mourn immoderately for the dead it must disswade all Christians from using it lest they become like to the profane Gentiles herein Gods people are often in Scripture forbidden to imitate the profane and Superstitious Customes of the Heathen which knew not God nor his Word So Levit. 18. 3. After the doings of the Land of Egypt shall ye not do nor after the doings of the Land of Canaan neither shall ye walk in their Ordinances Ephes 4. 17. This I say and testify in the Lord that ye walk not as other Gentiles c. Now as in other profane Customes we must not follow the Gentiles so not in this of excessive and Superstitious mourning for the dead but seeing we know out of the Word of God that the dead shall rise again at the last day we must learn to comfort our selves in the death of our friends with this hope and assurance that their bodies do not utterly perish in death but that they shall be raised again in due time and that if they be such as dyed well and in the Faith of Christ they shall both in Soul and body together be made partakers of a Heavenly and Eternal life at the last day So much of the Tumult and great Mourning which was in the house of Jairus when our Saviour came into it It followeth Ver. 39. And when he was come in He saith to them Why make ye this ado and weep c. That is why make ye this tumult or confused noise with your excessive lamenting for the dead By these words our Saviour doth reprove their Superstitious and immoderate mourning And he addeth a reason of his reproof in the next words The Damosell is not dead but sleepeth Is not dead That is she is not irrecoverably dead as you ignorantly suppose not so dead as if there were no hope or possibility of her being raised to life again But she sleepeth This our Saviour speaketh of her body and that for two reasons The first common to all that dye who are said in Scripture to fall asleep or to sleep because bodily death is like unto natural sleep of the body The second reason of this phrase used by our Saviour was peculiar to the Damsell who is said to be asleep and not dead because she was immediately to be awaked that is to be Miraculously raised to life again by the power of Christ Therefore he thus speaketh of her partly to reprove their immoderate mourning in the house and partly to comfort Jairus by putting him in hope of the life of his daughter So much of the sense of the words Observ 1 Observ 1. In that our Saviour comming to the house of Jairus and perceiving their Superstitious and excessive mourning for the dead did reprove it in them We learn from hence that when we come occasionally into such places where we see profane or Superstitious Customes used and practised we should shew our dislike of them either by reproving them if we have a Calling to do it as our Saviour now had or else some other way Act. 17. 22. Paul being at Athens and there perceiving their Superstitious and Idolatrous worshipping of an unknown God did shew his dislike thereof by reproving it So our Saviour comming into the Temple and there finding a profane Custome of selling wares and changing of Money shewed his dislike by reproving and casting out thence the Buyers and Sellers and Changers of Money Joh. 2. 14. So if we come where profane Customes are used we are some way or other to testify our dislike and detestation of them either by reproving them if we have a Calling thereto and see likelihood or hope of doing good by such a reproof or else some other way as either by a sad Countenance testifying our dislike of them or else by departing quickly out of the places and companies where such abuses are practised Use Use This reproveth such as are so far from shewing dislike and detestation of such profane Customes in the places where they come that they rather countenance and seem to approve of them by their carriage towards such as use them either commending them or joyning with them or at least winking at them altogether and taking no notice of them yea though they be gross or notorious abuses But take heed of this countenancing or seeming to allow of such sinfull practises in others lest we be found accessary to them Rom. 1. 32. The Apostle condemneth such as applaud the sins of others or shew good liking of them Contrà Ephes 5. 11. Have no fellowship with works of darkness c. Observ 2 Observ 2. In that our Saviour saith of the Damsel that she was not dead but onely asleep we learn this That bodily death is but as a sleep unto those that dye for though this be here spoken of this young Maiden in a special respect because she was presently after to be restored to life yet it is in some sense true of all others that dye I say of all that dye whether they be godly or wicked Dan. 12. 2. Many of them that sleep in the dust of the Earth shall awake some to Everlasting life some to everlasting contempt Here both the death of the Godly and wicked is resembled to a sleep and elsewhere also in Scripture the death of the wicked as well as of the Godly is called a sleep 1 King 14. 20. Jeroboam slept with his Fathers c. and ver last the like is said of Rehoboam And the reason why the death of all both Godly and Wicked is resembled to a sleep is this because all both godly and wicked shall be awaked again that is their bodies shall be raised again at the last day the bodies of the godly to be partakers of everlasting life and the bodies of the wicked to be cast into Hell torments But it is especially true of the godly who live and dye well that death is to them as a sleep So Joh. 11. 11. Our friend Lazarus sleepeth c. And Act. 7. ult Steven dying is said to fall asleep 1 Cor. 11. 30. Many are weak and sickly among you and many sleep And hence it was that the Antient Greek Church called their places of Christian burial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Places to sleep in according to that Esay 57. 2. They rest in their beds that is in their Graves Now the reason why the death of the Godly is called a sleep in Scripture is this because there is a fit resemblance between it and natural sleep which resemblance standeth chiefly in these things 1. In bodily sleep men rest from the labours of mind and body So the Faithful dying in the Lord are said to rest from their labours Rev. 14. 2. After natural sleep men use to awake again so after death the bodies of the Saints shall be awaked that is raised up again to life out of their Graves at the last day And as it is easy to awake one in a
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
3 Use 3. For the comfort of such who doubt of their good Estate before God and are ready to conclude that â—â—â—y are not his Children because they feel in themselves some great corruptions and sinfull infirmities such must know that so long as they see these corruptions and are grieved for them and hate them using all means to resist and subdue them in themselves they have no cause to doubt their Estate before God It is no otherwise with them then it hath bin ever with Gods Children A good Christian in this life is not such a one as hath no corruptions in him but one that hateth and striveth against them not one that is wholly Spiritual but one that is in part carnal See how Paul describeth himself Rom. 7. Absolute perfection of Grace and Sanctification is not here to be looked for but is reserved for Heaven where onely the Church shall be without Spot or wrinkle of sin Use 4 Use 4. See how great need there is for Christians to forbear one another in love Ephes 4. 2. Seeing the best have their imperfections and faults of infirmity we have therefore great need every one to labour for true Christian Love to bear with one anothers infirmities and frailties yea to cover them in Love so far as we may without countenancing or allowing them in their faults and corruptions We are so far to cover and to bear with the Infirmities and corruptions of the Saints that we do not for those corruptions condemn or reject their persons and the Graces that are in them but especially the stronger to bear with the weaker Rom. 15. 1. and Gal. 6. 1. Vide Luth. tom 1. com de Euehar Fol. 82. Use 5 Vse 5. See the ignorance and uncharitableness of those who if they see some faults and infirmities in such as otherwise truly fear God are ready thereupon to censure them as Hypocrites as if they were not answerable to their Profession c. as if the Saints could be perfect and free from all corruption of sin in this life which is impossible This is enough for the Angells and Saints in heaven but on Earth we must never look to meet with such c. Observ 3 Observ 3. Here also we see plainly that the Virgin Mary her self the Mother of Christ though she were a Blessed and Holy Woman yet was not free from sin but was tainted with the corruption of it as well as other holy Women It was a fault and sin in her to joyn with these Kinsfolks of our Saviour's in interrupting him unseasonably when he was Teaching The like also we see in her at other rimes as Joh. 2. 3. in that she urged our Saviour to work a Miracle before the due time was come and Luke 2. 48. in blaming our Saviour unjustly for staying so long behind them at Jerusalem This point is to be observed against the Papists who teach that she received so much Grace that she never sinned so much as venially in all her life See the Rhemists on Mark 3. 33. But this is plainly confuted by that which is before laid down as also by that Luke 1. 57. where she calleth Christ her Saviour which she would not have done if she had not been tainted with sin and so had no need of him to be her Saviour St. Augustine Lib. de Nat. et Grat. cap. 36. would have no question moved about this point for the Reverence he bare to our Saviour yet in the same place he doth sufficiently discover his Opinion that he was inclined to think that she was not altogether exempted from sin Vide locum Observ 4 Observ 4. Further in that our Saviour Christs Mother and Brethren who were so near to him and who should have bin a help and incouragement to him in his publick Ministry did at this time rather hinder him therein by their unseasonable sending to speak with him we may learn this that we also must sometimes look for it that even our nearest friends and such as should further us in well-doing may prove rather hinderers to us in good Duties Job's three friends and his Wife who should have bin a comfort and help to him in the Patient bearing of his troubles did rather hinder him therein and were a means to drive him to greater impatience Zipporah the Wife of Moses who should have encouraged her husband to circumcise their son according to the Law of God yet was rather in likelihood a hinderance to him therein See Exod. 4. 30. Peter who should have encouraged our Saviour to be willing to suffer death as it was decreed of God and foretold by the Prophets did rather discourage and disswade him from it Matth. 16. 23. Reason Reason This is a policy of Satan to stir up our near Friends to be an offence and hindrance to us in well-doing because he knowes that we are very apt to be ruled and swayed too much by our friends even in things evil and sinful by reason of the confidence and trust which we have in their love and good will towards us Use Use If therefore it fall out thus at any time that some of our nearest friends kindred or acquaintance do prove as stumbling blocks and hindrances to us in good Duties of our Callings which God requires of us Learn here not to think strange of it nor to be discouraged at it knowing that we must look for it sometimes and therefore arm our selves against this temptation Observ 5 Observ 5. In that it is noted by the Evangelist as a fault in the Mother and Brethren of our Saviour that they did unseasonably interrupt him when he was teaching by sending in to call him forth and therefore our Saviour by his answer to them implyeth that he did dislike and blame this in them Hence we learn That it is a great fault in any to interrupt and trouble others unseasonably with needless or impertinent conference or businesses when they are already busied and employed in serious and weighty Duties especially if they be about Religious Duties as Preaching the Word Hearing the Word Prayer Meditation c. This was the fault of Christs Disciples Joh. 4. 31. who when our Saviour was busied in serious meditation about the work of his Ministry which was as spiritual meat unto him they came and interrupted him unseasonably by talking to him about his bodily food For although they intended well to him in requesting him to eat yet it was inadvisedly and sndiscreetly done to motion it unto him at that time as appeareth by his answer to them And so it is rashness and want of discretion in any to trouble and interrupt others unseasonably when they are busied about serious matters See Luke 10. 40. Use Use See how they are to be blamed who in the publick Meetings of the Church for the Service of God do disturb and interrupt the Minister or the People by loud talking or crying of Children or otherwise especially to do it willingly
for then the fault is much aggravated Such therefore must be admonished to be more wise and carefull to prevent and avoid such occasions of disturbance to the Congregation Mark 3. 33 34 35. And he answered them saying Who is my Mother or my Brethren c Jan. 23. 1619. THe Evangelist having in the two former Verses mentioned a Message which was sent unto our Saviour Christ by his Mother and Kinsfolk the effect whereof was this That they stood without the House where now he was Preaching desiring to see and speak to him Now he layeth down the Answer which our Saviour made unto the People which did this Message unto him which is such as doth plainly shew that he disliked the Message sent to him so unseasonably to interrupt him in his teaching and therefore he refused to go out to speak with his Mother and Brethren Now because the People told him that his Mother and Brethren sought to speak with him therefore in his Answer he takes occasion to shew who are to be accounted his Mother and Brethren This he sheweth 1. Negatively denying those onely to be his Mother and Brethren who were so by natural blood or kindred which denyal is implyed by the interrogation Who is my Mother c As if he had said Do not think that I accompt those onely to be my Mother and Brethren which are so by natural blood 2. Affirmatively avouching all those his Disciples which sate then about him to hear him to be his Mother and Brethren And this he confirmeth two wayes 1. By outward gesture looking round about on them 2. By a reason taken from the property of all those that are his true Disciples they are such as do the Will of God Vers ult Who is my Mother c. Our Saviours purpose in these words is not utterly to deny his Natural Mother and Kinsfolks for at other times he shewed love and duty to them as may appear Luke 2. 51. where it is said He was subject to his Parents And John 19. 26. when he was upon the Crosse ready to dye he took care of his Mother commending her unto the care of John his beloved Apostle But by this manner of speech here our Saviour implyeth two things 1. That not onely these were his Mother and Brethren who were so by Nature 2. That although they were his Natural Mother and Kindred yet in this particular case in that they did go about rashly and unseasonably to interrupt and hinder his publike Teaching he did not acknowledg them as his Mother or kindred Observ Observ Hence we learn That we must not suffer our nearest Friends or Kindred to hinder us in good Duties which God commands and requires of us When God calls us to perform good and necessary Duties if our best and dearest kindred or other Friends shall use any means or go about to hinder us and to cause us either to leave the Duties undone or to interrupt us in doing them in this case we ought not to acknowledg them as our Friends nor to suffer our selves to be hindred by them See Joh. 4. 32. Luke 14. 26. If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters c. he cannot be my Disciple Not that we must simply hate our Kindred and Friends if we will follow Christ but so far forth as they are hinderances to us in following Christ we are not to acknowledg them our Friends but hate them rather as Enemies Therefore also Verse 21. of the same Chapter in the Parable of him that made the great Supper when one amongst the rest that were invited did suffer his new married Wife to hinder him from coming it is said The good man of the House who was the Lord of that Supper was angry at him and the rest that came not And Verse 24. he saith That none of them should taste of his Supper To shew That God will be offended at those that suffer either their Wives or any other their nearest Friends to hinder them from following His Calling Therefore also Luke 9. 59. When our Saviour bade one follow him and he desired first to go bury his Father our Saviour forbade him to suffer the burial of his Father to hinder him And when another that was bid follow him desired to go take leave of his Friends at his house he was blamed by our Saviour for it This shews That we must not suffer our nearest Friends or Kindred to hinder us in good Duties commanded of God Luke 10. 39. Though Martha went about to hinder her Sister Mary from hearing Christ by desiring that she should help her at the same time in her worldly businesse yet she would not be hindred Reason Reason of this Doctrine We ought to prefer Gods glory and the Obedience which we owe unto his Will before all that love and duty which we owe to our dearest Friends James and John left their Father to follow Christ Use Vse To reprove such as omit or break off good Duties as Prayer Reading Meditation Hearing the Word c. to gratifie some of their Friends who it may be come unto them and desire to speak with them about Worldly businesses or to have them keep company with them at such times when they should be imployed in better and more necessary Duties such as those before named What do such but plainly shew That they prefer the Company of their Friends before the Service of God and that they make more account of giving contentment to Friends than of pleasing God and of yielding obedience to his Will Let it not be so with us But learn by the Example of our Saviour not to take notice of our best Friends in case that they go about unreasonably to hinder us in such Duties as God calls us to perform When Peter would hinder and disswade our Saviour from suffering death though it were under pretence of love yet he would not hearken to him but counted him his Enemy in that case and therefore called him Satan Matth. 16. So some of the Holy Martyrs when some Friends of theirs went about to disswade them from standing out and suffering death for the Profession of the Truth they would not hearken to them nor suffer themselves to be hindred from the bold and constant confession of the Truth being called unto it It followeth Verse 34. And he looked round about on them that sate c. This gesture our Saviour used towards his Disciples that sate about him to hear his teaching as appeareth Matth. 12. 49. that he might the more plainly describe and shew unto the people who they were whom he accompted his Mother and Brethren namely all those his Disciples which were present to hear him and who were believers in him Behold my Mother and Brethren He doth not mean that they were his Natural Mother or Brethren but he speaks thus to shew that they were as near and dear
unto him as his Natural Mother and Brethren in that they being Believers in him had spiritual kindred with him by faith though not by natural blood Yea further by his words and gesture he would imply not onely that these his Disciples were as near to him as his natural Mother and Brethren but that they were much nearer to him then his natural Mother and kindred being considered so far onely as they were united to him by natural blood and therefore he doth plainly prefer his Disciples that were of spiritual kindred with him by Faith before his Natural Mother and Kindred in that he refuseth in this case to take notice of these and therefore would not go out to them when they sent to him whereas he taketh speciall notice of the other that is of his Disciples affirming them to be his Mother and Kindred by Faith and consequently as near to him as his natural Mother and Kindred yea much nearer So much of the sense of the words Observ 1 Observ 1. Here then we learn by these words and by this practice of our Saviour That Spiritual Kindred by Grace is to be preferred before that kindred which is by natural blood We are to make more account of those that are united to us by the bond of Religion and Grace than of those that are joyned to us by natural birth or kindred So did our Saviour as we see here and Luke 11. 28. he preferreth those that hear the Word of God and keep it before his natural Mother that bare him and gave him suck so far forth onely as she was his natural Mother So Elisha 1 King 19. 20 21. forsook his natural Parents to follow Elijah his Spiritual Father Reas 1 Reason 1. The bond of Grace is much straiter and doth much more nearly unite those that are tyed by it than the bond of Nature doth Natural Kinsfolks are said to be near one to another but those that are of Spiritual kindred are said to be all as one Joh. 17. 21. That they may all be one c. Reas 2 Reason 2. Spiritual Kindred by Grace is of longer continuance then natural kindred the former shall continue after this life in Heaven but the latter is abolished by death and shall cease after this life for although it is most probable that the Saints glorified in Heaven shall know their friends and natural kindred there yet they shall not know them after such an earthly manner as they did in this life Use 1 Vse 1. This discovereth the ignorance of such who think they are more bound to love and do good to their natural kindred than to those that are tyed unto them by the bond of Religion and Grace But herein they are deceived for although Christians are not to despise their natural kindred nor to cast off natural affection of love towards them yet if they be such as do shew themselves to be void of grace then are they not so nearly tyed unto them as they are unto the Saints of God which truly fear him unto whom they are tyed by the Bond of Religion and Grace which is a far straiter bond than the other of Nature Gal. 6. 10. Let us do good to all especially to those that are of the houshold of Faith Yet coeteris paribus we owe a more special love to our kindred See 1 Tim. 5. 4 8. Use 2 Vse 2. Teacheth us to rejoyce much more in this That we have Spiritual kindred with Christ and with all the Saints of God by true faith and by participation in the same saving Graces of the Spirir than in this That we have natural kindred by blood though it be with such persons as are great in the World The Jewes foolishly boasted of their natural Kindred that they were Abrahams Children never regarding whether they had any spiritual kindred with him by Grace But it behoves us on the other side much more to desire and seek to be Children of Abraham by faith and to have spiritual kindred with him and all the Saints of God than to be of Natural kindred with them or any other whatsoever Mark 3. 34 35. For whosoever shall do the Will of God the same is my Brother and my Sister and Mother Febr. 6. 1619. Observ 2 OBserv 2. In that our Saviour saith of his Disciples who believed in him that they were his Mother and Brethren we gather That all true Believers in Christ are of spiritual Kindred with Him He accounteth them his spiritual kindred who are as near to him as his natural Mother and Kindred yea and much nearer Heb. 2. 11. He is not ashamed to call them Brethren Which may be understood not onely in respect of his partaking of one and the same humane Nature with them though that is chiefly intended by the Apostle in that place but also in respect of this that they are Children of the same Heavenly Father for as he is the natural Sonne of God begotten of him from Eternity so all the Faithful are Children of the same God begotten and born of him by the Grace of regeneration as appeareth Joh. 1. 12. To as many as believed in him he gave power to be the sons of God which are born not of blood c. nor of the will of man but of God To this purpose also Esay 8. 18. The Faithful are called the Children of Christ to shew that they are most nearly united unto him by Grace and by the conjunction of his Spirit as natural Children are nearly united to their Parents by natural blood See also 1 Cor. 6. 17. one Spirit Ephes 5. 30. The bonds of this Union are 1. The Spirit of Christ 2. Faith Ephes 3. 17. Use 1 Vse 1. See the Honour and Dignity of good Christians that believe in Christ there is a most near Union between Christ and them even as near as between natural Parents and Children or between those that are of nearest kindred by natural birth therefore he accompts them as his spiritual kindred as dear and near to him as his Mother and Brethren And what an Honour is this to be of the spiritual kindred of Christ himself To be called and accounted his brother or his sister If it be an honour to be of the Blood-royal or of the Kindred of some Noble Personage how much more honourable to be the brother or sister of Christ Jesus Let all Believers think of this Dignity vouchsafed to them and let it comfort them as well it may against all the contempt which they meet with in the World What though they be poor and despised in the world what if they have none but poor kindred on Earth c This is enough that they are of the kindred of Christ Jesus himself who is more honourable then all Men and Angels he accounts them his own Breâ—hren and Sisters yea his own Children by Grace c. Use 2 Use 2. Hence gather That Christ Jesus doth love and take special
that it might passe from him c. Matth. 26. 39. See afterward upon Chap. 14. Ver. 35. 3. There might be and was in our Saviour as he was Man some Natural loathness to suffer that cursed Death as it was an enemy to Nature It is no sin by a meer natural fear to abhorr Death But when he looked higher at God's Will c. See Dr. Field Vse 1 Vse 1. See by this the unspeakable love of Christ unto us and his earnest desire of our Salvation in that he not onely dyed and suffered for us but also did so willingly readily and chearfully undergo all his Sufferings in that he did so willingly drink of that bitter Cup of the Wrath and Curse of God for us Joh. 15. 13. Greater love hath no man then this that a man lay down his Life for his Friends that is dye willingly for them c. This is that infinite love of Christ which passeth Knowledge Ephes 3. 19. which he manifested by dying and suffering for us so willingly Therefore Ephes 5. 2. Walk in love as Christ hath loved us and gave himself for us c. Now this must draw our Hearts to love him truly again who hath so loved us and to shew our love by our obedience to his Will and by seeking his Glory above all things in the World As our Salvation hath been dear and pretious to him so must his Glory be to us c. Use 2 Vse 2. This is also matter of endlesse comfort to Us and all the Faithful in that Christ's Death and Suffering being voluntary and freely undergone by him are therefore acceptable to God and consequently available to justify and save Us which otherwise they could not have been Therefore Ephes 5. 2. He gave himself for us an Offering and a Sacrifice to God for a sweet smelling savour Why was his Death a Sacrifice so pleasing unto God because he willingly gave himself c. If it had not been a free Will-offering it had not been accepted neither could have been a propitiation for us hereupon depends the Efficacy and Merit of Christ's Death and Sufferings that he dyed willingly and in way of obedience to God his Father and so his Death and Sufferings were accepted for us If he had dyed and suffered a hundred times yet if his Sufferings had not been a Sacrifice pleasing to God they could have done us no good nor ever have reconciled us to God c. And they could not have been pleasing to God if not voluntary c. See Hebr. 10. 10. compared with Psal 40. 8. Use 3 Use 3. Christ having been so willing and ready of his own accord to dy and suffer for us this teacheth us our duty which is to be in like manner ready and willing to suffer any thing even death it self for his sake As he willingly for our sakes suffered death yea that most shameful and cursed death so we must willingly suffer any thing in this life for his sake as reproach shame loss of Goods Friends Liberty and life it self if we shall be called to it as Paul Act. 21. 13. So did the Apostles Act. 5. 41. They rejoyced that they were counted worthy c. So the Martyrs suffered willingly for Christ Use 4 Vse 4. We should willingly part with our sins for his sake Tit. 2. 14. Observ 3 Observ 3. In that our Saviour foretelleth his Disciples of his death and sufferings thereby to prepare and arm them before-hand to the bearing of that grievous trial and affliction which was to happen unto them by occasion of his death Hence we learn that Christians have need to be prepared and armed before-hand to bear trials and afflictions as they ought when they come upon them whether they be outward or inward trials Matth. 26. 41. Watch and pray that ye enter not into temptation that is prepare and arm your selves before-hand by Prayer and Watchfulness against the time of trial that ye be not over-come of it Ephess 6. 13. Take unto you the whole Armour of God that ye may be able to withstand in the evill day and having done all to stand Joh. 16. 1. These things have I spoken that ye should not be offended They shall put you out of the Synagogues c. Reason It is a very hard and difficult matter to bear crosses and afflictions well as we ought which cannot be done without special Grace of God enabling us Phil. 1. 29. Unto you it is given to suffer for the Name of Christ Therefore we had need be well prepared and armed before-hand Use 1 Use 1. See by this how needfull for Ministers of the Word often to teach the Doctrine of the Cross instructing their people touching the necessity of Afflictions and touching the nature uses and ends of them and in the helps and means to bear them as they ought Thus doth our Saviour often put his Disciples in mind of the Cross and Afflictions which they should suffer as verse 34. of this Chapter Whosoever will come after me let him take up his Cross and follow me So at other times So the Apostles also do often teach this Doctrine of the Cross As Paul and Barnabas Act. 14. 22. taught the Disciples at Lystra Iconium and Antioch that We must through much Tribulation enter into the Kingdome of God So Paul in all his Epistles So 2 Tim. 3. 12. All that will live Godly c. Use 2 Vse 2. For Admonition to stir us up daily to prepare and arm our selves before-hand for times of tryall and for the bearing of Crosses and Afflictions inward and outward The not doing of this is the cause that many are so unfit and unable to bear troubles when they come and that they are so soon dismayed and discouraged casting away their hope and confidence in God being not able to comfort themselves in God as they should do in the midst of their troubles but are ready to despair of help from God and to fall to murmuring and impatiency All this is for want of being well armed and prepared before-hand to bear trials Therefore let every one of us look that we daily prepare and arm our selvs for the bearing of crosses and troubles when they shall come and for greater trials than we have as yet felt Quest Quest How may we prepare and arm our selves Answ Answ 1. Labour to be well instructed in the Doctrine of the Cross touching the necessity of it for all that will live godly touching the ends and uses to be made of Afflictions and the excellent fruit that cometh of them being sanctifyed to us and patiently suffered 2. Often meditate and think of troubles before they come accompt of them and making them present to us in Meditation even before they come This is to take up our crosse daily as we are required to do Luke 9. 23. 3. Get true Faith in Christ whereby to be assured of God's Love and that all crosses and trials shall work for our
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
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
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
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
appear with Christ and not any other of the Saints departed Answ Answ 1. Because these two were very eminent and famous among the Saints of God which lived in the times of the old Testament before Christ's coming in the Flesh and therefore the more fit to be present now as Witnesses of Christ's Glory 2. Moses being the Giver of the Law and Elias one of the most famous Prophets and one that was also a great Restorer of the Law being corrupted in his Time therefore these two now appeared with Christ thereby to testify and shew the mutuall consent and agreement between Christ and bâ—â—ween the Doctrine oâ— the Law and Prophets and that he was no enemy to the Law or Prophets as sâ—â—e falsly charged him to be 3. To shew that he was the main end and scope of the Law and Prophets and of the speciall Person eveâ— the true Messiah which was chiefly prefigured in the Law and foretold by the Propâ—et 4. To confute the Errour of those amongst the People who falsly supposed our Savâ—â—uâ— Christ to be Elias or one of the other antient famous Prophets risen again as we heard before Chap. 6. aâ—d Chap. 8. 5. These two while they lived on Earth having fasted 40 dayes did see the Gloâ—â— of God in Mounâ— Horeb and there spake with God also Therefore these now appeared with Christ in hiâ— Transfiguration aâ—ter he had also fasted 40 dayes c. Vide Jansen Harmon Observ 1 Observ 1. Here we are taught That Christ Jesus is the onely true Messiah or Anoinâ—â—d of God the only Saviour of the World who was typified or shadowed by Moses in the Law and foreâ—â—ld by the Prophets in the times of the old Testament Therefore Moses and Elias now came from Heave and â—ppeared in Glory with Christ in the Mount to testify this very thing The same is also taught us eâ—â—e-where in expresse places of the new Testament Joh. 1. 45. Philip tells Nathaniel We have found him oâ— whom Moses in the Law and in the Prophets did write Acts 10. 43. Peter saies To him give all the Prophetwitness that through his Name whosoever believeth in him shall receive remission of Sins And Rom. 3. 21. â—ur Justiâ—ication by Christ is said To be witnessed by the Law and the Prophets All the Sacifices of the Laâ—â— did typically foreshew this Jesus to be the Christ So did the Prophets in their Sermons and Writings by foreâ—elling those things which were to be fulfilled in him and by him as his Incarnation and Birth witâ— the particular time place and manner of it Also his Death and Sufferings c. his Glory that should follow See 1 Pet. 1. 11. Use Use To teach us to imbrace him as the onely Messiah seeking Salvation in and by him â—â—one Acts 4. 12. There is none other Name under Heaven given among Men whereby we must be saved To tâ—is end was the History of the Gospel written by the Evangelists to prove this Jesus to be the Messiah and â—o move us to believe in him for the obtaining of eternall Life Joh. 20. 31. These things are written that yeâ—â—ight believe that Jesus is the Christ the Son of God and that believing ye might have Life through his None Observ 2 Observ 2. In that the Disciples now being on the Mount in the time of Christ's Transfiguration which was a shadow and glimpse of the Life to come did enjoy not onely the company of Christ and sight of his Glory but also the company and sight of Moses and Elias being glorifyed Saints Hence we learn That in that heavenly Life to come the Saints of God shall not only have the company and society â—f Christ but also the society of all the glorifyed Saints yea of the best and most excellent of them such as Moses Elias c. This shall be one part of the happiness of that state of the Saints in Heaven Matth. 8. 11 Many shall come from East and West and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven Luke 16. Lazarus after Death was carryed into Abraham's bosom that is into Heaven there to live in most near society with Abraham and the rest of the Saints in Glory Therefore also Hebr. 12. 23. the Faithfull are said To be come or joyned to the Spirits of just men made perfect in Heaven because as they are joyned to them in this Life by faith and hope so shall they be much more nearly joyned to them after this Life by immediate sight and fellowship Hence also is that phrase of Speech used in the old Testament touching the Saints departing this Life They are said To be gathered unto their People that is to the rest of the Saints in Heaven So Abraham Gen. 25. 8. And Isaac Gen. 35. 29. Use 1 Use 1. Comfort to the Godly in this Life living amongst the profane and wicked whose company is tedious and grievous to them vexing their righteous Souls from day to day as the company of the Sodomites did the Soul of Lot This is no small Affliction to the Saints of God in this Life that they are forced to come in bad company yea to live amongst such as are profane and wicked who do nothing but vex and grieve them partly with their sins and wicked practises which they cannot but see and hear of and partly with those reproaches and others injuries and abuses which they offer unto them No small Affliction was it to the Prophet that Bryars and Thorns were with him and that he must dwell among Scorpions as the Lord tells him Ezek. 2. 6. And David cries out Psal 120. 5. Woe is me that I sojourn in Mesech that I dwell in the Tents of Kedar my Soul hath long dwelt with him that hateth peace But here is comfort for the Saints who are thus vexed grieved and molested in this Life with such bad company that after this Life they shall be freed from all such tedious companions and shall have better company to live with even the company of all the blessed and glorious Saints of God in Heaven the company of the holy Patriarchs Prophets Apostles Martyrs of Christ c. whose company shall be most delightfull and comfortable to them and not at all redious or troublesome though they live with them never so long even for ever yet shall they not grow weary of their society as here we are apt to be weary of the best company after long continuance together but the longer they shall live together the more shall they desire and delight to be together c. Use 2. This also affords comfort to the Faithfull at the time of their Death when they must part with all Earthly Friends and Acquaintance who have been near and dear unto them and whose company they have delighted in formerly when they must part with Husband Wife Children Kindred dearest Friends c. Then let them remember that they are going to better company to the blessed
be with Christ which is far better or best of all And with Simeon Luke 2. 29. Lord now lettest thou thy Servant depart in peace c. Labour then by Faith to believe and be perswaded of that joyfull and blessed estate in Heaven which we shall be partakers of after Death look beyond Death at Heaven and the Life to come fix the eyes of our Faith upon that Heaven of joy set before us If we can truly see and behold but even a glimpse of it if we can see it but as it were with one eye of our Faith or as we do sometimes the light of the Sun through a small crevis This sight will so ravish our hearts with joy and comfort that it will swallow up all the terrours and discomforts of Death Observ 2 Observ 2. Peter was so affected and taken up with delight in beholding the heavenly Glory of Christ and of Moses and Elias that out of desire to dwell in that place he doth forget all other earthly delights and contentments which he had formerly found in other places or persons c. as in the company of his fellow Disciples or other Friends and Kindred yea of his own Brother Andrew he makes no mention of any of these but forgetting and neglecting them all his desire and care now is to abide still in the holy Mount with Christ and with Moses and Elias to enjoy still the blessed sight of their heavenly Glory Hence we may gather That it shall much more be thus with the glorified Saints in Heaven that is to say That the joy and delight which they shall feel in the fruition of that blessed estate shall so take them up that they shall wholly forget all earthly delights and contentments which they have enjoyed in this Life as in Wealth Honour outward and carnall society of Friends Kindred c. Husband Wife Children c. Use Use Teacheth us not to set our Hearts too much upon any such earthly delights comforts or contentments in this World nor to make too much accompt of them seeing all these shall be quite forgotten in the Life to come as if they had never been at all they shall be swallowed up in that heavenly delight c. 1 Joh. 2. 15. Love not the World nor the things that are in the World c. Then a reason is given ver 17. The World passeth away and the Lusts thereof that is all things in the World which are usually desired or lusted after all worldly delights and contentments passe away and come to nothing And as they shall perish in themselves so shall they be all forgotten of us in that heavenly life to come Therefore set not our hearts upon them but use them as if we used them not 1 Cor. 7. 29. They that have Wives let them be as though they had none they that rejoyce as if they rejoyced not and they that buy as if they possessed not c. We must now in this life begin to wean our hearts from these earthly delights and contentments Seeing they shall all cease and be forgotten of us in the life to come let us now learn by degrees to forget and neglect them and on the contrary to set our hearts chiefly upon spiritual and heavenly delights and comforts which shall continue with us in Heaven Delight in God and his Worship and Service in the comforts of his Word in the society of the Saints c. These delights shall never cease or be forgotten of us but shall for ever continue with us in that life to come Observ 3 Observ 3. In that Peter knew Moses and Elias and calleth them by their names though he had never seen them before Hence we may gather at least probably that the Saints in Heaven shall mutually know and take notice one of another yea of such as they never knew before For if in this short taste or glimpse of the heavenly life which was now vouchsafed to Peter and the other two Disciples the Lord did reveal unto them the Knowledge of those heavenly Saints which they had never seen or lived with before then no doubt but when the Saints shall fully enjoy that heavenly Life and Glory they shall much more have this mutuall Knowledge of one another revealed and discovered unto them Reason Reason The Knowledge of the Saints shall then be fully perfected 1 Cor. 13. 12. Now I know in part but then shall I know even as I am known This is true not onely of the Knowledge of God but also of that Knowledge which the Saints have one of another and generally of all such Knowledge as they have in this life which doth any way make for their good and comfort All such Knowledge of theirs shall be perfected in Heaven Therefore seeing they know one another here and have comfort hereby much more shall they in Heaven c. Yea it is most probable they shall there know such as they never knew in this life Take this Caution Though they shall know one another yet not in an earthly manner but in a heavenly that is in a far more excellent and comfortable manner than now we know one another Use 1 Use 1. Comfort to the godly in their own death and in the death of their Christian friends dying in the Lord. Though they part with them for a time and lose the sight and company of them yet they shall come to see and know them again in Heaven and that after a more excellent and more comfortable manner c. Luther talked with his friends of this matter and herewith comforted himself the same Night in which he dyed Vse 2 Vse 2. See what to do if we desire to know and be acquainted personally with those excellent Saints of God who have lived and dyed before us as the Patriarchs Prophets Apostles Martyrs Fathers of the Church c. Labour so to live in this World that we may go to Heaven after this life There we shall see and know them c. Mark 9. 5. It is good to be here c. June 11. 1626. NOW follow Instructions to be gathered from those things wherein Peter failed and was faulty in uttering these words to our Saviour Observ 1 Observ 1. In that Peter being delighted with beholding the Glory of Christ was desirous to stay in the earthly Mount and there to dwell with Christ and with Moses and Elias in earthly Tabernacles thinking himself happy and blessed if he might so do Hence we may take notice of a natural corruption and fault which is in us that we are naturally apt to desire and seek true happiness and contentment here upon Earth and in earthly things not heavenly as we should do Peter desired and sought happiness in the earthly Mount c. So we naturally seek true joy and happiness in the fruition of earthly delights and contentments as in Wealth Honour fair Houses pleasant Dwellings the company of earthly Friends c. Phil. 3.
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
of himself in that he alone hath his whole Nature and Being from himself and consequently all essential properties of his Nature whereof Goodnesse is one Esay 43. 11. I even I am the Lord and beside me there is no Saviour Whereas on the contrary all the goodness that is in men or in any creature is not from or of themselves but by participation from God 2. He only is absolutely and perfectly good yea goodnesse it self without all mixture of evill whatsoever whereas all goodnesse of the creatures is mingled with some kind of evil or at least with some kind of defect or imperfection Quest Quest Was not Adam and Eve perfectly good before their fall And are not the Angels still perfectly good Answ Answ Yes with that perfection of goodnesse whereof they were and are capable as creatures but not with that highest degree of perfection which is in God the Creator Yea all Creatures were at first perfectly good in their kind Gen. 1. ult but not with such perfection as is in God himself Vide Polan Syntag. â—ag 914. perfectio duplex 1. Privativa 2. Negativa Use 1 Use 1. The consideration of this goodness of God is matter of great comfort to the godly and faithfull at all times but especially in time of affliction and distresse inward or outward In the evil day then remember and think of the goodness of the Lord that is of his kind and gracious Nature especially toward his Saints and Servants which truly fear and serve him For he being so full of goodness and loving kindness toward us this may assure us that out of his goodness and gracious Nature he is ready to help comfort and strengthen us in all troubles and in due time to deliver us Thus David in time of a great inward conflict and temptation did comfort himself with the goodnesse of God toward his people Psal 73. 1. Thus Jeremy Lam. 3. 25. in the midst of the great afflictions of the Church doth comfort himself and the faithful The Lord saith he is good unto them that wait for him c. So Nahum 1. 7. The Lord is good a strong hold in the day of trouble c. The same goodness of God may comfort us in all distresses In inward distresse of conscience when we feel the burden of sin and fear Gods wrath then if we can remember Gods unspeakable goodnesse and gracious Nature toward sinners especially toward such as are humbled for their sins c. and how ready he is to pardon and forgive them this will greatly comfort us Psal 25. 7. David prayes the Lord for his goodnesse sake to pardon the sins of his youth So in outward troubles and dangers yea in the hour of death the meditation of Gods goodnesse may greatly comfort and encourage us as it did Ambrose who at the time of his death used these words to his friends standing by him Non sic vixi ut me pudeat inter vos vivere nec mori timeo quia bonum habemus Dominum Vide vitam Ambros praefixam 1. Tom. operum ipsius ad finem Use 2 Vse 2. The consideration of Gods perfect and absolute goodnesse ought to teach and stir us up to the practice of sundry special duties to be performed towards him in respect of his goodnesse 1. It should move us truly to love him and that above all things with our chiefest love as being the chiefest good and most worthy of our love We naturally love that which is good at least wihch we think to be good though it be not so How much more ought we to love God being the chief good who is not only good but goodnesse To this end therefore let us often meditate and think of this goodnesse of God Think of the excellency and perfection of his Nature in himself Think of his amiable and gracious Nature If the Heavens and earth be so beautiful how much more he that made them And if the house of God and place of his worship be so amiable as David saith Psal 84. 1. how much more he that dwelleth in that house Which being so let it draw our hearts to love the Lord above all things in the world and not only to love him chiefly but to shew our love to him by all excellent and eminent fruits of it as by preferring his glory before all things that are dear to us being content for his sake if need be to part with all we have in this world as the Disciples of Christ did Matth. 19. 27. Also by desiring most near union and fellowship with the Lord both in this life and after this life to draw near to him by all means as we desire to be united to those persons and things which we love Also by shewing love to the Word and Ordinances of God and to his children and servants c. 2. The consideration of Gods absolute and perfect goodnesse should cause and move us truly to fear and reverence his blessed Name and Majesty that is so to stand in awe of him at all times as to be carefull not to offend or displease him by any sin Psal 4. Tremble and sin not This is the true fear of God to fear and avoid sin as offensive to him Prov. 16. 6. By the fear of the Lord men depart from evill To this true fear of God and conscionable care to refrain sin we should be moved at all times by consideration of the absolute and perfect goodnesse of God when we consider his amiable and gracious Nature and Disposition in himself and towards us c. this should be as a bridle to restrain us from all sin which is offensive to him If we so much fear and reverence the person of a good man that we are careful not to do or speak any thing in his presence which may offend him how much more should the consideration of Gods absolute goodnesse hold us back from sin Let us then set our selves alwayes in his presence c. 3. Seeing God is absolutely and perfectly good this should move us to put trust and confidence of heart in him resting on him for all good things which we stand in need of for our souls and bodies Psal 34. 8. Taste and see that the Lord is good blessed is the man that trusteth in him So Psal 36. 7. How excellent is thy loving kindness O God therefore the children of men put their trust under the shadow of thy wings If we put trust in a good man because we think him to be such how much more in the living God being goodnesse it self especially seeing he is not onely perfectly good in himself but toward us also being most ready to extend his goodnesse in fruits toward us his servants c. Labour then by faith thus to put trust in God for all good things needful yea then when outward means fail and shew our confidence by seeking to him c. 4. The consideration of Gods goodnesse should stir us
which he speaketh How hard is â—t for them c. Observ 1 Observ 1. The entire affection of love which Christ Jesus doth bear to all his true Disciples and servants that is to all true Christians believing in him and professing his Name in truth and sincerity He loveth them as a Father his Children yea more dearly than a natural father can love his Children Joh. 13. 1. Having loved his own which were in the world he loved them unto the end And Joh. 15. 15. He calleth them his friends Matth. 12. 50. His sister brother and mother Such is the love of Christ to true Believers as the love of the husband to the wife yea much greater and therefore it is in Scripture propounded as a samplar or pattern for the husband to follow in loving his Wife Ephes 5. Husbands love your wives as Christ loved the Church and gave himself for it c. The greatness of the love of Christ to his Church and faithful servants may further appear by considering the fruits and effects of this love especially that one most excellent effect above the rest The giving of himself to death for them and that when they were his enemies Walk in love as Christ loved us and gave himself for us c. Joh. 15. 13. Greater love than this hath no man that a man lay down his life for his friends Use 1 Use 1. Great Comfort to good Christians believing in Christ and living answerably in that they are so dear to Christ Jesus the Son of God even as children to a father He loving them as his children will take care of them and provide them all things needful for soul and body Having given himself for them he will not deny them any thing else that is in his power and what is there that is not in his power being both God and man c. He will also shew his love by bearing with their infirmities not breaking the bruised reed Esay 42. 3. by protecting them c. Use 2 Use 2. Seeing good Christians are so beloved of Christ and dear to him let them be so to us His friends our friends His children our brethren and sisters Observ 2 Observ 2. Such as have a calling to instruct others in the doctrine of God and of his Word ought to do it in loving manner expressing a fatherly affection toward those whom they are to teach So Paul 1 Thess 2. 11. You know how we exhorted and comforted and charged every one of you as a father his children So should all Ministers strive to express like affection to their people in teaching them So Parents and Masters of Families in teaching their children servant c. Love is a great Doctor or Teacher as Chrysost sayes Homil. 33. in 1 Cor. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This kind of teaching in love is most effectuall to move those that are taught to receive and embrace the doctrine taught Now followeth the Matter or Doctrine which our Saviour here repeateth and further cleareth to his Disciples How hardly shall such as trust c. Doctr. 1 Doctr. 1. Of all rich men it is especially hard for the covetous rich to be partakers of Gods Heavenly Kingdom How hardly shall such as trust in riches enter c. that is the covetous rich whose property it iâ— to put confidence in their wealth c. So Verse 25. It is easier for a Camel c. 1 Tim. 6. 9. They that will be rich fall into temptation and a snare and into sundry hurtfull lusts which drown men in perdition c. Therefore very hard for the covetous rich to be saved Yea not only hard but impossible so long as they continue in their sin of covetousness 1 Cor. 6. 10. The Covetous shall not wherit the Kingdom of God Ephes 5. 3. Reason Reason Why it is so hard for covetous rich men to be partakers of eternal life Because it is hard for such to repent of the sin of covetousness and to forsake it Whence it is that Jam. 5. 1. the Apostle doth not exhort such to repentance there being little hope of that but rather denounceth the Judgment of God against them saying Go to ye rich men weep and howl for the miseries that shall come upon you c. He speaks of the covetous rich as appeareth Verse 3. where he taxeth them for their covetous hoarding up of treaâ—ure for the time to come Now it is hard for the covetous rich to repent of their sin in these respects 1. Because it is the nature of this sin of covetousness to grow and increase in old age when other sins decay in men 2. Because no repentance without forsaking sin Now this the covetous rich man is most hardly drawn to do 3. The covetous have many excuses to cloak and defend their sin as that riches are the blessings of God that they have a great charge depending on them as wife children c. He that provides not for his own c. That hard times may come c. Now Nemo periculâ—sius peccat quam qui peccata defendit as Primasius â—ayes Vse 1 Use 1. See whereunto we are to impute the difficulty of rich mens being saved not so much to riches themselves which are not evil simply c. as to the corruption of mans nature so apt to abuse them c. Vse 2 Use 2. See again the haynousness and danger of the sin of covetousness whereof we heard before Ver. 22. in that it is so hard a matter for covetous rich men of all other rich men to be saved yea impossible so long as they continue covetous and repent not truly of their sin And this being also so hard a sin to repent of c. This shews how fearful and dangerous it is to be tainted with this sin of covetousness and especially for one to have it reign in his heart c. to have this sin rooted in him c. How hard for such a one to repent and be partaker of eternal life Yea how impossible without the special grace of God c. It is easier for a Camel to go thorough the eye of a needle c. This should move every one to fear and take heed of this sin especially rich men to pray against it as David Psal 119. 36. Incline my heart to thy testimonies and not to covetousness and to use all other good means whereby to be â—reserved from this dangerous sin A sin not to be naâ—ed amongst Christians Ephes 5. 3. And therefore of all others especially professours of Religion should take heed and beware of it yea of the very shew and suspition of it that they be not justly suspected or noted for it 1 Cor. 5. 11. If any man that is called a brother be covetous keep not company with such a one no not to eat Doctr. 2 Doctr. 2. In that our Saviour having before shewed how hardly such as have riches are saved now here applyes this especially
such as are lawfull and our liberty yea our life c. All or any of these must be forsaken if God call us to it Reas 1 Reas 1. We are to love God above all things even with our whole Soul and strength Deut. 6. 5. and Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. Therefore we are to part with things most dear to us when God calleth us so to do Reas 2 Reas 2. The Saints of God have done this before us upon the calling of God as Abraham left his Countrey and his kindred when God required him so to do Gen. 12. and went out he knew not whither Hebr. 11. 8. Job was content to part with all he had though never so dear to him in this World not onely with his goods and substance but with his children when God took them away Onely his Wife and some other friends were left unto him who yet were rather crosses than comforts to him in his misery The Apostles being called of Christ to follow him forsook their former friends and goods c. as we heard in the former verse Matth. 4. 22. The sons of Zebedee left not onely their Ship and Nets but their Father in the Ship The blessed Martyrs of ancient and latter times being called of God to suffer for Christs cause and the Gospells were content to part with the things most dear to them in this World as their Goods Friends Parents Children Liberty Lives The same must every Christian do in like case Reas 3 Reas 3. With this condition we possess and enjoy those things which are dear to us in this World viz. to part with them when God doth call us hereunto We are not absolute owners of our Goods Friends c. but Tenants at will c. Therefore we must be content to part with them when God calls us to it Quest Quest. When doth God call us to forsake the things that are most dear to us in this World Answ Answ There are two times in which he calls us to it 1. In our life time 2. At the hour of death Of the first In our life time God calls us to do this in these cases 1. When he takes from us such things as are dear to us as our Goods Friends c. either immediately by his own hand or else by means For example when he takes from us our worldly goods and substance or any part of it either by his own immediate hand or otherwise by means as by Thieves and Robbers or by fire or water c. or other casualties happening to us in our outward estate as he did to Job Then it is our duty willingly to forsake and part with those things which the Lord doth thus take from us as Job did Heb. 11. 34. So when God takes from us our friends by death as Parents Children Wife c. or otherwise doth separate them from us we ought willingly to part with them It is reported of Luther that when a daughter of his was sick c. he should say thus Lord thou knowest that I love this Child yet if thou wilt take her I am ready to give her thee with both arms 2. Whensoever the glory of God or good of our brethren and of the Church of God requireth us to forsake or part with any of those things which are dear to us in this world Then God calls us to part with them and that willingly For example when there is occasion for us to give of our goods to holy uses as to the poor or to the Church and maintainance of Gods worship In this case God calls us to part with so much of our wealth as is necessary for the present occasion and according to our ability and means c. And this is to honour God with our substance as we are commanded Prov. 3. 9. 3. When we cannot with a good Conscience retain and keep the things that are dear to us in the World as our Goods Friends Children c. but we must either part with them or else make ship-wrack of Conscience as it was with the Martyrs being urged to deny the truth or to yield to Idolatry and Superstition c. In this case God calls us to forsake that is most dear to us Of the second The second time in which God calls us to forsake the things that are dear to us in this World is at the time of our death when we are to leave and go out of this World and consequently to forsake all things in it for as we brought nothing into the World so we can carry nothing with us out of it as the Apostle sayes 1 Tim. 6. 7. The Uses of this Doctrine being the same in effect with those of the second Doctrine or Observations gathered from the former verse See them there set down Mark 10. 29. There is no man that hath left House or Brethren c. Dec. 14. 1628. NOw follow the grounds or motives which moved them to forsake their goods friends c. being for Christ's sake and the Gospells Observ 1 Observ 1. That it is not every forsaking of things dear to us in this World which hath the promise of reward from Christ but onely that which is practised upon the right grounds or motives moving us thereunto Now the principal grounds and motives are such as are here either expressed or implyed by our Saviour As 1. The will and command of God and of Christ calling us to forsake our goods friends c. and requiring us so to do This moved the Apostles to forsake their Nets and Ship and their Father c. Matth. 4. 2. The love we bear to Christ and desire of advancing his glory by this means Matth. 10. 39. He that loseth his life for my sake shall find it As the Apostle sayes in another case 2 Cor. 5. 14. The love of Christ constraineth us c. So here 3. The love we bear to the Gospel of Christ and desire of maintaining the truth and credit thereof Mark 8. 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Use 1 Use 1. See what to judg of such as forsake things dear to them in the World as Goods Friends Liberty Life upon other false grounds and motives These are to look for no reward from Christ As 1. Popish Monks who renounce all propriety in worldly goods and vow voluntary Poverty upon Opinion of meriting thereby and of attaining to a state of perfection in this life These have their reward as our Saviour saith of the Pharisees in another case 2. Such as riotously mispend their goods and substance to satisfy their lusts and so bring poverty upon themselves and upon such as depend on them Worse than unbelievers 1 Tim. 5. 8. 3. Such as are content to part with goods friends liberty or life in defence of errors and heretical opinions as Donatists Papists
dwelt Lazarus whom our Saviour so much loved and whom he had a little before raised from death here also dwelt Mary and Martha the two Sisters of Lazarus Joh. 11. 1. Now these being of our Saviour's most familiar acquaintance he used often to resort unto them See Luke 10. 38. Joh. 12. 1. and it is most likely that he now lodged at their house all night Quest Quest Why did our Saviour now depart out of Hierusalem and go with his Disciples into Bethany to lodg there Answ Answ 1. To avoid the malice of his enemies which sought his life Luke 19. 47. lest by staying all night in the City he should give them occasion or opportunity to practise any thing against him before the due time appointed for his death and sufferings which was now at hand 2. That after his publick pains in the day-time he might now at night rest and refresh himself in that private place with his familiar friends and with his 12 Disciples And this was his usual manner after his publick employments in the day-time to retire or withdraw himself at night to some private place to rest and refresh himself So afterward Ver. 19. And Luke 21. 37. In the day-time he was teaching in the Temple and at night he went out and abode in the Mount of Olives See Luke 22. 39. 3. That in this private place he might be more free to give himself to private prayer either alone or with his Disciples as his manner was at such times Luke 6. 12. In those dayes he went out into a Mountain to pray and continued all right in prayer to God 4. To avoid all shew of Popularity c. Observ 1 Observ 1. We ought not willingly to expose our selves or our own lives to the malice of wicked men which seek to do us hurt or mischief but carefully and wisely to shun their malice and to prevent all occasions of provoking their fury against us Our Saviour here would not lodg all night in Hierusalem lest he should give occasion to his enemies to seek his life in the night-time which they durst not do in the day-time for fear of the common people I say lest they should seek his life before the due time c. So at other times he carefully avoided their malice when they sought to do him mischief Matth. 10. 17. our Saviour bids us beware of men that is of the rage and malice of wicked men seeking our hurt and destruction And Rom. 12. 19. the Apostle bids us give place unto wrath that is to avoid occasions of provoking the wrath and fury of wicked men against us c. Observ 2 Observ 2. The pains and diligence of our Saviour in his Ministerial Office and Calling in that he spent the whole day-time usually even till Evening or Night came in teaching the people and in working Miracles c. and did not retire or rest himself till Night came This must stir up us every one to take pains and to use all diligence in the duties of our Callings this being God's Ordinance at the beginning that in the sweat of our face c. Gen. 3. and that he which labours not should not eat 2 Thess 3. especially this should stir up Ministers of the Word to diligence in execution of their Office and Functioâ— after the example of our Blessed Saviour Observ 3 Observ 3. The truth of Christ's humane Nature in that his Body was subject to weariness and had need of rest and refreshing after labour c. See Joh. 4. 6. Being weary with travelling he sate down on the Well of Jacob c. Observ 4 Observ 4. Lastly That it is lawful and fit for us to rest and refresh our selves after the labours of our Callings c. As our Saviour did thus so he alloweth us to do the like And if he had need of such refreshing much more we in some respect Therefore also his Disciples as well as he did now withdraw themselves to be private in Bethany and there to rest themselves when Night was come See before Chap. 6. 31. Mark 11. 12 13 14. And on the morrow when they were come from Bethany c. Nov. 15. 1629. THese three Verses contain the second part of this Chapter in which the Evangelist Recordeth the History of our Saviour's cursing the barren Fig-tree which bare onely leaves and no fruit Where consider these particulars 1. The time when this was done viz. on the morrow or next day after his triumphant riding into Jerusalem mentioned before 2. The place where implyed in these words When they were come from Bethany that is by the way as he and his Disciples were going back from Bethany to Jerusalem Matth. 21. 18. As he entred into the City And ver 19. of the same Chapter it is said the Fig-tree was in the way as he went 3. The occasions of his cursing the Fig-tree which were three 1. His returning back from Bethany to Jerusalem 2. His being hungry and so desirous to eat of the fruit of the tree 3. His taking notice of the tree afar off having leaves upon it 4. The motive or cause moving him to curse it because comming to it and seeking fruit he found nothing on it but leaves where also is mentioned the cause why it had no fruit The time of Figs being not yet come 5. The malediction or curse it self which he denounced against it No man eat fruit of thee hereafter c. 6. The persons present as witnesses who heard him denounce the curse His Disciples Touching the time and place I will not insist but come to the occasions of our Saviour's cursing the Figg-Tree The first whereof was his returning back with his Disciples at this time from Bethany where he lodged the night before and his comming to Jerusalem again Quest Quest. Wherefore did he now return back to Jerusalem again Answ Answ That it being the chief City and so publick a place he might there take occasion to do more good both by his Doctrine as also by some Miracles as is probable which usually or for the most part were joyned with his publick Doctrine Luke 19. 47. He taught daily in the Temple at Jerusalem Observ Observ The diligence and constancy of our Saviour in his Ministerial Office of Preaching and Teaching the people and in working Miracles for confirmation of his Doctrine in that although he had the night before withdrawn himself with his Disciples from Jerusalem to Bethany there to rest and refresh himself after his former dayes labour yet now in the morning of the next day he returneth back to Jerusalem again there to be imployed again in his labour of teaching the people c. So he omitted no opportunity of time or place to do good by his Ministry c. Herein all Pastors and Ministers ought to imitate our Saviour in this pains diligence and constancy in execution of his Ministerial Office and Function But of this often before The nearer