be the Son of God and therefore he did not kneel to him in way of Religious or Divine Worship Good Master A Title of Honour which the Jews used in those times to give unto such as were esteemed as Prophets or other principal Teachers in the Church Matth. 23. 7. The Scribes and Pharisees were called by such Titles What shall I do Matth. 19. 16. What good thing shall I do c. that is What good works or holy duties must I put in practise That I may inherit eternal life That I may by this means obtain and come to be partaker of that excellent reward of eternal life and glory in Heaven after this life which shall be given as an Inheritance to all God Children Now in this rich man thus propounding this Question to our Saviour some things are Commendable and to be imitated of us and some things evil and Discommendable Commendable it is 1. That being ignorant and to seek in this matter he came to Christ to learn of him and rather of him than of the Scribes and Pharisees which were in so great accompt for their teaching amongst the Jews in those times 2. That he was so forward to come Running after Christ 3. That he came in such reverent and humble manner Kneeling c. 4. That he came and moved this Question out of a good intent and purpose and with a mind and affection in some degree sincere being desirous to learn of Christ he did not move this question to tempt Christ or to entrap him as others used to do and as that Lawyer or Scribe is said to have done Luke 10. 25. but he came to Christ with a true desire to learn and with a mind and affection in some degree sincere and unfeined as may plainly appear by the manner and circumstances of his coming to Christ But the things evil and discommendable in him are these 1. That he was tainted with an ignorant and erroneous opinion of his own goodness and righteousness in himself and of obtaining eternal life by his own good works as appears by his words What shall I do c. 2. That although he had some true desire to learn and be instructed yet his heart was not so absolutely sincere and upright as it should have been but was tainted with close hypocrisie lurâ—ing in it which did hinder him from profiting as he should by Christ's teaching and caused him to go away sorrowful when our Saviour willed him to sell all c. But of this more afterward Now followeth the Instructions 1. From the time and place where our Saviour held this Conference with this rich man When he was gone forth into the way Observ The difference of our Saviour in the duties of his Calling and Ministery taking all opportunities of time and place to do good amongst men by publick Preaching and Miracles and by private Conference in the house by the way side c. Act. 10. 30. He went about doing good c. A pattern for us every one to imitate in being diligent and painful in our Callings Especially for Ministers of the Word in their Ministerial Function c. Now followeth the Conference it self And first the rich man's Question moved to our Saviour Where consider two things 1. The Description of the person that came and moved it 1. By his earnest desire and forwardnesse to move it in that he came running 2. By his humble and reverent carriage 1. Kneeling to Christ 2. Calling him good Master 2. The Question it self What shall I do c. Of these in order There came one c. But first from the quality of the person that came to Christ to move this question touching eternal life something we may profitably learn Observ 2 Observ 1. In that he was a young man as St. Matthew calleth him this teacheth us That young men as well as elder persons should enquire and seek after eternal life and the means of it They should begin betimes in youth to enquire and seek after the means to be saved and how to come to heaven Eccles 12. â— Remember thy Creator in the dayes of thy youth while the evill dayes come not c. How are young men to remember God their Creator in their youth So as to be careful to serve and glorifie him betimes in this life that they may be glorified of him in the life to come Psal 119. 9. Wherewithall shall a young man cleanse his way c. 1 Joh. 2. 14. I have written unto you young men because ye are strong and the Word of God abideth in you and ye have overcome the wicked one 2 Tim. 3. 15. From a child thou hast known the Scriptures which are able to make thee wise unto Salvation c. Use 1 Use 1. To confute such as think it not so necessary or fit for young men to study the Scriptures or to trouble themselves with thinking much of heaven or the life to come because they are young and lusty and like to live many years therefore more fit for them to follow the World and to mind things of this life and let old men alone to think of heaven c. A most ignorant and profane conceipt flat contrary to the Word of God which calleth upon young men as well as elder persons to remember their Creator and to mind heaven and the life to come Use 2 Use 2. To stir up young men amongst us to imitate this young man in being forward in their youth to enquire and seek after eternal life and to use the means to attain to it To this end to study the book of God and to come duely to hear the Word that they may learn the way and means to be saved Do this betimes while thou art young in the flower and strength of thy age remember thy Creator and think seriously of heaven and the life to come using the means to attain unto it Then thou art fittest in regard of natural strength of body and mind then best able to take pains in the service of God and in working out thy own Salvation then strongest to resist the Devill and thy sinfull lusts c. Do it therefore now in time of thy chief strength and vigor before the evill dayes of old age come Let not the Devill or his instruments perswade thee to defer this main care of heaven and the life to come in hope of long life For do we not see young men as well as elder persons taken away by death before our eyes yea by sudden death How dangerous then is it for young men to put off this care of seeking heaven and the life to come as if it were a leight matter whereas it is the main thing of all to be cared for and sought after by young and old which being so let every one begin betimes to take this care Remember Luke 10. One thing is needfull And Matth. 6. 33. Seek first the Kingdome of God c. Imitate this
trial and proof of his Elect 1 Cor. 11. 19. There must be Heresies that they which are approved may be made manifest among you 2. The Devil laboureth in all Ages to sow the Seeds of manifold Errours and corrupt Opinions in the minds of men that he may hinder them from believing and embracing the sound truth of God He labours to blind their eyes that they may not see the Truth 2 Cor. 4. 4. Therefore such corrupt Opinions and Heresies are called Doctrines of Devils to shew that the Devil is the Author of them 1 Tim. 4. 2. Use 1 Use 1. To teach us not to think strange or be offended at it though we see it be thus at this day that there are so many different Sects in the Church and so many Heresies and corrupt Opinions holden by men in matters of Religion contrary to the Truth For thus it hath ever been And God hath appointed for just causes to suffer it so to be and so it will be so long as the Devil by God's permission hath Power to blind the eyes of men and to lead them into Errours and Heresies contrary to the true and sound Doctrine or the Word of God Vse 2 Use 2. See the folly and ignorance of such as look that there should be in these times a general unity and consent in Opinion among all sorts in the matter of Religion and because there is not so but there are so many different Sects and Opinions of men opposite one to the other and most of them opposite to the true Christian Religion which we profess therefore some hence take occasion to call into Question the truth and soundness of our Religion and are doubtful what to profess yea some stick not to say they will profess no Religion till there be fewer Sects and Opinions and till they see all agree better In the mean time they think it best to follow their own business and to let matters of Religion alone But let such know that if they expect that all should be of one Opinion in matters of Religion they expect that which never was nor will be while the World standeth And so if they will profess no Religion till all agree in one they will never make any Profession at all and then let them never look to be saved at all For as with the Heart man believeth unto Righteousness so with the mouth Confession must be made unto Salvation Rom. 10. 10. Use 3 Use 3. See what need there is for us to be well and thoroughly grounded in the Knowledge and Belief of the sound truth and Doctrine of God taught in his Word and to have our hearts and minds stablished and settled therein lest otherwise we be seduced and drawn away from the truth and plucked away with some of those manifold Errours which are holden in these times against the truth 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastness But grow in Grace and in the Knowledge of our Lord Jesus Christ c. If we be not well grounded and stablished in the present Truth and Religion which we profess How shall we be able to hold and maintain it constantly both in Judgment and Practice amidst so many Errours and corrupt Opinions now a-dayes holden against the Truth We had not need to be as Children tossed to and fro and carried about with every wind of Doctrine by the sleight of men c. as the Apostle speaketh Eph. 4. 4. but we had need to be men of Age and ripe years in Understanding and Judgment able to discern the truth in matters of Religion that are questionable and firmly to hold and maintain the same in the midst of all Errours Heresies and corrupt Opinions of men by which it is opposed Observ 2 Observ 2. That Ignorance of the Scriptures is a main cause of the Errours and absurd Opinions which are holden by men in matters of Religion The ignorance and misunderstanding of that one place of Scripture Mal. 4. touching the coming of John Baptist in the Spirit and Power of Elias was the cause of the Errour which the Jews in our Saviour's time held touching the coming of the Prophet Elias to live again upon Earth in Person as we have before heard And so no doubt but their Ignorance in the Scriptures was the main cause of all those other gross Errours which diverse of them held touching the Person of Christ that He was John Baptist or Elias or one of the other old Prophets So also of that heathenish Errour touching the Souls of men that in death they pass into other bodyes and so come to live again upon Earth The like may be said of all other Errours and absurd Opinions of men which have been or which are at this day holden in matters of Religion Ignorance of the Holy Scriptures is a main cause of them Matth. 22. 29. Ye err not knowing the Scriptures c. Thus Chrysostom in his time complaineth Praefat. in Epist. ad Rom. that hence have come innumerable evils even from the Ignorance of the Scriptures Hence have sprung a multitude of pernicious Heresies c. So in our times whence come so many gross and absurd Errours holden by Papists Anabaptists Brownists c. but from Ignorance of the Scriptures So whence come those many foolish and erroneous Opinions of ignorant People in our own Church but from Ignorance of the Scriptures Use 1 Use 1. To condemn the wicked practice of the Church of Rome in barring the common People from the free Use and Reading of the Scriptures and so nuzzling them up in gross Ignorance of the Word of God whereby they are led into all manner of erroneous and absurd Opinions Yea some of them have not been ashamed to commend this Ignorance in the common People affirming it tâ— be the Mother of Devotion Contra here we learn that it is the Mother of all gross and absurd Errours Heresies and corrupt Opinions of men in matters of Religion Use 2 Vse 2. See how dangerous for Christians to be ignorant in the Scriptures Such do lye open to all manner of Errours Heresies and corrupt Opinions being in danger to be infected with the Poyson of them and to be seduced by them easily plucked away from the Truth ready to imbrace any Errour or Heresy though never so gross absurd or foolish as Popery Anabaptism Brownism c. They are like clean Paper upon which one may write any thing So upon such persons being ignorant in the Scriptures any gross or absurd Errour or Hereticall opinion may be fastened or imprinted like Wax which may be Printed with any Seal c. How many such are there even amongst us who are ignorant in the book of God having little or no sound Knowledg of the Scriptures no not of the main and principal points of Christian Religion there taught and set down The Scriptures are as a sealed Book unto them No
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
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
for so the words may be translated See Scultet Observat in Matth. Cap. 48. Now although this Reprehension of Peter thus given by him to Christ did proceed from a good intent and meaning and partly from his love and good will to Christ his Master as there is no doubt being loath and unwilling to hear of Christ's Death and Sufferings yet neverthelesse in this Action of reproving Christ he did greatly sin and offend as is plain by that sharp and severe reproof which our Saviour gives him for it in the Verse following Quest Quest How or wherein did Peter offend in this reproving of Christ Answ Answ 1. In taking upon him to blame or find fault with Christ himself whom he had so newly confessed to be the Son of God whence he should have concluded That he that was the Son of God could not erre or be faulty either in doing or speaking any thing amisse Therefore in that he did not stick to blame and charge Christ as faulty this was great rashnesse folly and presumption in him He should rather have further questioned with Christ touching that which he doubted of or he should have dealt with him by way of humble intreaty and not by way of reproof 2. In opposing his own Opinion and Judgment against the expresse words of Christ For whereas he had directly affirmed that he waâ— to suffer many things yea that he must Suffer c. notwithstanding all this Peter sticks not to affirm the contrary This shall not be unto thee whereas he should have rested absolutely in the bare words of Christ This savoured of naturall pride c. 3. In giving perverse and evil Counsell â—o our Saviour perswading Him not to Do and Suffer that which he had affirmed that He ought to Do and Suffer viz. To go up to Jerusalme c. Such Counsell as if it had been imbraced the work of our Redemption had been hindred Quest Quest What were the Causes of this grosse fault and sin of Peter Answ Answ 1. His ignorance in the Mystery of Christ's Death and Sufferings and of the causes and reasons thereof For although Christ had now plainly told him and the rest of the Disciples that He must Dye and Suffer yet Peter neither could nor did yet conceive how it could stand with the truth of Christ's God-head and excellency of his Person to Dye and Suffer so many and grievous things 2. Another cause was that grosse Errour of the Jews then holden with which the Apostles also were tainted That the Messiah should have an Earthly Kingdom accompanyed with outward Glory and Prosperity which therefore Peter could not see how it could stand with that great abasement by Dying and Suffering which our Saviour foretold them of See Matth. 20. 21. in the sons of Zebedee And Acts 1. 6. 3. A naturall loathness and unwillingness which was in Peter as also in the other Disciples to hear of the Crosse and Afflictions which they might well think would be occasioned to them by the Death and Sufferings of Christ their Master 4. Too much carnall love and desire of Christ's bodily presence which made him loath to hear of his being taken away by Death c. Observ 1 Observ 1. That the best Saints of God in this Life are tainted with sinfull Infirmities and Corruptions with many and great Corruptions Peter himself an Apostle of Christ yea one of the most eminent Apostles for Zeal and other Graces yet how many and great Corruptions did he discover in this one Action of reproving Christ at this time See this Point handled before Chap. 3. Ver. 31. Quest Quest Why doth the Lord suffer such corruptions to remain in his Saints and Children after their effectuall Calling Answ Answ For these Reasons 1. To humble them in the sense and feeling of these corruptions and to keep them from being puffed up with Pride in respect of the Graces in them 2 Cor. 12. 7. Lest he should be exalted above measure by Revelations a Thorn was given him in the Flesh c. 2. That they may have matter in themselves with which to be continually exercised in fighting and striving against their corruptions and infirmities 3. To wean them from the love of this World and of this present life and to stir up in them a longing after the life to come in which they shall be perfectly sanctified and freed from this body of sinfull Corruption Rom. 7. 24. O wretched man Who shall deliver me c Observ 2 Observ 2. That Ignorance in some main Points and Doctrines of Faith for a time may stand with sanctifying Grace in such as are effectually called or that such as are effectually called and sanctified may for a time be ignorant in some main and principal Doctrines of Faith and Christian Religion As here Peter though a chosen and sanctified Apostle yet was ignorant of the Doctrine of Christ's Death and Passion as appeareth by his blaming of Christ for affirming that he must dy and suffer So likewise the other Apostles were ignorant of this Doctrine and of his Resurrection and so continued long time after this as may appear Luke 18. 34. yea till the very time of the fulfilling of them as we have heard before See more of this before Chap. 4. 10. and afterward Chap. 9. 10. and Joh. 20. 9. Vse Use Comfort to such Christians as are yet but weak in Knowledge so that their hearts be upright and that they make conscience of practising those things they do already know God will in due time reveal to them a greater light of Knowledge in all Points and Doctrines needful to Salvation He will by his sanctifying Spirit lead them into all necessary truth so that they conscionably use the means to grow in Knowledge The Apostles themselves were for a time ignorant of sundry main Doctrines of Faith but afterward they were clearly revealed to them Observ 3 Observ 3. â—n that Peter took our Saviour aside to reprove him thereby shewing a reverent respect to his Person although he otherwise greatly offended in the Reproof it self this is commendable in him And hence we may learn how to carry our selves if at any time we be to give a Christian Admonition to our Superiours viz. to do it with due respect and reverence to the Person in regard of his preheminence above us 1 Tim. 5. 1. Rebuke not an Elder but entreat him as a Father c. Though we may admonish a Superiour of a fault in some Cases yet not in the same manner as we do an inferiour or equal but with a reverent regard to his place and dignity we are in this case to minister such an admonition in such manner and with such Circumstances as may stand with the dignity and place of the Person admonished Mark 8. 33. But when He had turned about c. Aug. 28. 1625. IN the end of the former Verse ye heard of Peter's carriage toward our Saviour upon the hearing of that Prophecy
evil counsell given them by others that they are ready to hearken to the same their ears are open to it They are easily perswaded by such as entise them to sin or disswade and discourage them from well-doing Like unto Eve who was soon perswaded by the Devil to disobey God in eating of the forbidden Fruit. No marvail if such run into many grosse sins so long as they are so ready to hearken to such as entise them to sin No marvail if they neglect many good Duties seeing they have their ears open to the counsell of such as go about to hinder them in such Duties Vse 2 Use 2. To admonish us eveâ—y one to take heed of hearkning to the evil counsell of such as would draw us away from our Duty to God or allure us to sin against Him yea to be so far from in bracing such counsell as to shew our utter dislike and detestation of it yea though it be tendered to us by our dearest Friends and under a good pretence yet we are not to give it the hearing We are to stop our ears against these Syren-Songs by which others go about to allure us to sin or to draw away from our obedience to God Observ 5 Observ 5. In that our Saviour calls Peter Satan because he went about to hinder him from yielding obedience to the Will of God in Suffering for Us We may learn this That such as go about by evil counsell and perswasions to hinder uâ— from obeying God or to urge us to sin against Him are herein Instruments of Satan being set on work by him and doing his Office As the Serpent tempting Eve was the Devil's Instrument and therefore he is said To have been a Murderer from the beginning Joh. 8. 44. So all such as go about any way to entise us to sin or to draw us from our Duty to God are Instruments of Satan and Factors for him 2 Cor. 11. 3. The Apostle feared lest as the Serpent beguiled Eve by subtilty c. So the Devil by means of his Instruments the false Apostles should draw them away from the Gospel Therefore also ver 15. those false Apostles are called the Ministers of Satan Ephes 6. 12. In fighting against sinfull Temptations we are said to wrestle not onely against Flesh and Blood that is against men who go about to tempt us to sin but chiefly against Principalities c. that is against the Devils or wicked Spirits which set men awork to Tempt us Luke 22. 31. Our Saviour foretelling Peter of his Fall saith That Satan should winnow him that is tempt him to deny Christ yet this was done by the Damosel and others which came to Peter and charged him to be one of Christ's Followers Matth. 26. Therefore they were Satan's Instruments herein Vse 1 Use 1. See how great a sin it is to go about to disswade or hinder others from good Duties or to entise them to sin This is to play the Devil's part to do his Office yea to be his Instrument c. Take heed therefore of this Sanaticall practise let not the Devil employ thee as hiâ— Factor to Deal or Trade for him in drawing others to sin or in discouraging or hindring them from well-doing The Devil is the Tempter by Office therefore if thou be a Tempter thou art like him and dost his work c. Think of it such as entise others to the Ale-house Hab. 2. 15. or to break the Sabbath c. Vse 2 Vse 2. See what cause there is for us utterly to reject and detest the counsell and perswasions of such as disswade us from good Duties or entise us to Sin seeing they are herein the Devil's Instruments employed by him Therefore as we should not hearken to the Devil himself but detest and flee from him if he should appear to us in visible shape to tempt us so neither to let us give Ear to evil Counsellors but rather say to them as Christ here did to Peter Get thee behind me Satan c. Mr. Latimer being before his Death tempted to recant and deny the Truth by one who refused to tell him his name would not hear him but thus replyed to him Well saies he Christ hath named thee in that saying Get thee behind me Satan Psal 1. 1. Blessed is he that walketh not in the Counsell of the Ungodly Let the Counsel of the Wicked be far from us as Job 21. 16. Observ 6 Observ 6. Lastly in that our Saviour is so offended and takes it so heinously at Peter's hand that he should go about to hinder him from suffering as appeareth more plainly Matth. 16. 23. we are to take notice of the unspeakable love of Christ to us and of his earnest desire and care to accomplish the Work of our Redemption and Salvation by his Death and Sufferings So great was his love and so vehement his desire of purchasing our Salvation though with his own Death and Sufferings that he would not endure to be hindered in this Work He would not with patience hear Peter speak against it Therefore also Joh. 18. 11. when he would have delivered Christ by the Sword our Saviour blamed him and commanded him to put up his Sword saying The Cup which my Father hath given me shall I not drink it So at other times he shewed his earnest and vehement desire of accomplishing the Work of our Salvation by his Death and Sufferings Luke 12. 50. I have a Baptism to be baptized with meaning his Death and how am I streightned or pained till it be accomplished And Luke 22. 15. With desire have I desired to eat this Pass-over with you before I suffer This Love of Christ was so much the greater by how much more bitter and grievous his Sufferings were than Peter could or did conceive Use Vse Teacheth us to labour more and more to be affected with this infinite Love of Christ that it may stir us up to true thankfulness unto him for the same and that it may draw our hearts to love him truly again and with our chiefest love expressing it by our earnest and vehement desire of glorifying him by all duties of obedience in our lives As he shewed his love to us by a zealous care and vehement desire of working our Salvation by his own death and bitter Suffering so must we shew our love to him by our zeal for his Glory and vehement desire of advancing the same As he would not with patience endure any to hinder him in the Work of our Redemption but shewed himself greatly offended at them so must we at such as would hinder us in seeking his Glory Mark 8. 33. But when he had turned about c. Octob. 2. 1625. OF our Saviour's sharp manner of reproving Peter for disswading him from Suffering ye have already heard Now followeth the Cause or Reason of his Reproof or the matter for which he reproved him in these words For thou savourest not c. In which words
in his humane Nature onely it differeth in these Respects 1. In the measure and degree of it for that Glory which he hath now in Heaven is in a far more excellent degree than that which was shewed on the Earthly Mount 2. In time or continuance the Glory of his Transfiguration was but for a little time but that in Heaven is for ever to endure 3. In the quality or condition of the subject in which this Glory is For whereas the subject of this Glory of his Transfiguration was the body of Christ being then corruptible and mortal the subject of that heavenly Glory which now he hath is the same body of Christ being incorruptible and immortal Vidt Stellam in hunc locum Et Tho. Aquin. pars tertia Quest 45. Art 2. Vse Vse If the Glory and Majesty of Christ now in Heaven be so great and excellent then this further teacheth us that the Glory of the Saints in Heaven after this life shall be very great and most excellent For they shall partake in Christ's Glory and be like unto him and not onely in our Souls but in our bodies Phil. 3. 21. He shall change our vile body that it may be fashioned like unto his glorious body Col. 3. 4. When Christ shall appear we shall appear with him in Glory And 1 Joh. 3. 2. We know that when He shall appear we shall be like him 1 Cor. 15. 42. As his face and whole body now in Heaven shineth as the Sun yea far above the brightness of the Sun so shall the bodies of every one of the Saints after this life Matth. 13. 43. Then shall the righteous shine as the Sun in the Kingdom of their Father Dan. 12. 3. They that be wise shall shine as the brightness of the Firmament and they that turn many to Righteousness as the Stars for ever and ever The meanest of the Saints shall partake with Christ after this life in the same heavenly Glory which he now hath in the same I say for quality and kind though not for degree and measure and yet every one of the Saints shall receive an unspeakable measure of Glory an eternal weight of Glory as Paul calleth it even as great a measure as every one shall be capable of which being so how great comfort is this for the Saints and all true Believers 1. To comfort them against all reproach contempt and disgrace which here they suffer in this World for Christ's Name and the Gospel When we are reproached or contemned for Christ's sake remember the Glory which he shall put upon us after this life when we shall be like him in Glory c. 2. To comfort the faithful against all miseries imperfections and infirmities which their bodies are subject to in this life as bodily Sickness Weakness Infirmities of old Age Blindness Deafness Lameness Deformities Remember the time in which our bodies shall be freed from all these and not onely so but be perfectly glorified as Christ's body now is 3. To comfort the Saints against death and the corruption of the Grave Though our bodies dy and turn to rottenness and dust yet they shall rise again and be made like to the glorious body of Christ they shall be perfectly and gloriously transfigured as his body was they shall shine as the Sun c. Who would not be willing to dy that his corruptible body may thus be changed Who would not have such a body as Christ now had in his Transfiguration shining like the Sun glistering like the light Observ 4 Observ 4. In that our Saviour was thus gloriously transfigured not onely in the presence and company of his three Disciples which were with him but also in their sight and view as the words before them do imply We may further learn the excellent state and condition of the glorified Saints in Heaven how it shall be with them in that life to come viz. That they shall not onely be with Christ enjoying immediate society with him Luke 23. 43. Rev. 14. 4. but also shall see and be Eye-witnesses of his divine Glory and Majesty Joh. 17. 24. As the three Disciples did sensibly behold the Glory of Christ in this earthly Mount for they did see his face shining like the Sun and garments glistring c. So shall the Saintes in Heaven much more sensibly and more fully and clearly see Christ's heavenly Glory and not onely the Glory of his humane Nature but even of his divine Nature so far as is possible We shall see him as he is 1 Joh. 3. 2. We shall see him face to face 1 Cor. 13. 12. and not onely with the eyes of their Mind and Understanding which shall then be perfectly opened but even with their bodily eyes they shall see Christ though not the very essence of his God-head yet the sensible effects and evidences thereof manifested in his Humane Nature Job 19. 26. I shall see God in my Flesh c. and Matth. 5. 8. Blessed are the pure in heart for they shall see God Use 1 Vse 1. See by this the excellency and blessedness of that estate of the Saints after this life wherein they shall not onely be with Christ immediately joyned to him in whose presence is fulness of joy c. Psal 16. but shall also see and behold his unspeakable Glory in the sight whereof consisteth true happiness If it were so excellent and glorious a sight to behold Christ transfigured in the earthly Mount his face shining as the Sun c. that Peter desired to dwell there how much more blessed a sight shall it be for the Saints in Heaven to see the face and heavenly Glory of Christ even with bodily eyes to see him as he is c. This is matter of unspeakable comfort to the Saints of God and true Believers having hope and assurance to be partakers hereafter of that blessed estate in Heaven where they shall not onely be with Christ and follow him wheresoever he goes but shall also see him face to face and behold his unspeakable Glory and Majesty the very first sight whereof shall ravish their hearts with unutterable Joy and Comfort It was a great joy and comfort to Simeon to see Christ come in the Flesh c. This may comfort them against all miseries and troubles of this life which they suffer for the Name of Christ and for well-doing To remember the time wherein they shall not onely be freed from all these miseries but also shall be with Christ and live and reign with him beholding his face enjoying his blessed presence continually c. Think of this in midst of all troubles and afflictions of this life Rom. 8. 17. If we suffer with Christ we shall be glorified with Him If we be with him upon the Crosse we shall also be transfigured with him in the heavenly Mount Vse 2 Vse 2. See that there is no cause at all why the Saints of God should be unwilling or loath to dy and
cutting off occasions of sin though never so near or dear to them More particularly in the words there are three things to be considered 1. The admonition it self If thy hand or foot offend thee cut them off If thy eye offend thee pluck it out 2. The reason enforcing the Admonition in these words It is better for theâ— to enter into life or into the Kingdome of God maimed halt and having but one eye then having two hands two feet and two eyes to go to Hell and be cast into the fire that shall never be quenched 3. A further description of the punishment and torment of the damned in Hell 1. By the grievousness of it being compared to fire and to the gnawing of a worm 2. By the continuance of it being everlasting in that it is said their Worm dyeth not c. Of the first I have formerly spoken viz. the Admonition it self In part also of the Reason inforcing it which is twofold or hath two parts or branches The first is taken from the great good and benefit which is like to come of the carefull removing and cutting off such occasions of sin as are most dear to us in that this is a means to help and further us towards the attainment of everlasting life the greatness of which benefit is amplified by comparing it with the lesser benefit of enjoying those things which are dear to us in this life and preferring it before the same Better to enter into life then to enjoy both hands feet eyes c. The second is taken from the contrary hurt and danger like to ensue if we be not carefull to cut off such occasions of sin as are most dear to us We shall be in danger to go to Hell or to be cast to Hell into the fire unquenchable the greatness of which evill and danger is also amplified by comparing it with the lesser evill of losing or being deprived of such things as are most dear to us in this life as one of our hands feet c. Better it is for thee to be maimed halt or to want one of thy eyes then to go to Hell c. The meaning of the words was before shewed I have also spoken of such points of Instruction as do arise from the first part of the Reason Now follow the Instructions from the second branch of it Observ 1 Observ 1. In that our Saviour saith It is better to be deprived of one of our hands feet or eyes that is of things most dear to us in this life then to go to Hell c. We are taught that there is an estate and place of torment and punishment appointed for the wicked and Reprobates to suffer after this life ended This is here presupposed that there is a Hell and a fire unquenchable into which the wicked shall be cast after this life Matth. 25. 41. Depart ye cursed into everlasting fire prepared for the Devill and his Angells Esay 30. ver ult Tophet is ordained of old c. It signifies literally the Valley of Hinnom near to Jerusalem where Idolaters used to burn their Children in Sacrifice to Molech but Mystically it is put for the place and state of Hell torments and this place and state is said to be ordained of old c. to shew the truth and certainty that there is such an estate and place of torments after this life for the wicked Luke 16. 23. The rich Glutton after death was in Hell torments Now where this place of eternal torments after this life shall be whether in the Earth or Ayre c. seeing it is not expresly taught in Scripture we are not curiously to enquire but in stead hereof to be especially carefull so to live in this World that we may not come unto that place of torment after this life but may escape and be delivered from it In the mean time it is enough for us to know and be assured by the Word of God that there is such an estate of torment appointed for the wicked after this life though we cannot determine of the particular place where they shall suffer it Vse Use To convince such profane Atheists who deny this truth touching the punishment and torments of Hell prepared for the wicked after this life Such Atheists there are many to be found who though they confess in words that there is a Hell and estate of torments for the wicked and reprobates after this life yet deny it in heart and shew that they deny it by their manner of life and conversation living so profanely loosly and wickedly without fear of God or reverence of man as if there were no Hell or place of torment and punishment for sin to be feared or suffered by them or others after this life Like the old Sadduces who denyed the Resurrection and held there was neither Angell nor Spirit c. So these live as if they did Believe no Resurrection of the wicked to condemnation after this life nor any Devills or Hell to torment and punish them for their sins But these shall hereafter know and feel by wofull experience that there is indeed such a place of Hell-torments prepared for all ungodly and wicked livers if they do not speedily turn to God by Repentance Observ 2 Observ 2. In that our Saviour useth this reason to move Christians to cut off and remove from themselves the occasions of sin because otherwise they are in danger to go to Hell or to be cast into Hell torments Hence we learn how fearfull and dangerous a thing it is for Christians to retain and keep unto themselves such things as are or may be occasions of sin to them and not to remove and separate them far away from themselves By this means they bring themselves â—nto danger of Hell fire and to be cast into those eternal torments of the wicked and Reprobates after this life This our Saviour here implies when he sayes It is better to be maimed halt c. That is to suffer loss of things most dear to us if they be occasions of sin to us then with the retaining and keeping of these to go to Hell This shews that such as will not seperate from themselves such things as are occasions of sin but will rather retain and keep them still unto themselves do by this means bring themselves in danger of Hell fire Thus Judas by retaining his â—ast of coveâ—ousness which was the main cause and occasion of his other sins brought himself into danger of hell and was actually thrown into it Rom. 8. 13. If ye live after the flesh ye shall dye If ye retain and cherish your sinful lusts c. Reason Reason Such as do not remove and put from them those things which are or may be occasions of sin unto them do hereby lay themselves open to the temptations of sin and Satan and so being in danger of falling into sinne they are by consequent in danger of falling into hell or of being