Malefactors who have deserved death c. Observ 3 Observ 3. Hence also Believers in Christ may gather great comfort to themselves and assurance touching the pardon of their sins and freedom from eternal condemnation in that Christ the Son of God was condemned to death for them For to this end was He condemned as guilty of death by wicked men to shew that all the Elect and faithful people of God should for the merit of his Death and Sufferings be for ever absolved by the Sentence of God from the guilt of all their sins and from eternal death So that now there is no condemnation to them being in Christ c. Rom. 8. 1. Mark 10. 33 34. And shall deliver him to the Gentiles And they shall mock him and shall scourge him April 12. 1629. and shall spit upon him and shall kill him and the third day he shall rise again IT followeth And shall deliver him to the Gentiles The meaning was shewed before Observ 1. That both Jews and Gentiles had a hand in the death and sufferings of Christ being instrumental causes and means of the same See Act. 4. 27. which came to passe by God's special providence and permission to the end it might appear that both Jews and Gentiles being by nature wicked and sinful as they shewed themselves to be in putting Christ the Sonne of God to death have need of salvation by Christ and that the salvation of all the Elect whether Jews or Gentiles is free and of the meer grace of God and not at all procured or deserved by any goodness in themselves c. To stir up all to thankfulnesse c. Other Points of Instruction see before Chap. 9. Verse 31. upon those words The Some of Man is delivered into the hands of men Now followeth the persons by whom he should be condemned to death and delivered To the Gentiles viz. The chief Priests and Scribes together with the rest of the Councel of the Jews assembled in the High Priests Hall as hath bin before shewed Here observe sundry points the most of which are against the Papists Observ 1 Observ 1. That such as for their high place and calling in the Church should be greatest friends of Christ and should stand most for him and his Doctrine are oftentimes the greatest enemies he hath So here the chief Priests and Scribes c. See before chap. 8. ver 31. Observ 2 Observ 2. That no calling or office in the Church though never so high or excellent can or doth priviledg men from errour in matters of Faith or practice c. The Calling and Office of these chief Priests Scribes and other Rulers of the Jews was high and excellent in it self yet they erred damnably in condemning Christ to death c. Therefore it is a fond conceit of Papists to hold the Pope or Bishop of Rome to be priviledged from error by his Papal office c. See before chap. 8. 31. Observ 3 Observ 3. That a general Council may err yea such a Council as is gathered and confirmed by lawfull Authority as this whole Council of the Jews consisting of the chief Priests Scribes c. though gathered and confirmed by Authority of the High Priest himself yet erred c. How much more may a Council gathered and confirmed by the Popes Authority err And it is clear that generall Councils even such as have bin confirmed by the Bishop of Rome have erred de facto and the decrees of former Councills have bin condemned by latter Vide Whitaker de Concil pag. 614. c. Observ 4 Observ 4. Personal succession of Pastors and Ministers of the Church is no infallible mark of the true Church For these chief Priests Scribes and other Church-Officers assembled in this Council which condemned Christ had personal succession The High Priest and other chief Priests were the successors of Aaron and of the other ancient Priests and the Scribes and Pharisees sate in Moses his chair succeeding him outwardly in place and office of teaching in the Church and yet these were not the true Church but the enemies of Christ and of his true Church at that time c. Now followeth the third part of branch of our Saviour Christ's sufferings which he foretelleth to his Disciples viz. Those which he was
Phil. 2. 7. He took on him the form of a servant yea not onely the form but the office of a servant or Minister so far forth as was needfull for the good of men and especially for the good and Salvation of the Church Luke 22. 27. I am amongst you as he that serveth Vse Use This must teach us after Christs example to practice the like humility towards others especially towards our brethren and fellow Christians submitting our selves as Ministers and servants to them in love not refusing to do the meanest duties of love to others in way of procuring and furthering the good and Salvation of their Souls and bodies If the Son of God refused not to become a servant unto men the Creator to the Creatures c. how much lesse should we think much to become servants to our brethren in love Joh. 13. 14. If I your Lord and Master have washed your feet ye also ought to wash one anothers feet c. Mark 10. 45. And to give his life a ransome for many July 19. 1629. IT followeth And to give his life c. In these words our Saviour further proveth that he came rather to Minister or serve others then to be Ministred unto or to be served by instancing in one special kind of Ministry or service which he came to perâ—orm for men viz. the giving of his life a ransome for many First to open the meaning of the words Where are three things to be considered 1. The special service which Christ came into the World to perform for us or for mankind To give his life for us 2. The end for which he gave his life To be a ransome for us 3. The persons for whom he gave his life as a ransome For many To give his life Or his Soul A metonymy of the cause for the effect The Soul which is the cause of life being put for life it self Now this phrase of giving his life doth imply a free and willing laying down of his life and pâ—rting with it Aransome Or price of Redemption whereby to free and deliver such as were in captivity and bondage before under sin and Satan For many This is not to be understood of all mankind but of the true Church which are the elect or chosen people of God appointed to Salvation in Gods eternal purpose and in time effectually called and indued with Faith to believe in Christ and so to apply the merits of his death to themselves These are said to be many because they are so in themselves though in comparison of the Reprobate they are few Now follow the Instructions from the words And first from the first thing contained in them which is the special kind of Ministry or service which Christ came into the World to perform for us viz. the giving of his life for us Observ 1 Observ 1. In that this was one main end of Christs Incaâ—ation and of his first comming into the World in our nature that the might give his life or lay it down for us by suffering death which otherwise he could not have done this teacheth us the great necessity of his Incarnation and comming into the World and how great a benefit the same was unto us in that it was the means which made way to the death of Christ and consequently to the work of our Redemption The necessity appears in that without this Incarnation he could not have dyed or suffered for us And the greatness of this benefit of Christs Incarnation or comming in the flesh appears by this that it made way to the work of our Redemption by the death of Christ Phil. 2. 7. He took on him the form of a servant c. And being found in fashion of a man humbled himself to death c. Hence it was that at the birth of Christ when he came first into the World the Angells themselves did appear and in solemn manner praise God for this benefit of Christs Incarnation Luke 2. 13. How much more are we bound to be truely thankful to God for this great and unspeakable benefit of Christs Incarnation and comming into the World for whose sakes it was that he was Incarnate and came into the World As it is in the Nicene Creed Who for us men and for our Salvation came down from heaven c. This must stir us up to bless God and to shew our true thankfulness for this great benefit by reforming our lives and giving up our selves in obedience to God all the dayes of our life This is not to be done at one time of the year onely as at the time of Christs Nativity when we keep the memory of it but at all times of the year c. Observ 2 Observ 2. See how far Christ the Son of God did abase himself as a Minister or servant to us and for our good and Salvation even so far as to give his life and to suffer death for us which was the greatest Ministry or service which he could possibly perform for us Phil. 2. 7. He took upon him the form of a servant c. And he humbled himself to the death of the Cross c. Thus he became our servant not onely in his life time but in and by his death also which was the greatest service that could possibly be performed for us Vse 1 Use 1. See by this the great and unspeakable love of Christ to us and earnest desire of our Salvation in that for the accomplishment thereof he so far abased himself as to serve and minister to us not onely in his life but in his death by giving his life for our Redemption c. This was the highest degree of Christs love to us and most excellent service of love which he performed for us Joh. 15. 13. Greater love then this hath no man that a man lay down his life c. To stir us up to thankfullness c. And to this end to labour for true feeling of this love of Christ in our hearts c. Pray with Paul Ephes 3. Especially now we come to the Lords Table c. Vse 2 Use 2. This should cause us willingly to submit our selves to do this service unto Christ which he hath abased himself to do for us viz. to give our lives for him that is for the profession of his name and truth if need be as he hath done for us Thus did the blessed Martyrs Revel 12. 11. They loved not their lives unto the death in giving testimony to the truth of Christ Use 3 Vse 3. See also how far we should submit our selves as servants to our brethren for Christs sake so far as to give our lives for them if it be to procure the good and Salvation of their Souls 1 Joh. 3. 16. Observ 3 Observ 3. From the manner of speech To give his life We learn that Christ Jesus the Son of God did freely and willingly part with his life and lay it down for us He gave his
life Now gift is free or else it is no gift properly So elsewhere he is said to have given himself for us Ephes 5. 2. and to lay down his life for us Joh. 10. 15. I lay down my life for my sheep And ver 18. No man taketh it from me but I lay it down of my self c. See before chap. 8. ver 31. the same point in effect handled with the uses of it Now followeth the end of Christs giving his life To be a Ransome or price of Redemption for us Observ 1 Observ 1. By Nature we are all Captives and Bond-slaves under the power of sin and Satan else no need for Christ to ransome us 1. We are Captives and slaves to sin 2. To Satan To Sin in three respects 1. In regard of the guilt of it with which we are all holden before God by Nature Rom. 3. 19. By the Law every mouth is stopped and all the world found guilty before God 2. In respect of the corruption of sin and sinful lusts which naturally raign in us and over us Joh. 8. 34. He that committeth sin is the servant of sin and Tit. 3. 3. We our selves in time past were disobedient serving divers lusts c. 3. In respect of the punishment due to sin which is the wrath and curse of God both temporal and eternal which we are liable unto Ephes 2. 3. We are by nature children of wrath c. To Satan we are also Captives and Slaves by Nature 2 Tim. 2. ult wicked men are said to be taken captive by him at his will Now this is true not only in regard of that power which the Devil hath over us in our natural estate to tempt us unto sin and to cause us to yield to his temptations in which respect he is said to work effectually in the children of disobedience Ephes 2. 2. but also in regard of that power he hath over us as the executioner of God's Wrath and Justice to inflict punishment upon us for our sins especially the punishment of eternal death Heb. 2. 14. the Devil is said to have the power of death that is power to inflict death c. and Verse 15. we are said by nature to be in bondage to him through fear of death Use Use This must teach and move every one to labour for a true sight and feeling of this our spiritual captivity and bondage by nature under sin and Satan that we are under the power of these as cruel Lords and Tyrants not only under the guilt and power of sin raigning in us but liable to the wrath and curse of God yea to eternal death and subject to Satan as the executioner of it c. Labour to see and know this our miserable bondage out of the Word of God which only can teach it us And not only to see it but to be truly sensible of it and humbled in sight of it and of the greatnesse of this bondage being worse than any outward bodily slavery or captivity worse than that of the Galley-slaves under the Turks c. Especially thou that didst never yet come truly to see and feel this thy spiritual slavery and bondage under sin and Satan labour now to see and feel it and pray unto God to open thine eyes to see it c. The rather because till thou come to this thou wilt never truly desire or seek to be redeemed from it neither canst thou have any part in this Redemption or deliverance by Christ He is sent to proclaim liberty and to purchase liberty for the captives c. Not to all such but to those that feel and groan under this captivity sighing and crying to God as the Israelites in Egypt c. Observ 2 Observ 2. The main end of Christ's laying down his life and suffering of death was to redeem and deliver us from the spiritual bondage of sin and Satan to which we were subject by Nature and that by giving this Ransom or Price for our Redemption Here two things are to be shewed 1. That the end of Christ's death was to redeem and deliver us from the bondage of sin and Satan from the guilt and punishment of sin and from the power of Satan c. 2. That this Redemption was by paying a ransom or price for us Of the first It is proved Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquity c. and Heb. 2. 14. He took part of flesh and blood that through death he might destroy him that had the power of death that is the Devil And deliver them c. Of the second That this Redemption was by paying a price even the price of his own life c. is proved 1 Tim. 2. 6. He gave himself a ransome for all Therefore also this deliverance is called a Redemption which signifies properly such a deliverance as is obtained by payment of a price or ransom and Christ is called our Redeemer to shew that he delivered us by paying a price even the price of his own life which he laid down or the price of his own death which he suffered for us or the price of his blood shed for us for all these come to one and the same thing in effect 1 Pet. 1. 18. Ye were redeemed not with silver and gold c. but with the pretious blood of Christ c. Quest 1 Quest 1. To whom was this price paid by Christ whether to God himself or unto Satan under whose power we were Answ Answ To God Himself and not unto Satan Reason Because we were properly Captives and Prisoners unto â—od and to his Justice by our sins As for Satan though we were in some sort also his Captive and under his power yet not simply or absolutely but only so far forth as he is the Executioner of God's wrath c. Quest 2 Quest 2. How was the payment of this price a means to free and deliver us from our spiritual bondage c Answ Answ Because by it there was a full satisfaction made to the Justice of God for the guilt and punishment of our sins and so we are delivered from the same and consequently from the power and tyranny of Satan as the Executioner of God's Justice Quest 3 Quest 3. Seeing Christ dyed to redeem or ransom us from the power of sin and Satan how is it that even the godly and faithful who have part in this Redemption are still subject in this life to sin and to the temptations of Satan c Answ Answ Because this Redemption is not in every respect perfect in this life but inchoâ—te and begun and not to be fully perfected till after this life In the mean time the faithful are in this life freed from sin 1. In regard of the guilt of it so as none of their sins are imputed to them of God c. 2. From the power and dominion of it that it raign not in their mortal bodies as it doth in
the wicked 3. From the eternal punishment of all their sins 4. From the curse and sting of all temporall afflictions and of death it self They are also delivered from the power and tyranny of Satan so far forth that though he may tempt them and sometimes cause them to yield to his temptations for a time yet not so as finally to vanquish or overcome them neither are they any longer subject to him as he is the Executioner of God's Wrath and Justice on the wicked Use Use For unspeakable comfort to so many of us as truly feel and are sensible of our spiritual bondage under sin and Satan labouring by faith to believe in Christ and to lay hold oâ— the merits of his death Let such consider and remember to what end Christ the Son of God also did give his life and suffer death even to this end that by payment of this counter-price to the Justice of God he might fully satisfie for our sins and so deliver and free us not only from the guilt and punishment of all our sins but also from the power and dominion of sâ—n and our sinful lusts that we may be no longer captives and slaves to them as also from the power and tyranny of Satan in whose snare we were holden by Nature and to whom we were subject as the Executioner of Gods wrath c. So that now we are no longer captives or slaves of sin and Satan no longer subject to God's wrath and curse but we are in Christ Jesus freed from all these so as they can no longer hurt us or hinder our salvation We are the Lord's Free-men 1 Cor. 7. And this is the best of all kinds of liberty and freedom and a full and perfect freedom so far as we are capable of it in this life Joh. 8. 36. If the Son make you free ye shall be free indeed If it be a great benefit and comfort to a prisoner or captive under the Turk to be delivered and ranâ—omed from that bodily slavery how much more to a child of God to be delivered and freed in Christ from this spiritual bondage c. How should this comfort us against our sins against the fear of God's wrath and against the power of Satan c. Think of this now we come to the Lord's Supper in which we are in special manner put in mind of this unspeakable benefit of our redemption by Christ's death c. to strengthen our faith in God's promise of forgivenesse of sins and salvation by Christ and to stir us up to thankfulnesse for the same c. Observ 3 Observ 3. Here also by comparing the end with the means that is to say our Redemption or Ransoming with the death of Christ we might observe the greatnesse of our spiritual bondage by Nature and how hard it was for us to be delivered from the same in that there was no way to effect this but by the death of Christ the Son of God no Ransom or Price would serve but the giving of his life for us c. But I will not inâ—ist on this here It followeth The persons for whom our Saviour came to give his life as a Ransom not for all Mankind but for many viz. for the Elect of God being many in number Observ 1 Observ 1. Christ Jesus did not give his life or suffer death for the redemption of all Mankind simply but for his true Church that is for his elect people chosen and appointed to salvation in his eternal Counsel These signified here by the word many as also in other places of Scripture as Esay 53. ult He bare the sin of many and Matth. 26. 28. This is my blood of the New Testament which is shed for many c. These many are the true Church c. Joh. 10. 15. called the sheep of Christ for whom he layeth down his life See Ephes 5. 25. True it is that the death of Christ was in it self of sufficient merit and vertue to redeem all Mankind but it was not intended by him or in the counsel and purpose of God as an effectual means to redeem all but only the true Church which are the Elect and faithful People of God Use 1 Use 1. To confuâ—e the Opinion of those which hold an Universal Redemption of all Mankind by the death of Christ On the contrary here we see that Christ came into the world to give his life a Ransom not for all but for many c. Object 1 Object 1. In some places of Scripture Christ is said to have dyed for all men as 2 Cor. 5. 15. and Heb. 2. 9. he tasted of death for all men and 1 Tim. 2. 6. He gave himself a ransom for all men Answ Answ By All we are to understand not simply and absolutely all Mankind but 1. All the elect and faithful people of God which are his true Church 2. That he dyed for some of all â—orts of men as it is plain that place in Timothy is so to be understood not for the Elect Jews only but also for the chosen of God among the Gentiles for some of every Nation So also for some of every estate degree or calling of men for Kings and Rulers as well as for meaner persons and for these as well as the former Object 2 Object 2. 1 Joh. 2. 2. Christ is the propitiation for our sins and not only for ours but for the sins of the whole world Answ Answ The Apostles meaning is That Christ was a propitiation not only for the sins of those Believers to whom he wrote which then lived but also for the sins of all other the elect and faithfull which should live to the end of the World Vse 2 Vse 2. If we would know whether we be redeemed by Christ's death To examine our selves whether we be in the number of God's true Church and chosen people effectually called to faith in Christ Now the way to know this is by the true fruits and effects of God's Election and effectual Calling if we can find them in us especially by one fruit amongst other which is the grace of true sanctification wrought in our hearts and appearing in our lives If thou feel an inward change in thy heart from the love of sin to the hatred of it if thou make conscience to refrain all sin and to walk before God in holinesse of life this is a sign thou art one of God's Elect and true Church c. and consequenâ—ly in the number of those for whose Redemption Christ gave his life 2 Tim. 2. 21. If a man purge himself he shall be a vessel unto honour sanctified c. Tiâ— 2. 14. Christ gave himself that he might redeem us from iniquity and purifie to himself c. See Esay 59. 20. Observ 2 Observ 2. The true Church of God which are his Elect and faithful people though in comparison of the Reprobate and wicked which are out of the Church they be but few yet in themselves
make to be reconciled If any of us were sick of such a disease as but one Physitian in the world could cure it what shift and means would we make to have the help of that one Physitian c. See more of this point upon chap. 11. v. 25. So much of those things which were commendable in these Scribes Now from the Consideration of those things which were Evill and discommendable in them we may also observe some points of Instruction Observ 1 Observ 1. In that they do maliciously Interpret the words of our Saviour taking them in the worst sense whereas they might have Interpreted them more favourably we may see that it is one property of malice to take the saying and doings of others in Evill part and to give a hard censure of them without cause Rom. 1. 29. The sin of Malignity or taking things in evill part is joyned with the sin of Malice in the Heathen to shew that they commonly go together Thus the Jews shewed their malice in taking the words of Christ in evill part Joh. 2. 20. See also Mark 3. 22. Vse Use Take heed of this Malicious practise of taking things done or spoken by others in the worst sense It is contrary to Love which thinks not evill 1 Cor. 13. 5. namely without just cause and sufficient ground therefore when things are doubtfully spoken or done make the best of them not the worst We know not with what mind or Intention things are spoken and done by others therefore judge favourably We would not have others take our sayings or doings with the left hand or in the worst sense c. Observ 2 Observ 2. It is no new thing for such as live most Innocently and Uprightly to be falsly accused of crimes whereof they are not Guilty Our Saviour Christ himself though he were most Innocent and free from all spot of sin and though he spake and did all things well yet was often falsly accused sometimes as a Glutton or Drunkard and a friend to Publicans and sinners sometimes as one that wrought Miracles by Belzebub sometimes as a Traytor to Caesar and enemy to the state and sometime as a Blasphemer as we see here And many other example we have of those that being Innocent and upright have been charged with false crimes So Joseph Daniel Stephen Paul c. Use Use Comfort to those that make Conscience of their wayes though they be evill spoken of or evill thought of without cause yea sometimes for well-doing and though wicked men lay false crimes to their charge yet no cause is there for them to be discouraged let them in this case remember the example of Christ himself and many others of the Faithfull who were wrongfully accused being Innocent look not to escape better then these have done The Devill is still like himself that is an accuser of the Brethren and one that stirs up wicked men his Instruments to accuse them and to speak and think evill of them without cause Nos modo id agamus ut nemo de nobis male loqui absque mendacio possit as Hierom saith Epist 14. ad Caelant Let it be our care so to live and carry our selves that no man may be able to speak evill of us without a Lye Observ 3 Observ 3. Lastly Observe here that these Scribes though men of great place and Authority among the Jews being Doctors and expounders of the Law yet do here shew their ignorance and error touching the person of Christ judging of him as of a meer man whence we may gather that no place or calling in the Church can exempt men from Error and ignorance in matters of Faith Joh. 1. 21. the Pharisees erred grosly touching John Baptist thinking that he was either Christ or Eliah And this we see in daily experience that Men of great place and Authority in the Church have their errors and oversights and do discover their ignorance in some things Use 1 Use 1. Therefore men of greatest place in the Church had need aswell as meaner persons to pray unto God for the Guidance of his Spirit to lead them into the Truth and to preserve them from Error for it is not the greatness or excellency of their place or calling that can exempt them from it Use 2 Use 2. This also teacheth us to take heed that we tye not our selves to the Judgment and Opinions of such men as are of great place and Calling in the Church for they are not exempted from Error but are lyable to it aswell as meaner persons therefore examine their Opinions by the Word of God and follow them onely so far as they agree with that 1 Thess 5. 20. Try all things c. Mark 2. 8 9 10 11 12. And immediately when Jesus perceived in his Spirit that they so reasoned within themselves May 9. 1619. He said unto them Why reason ye these things in your Hearts Whether is it easyer to say to the sick of the Palsy Thy Sins be forgiven thee or to say Arise and take up thy Bed and walk But that ye may know that the Son of Man hath power on Earth to forgive Sins He saith to the sick of the Palsy I say unto thee Arise and take up thy Bed and go thy way unto thy House And immediately he arose took up the Bed and went forth before them all insomuch that they were all amazed and Glorified God saying We never saw it on this fashion IN the two former Verses we have heard how the Scribes took exception against our Saviour Christ for pronouncing remission of sins to the sick of the Palsy Now in the 8 and 9. Verses is laid down the answer of our Saviour unto that their Cavill and his confutation of it Where 1. Consider the occasion of his confuting them viz. this that he perceived in his Spirit their reasonings against him c. 2. The Answer and confutation itself In which 1. He reproveth them in those words Why reason ye these things in your hearts 2. He confuteth their Cavill and accusation by proving that he had power and Authority to forgive sins and therefore that he Blasphemed not in pronouncing forgiveness to the sick and this he proveth by a comparison of equalls for he compareth the Act of Forgiving sins with the act of Miraculous curing of the sick of the Palsy shewing that these two are equall in respect of difficulty of performance and therefore if he have power to do the one that is to cure the Palsy Miraculously then also he hath power to do the other that is to forgive sins Now that he hath power to do the former he gives them a reall proof immediately by actuall curing the sick of the Palsy and that miraculously before their faces as we shall see ver 10. c. Perceiving in his Spirit That is By his Divine Nature So Heb. 9. 14. He offred himself by the Eternall Spirit c. so also 1 Pet. 3. 18. He was
put to death in the Flesh but quickned by the Spirit and 1 Tim. 3. 16. Justified in the Spirit c. Why reason ye c. This he speaks in way of reproving and rebuking them for their evill and uncharitable thoughts conceived against him Matth. 9. 4. Wherefore think ye evill in your hearts Whether is it easier c. to say Arise c. That is to speak it effectually so as to give power to the sick to arise c. Object Object Sin is more infectious and dangerous to the soul then any Disease or sickness to the body therefore it is a harder matter to cure the soul of sin then Miraculously to cure the body of the Palsy or of any other incurable Disease by speaking the word Answ Answ 1. True If we respect the object of these cures that is the things themselves that are cured or taken away for so it is harder to cure sin by forgiving it then it is to cure the most dangerous disease of the body Miraculously and without means But if we respect the Divine power of God or of Christ by which both these cures are effected so they may be said to be of equall difficulty because neither of them can be effected without the Divine power of God and to this power of God they are alike easy and alike difficult one is not more difficult then the other and therefore our Saviour thus inferreth That if he have power to do the one that is to Cure the Palsy by his word onely then he hath also power to Forgive sinnes 2. It may be further answered That our Saviour here speaketh according to outward sense and appearance because in the Miraculous curing of the Palsy the effect of his Divine power did sensibly appear to the Scribes so as they might most plainly perceive it whereas it was not so in pronouncing forgivenesse of sins for there although his power were as much shewed and more then in the other work yet so that in regard of outward sense and appearance the work of curing the Palsy Miraculously seemed as great and difficult yea more difficult then the act of Forgiving sins So much in way of clearing the words in the 8 9. Verses Now to gather some Instructions from them Observ 1 Observ 1. In that it is said our Saviour perceived in his Spirit that the Scribes reasoned against him hence we learn that our Saviour Christ doth by his Divine Spirit know and perfectly discern and take notice of the Heart and inward thoughts of men yea of all men whatsoever 1 Joh. 2. 24 25. Jesus did not commit himself to them because he knew all men and needed not that any should testify of man for he knew what was in man So Joh. 1. 47. He knew the Heart of Nathaniel that it was without Guil He knew the Heart of Judas that it was treacherous towards him Joh. 6. 64. He knew the Heart of Peter better then Peter himself knew it for he perceived in it an inclinableness to deny and forwear him which Peter saw not in himself Vse 1 Use 1. This proves the truth of Christ's divine Nature because it is proper to God alone to know the Hearts of Men directly and of himself So Christ knew mens Hearts while he lived on earth and so he knoweth them still therefore he was and is true and very God Act 1. 24. 2 Chron. 6. 30. Use 2 Vse 2. Terrour to all Hypocrites which profess Christ outwardly and make fair shew of Religion but in their Hearts deny Christ and want the inward power of Godliness These are like the Pharisee painted Tombs which outwardly make a fair shew but within are full of rottenness and dead mens bones Many such we have in these times who make great outward shews of Religion in their words and outward Conversation but their Heart and affections go after the World and after the profits and pleasures of it Such Hypocrites were those mentioned Ezek. 33. 31. But let such know that Christ Jesus is the searcher of all Hearts and therefore takes notice of that Hypocrisy that lurketh in them and he will one day judge and punish them for their Hypocrisy if they repent not of it See Luke 16. 15. 1 Joh. 3. 20. Vse 3 Vse 3. A comfort to the faithfull whose Hearts are upright before Christ He takes speciall notice of all inward Graces that are in them though in never so small measure Joh. 21. 17. as Peter said to him Thou knowest that I Love thee c. But of this point I spake before ver 5. 1 Joh. 3. 21. Use 4 Vse 4. Look carefully to our Hearts and be exceeding watchfull over them Prov. 4. 23. Keep thy Heart with all diligence See that we harbour no sinfull thoughts or wicked lusts and Affections within us Remember Christ Jesus by his Divine Spirit searcheth and tryeth thy Heart and all the thoughts of it he understands them afar off therefore above all purge thy Heart from the Love of all sin and approve it unto Christ Jer. 4. 14. Thoughts are not free c. Observ 2 Observ 2. Why reason ye c He reproveth their malicious thoughts which he perceived to be in their hearts Hence we learn that when we know and are privy to the sins of others we are not to wink at them or approve of them but to shew our dislike by reproving them Though we cannot know others thoughts as Christ yet we may know their words and actions Lev. 19. 17. Thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him Ephes 5. 11. Have no fellowship with the unfruitfull works of Darkness but rather reprove them Luke 17. 3. If thy Brother trespass against thee rebuke him c. Quest Quest Are all men bound at all times to reprove sin in others when they know of it Answ Answ Not so but onely then when they are called of God to do it Now we have a Calling from God to do it 1. If we have special charge of others committed to us So have Ministers of the Word especially So also have Parents and Masters c. 2. Whensoever we see or can conceive hope that our Reproof may do good or take some good effect in the parties reproved as if they be tractable for ought we know to the contrary For otherwise if they shew themselves to be obstinately wicked and open Scorners of Religion then to give a Christian Reproof to such is but to cast Pearls before Swine c. forbidden Mat. 7. Quest Quest How must sin be reproved in others Answ Answ 1. In Love and Compassion c. not to wreck our Malice upon the Person 2. With Discretion and Wisdom putting difference between Offenders reproving gently such as offend of Ignorance or Infirmity and such as are tractable but dealing more sharply with such as offend maliciously and obstinately See Jud. 22 23. Vide infra in Cap. 8. Ver. 12. Reasons why we must reprove