them for a time yea for long time as he doth often yet at length in the due time appointed he doth certainly accomplish all his Promises Thus we see here that although the Promise made to David touching the Kingdom of the Messiah who was to come of his Seed was deferred for many hundred years yet now at length it was fulfilled in this Jesus of Nazareth who now rode in triumph into Hierusalem thereby shewing himself to be that King and Messiah who was to come of the seed of David Heb. 10. 23. God is faithfull who hath promised We may see this in other examples Though God did long defer the accomplishment of the promise of delivering the Israelites out of Egypt yet at length in due time he performed it So the promise of the Jews deliverance from Captivity in Babylon though deferred 70 years c. The promise made to Abraham being 70. years old touching a son was deferred till he was an hundred years old yet then it was performed So the promise to David that he should be King of Israel though long deferred yet c. Vse 1 Use 1. To comfort and stay our minds when we see the performance of God's promises made to us and to his Church to be long delayed yet not to be discouraged but still to wait upon God by faith hope and patience till he make good his Word which he will most certainly do in the due time appointed as being most faithful and true in keeping his Word c. We must not make too much haste to have God's Promises fulfilled to us nor limit him a time c. but wait on him till the time appointed For example He hath promised us deliverance in affliction yet if it be long before he deliver us at any time we must not cast away our hope or patience but live by faith knowing that yet a little while and he that shall come will come and will not tarry Heb. 10. Use 2 Vse 2. To strengthen our faith touching those Promises of God which he hath made to his Church for the time to come and which are yet to be fulfilled as the Promise of the Calling of the Jews and destruction of Antichrist the Promise of the Resurrection of our bodies and life everlasting c. Now followeth the second thing in the Description of the Kingdom of the Messiah The present or glorious manifestation of it The Kingdom which cometh Which is now gloriously revealed and manifested to us c. Observ Observ Although the glory of Christ's Kingdom did lye hid for the most part in the time of his abasement on Earth yet even then it was in some sort manifested at some special times as now by his solemn riding into Hierusalem as a King So immediately after by his driving of the buyers and sellers out of the Temple yea at the very time of his suffering when he was in the greatest abasement yet some glimpse of his Kingly glory appeared even against the will of his enemies As when they put upon him a Scarlet Robe and a Reed in his hand for a Scepter and a crown of thorns on his head c. So when this Title was written over his head upon the Crosse Jesus of Nazareth King of the Jews c. Use Vse To strengthen our faith in the Person of Christ and touching his Office of Mediatour that he is the only Messiah and King of the Church c. And therefore to yield all due subjection and obedience unto him as to our absolute King and Soveraign But of this before Observ It followeth In the Name of the Lord Observ See here again the truth of that before observed viz. That Christ Jesus did not take upon him his Office of Messiah of himself but by authority from God being called and appointed of God to the administration of Justice Therefore his Kingdom is said to come in the Name of the Lord. Verse 11. And Jesus entred into Hierusalem c. Hitherto of our Saviour's triumphant manner of riding to the City of Hierusalem Now in this 11th Verse the Evangelist doth mention his entrance into the City and into the Temple and what he did there c. The Particulars to be considered are these 1. His entring into the City 2. His going into the Temple the chief and principal place of the City 3. What he did or how he carried himself being in the Temple He looked round about upon all things 4. What he did afterward viz. That when Even was come he went out unto Bethany with the Twelve Of the first Jesus entred into Hierusalem The meaning is He rode into the City upon an Asse in that solemn triumphant manner before described accompanied with his Disciples and the people both before and after him crying Hosanna c. Where note That although he had at sundry times before been at Hierusalem yet he never before entred or came into the City in this solemn manner as now he did The reason whereof we have heard before As for the ends of his coming now to Hierusalem they will better appear by that which followes in the History of the Evangelist And into the Temple This was the chief place of Note in the City being the place of God's publick and most solemn Worship unto which the Lord did then tye his presence in a peculiar manner above other places insomuch that when they prayed in other places yet they were to turn their faces toward the Temple at Hierusalem as may appear 1 King 8. 29. and Dan. 6. 10. Therefore Matth. 21. it is called the Temple of God because it was the most solemn place appointed for Gods Worship To this place our Saviour did now betake himself so soon as he came into the City as his usual manner was also at other times Vide posteà Verse 15. and Verse 27. Quest Quest Why did our Saviour go first into the Temple at this time Answ Answ 1. To shew that his Kingdom was not of this World that is not a Temporal or Civil Power or Government but Spiritual and Ecclesiastical rather Therefore though he came riding as a King into the City yet being come into the City he did not betake himself to the Tower of Sion where the King's Palace was neither did he go into the Common-Hall or publick place of Civil Judgment but he went into the Temple to shew that his Power and Authority did especially concern spiritual matters of the Church 2. To shew That his chief care was for the Church and for Religion and God's worship therefore he went first into the Temple the place of God's Worship that he might there take notice what was amiss and might reform it as he did afterward Verse 15. by casting out thence the buyers and sellers c. 3. Because the Temple was the most publick and known place of all the City much frequented by all sorts of people therefore he went into this place above all other where he might
of his Precept in that the more straightly he had charged them not to make known the Miracle the more a great deal they published it 3. The cause moving them so to divulge it Their great and unmeasurable Astonishment at the Miracle 4. An Effect of that astonishment which it produced in them It moved them to give an honourable Testimony of this and all other works of Christ approving and commending the same saying He hath done all things well c. That they should tell no man This is not so to be understood as if Christ would have this Miracle utterly suppressed and buried in silence for he knew that this could not be but his meaning and purpose was 1. To forbid them to speak of it rashly and unadvisedly without due consideration of Circumstances of time place and persons when where and to whom they did speak of it 2. To forbid them to make it commonly known to all or most of those they should meet with not to such as were not likely to make good use thereof but rather to take offence thereat and at Christ himself and his Doctrine as the malicious Scribes and Pharisees and such like obstinate enemies of Christ but if they made it known to any it should be to such as were like to make good use of the Miracle Quest Quest Why would not our Saviour have this Miracle divulged abroad or made commonly known to others Answ Answ 1. To avoid all shew of ambition and desire of Vain-glory. 2. Lest the common People being too much addicted to his Miracles should too much flock after him for them and so hinder and interrupt him in his Ministery and Preaching which was a work of greater necessity and use for the People See Chap. 1. Ver. 45. 3. Because the time appointed of God for the more clear and full manifestation of Christ's God-head and divine Glory was not yet come for he was in the state of his humiliation and abasement and so was to continue and to be more and more abased untill the time of his glorious Resurrection from Death And in the mean time though the Glory of his God-head was in some sort and degree manifested to his Disciples and some few others by the Miracles which he wrought yet it was not to be so fully and clearly manifested nor so generally and commonly as it was after his Resurrection This was a main and principall reason why our Saviour so often gave Charge that his Miracles should not presently or forthwith be divulged See before Chap. 1. Ver. 44. 4. That it might be fullfilled which was spoken Esay 43. 2. That he should not cry c. See Matth. 12. 17. and Junius his Analysis on that place Observ 1. In doing good Duties of our Callings we must be far from the very shew of Ambition and Vain-glory c. Of this before Ver. 33. Observ 2 Observ 2. Ministers to learn here from Christ's example to be very wise and carefull to prevent all occasions and impediments that may any way hinder or interrupt them in their Ministeriall Duties especially in the Duty of preaching the Word Christ was so carefull of this That he would not have his great Miracles too commonly known and talked of abroad amongst the People lest they flocking after him for Miracles should hinder his Preaching Now if he were so carefull and watchfull to prevent all that might hinder and disturb his Ministery how much more need have ordinary Pastors and Teachers to watch against all occasions which may hinder or disturb them in the Duties of their Ministery Many such hinderances and disturbances shall we be sure to meet with if we be not wise and wary before hand to prevent them The Devil and wicked men bestirr themselves daily to hinder us in our Ministery Zach. 3. 1. When Joshua the High Priest stood before the Lord to Minister in his Office Satan stood at his right hand to resist him c. So will he stand at our right hand c. Observ 3 Observ 3. In that our Saviour forbad this Miracle to be made known because the time was not yet come in which the Glory of his God-head proved by his Miracles should be clearly and fully manifested hereby he teacheth us to be far from desiring or seeking any Honour or Glory to our selves which doth not belong unto us or which doth not as yet belong unto us or is not meet and fit for us at this or that time Yea though such honour be offered or tendred to us by others we are not to accept or take it to our selves but refuse and reject it if we know it be not due unto us or not justly and seasonably given to us Though the People were forward to publish abroad Christ's Miracles thereby to make him Famous and Honourable in all places yet he forbad them and refused this Honour because it was not as yet meet and fit for him nor sutable to his present state of humiliation So John Baptist would by no means accept the honour of being accompted the Messiah because it belonged not unto him See Joh. 1. 20. Use Use To check and reprove the Ambition and Pride of many who greedily desire and accept of such Honour as belongs not to them nor is meet or fit for them or justly deserved by them c. So much of the first Consequent of the Miracle Christ's charge given unto them not to divulge it Now followeth the second Consequent viz. Their disobedience to the precept of Christ in that the more he Charged them the more a great deal they published it Quest Quest Whether did they well in this publishing of it contrary to his Commandement Answ Answ It is likely That they intended well in it thinking thereby to honour Christ and to make him the more Famous and Renowned in the places where they divulged it For it is said afterward that they were greatly astonished at the Miracles and that they acknowledged that he had done all things well c. which argues that they approved well of him and of the Miracle wrought by him and therefore no doubt but they published it out of good will to Christ and under pretence of honouring him yet neverthelesse because they did herein transgress the Commandement of Christ it must needs be a fault and sin in them The Instructions to be gathered hence See before Chap. 1. Ver. 45. The third Consequent of the Miracle followeth which is the cause moving them so to publish it contrary to Christ's Commandement namely their great astonishment c. Now here is something commendable and good and something discommendable and evil It is commendable in them that they were much affected and moved with admiration of this great Miracle of Christ But it was discommendable That they seem to have exceeded due measure in this their admiration and astonishment for so it is said They were astonished beyond measure c. Quest Quest How did they exceed measure herein
Quest Why did our Saviour forbid them to publish it at this time Answ Answ 1. The main reason was this because the time appointed for Christ's glorification was not yet come he was now in the state of his Humiliation and he was yet farther to be abased being shortly to dye yea to suffer the shamefull Death of the Crosse In the mean time the Glory and Majesty of his Godhead and the Excellency of his Person was to be concealed and hid till the time of his Resurrection which was the beginning of his Glorification He was first to suffer and so to enter into his Glory Luke 24. First to be abased before he was to be exalted in Glory This reason is plainly implyed Luke 9. 21. He straitly charged them to tell no man c. Saying The Son of Man must suffer many things and be reâ—ected of the Elders c. and to be slain and rise again the third Day q. d. Now is no time for you to speak openly of the glory and excellency of my Person that I am the Son of God c. This sutes not with this time of my abasement for I must yet be more abased even to Death and then afterward I am to declare my glory by rising from the Dead the third Day And then after my Resurrection shall be a fitter time than now is for you to publish this Truth which ye have confessed touching my person that I am the Son of God c. This also was one main cause why our Saviour so often forbad his Miracles to be published and made commonly known because the Glory of his God-head which appeared in his Miracles was not to be fully manifested till after his Resurrection And for this cause also Chap. 9. Ver. 9. he forbad his Disciples to tell abroad the glorious manner of his transfiguration in the Mount till after he should be risen from the Dead 2. Another reason may be this because the publishing hereof at this time was not like to do good but much hurt rather For 1. This would have moved many to take the greater offence at the Crosse of Christ if it should have been openly published that he was the Son of God and yet soon he should be so abased and suffer the reproachful death of the Cross 2. If the Truth and Glory of his God-head should have been made openly known this might have hindred his death for none would have dared to put him to death 1 Cor. 2. 8. Sic Piscator Catrwr in Harm et Musculus in Mat. 16. Observ 1 Observ 1. The Truth and Doctrine of God is not to be published or openly professed by us out of due time and season when it may do hurt but in fit and convenient time when God may be glorifyed by the publishing of it See this Point before observed Ver. 26. Observ 2. See here that our Saviour was far from an bitious seeking his own Glory out of due time or before the due time appointed of God for his Glorification By the Apostles publishing of this Truth that he was the Son of God and the true Messiah he might have purchased great Glory yet he would not have it published because the time was not yet come in which his Glory was to be clearly manifested In then ean time he is content to live in a base and contemptible estate To teach us not to seek our own glory honour or credit amongst men out of due time or before the time appointed of God to give us honour either in this life or after this life at the day of Christ We are not then to seek honour or credit with men when God calls us rather to uffer contempt and reproach for his name's sake but we must be willing and well content for a time to be abased and despised in the World till the time come in which the Lord doth think fit to exalt and give us honour we must wait for this time and not prevent it by seeking honour and advance our selves before the due time Joh. 7. 6. when the Kinsmen of our Saviour would have him go into udea there to make himself famous by his Miracles he answereth them My time is not yet come c. that is the due time appointed for clear manifestation of my Glory is not come Vse Use For reproof of such as ambitiously seek their own honour out of due time at such time as God calls them to suffer contempt and to be humbled and abased in the World It was the fault of Baruch Jer. 45. 5. that he sought great things for himself at such a time as the Lord had appointed to humble him by great trialâ— The fault also of Zebedees Children and their Mother that they ambitiously sought their own honour out of due time namely when they should rather have thought of suffering affliction and reproach with Christ aâ— he doth imply in his Answer to them when he tells them they should drink of the same Cup with him c. that is of the Cup of Affliction and Reproach Mat. 20. 20. We must take heed of this untimely seeking of our own Glory waiting till the time come which God hath appointed to honour us either in this life or after this life if we be his Children In the mean time be willing to be abased 1 Pet. 5. 6. Humble your selves that God may exalt you in due time Mark 8. 31. And He began to teach them that the Son of Man must suffer many things and be rejected of the June 26. 1625. Elders c. IN this Verse and the two next is laid down the sixth principal part of this Chapter in which our Saviour taketh occasion to foretell unto his Disciples his Passion and Resurrection which were after to be fulfilled In the words consider 1. The Prediction it self or foretelling of his Passion and Resurrection in this Verse 2. The manner of his foretelling it in the beginning of the next Verse He spake it openly 3. The Consequents that followed thereupon 1. Peter took him and began to rebuke him 2. Our Saviour turning about and looking on his Disciples rebuked Peter Of the first There are two parts of the Prediction or Prophecy of Christ touching himself The first touching his Passion The second touching his Resurrection In the former we may again consider 1. The Prediction or foretelling of this Passion That he was to suffer 2. The Person who was to suffer these things which was himself whom He calleth the Son of Man 3. The necessity of this Suffering in that it is said He must suffer 4. The Passion it self Foretold 1. Generally He must suffer many things 2. Particularly in two kinds 1. Re ected 2. Killed Of the first He began to teach them that is to foreshew or foretell unto his Disciples touching himself And it is not said simply that He taught them but He began to teach them the reason whereof is because our Saviour did not onely this
full of Brightness and Majesty And not onely some of those glorious Angels shall then attend on him but all his Angels being an innumerable Company and Troop Matth. 25. 31. All the holy Angels shall come with him Jude 14. ver Behold the Lord cometh with ten thousands of his Saints that is of holy Angels Dan. 7. 10. Now if the face and presence of one Angel be so glorious that the best of the Saints on Earth have been astonished at the sight thereof then how much more glorious shall the presence of all those innumerable Angels be which shall attend upon Christ at his coming See Mat. 28. 3. 3. In respect of that glorious throne or seat of Majesty upon which Christ shall sit at his coming Mat. 25. 31. He shall sit upon the Throne of his Glory Now although it is uncertain what the matter or form of this Throne shall be yet this is certain that it shall be such as is answerable to the Glory and Majesty of Christ himself who shall sit upon it 4. In respect of those glorious and powerful effects which his coming shall bring forth immediately and suddenly and wherewith it shall be accompanied As 1. The consuming and purging of the World by fire 2 Pet. 3. 10. The Heavens shall pass away with great noise and the Elements shall melt with fervent heat the Earth also with Works therein shall be burnt up 2. The raising of the dead and summoning them to Judgment by that mighty Voice of Christ or Trumpet of God which shall be founded by the Arch-angel 1 Thes 4. 16. 3. The administration or execution of general Judgment upon the whole World which shall be by Christ himself See Mat. 25. 31 c. Use 1 Use 1. See the great and wonderful difference between the first and second coming of Christ That was in poor humble and base manner being born in a Stable and laid in the Manger c. But his second coming shall be with unspeakable Glory and Majesty c. This difference is to be the rather observed because it sets forth to us the unspeakable love of Christ in abasing himself so far for us in his first coming As also the wonderful Glory and Majesty of his second coming Vse 2 Use 2. See that Christ's coming at the last day must needs be most terrible and fearful to the wicked who shall then be found in their sins and out of Christ in as much as it shall be so full of Glory and Majesty 2 Cor. 5. 11. The last Judgment is called The terrour of the Lord because Christ's coming to execute that Judgment shall be so dreadfull to the Wicked Luke 21. 26. Mens hearts shall fail them for fear of those things which shall come on the Earth that is the hearts of the wicked especially Therefore also Revel 6. 15. Even the Kings of the Earth and Great men and Rich men and chief Captains and Mighty men c. shall hide themselves in Dens and Rocks and shall say to the Mountains and Rocks Fall on us and hide us from the face of him that sitteth on the Throne c. If the appearing of Christ upon Mount Sinai at the giving of the Law was so terrible to God's People that they were not able to endure the sight of that Glory how much more terrible shall his Glorious coming at the last Day be unto the Wicked when he cometh to condemn them and to cast them to Hell for breach of his Law How terrible a sight shall it be unto such at that Day to see Christ suddenly breaking forth of the Heavens and coming in the Clouds with innumerable Angels c. To see him sit on his fiery Throne to Judge them to see Heaven and Earth on a light fire round about them c. To hear the dreadful sound of the last Trumpet Let all that now live in their sins think seriously hereof and be moved speedily to turn from their sins unto the Lord that they may be forgiven and that they may not with terrour and amazement but with comfort behold that unspeakable Glory of Christ at his comming Vse 3 Vse 3. Matter of comfort to the Godly and Faithfull For they shall partake with Christ in that wonderfull and unspeakable Glory wherein he shall come at the last Day Col. 3. 4. We shall appear with him in Glory He shall not onely be very Glorious in himself but shall impart his Glory to the Saints 2 Thess 1. 10. He shall come to be Glorified in his Saints and to be admired in all them that believe 1 Joh. 3. 2. We know that when he shall appear we shall be like him c. Phil. 3. 21. He shall change our vile Body that it may be fashioned like unto his Glorious Body c. The more Glorious and full of Majesty Christ our Head and Saviour shall be at that Day the more Glory and Honour shall we then receive with him and from him and the more excellent and blessed shall our estate and condition be 1 Pet. 1. 7. The Faith of the Saints being tryed by Afflictions in this Life shall be found to their Praise Honour and Glory at the appearing of Jesus Christ Even as when a Prince or Noble man doth vouchsafe to espouse or betroth himself to a Wife of some meaner rank or place when the Marriage-Day cometh the more glorious and excellent the Bridgroom is in himself or in his Apparrel and Attendants c. the more honour it is for the Bride also So here c. How should this comfort us against all contempt and disgrace cast upon us in this World for the Name of Christ when we consider that unspeakable Glory and Honour which Christ shall put upon us at the last Day he will not then be ashamed of us but will acknowledge and honour us before his heavenly Father and all his Angels Use 4 Use 4. See how little cause for us to be ashamed of the profession of Christ or his Truth before Men in this World yea though before the greatest Monarchs c. Seeing Christ whom we now professe shall come at the last Day in such wonderful Glory and that to this end to reward all those with eternal Life and Glory in his Kingdom who have in this Life sincerely professed his Name Think of this and let it arm us against all fear of shame and disgrace in this World for the profession of Christ and cause us to despise it that so we may be honoured of Christ in the day of his Glorious coming Now follow the particular Instructions from the words In the Glory of his Father Observ 1. That Christ is true God and of one and the same Divine Nature and Essence with God the Father For if he have the same Glory then also is he partaker of the same Nature and Beeing Phil. 2. 6. Being in the form of God he thought it no robbery to be equal with God But of this often before Observ
disagreement in shew between the Evangelists yet none at all in truth and substance For St. Luke mentioning eight dayes includeth both the day upon which our Saviour uttered the former words in the first Verse and also the day of his Transfiguration whereas Matthew and Mark do speak onely of the six dayes which came between the day of his uttering these words in the first Verse and the day of his Transfiguration And hence it is that Luke doth not say it was fully eight daies but about an eight daies after c. Thus we see how the Evangelists do give light one to another which shews how necessary and profitable it is to compare them together in the reading of any particular History recorded by all or diverse of them Now this circumstance of time is expressed by the Evangelist the more to confirm the truth and certainty of this History of Christ's Transfiguration and to stablish our Faith therein Observ Observ In that our Saviour did so speedily fulfil that which he foretold and promised to his Disciples in the first Verse touching the manifestation of his Divine Glory and Majesty we may see how careful and forward he is to perform whatsoever good he hath promised to his faithful Servants and that in due time He doth not delay the time too long for performance of his promises but hasteth to the fulfilling of them every one in their due time 2 Pet. 3. 9. The Lord is not slack concerning his Promise as some men count slacknesse c. This is true not onely of the Promise of his second coming to Judgment which is there meant by the Apostle but of all other his Promises made to his Church and Servants whether of spiritual or of temporal Blessings and benefits The Lord is not slack or backward to perform and make them good but very forward and ready yea he doth hasten the performance of them as soon as may be that is so soon as ever he seeth a fit time and season for accomplishment of them so soon as ever it makes for his Glory and our good He will not defer one day or hour longer than is fit Vse Use To strengthen our Faith touching the certain accomplishment of all promises which Christ hath made unto us in his Word to assure us that they shall be fulfilled intheir due time As some of them yea many of them are already fulfilled so shall all the rest be in due time For example the Promise of his second coming the Promise of the Resurrection of our bodies at the last day and of eternal life c. the Promise of deliverance out of all troubles and afflictions of this life c. Though the accomplishment of these be for a time deferred and though the time seem long to us and the Lord seem slack in performance of these Promises yet it is not so for he is very careful and mindful to perform what he hath promised yea he hasteneth as soon as may be to perform it and the onely cause and reason why he delayeth is because the due and fittest time is not yet come and therefore it is not good for us yet to see the accomplishment of his Promises if it were we should see it and so soon as shall be good and fit for us we shall see all fulfilled without further delay Hab. 2. 3. The Vision is for an appointed time but at last it shall speak and not lie though it tarry wait for a shall surely come and shall not stay In the mean time we must live by Faith and Hope waiting for the accomplishment of all that Christ hath promised not making too much haste nor limiting him to any time Now follow the Persons chosen by our Saviour to be present as witnesses of his Transfiguration He taketh with him Peter James and John Quest 1 Quest. 1. Why did he take these with him Answ Answ To be special Eye-witnesses of the Glory of his Transfiguration who might afterward certainly acquaint others therewith Therefore Ver. 2. it is said He was transfigured before them Quest 2 Quest 2. Why did he take three Disciples and no more nor fewer with him Answ Answ Because this was a sufficient and fit number to testify the truth of the matter and it was agreeable to that Law Deut. 17. 6. whereby it was ordained that by the Mouth of two or three Witnesses the truth should be cleared and resolved in a doubtful case as when one was questioned for some crime deserving death Quest 3 Quest 3. Why did he make choice of these three Disciples and not of any other among the twelve Answ Answ Because these were the chief and most eminent for gifts and authority among all the 12 Apostles Gal. 2. 9. James Cephas and John seemed to be Pillars c. although that James there mentioned is not the same with this here spoken of but another of the Apostles of the same Name This James here mentioned was the Son of Zebedeus and Brother to John who was slain by Herod Act. 12. and therefore was not alive when Paul went up to Jerusalem to confer with the Apostles about his Ministry Therefore that James which he mentioneth Gal. 2. 9. was James the Son of Alpheus the Kinsman of Christ But that these Three here mentioned were the most eminent and chief among the twelve Apostles may appear because not only at this but at other times our Saviour used to take these three with him when he went about the performance of extraordinary and serious matters in private So when he went into the House of Jairus a Ruler of the Synagogue to raise up his Daughter to life he took these three with him as we heard Chap. 5. 37. So at the time of his bitter agony in the Garden he took these three onely with him when he went to pray privately Mat. 26. 37. Quest 4 Quest 4. Why did he not suffer all his Disciples and the rest then present to be Eye-witnesses of his glorious Transfiguration Answ Answ Because the due time for the general and publick manifestation of his Divine Glory was not yet come nor should be till after his Resurrection Therefore his Transfiguration was to be performed in this private manner onely in the presence of these three Disciples Observ 1 Observ 1. See the truth and certainty of this History of Christ's glorious Transfiguration on the Mount being confirmed by the Testimony of three of the chief and principal Apostles as Eye-witnesses thereof Therefore 2 Pet. 1. 16. the Apostle speaking of this Transfiguration of Christ saith thus We have not followed cunningly devised Fables when we made known to you the Power and Coming of our Lord Jesus Christ but we were Eye-witnesses of his Majesty And afterward Ver. 18. he saies they heard the Voice of God the Father uttered from Heaven at the time of this Transfiguration of Christ so that they were both Eye and Ear-witnesses of his Transfiguration which shews the truth and
in his humane Nature onely it differeth in these Respects 1. In the measure and degree of it for that Glory which he hath now in Heaven is in a far more excellent degree than that which was shewed on the Earthly Mount 2. In time or continuance the Glory of his Transfiguration was but for a little time but that in Heaven is for ever to endure 3. In the quality or condition of the subject in which this Glory is For whereas the subject of this Glory of his Transfiguration was the body of Christ being then corruptible and mortal the subject of that heavenly Glory which now he hath is the same body of Christ being incorruptible and immortal Vidt Stellam in hunc locum Et Tho. Aquin. pars tertia Quest 45. Art 2. Vse Vse If the Glory and Majesty of Christ now in Heaven be so great and excellent then this further teacheth us that the Glory of the Saints in Heaven after this life shall be very great and most excellent For they shall partake in Christ's Glory and be like unto him and not onely in our Souls but in our bodies Phil. 3. 21. He shall change our vile body that it may be fashioned like unto his glorious body Col. 3. 4. When Christ shall appear we shall appear with him in Glory And 1 Joh. 3. 2. We know that when He shall appear we shall be like him 1 Cor. 15. 42. As his face and whole body now in Heaven shineth as the Sun yea far above the brightness of the Sun so shall the bodies of every one of the Saints after this life Matth. 13. 43. Then shall the righteous shine as the Sun in the Kingdom of their Father Dan. 12. 3. They that be wise shall shine as the brightness of the Firmament and they that turn many to Righteousness as the Stars for ever and ever The meanest of the Saints shall partake with Christ after this life in the same heavenly Glory which he now hath in the same I say for quality and kind though not for degree and measure and yet every one of the Saints shall receive an unspeakable measure of Glory an eternal weight of Glory as Paul calleth it even as great a measure as every one shall be capable of which being so how great comfort is this for the Saints and all true Believers 1. To comfort them against all reproach contempt and disgrace which here they suffer in this World for Christ's Name and the Gospel When we are reproached or contemned for Christ's sake remember the Glory which he shall put upon us after this life when we shall be like him in Glory c. 2. To comfort the faithful against all miseries imperfections and infirmities which their bodies are subject to in this life as bodily Sickness Weakness Infirmities of old Age Blindness Deafness Lameness Deformities Remember the time in which our bodies shall be freed from all these and not onely so but be perfectly glorified as Christ's body now is 3. To comfort the Saints against death and the corruption of the Grave Though our bodies dy and turn to rottenness and dust yet they shall rise again and be made like to the glorious body of Christ they shall be perfectly and gloriously transfigured as his body was they shall shine as the Sun c. Who would not be willing to dy that his corruptible body may thus be changed Who would not have such a body as Christ now had in his Transfiguration shining like the Sun glistering like the light Observ 4 Observ 4. In that our Saviour was thus gloriously transfigured not onely in the presence and company of his three Disciples which were with him but also in their sight and view as the words before them do imply We may further learn the excellent state and condition of the glorified Saints in Heaven how it shall be with them in that life to come viz. That they shall not onely be with Christ enjoying immediate society with him Luke 23. 43. Rev. 14. 4. but also shall see and be Eye-witnesses of his divine Glory and Majesty Joh. 17. 24. As the three Disciples did sensibly behold the Glory of Christ in this earthly Mount for they did see his face shining like the Sun and garments glistring c. So shall the Saintes in Heaven much more sensibly and more fully and clearly see Christ's heavenly Glory and not onely the Glory of his humane Nature but even of his divine Nature so far as is possible We shall see him as he is 1 Joh. 3. 2. We shall see him face to face 1 Cor. 13. 12. and not onely with the eyes of their Mind and Understanding which shall then be perfectly opened but even with their bodily eyes they shall see Christ though not the very essence of his God-head yet the sensible effects and evidences thereof manifested in his Humane Nature Job 19. 26. I shall see God in my Flesh c. and Matth. 5. 8. Blessed are the pure in heart for they shall see God Use 1 Vse 1. See by this the excellency and blessedness of that estate of the Saints after this life wherein they shall not onely be with Christ immediately joyned to him in whose presence is fulness of joy c. Psal 16. but shall also see and behold his unspeakable Glory in the sight whereof consisteth true happiness If it were so excellent and glorious a sight to behold Christ transfigured in the earthly Mount his face shining as the Sun c. that Peter desired to dwell there how much more blessed a sight shall it be for the Saints in Heaven to see the face and heavenly Glory of Christ even with bodily eyes to see him as he is c. This is matter of unspeakable comfort to the Saints of God and true Believers having hope and assurance to be partakers hereafter of that blessed estate in Heaven where they shall not onely be with Christ and follow him wheresoever he goes but shall also see him face to face and behold his unspeakable Glory and Majesty the very first sight whereof shall ravish their hearts with unutterable Joy and Comfort It was a great joy and comfort to Simeon to see Christ come in the Flesh c. This may comfort them against all miseries and troubles of this life which they suffer for the Name of Christ and for well-doing To remember the time wherein they shall not onely be freed from all these miseries but also shall be with Christ and live and reign with him beholding his face enjoying his blessed presence continually c. Think of this in midst of all troubles and afflictions of this life Rom. 8. 17. If we suffer with Christ we shall be glorified with Him If we be with him upon the Crosse we shall also be transfigured with him in the heavenly Mount Vse 2 Vse 2. See that there is no cause at all why the Saints of God should be unwilling or loath to dy and
But of this afterward This malice of the Devil against the Souls and Bodies of Men hath bin ever since the Beginning and it is not abated but increased in time so that it is now greater then ever it was Rev. 12. 12. Vse 1 Vse 1. See God's goodness and mercy in limiting and restraining the Devil's malice against us so as he can do no more than the Lord permits him to do If God did not restrain him he would not onely hurt but utterly destroy the Souls and Bodies of all Men and Women in the World Such is his malice that if the Lord did not bridle him and as it were put his hook into his Nostrils to hold him back he would not onely murder our Souls by drawing us into all kind of sin but he would also in a short time murder our Bodies by some means or other he would find wayes enough to do it either by overthrowing our houses down on our heads as upon Job's Children or by setting fire on them and so burning up them and us together before we be aware of it or by conveying poison into our meat and drink c. Any of these wayes the Devil would soon make away with us if the Lord did not hold him in and restrain his malice against us Let us think well of this mercy of God shewed to us daily and hourly and be stirred up to shew true thankfulness for the same It is his mercy that we are not destroyed of Sathan every Day c. Vse 2 Vse 2. Remember this when the Devil tempteth us to any sin under pretence of friendship or kindnesse promising much profit or pleasure by it if we will yield to his wicked suggestions be assured That howsoever he pretend our good and proffer us kindness as he did to Eve promising that she should be like God if she would eat of the forbidden Tree yet the truth is he alwayes intendeth hurt and mischief to us whatsoever he makes shew of he seeks our destruction Believe not then his deceitfull perswasions when he would draw us to commit sin If a man knew one that carries malice in his heart against him he will not believe him though he speak him fair and promise him many good turns so the Devil being a deadly professed enemy to our Bodies and Souls seeking the murder of them Let us not believe him or yield to his suggestions though he promise never so much profit or pleasure by sin The Devil's kindnesses are viscata beneficia Observ 2 Observ 2. In that this unclean Spirit entred into the body of this man and possessed it abusing it at his pleasure We see that the Devil by God's permission may have great power over the bodies of men to abuse them and to afflict and torture them with pains diseases c. And this he doth sometimes by conveying himself into the bodies of men which he can the more easily do being of a spirituall nature and substance and so possessing the bodies of those in whom he is he doth move them and often put them to great pain torture Thus he abused the body of this party here mentioned and of many others that were possessed in our Saviour's time So Stagirius a Monk was possessed in Chrysostom's time Sometimes again he doth by God's sufferance afflict mens bodies without possessing them or entering into them So Act. 19. 16. as when he useth means to strike them outwardly with some disease distemper or infirmity as he smote Job's body with boyls and Luke 13. 16. He bowed the body of a Daughter of Abraham that is a believing Woman for the space of eighteen years together nay he may be permitted of God to kill the bodies of men as of Job's Children Quest Quest. Why doth the Lord permit the Devil to have such power over mens bodies Answ Answ For His own Glory 1. To shew his Power in over-ruling Sathan and using him as an Instrument by which to work his own Will 2. To shew his Justice the wicked men punishing them by this meanes for their sinnes Thus Cyprian Serm de lapsis writeth of some in his time that were possessed with Devils for prophaning the Sacrament of the Lord's Supper Jansen Harmon Evangel pag. 161. Col. 1. C. Tertullian mentions one taken with a Devil at a Stage-Play Centur. Magdeb. Cent. 3. Col. 142. 3. He may do it also sometimes to shew his Mercy in chastising his own Children for their sins that he may by this meanes humble them and cause them to renew their Repentance Vse Vse See what cause we have daily to pray unto God for his Protection against the power of Satan that he may not have his will to tyrannize over our bodies 〈…〉 Let us not forget daily to commend not onely our Souls but our Bodies to 〈◊〉 protection and defence intreating him in mercy to keep and preserve us from the power of Satan and not to suffer him to abuse or afflict our bodies at his will Mark 1. 23. And there was in their Synagogue a man with an unclean Spirit and he cryed out c. Dec. 20. 1618. Observ 3 FRom the Attribute given to the Devil in that he is called an unclean Spirit we further learn this that those Wicked Spirits of Hell are most impure and filthy Creatures therefore they are so often in Scripture called unclean Spirits as Matth. 12. 43. When the Vnclean Spirit is gone out of a man c. and in many other places Now they are unclean in three respects 1. In regard of that great corruption and depravedness of Nature wherewith they are now tainted by reason of their apostacy from God Jude v. 6. They kept not their first Estate but falling from God they were justly deprived of all that purity of Nature which they had by Creation and in stead thereof they are now defiled with a most impure and sinful nature and disposition therefore the Devil is called The evil One Mat. 5. 37. yea Wickednesse it self Eph. 6. 12. 2. In regard of actuall sins with which they daily and continually pollute themselves as malice lying murder and the like John 8. 44. 3. In regard of their continuall desire and endeavour to pollute and defile all the other Creatures of God especially to infect mankind with the contagion of their own sin this they do by continuall tempting and entising men unto sin Use 1 Use 1. See then whom they do resemble who live in the 〈◊〉 of sin defiling themselves with impure and filthy sins as pride covetousness adultery drunkenness and such like the more they defile themselves with these or the like sins the more like they are unto the Devil himself that impure Spirit See Zach. 13. 2. They bear his Image not the Image of God which stands in holiness Take heed then how thou live in any known sinne lest defiling thy Soul and Body with it thou become like the Devil that unclean Spirit Use 2 Use 2. See the foul
observe His kind and mercifull nature and disposition He is such a Saviour as is ready and willing to help and succour those that are in affliction or misery whether outward or inward of body or mind Hebr. 2. 17. A mercifull High Priest And Hebr. 4. 15. Not such a one as cannot be touched with a feeling of our Infirmities When he was upon Earth he shewed himself very compassionate and helpful to such as were in bodily misery as we see here and Ver. 24. He healed many c. and Ver. 41. it is said He was moved with Compassion towards the Leaper c. And now that he is in Heaven he is no lesse mercifull and compassionate towards such as are in outward misery of affliction as sickness or the like especially toward the Faithfull So also in â—ime of inward distresse of mind by reason of our own sins and Satans temptations Christ is ready to succour and help us See Heb. 2. 18. Isa 42. 3. Use 1 Use 1. Comfort to us in all our miseries which we suffer in this Life in outward or inward distresses Think of the mercifull and kind nature of our blessed Saviour being so ready to help and succour and support us in our troubles and to free us from them if he see it good for us He is a most kind and compassionate Physitian who is able and willing to help and cure us of our Bodily and Spirituall Maladies so far as is good for us Go to him by the prayer of Faith in our bodily sicknesses and pains and much more in the sicknesses of our Souls when we feel our sins lying heavy upon us c. It may be truly said of him Psal 103. 3. He forgiveth all our iniquities and healeth all our Diseases Use 2 Use 2. Imitate Christ in shewing mercy to others in their afflictions of body and mind Col. 3. 12. Put on Bowels of Mercy c. shew all readiness to help such as are in misery and distress of mind or body c. Observ 2 Observ 2. See Christ's Divine Power manifested in this miraculous cure which he wrought He no sooner took the party by the hand lifted her up and rebuked the Feaver but presently it left her This is an evidence of his Divine Nature and God-head in that he shewed himself to have absolute Power over Diseases to cure them without means So Ver. 34. He healed many that were sicâ— of sâ—â—dry Diseases and cast out many Devils c. These and all other his Miraclâ—◠〈◊〉 to prove and manifest him to be true and very God and consequently 〈…〉 true Messiah See Joh. 20. 31. and Joh. 2. 11. Christ shewed forth his Glory that is his Divine Power by that Miracle of turning Water into Wind. See also Joh. 11. 4. And it is one speciall use which we are to make of Christ's Miracles by the consideration of them to labour to have our Faith strengthened in the belief of Christ's Divine Nature or God-head and consequently to be moved to embrace him as the true Messiah and to rest our selves upon him alone for our Salvation as being most powerfull and able to save us perfectly in that he is not onely Man but God And she Ministred unto them Helped them with necessaries in the House as Meat Drink c. And this she did in way of thankfulness to Christ for his mercy shewed in restoring her to Health And it shews also how perfectly she was cured in that she became suddenly strong enough in Body to minister unto them whereas immediately before she lay sick This doth more set forth the greatnesse of the Miracle See Luke 4. 39. Observ 3 Observ 3. Hence observe That such as have received any blessing from God ought to shew their thankfulness by imploying it to God's Glory This Woman having now received bodily health and strength doth presently use it to the Glory of God in Ministring to Christ and his Disciples which was a Work of love towards them by which she shewed her thankfulness for the great benefit of health which Christ had bestowed upon her So Luke 18. ult That blind man having recovered his sight employed it in following Christ So Acts 8. 3. The Creeple being restored to the strength of his Limbs used them to the Glory of God entring with the Apostles into the Temple walking and leaping and praising God This he did in token of thankfulnesse for that blessing received So it must be with us Whatsoever blessing we receive from God we must shew our thankfulness for it by the good employment of it to God's Glory This is that true thankfulness which God requireth for all blessings bestowed on us that we should honour him with them Prov. 3. 9. Honour God with thy Riches It may be applyed to any other blessing of God as Health Strength Liberty Outward Peace and the like We must honour God with them all 1 Sam. 1. 28. Hannah having obtained a son at the hands of God lent him again to the Lord in that she did in speciall manner consecrate him unto God's service in the Tabernacle Vse Vse This reproveth the unthankfulnesse of those who abuse the good Blessings of God unto his dishonour using them as Instruments or Occasions of sin Thus many abuse their health and strength of Body to the following of sinfull profits or pleasures In time of Sickness they promise fair that if God restore them they will use their strength of body to his Glory in serving him more conscionably but being once recovered they return to their old sins abusing their health and strength that way as much or more then ever they did in times past Others having received Wealth and Prosperity from God in stead of being thankfull for it do abuse it to security or else to covetousness oppression usury c. Others abuse their Apparel to Pride their Meat and Drink to Intemperance c. Such must know that God will be honoured with his Blessings which he bestows on us Therefore not to honour him with them is a grievous sin for which he may justly take away his Blessings from us Thus he dealt with the Israelites Hos 2. 8 9. Besides the Lord will one Day call such to a strict accompt for the abuse of his Blessings and will severely punish this sin if it be not repented of in time Mark 1. 32 33 34. And at Even when the Sun did set they brought unto him all that were diseased and them Jan. 31. 1618. that were possessed with Devils And all the City was gathered together at the Door And he healeth many that were sick of divers Diseases and cast out many Devils and suffered not the Devils to speak because they knew him THe Evangelist having before particularly recorded two speciall Miracles of Christ namely the casting out of a Devil from one possessed and the curing of Peter's Mother-in-Law of a Feaver He now in these three Verses doth generally and briefly touch sundry other
mercy in a great number They are so hard-hearted that the miseries of others do not affect or move them to any pity or commiseration This was the sin of the Heathen that they were mercilesse Rom. 1. 30. And it is the sin of too many that professe to be Christians If themselves be in prosperity and ease they are not touched with any fellow-feeling with others in their troubles or miseries But the Word of God threateneth grievious Judgments against such Amos 6. 1 6. Wo to them that are at ease in Sion c. They drank Wine in Bowels c. but they are not grieved for the Affliction of Joseph And Jam. 2. 13. There shall be Judgment mercilesse to him that hath shewed no mercy c. Vse 2 Vse 2. Much more doth this condemn those that bear cruell minds and hearts towards others being ready to add affliction to their affliction rather then to have pitty on them or to be touched with grief for them Prov. 12. 10. The tender mercies of the Wicked are cruell It is too true of many in our times Use 3 Vse 3. Labour for a compassionate heart towards such as are in misery or distresse of Body or Mind Put on these Bowels of mercies Let the same mind and heart be in us that was in our Saviour Christ He was of a tender compassionate disposition towards such as were in misery So must we strive to be Motives hereunto 1. Our Heavenly Father is mercifull Luke 6. 36. we must labour to resemble him herein whose Children we professe to be 2. Mercy is very pleasing and acceptable unto God he loveth and delighteth in such tender hearts c. Micah 6. 8. He hath shewed thee O man what is good and what he requireth of thee even to love mercy c. Hos 6. 6. I desired Mercy and not Sacrifice c. As on the contrary all cruelty is odious to God 3. Blessednesse is promised to the mercifull Matth. 5. 7. 4. Lastly God hath so appointed that in this Life we should be compassed with manifold miseries and that so one man should stand in need of the compassion and mercy of another Observ 3 Observ 3. Our Saviour Christ was not onely moved in heart with compassion toward this Leper but he shewed it outwardly in touching and curing him Hence we may learn that it is not enough to be inwardly moved with pity towards those that are in misery but we must shew forth our compassion and mercy by the fruits of it Jam. 3. 17. The Wisdom that is from above is not onely full of Mercy but also of the good fruits of Mercy Where there is Mercy in the heart there it must and will shew it self outwardly in the works of Mercy viz. in helping comforting and relieving others in their necessities and miseries of Soul and Body as occasion is offered It is not enough to be merciful in heart or to profess that we are so but we must shew our mercy to others bodyes and souls To their bodyes by visiting and comforting them in sickness by giving and lending freely to them in their want by clothing the naked feeding the hungry c. Therefore Matth. 25. it is said that the Elect shall be commended of Christ and rewarded with heavenly Glory for performing these works of mercy to Christ in his Members Thus Job cap. 29. 15. was an Eye to the Blind a Foot to the Lame c. See Psal 37. 21. So also to the souls of others we must shew our compassion by the fruits of it as by instructing the ignorant admonishing those that are out of order ministring spiritual comfort to those that are distressed in Conscience c. See Jud. 22 23. ver Use 1 Vse 1. This reproveth those that say they pitty others whom they know to be in misery and yet they let them alone in it not shewing any fruits of their compassion nor performing any work of mercy to their souls or bodyes they help them not c. This is verbal mercy which profiteth not See Jam. 2. 16. There is no true Compassion in the heart where there is no Conscience made of doing works of mercy to others It is barren mercy nay it is no mercy to say thou pitiest such an one in his trouble or distress and yet to do him no good nor use any means to help or succour him in his misery Say not thou pitiest thy Brother that is in want or poverty if thou relieve not his want by giving and lending freely to him Say not thou pitiest such a one that is in sickness of body if thou do not visit and comfort him as occasion is offered c. Vse 2 Use 2. Let us not onely labour to be moved in heart with compassion and pitty toward others but let them feel the fruits and effects of our mercy God's Mercy to us is fruitful in doing good to us infinite wayes c. so must ours betoward our Brethren Hebr. 13. 16. To do good and to distribute forget not c. Gal. 6. 10. Observ 4 Observ 4. In that our Saviour by his bare word spoken did cleanse this Leper and cure his Disease which of it self was incurable hereby he shewed his Divine power and proved himself to be God as well as Man as he did by all his other Miracles as we have heard before Joh. 20. ult These Miracles are written that ye might believe that Jesus is the Christ the Son of God c. So Joh. 2. 11. Object Object Some have wrought Miracles that were but meer men as the Prophets Moses Eliah c. And the Apostles as Paul and Peter c. Answ Answ They wrought them not by their own power but by the power of God extraordinarily given them for a time So we may see Act. 3. 12 16. Act. 9. 34. But our Saviour Christ wrought Miracles by his own Power and in his own Name Vse 1 Use 1. To confute all Hereticks that have denyed or do at this day deny the God-head of Christ as the Arrians Turks and Jews Vse 2 Use 2. Hence gather also that this Jesus is the Christ that is the true Messiah or Saviour of the World who was foretold by the Prophets and manifested in the Flesh in due time The Reason is because he is both God and Man in one Person That he is true Man is plain because he lived on Earth as a man like other men in all things Sin excepted And that he is very God appeareth manifestly by this and all the other Miracles wrought by him which none could work 〈◊〉 such a one as was God Therefore Joh. 10. 25. He saith that the works which he did in his Father's Name did bear witnes◠of him that he was the Christ and Matth. 11. 4. When John Baptist sent to Him to know whether He were the Messiah He bade the Messengers tell John of his Miracles which they saw and heard because those Miracles did sufficiently prove
1. ver 24. Now whether our Saviour did cast out these Devils at this time out of the Possessed is not expressed but it is most probable that he did â—or he did not refuse at other times to dispossesse any that were brought unto Him So much of the meaning Observ 1 Observ 1. Here we are taught that our Saviour Christ hath absolute Power over all wicked Spirits and Devils being able to subdue and master them at his pleasure and to force them to subjection as he did here and at sundry other times while he lived on Earth for he no sooner commanded them to go out of the Possessed but presently they were forced to go out yea sometimes He cast out a Multitude of them at once as Chap. 5. Ver. 9. Now if he had this Power over the Devils while he was on Earth in the state of Humiliation How much more now being exalted to Glory See this Point before upon Chap. 1. Ver. 25. Observ 2 Observ 2. Further From the Attribute given to the Devils being called Unclean Spirits we learn that the Devils are most impure and polluted Creatures wholly polluted with sin c. See this also handled before Chap. 1. Ver. 23. Mark 3. 11 12. And the unclean Spirits when they saw hâ—m c. Octob. 17. 1619. IN these two Verses the Evangelist sheweth how our Saviour Christ did tame and master the wicked Spirits in such as were possessed In the words I considered two things 1. The behaviour of the Devils towards our Saviour 1. In falling down before him at the very fight of him 2. In crying out and confessing him to be the Son of God 2. The carriage of our Saviour towards them in that He rebuked them sharply that they should not utter him Touching their falling down before our Saviour I have spoken It follows to speak of their crying out and confessing of him And they cryed saying Thou art c. Some think that this Confession was forced from the Devils by the Power of Christ which he made them to feel Sic Calvinus in locum Howsoever it be whether they were forced to it or whether they made it willingly it is certain that in making this Confession they aimed not at any good End but at evil and sinister Ends. What these were see before Chap. 1. Ver. 24. Observ 1 Observ 1. In that the unclean Spirits do profess Christ to be the Son of God though it be in Hypocrisy and for evil Ends Hence observe that it is not enough for men to speak of Christ or to make an outward Profession of Him or of the Doctrine of the Gospel concerning Christ unless they do it in truth and sincerity of heart and for good and right Ends. The Devils themselves can make an outward Profession of the Truth of Christ's Person and Offices and of the Doctrine of the Gospel But it is for evil Ends as either to bring the Truth into disgrace and discredit causing men the more to doubt of it because he that is the Father of Lyes gives Testimony to it or else to make the World believe that he is a friend to Christ and to the Gospel when there is no such matter but the contrary So also wicked men and gross Hypocrites yea Reprobates may make outward Profession of Christ and of his Doctrine as we may see Matth. 7. 22. Many shall say to Christ at the last day Lord Lord Have we not by thy Name prophesyed and by thy Name cast out Devils and by thy Name done many great Works And then he shall profess to them I never knew you depart from me c. Judas though a Devil incarnate yet professed Christ and the Gospel and was a Preacher of it and even then when he came to betray Christ yet he could salute him kindly saying Hail Master and kissed him So that the vilest Hypocrites in the World yea the Devil himself may sometimes make an outward Profession of Christ Use Vse See then that we must not rest in a bare outward Profession of Christ's Name and Gospel as if this were enough to prove us good Christians Such as think so do miserably delude themselves If this were enough to speak well of Christ and of the Gospel and to profess love to them in word it were an easy thing to be a Christian and the Devil himself should then be a Christian But there is much more required of Christians Know therefore that our outward Profession of Christ and the Gospel is nothing worth nor shall ever do us good unless it be made in sincerity and truth of heart proceeding from a true love to Christ and his Gospel and unless also it be joyned with a holy practice and conscionable Obedience to the Word of Christ in our lives Not every one that saith Lord Lord c. Mat. 7. 21. So Luke 6. 46. Why call ye me Lord Lord and do not the things that I speak Observ 2 Observ 2. Further we learn here from this that these Devils do confess Christ to be the Son of God That there is an Historical Faith in the very Devils themselves whereby they know and believe in generall the History of the Gospel concerning the Person and Offices of Christ See this Point before Chap. 1. Ver. 24. It followeth Ver. 12. And he sharply rebuked them or straitly charged them yet so as withal he did reprove them That they should not utter him Or make him known or manifest who he was Not that our Saviour would have the Knowledge of his Person wholly suppressed for at another time he commended Peter for confessing him to be the Son of God Matth. 16. 17. and it was one end of his Miracles to prove his God-head but the Reasons why he forbad these unclean Spirits to utter him were these as we heard before Chap. 1. ver 25. 1. Because the Devils were no fit Persons to utter or teach the Truth of Christ's Person and divine Nature being the professed Enemies of Christ and of the Truth See Psal 50. 16. 2. Because they confessed Christ for evil and sinister ends 3. Because the time appointed for the full and clear Manifestation of the God-head and divine Glory of Christ was not yet come for this was not to be done till his Resurrection and Ascension See Matth. 17. 9. In the mean time he was to continue in his estate of Humiliation and Abasement and the Glory of his divine Nature was to lye hid after a sort under the Vaile of his Flesh until the time came in which it was more fully to be manifested So much of the sense of the words Observ 1 Observ 1. Here first we learn not to hearken to the Devil though he speak things true in themselves because he uttereth the Truth with a false and deceiptful purpose and for evil ends Of this Point see Chap. 1. Ver. 25. Observ 2 Observ 2. In that our Saviour Christ perceiving that the unclean Spirits did confess him in
it may not be plainly conceived of the hearer And so we are to take the word in this place Our Saviour used comparisons taken from earthly things to resemble Heavenly and Spiritual but he propounded them not in a plain but after a dark manner Quest Quest Why did he use such dark Parables or similitudes in Teaching Answ Answ A generall reason see Matth. 13. 35. It was a peculiar kind of Teaching proper to our Saviour above all Teachers The more particular reasons moving him hereunto were different according to the difference and diversity of his Hearers which were of two sorts 1. Some were tractable and teachable willing and desirous to be taught and to learn of him In this number and rank were his twelve Apostles and other Disciples which were already Called effectually and not onely these but others also who though they were yet un-called yet they followed him and were willing to be taught The second sort were obstinate and unteachable hearers and these were especially the Scribes and Pharisees who did obstinately and willfully refuse to be taught of Christ and not onely so but did also most maliciously and blasphemously slander and speak evil of him and his Doctrine and Miracles as we heard upon the former Chapters Now in respect of the first sort of hearers who were teachable our Saviour used dark Parables for these reasons 1. To stir them up the more earnestly to enquire and search after the meaning of those Parables therefore ver 10. we find that the Apostles and other Disciples that were with them came to our Saviour to know the meaning of the Parable of the Sower 2. To the end that when once they should come by search and Inquiry to know the meaning of those Parables those things which were intended by them might seem the plainer to them for although these Parables being at first nakedly propounded did seem dark yet being afterwards Interpreted by our Saviour unto them they became very plain and served to explain that Doctrine which was taught by them 3. He used such similitudes taken from things familiarly known that he might the more affect and move their minds and hearts with a serious consideration and meditation of those things which were taught when they should come to know and conceive them the nature of most men being apt to be much moved with such things as are best known unto them Lastly He used such similitudes to the end that the things taught by them being afterwards explained to them might make the deeper impression in their memories we being most apt to remember such comparisons as are drawn from things familiar and well known to us Now for the second sort of hearers which were obstinate and unteachable viz. the Scribes and Pharisees the reason in respect of them moving our Saviour to Teach by Parables was this that by this means those Heavenly Doctrines which he taught being covered and hid from them the just Judgment of God might be executed upon them by giving them over to further blindness and hardness of Heart But more of this ver 11. Thus we see the reasons why our Saviour taught by Parables Observ Observ Hence gather that it is a profitable course and way of Teaching in the Church to teach by comparisons and similitudes resembling Heavenly and Spiritual matters unto earthly things that are familiarly known unto us This manner of Teaching was much used by our Saviour Christ as we see in this Chapter and Matth. 13. and in many other places of the Evangelists And we are to observe that the similitudes which he useth are drawn from things well known and in common use amongst men as in this Chapter from Husbandry and sowing of Seed and from the growth of Mustard-seed So Matth. 13. from leaven hid in three pecks of Meal from a Treasure hid in the field c. from a Draw-net cast into the Sea to take Fish c. The like manner of Teaching is used by the Prophets in the Old Testament Esay 5. 1. under the similitude of a Vineyard the estate of the Church of the Jews is set out chap. 1. ver 3. He draweth a comparison from the Oxe and Ass to convince their ingratitude So Jerem. 8. 7. The Stork in the Ayre knoweth her appointed times and the Turtle Crane and Swallow observe the time of their comming but my People knoweth not the Judgment of the Lord. The like manner of Teaching is also used by the Apostles So Paul 1 Cor. 12. 12. compareth the Mysticall body of the Church to the natural body So 1 Cor. 15. 36. under the similitude of Seed sowen in the Earth he sets forth the Estate of mens bodies dying and rising again and ver 41. by a comparison from the Sun Moon and other Stars he sets out the Glory of the Saints after this life So Jam. 3. the Apostle by sundry comparisons setteth out the nature and properties of an evill Tongue By all this we may see that it is good for Ministers of the Word to use this kind of Teaching by similitude as occasion serveth therein following the practice of our Saviour Christ and of the Prophets and Apostles This kind of Teaching by Comparisons is very profitable for the hearers in sundry respects 1. To explain things that are otherwise hard to conceive 2. To help the Memories of the hearers every one being more apt to bear away such comparisons as are taken from things commonly known 3. To affect and move the people the more willingly and readily to Believe and embrace that which is taught when it is delivered in such an easy and familiar manner Quest Quest Whether is it fit for Ministers now to propound their similitude in dark manner as our Saviour did Answ Answ Not so because he had a special Calling and Warrant so to do Matth. 13. 35. which ordinary Ministers now have not Our Saviour also in his Teaching had to do with the Scribes and Pharisees whom he knew to be obstinate Reprobates of whom there was no hope to do good on them by his Teaching and therefore he purposely used dark Parables that he might conceal and hide from them those heavenly Mysteries which he delivered But it is not so with ordinary Ministers in these times they have no extraordinary spirit to discern who are Reprobates and therefore they are not in their teaching to use dark and obscure Parables as our Saviour sometimes did but rather to use similitudes that are most plain and to propound them after the plainest manner that they may be better conceived of the hearers So much of the manner of our Saviours Teaching Now follows the matter or substance of the Doctrine which he taught contained in certain Parables which he uttered And first of the first Parable ver 3. Hearken behold There went out a Sower to Sow c. Touching the Preface in the word Hearken we shall have occasion to speak by and by upon the ninth verse And touching the
give grace and glory If he have grace in this life he will have glory in the life to come yea the saving gifts and graces of the Spirit which God works in his Elect in this life are unto them as a pledg and earnest-penny to assure them of their Heavenly Inheritance after this life Ephes 1. 14. The Spirit is said to be the earnest of our inheritance c. Which is to be understood not onely of the inward testimony of the Spirit assuring us of our heavenly inheritance but also of the saving gifts and graces of it which it worketh in us and by them as by an earnest-penny assureth us of the heavenly inheritance to come Therefore also Rom. 8. 23. The faithfull who have the first fruits of the Spirit are said to wait for the adoption and redemption of their body that is for their full and perfect adoption and redemption after this life Use 2 Use 2. Hence gather on the contrary that such as have not grace wrought in them in this life shall not be partakers of glory in the life to come Such as have not the fruit of saving grace brought forth in them in this life shall never be reaped of the Lord that they may be gathered into his barn that is into his Heavenly Kingdom They shall indeed be cut down with the Lords sickle at the time of their death or at the day of Judgment but not to this end that they may be gathered into the Lords barn as good corn but that they may be cast out of the Lords field and burned as those Tares mentioned in another Parable Matth. 13. 30. Use 3 Use 3. See what we must do if we would have the Lord to reap and gather us into his barn as good corn for his own use when the time of Harvest shall come that is at the day of our death or at the day of Judgment then we must labour now whilest we have time to be indeed good corn that is such in whom the fruit of sound and saving grace as Faith Repentance c. is brought forth To this end be diligent in hearing the Word preached which is the seed from which the fruit of grace ordinarily springeth and groweth up as we have heard before and desire the Lord to joyn the work of his Spirit in our hearts with the outward Ministery of his Word to make it effectuall to bring forth the fruit of saving grace in us Observ 2 Observ 2. In that it is said When the fruit is brought forth That is come to ripeness then the sickle is put in to reap it c. Hence gather That it is not enough that the fruit of saving grace do begin to spring in our hearts but it must grow up in us till it come to due ripeness that is to the right measure and degree whereof we are capable in this life The grace that is in us must not be alwayes in the blade but it must come to be an ear yea as full corn and ripe in the ear before we can be fit for the Lords harvest to be reaped and gathered of him into his barn which is his Heavenly Kingdom 2 Pet. 3. ult Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ c. But more of this God willing upon the next Parable Mark 4. 30 c. unto 35. And he said Whereunto shall we liken the Kingdom of God c July 16. 1620. HEre is laid down the Fourth and last Parable of our Saviour Christ mentioned by the Evangelist in this Chapter The scope whereof seemeth not much different from the former In both the purpose of our Saviour is to shew the vertue and power of the Word preached in working grace and the manner how the work of grace is wrought by means of the Word preached In the former Parable he shewed that grace is wrought after a hidden and secret manner and that by certain degrees in tract of time it cometh to due ripeness and perfection Now in this Parable he sheweth also that it is wrought by degrees and that howsoever it be but in small and weak measure at the first yet in time it groweth to a greater measure This he sheweth by a comparison taken from the grain of Mustard-seed which when it is sowen in the ground is a very small grain yet afterward in time it groweth up to be a Tree sufficient for the birds to build under the shadow of it And this comparison is the more to be observed of us because it appears by the Evangelists that our Saviour used it not only this once but at other times also as Luke 13. 18. where he useth it to the same purpose as he doth here And also at two other times once Matth. 17. 20. and another time Luke 17. 6. In both which places he useth it to set forth the power and vertue of true faith Now first to clear the words of this Parable and then to come to that matter of Instruction which we are to learn from them In the words consider three things 1. A Preface going before the Parable in these words Vers 30. Whereunto shall we liken the Kingdom of God c. 2. The Parable it self The Kingdom of God is like a grain c. Where 1. Consider the thing compared which is the Kingdom of God 2. That unto which it is compared together with the resemblance between them Like a grain of mustard-seed c. And the resemblance is in two things chiefly 1. As the grain of Mustard-seed is very small when it is first sowen So the Kingdom of God hath small and weak beginnings 2. As the small grain of Mustard-seed groweth in time to be a Tree so doth the Kingdom of God in time increase and grow exceedingly 3. Consider The general Conclusion of this and all the former Parables Verse 33 34. Whereunto shall we liken c. By this Preface our Saviour stirs up the attention of his hearers to give diligent heed to this Parable And the words imply that he thought this similitude of the grain of Mustard-seed very fit to express the nature of the work of grace and that himself was much affected with it and so would have us to be The Kingdom of God That is the Word preached so far forth as it is a means to work grace in Gods Elect or the work of grace wrought by the Ministery of the Word for this is in effect all one And in this sense we shewed that the Kingdom of God was to be taken in the former Parable Vide Danaei quaest on Mark quaest 18. Is less then all seeds in the earth Not simply the least of all for it is observed by some that there are some other seeds less than the Mustard-seed But the meaning is to shew that it is a very small seed and one of the least on earth or else that it is the least proportinably in respect of the great growth of
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
arise and walk thereby shewing that life was truly restored to her this shews that the Miracles of Christ were truly and really wrought not in shew and appearance only But of this we have spoken often before in handling other Miracles It followeth And they were astonished c. Now the Evangelist setteth down two special Consequents of the Miracle The first is the Effect wrought by it in the beholders They were in great measure astonished The second is a two-fold Commandment or Charge given by our Saviour Christ unto them 1. That they should not publish the Miracle 2. That meat should be given to the damsel Verse last Touching the first In that they were so greatly astonished at the sight of this Miracle this shewes the greatness and strangeness of it Some think it was the greatest that Christ had hitherto wrought and that this Damsel was the first which he raised from death but it is rather likely that the Widowes son of Naim Luke 7. 11. was the first Howsoever this Damosel was one of the first and the Miracle one of the greatest and most admirable which Christ had yet wrought Therefore no marvail if the beholders were so greatly astonished with admiration Observ Observ Hence learn That it is fit that we should be much affected with reverence and admiration of the extraordinary Works of God which we see or hear of But this hath also been spoken of before Quest Verse 43. And he charged them straightly that none should know it Quest Why did he give this charge seeing his Miracles were wrought to the end they might be known and he knew this Miracle could not be long hid Answ Answ 1. His meaning was not simply to forbid that any at all should be acquainted with it but not any such as were unfit to be told of it being not likely to make good use of it but rather to cavil at it and to grow more malitious and envious against Christ as the Scribes and Pharisees c. 2. His purpose was not to restrain them from making it known at all but he would not have it presently divulged and made common 1. Lest the People by hearing of this great Miracle should be moved too much to flock after him out of a vain curiosity and desire of novelties and so should hinder his preaching 2. Lest the People flocking after him upon the hearing of this Miracle this should incense and enrage the Scribes and Pharisees against him and so cause them to seek his death before the due time for it was come 3. Because this was one of the greatest Miracles which he had hitherto wrought which did most plainly and clearly prove and manifest his God-head shewing him to be Lord of life and death therefore he would not have it made commonly known to all at the first but by little and little afterward in tract of time For so it was ordained of God that the Divine glory of Christ should not be manifested all at once on the sudden but by certain degrees untill his Resurrection which was the time appointed for the full manifestation of it as may appear Matth. 17. 9. Observ Observ Hence then we may gather That every Truth is not fit to be uttered or published at every time but in due time and season when it may bring glory to God and when we may do good by uttering and professing it See this Point observed before Chap. 1. 43. And he commanded to give her meat To shew that she truly lived and to shew the truth and certainty of the Miracle But of this before See Joh. 12. 2. Act. 10. 41. Finis Quinti Capitis CHAP. VI. Mark 6. 1. And he departed thence and came into his own Countrey c. Febr. 11. 1620. THis Chapter containeth in it sundry speciall Histories 1. Our Saviour Christ's Preaching in his own Countrey unto Verse 7. 2. His sending forth of the Twelve Apostles to preach and work Miracles from Verse 7. to the 14. 3. The Judgment and Opinion of Herod concerning Christ when he heard of his fame by occasion whereof the Evangelist relateth also the history of the beheading of John Baptist from Verse 14 unto the 30. 4. Our Saviour's withdrawing himself with his Disciples into the Wilderness to rest themselves where nevertheless the people assembling to him he took occasion to teach them and to feed five thousand of them miraculously with five loaves and two fishes This is set down from Verse 30 unto the 45. 5. His miraculous walking upon the Sea to his Disciples and his helping them being much troubled with difficult rowing in a storm from Verse 45 unto 53. 6. Lastly his coming into the Land of Gennesareth and working sundry miraculous Cures of Diseases there from Verse 53 to the end of the Chapter Touching the first of these the Evangelist layeth down Four Things 1. Our Saviour's coming into his own Country together with the persons which accompanied him viz. his Disciples Verse 1. 2. His Preaching there in the Synagogue on the Sabbath day 3. The Effects which followed in the people upon his Preaching Which Effects are three 1. That many which heard him were astonished 2. They questioned among themselves about his Doctrine Miracles and Person Verse 2 3. Whence hath this man these things c 3. They were offended in him 4. The Evangelist mentioneth certain Events or Consequents which followed upon their taking offence at him 1. Our Saviour answereth for himself and closely reproveth them for their unthankfulness in being offended at him and contemning his Person and Doctrine shewing them the cause of this contempt which was this because he was now in his own Country and among his own kindred c. and therefore the more subject to contempt Verse 4. 2. He wrought but few Miracles there but only cured a few sick persons Verse 5. 3. He marvailed at their unbelief 4. He went and preached in the Towns near about on every side Verse 6. And he departed thence That is from that part of Galilee where he was before and where he had wrought the two former Miracles in curing the Woman of her Bloody-Issue and of raising Jairus his Daughter from death See Chap. 5. 21. And came into his own Countrey That is to the City Nazareth in Galilee which is called his own Countrey or City Luke 4. 23. 1. Because there he was conceived by his Mother the Virgin Mary as appeareth Luke 1. 26. 2. There his Parents Joseph and Mary dwelt Luke 2. 39. it is called their own City and there also his Kindred dwelt as may appear by that which is said Verse 3. of this Chapter 3. There our Saviour himself dwelt with his Parents and was trained up under them being subject to them as is said Luke 2. 51. all the time that he lived a private life till he took upon him his publike Office which was about the space of 30. years See Luke 4. 16. And hence it is that he was
first doctrine preached by John Baptist and the Apostles and by Christ himself See Matth. 3. 2. 4. 17. Mark 1. 15. and Luke 24. 47. The Apostles were to preach Repentance and Remission of sins c. Reas 1 Reasons 1. The practise of Repentance is of absolute necessity for the attainment of forgiveness of sins and salvation as we have before heard therefore the doctrine of Repentance must needs be of great use and necessity seeing it cannot be rightly put in practise if it be not first taught and known Reas 2 Reas 2. Repentance and the doctrine of it is needful not only for some but for all sorts of persons of all estates and conditions Luke 24. 47. Repentance to be preached among all Nations Some Doctrines are more peculiar for some sort of persons Some most necessary for the Rich some for the Poor some for young some for old some for Ministers some for the People some for Magistrates some for Subjects c. But Repentance being for sinners as our Saviour sayes Matth. 9. 13. I came to call sinners to repentance it is therefore a needful Doctrine for all sorts and degrees of persons living in the Church none being exempted from sin none therefore but have need of repentance and so of the Doctrine of it Object Object Luke 15. 7. There is more joy in heaven over one sinner that repenteth than over ninety and nine just persons which need no repentance Answ Answ There are two kinds of Repentance or degrees of it 1. A general repentance which is practised by the sinner at his first Conversion whereby of a wicked man he becomes good and the child of God And of this our Saviour there speaketh And so it is true that the righteous that is such as are already converted and in state of grace have no need of repentance that is of the first and general repentance because they are already converted 2. Particular repentance which is a daily renewing of repentance for new and particular sins And this is needful for all even for such as are already converted Use 1 Use 1. This should move Ministers of the Word to take all good occasions to handle this doctrine of Repentance and often to urge the practice of it unto their people So do the Prophets and Apostles c. Use 2 Use 2. To move the people also to desire often to hear this doctrine unfolded seeing it is of so great use and necessity for all sorts of persons They cannot be too well instructed in the nature of true repentance nor be too often stirred up to the practise of it Doctr. 2 Doctr. 2. Further we learn here That repentance is a part of the Doctrine of the Gospel not of the Law for the Apostles at this time preached the Gospel Luke 9. 6. So Luke 24. 47. Repentance is to be preached among all Nations as a part of the Gospel So Mark 1. 15. our Saviour himself is said to have preached repentance as a part of the Doctrine of the Gospel And that Repentance is no part of the Law may appear by these Reasons 1. The Law sheweth us our sins and the curse of God due unto them but doth not reveal or teach any remedy against sin And though it be said to be our School-Master unto Christ Gal. 3. 24. yet it is not so of it self directly but indirectly and by consequent only because shewing the sinner his sins and the curse due unto them it doth consequently shew him that he cannot be saved by the works of the Law and therefore deriveth him to seek salvation in Christ revealed in the Gospel 2. The Law being the Ministery of death 2 Cor. 3. 7. cannot teach repentance which is unto life and salvation as it is said to be Act. 11. 18. 2 Cor. 7. 10. 3. The Law revealeth nothing but the Justice and Wrath of God against sinners but Repentance presupposeth mercy and forgiveness in God which mercy and forgiveness is promised onely in the Gospel therefore repentance is a doctrine of the Gospel and not of the Law Use 1 Use 1. Hence gather That the Doctrine of Repentance is not so sowr and sharp a doctrine as some think it to be but rather very sweet and comfortable for it is a part of the Gospel which is called the glad tydings of salvation the Gospel of peace and the Word of life Being therefore a part of the most sweet and comfortable doctrine of the Gospel it cannot be an uncomfortable tedious or grievous Doctrine Indeed the doctrine of Repentance in it self is tedious and sharp to flesh and blood but the bitterness is allayed by the sweet promises made to the penitent How willing and glad then should we be to have this doctrine preached to us Use 2 Use 2. Seeing repentance is required and taught in the Gospel and not in the Law this may comfort such weak Christians as are troubled and discouraged because of the weak measure of their repentance and of the fruits thereof Let them remember That Repentance is an Evangelical Grace commanded in the Gospel and that it doth not require absolute perfection as the Law doth but accepteth the sincere desire and endeavour after grace for grace it self Verse 13. And they cast out many Devils c. The Evangelist mentioneth two kinds of Miracles for all the rest which the Apostles wrought for Matth. 10. 8. in their Commission or Charge there is mention of more sorts than are here named How far forth they had this gift or power of working Miracles we have shewed before Verse 7. Anoynted with oyl c. This is an outward rite or ceremony which the Apostles used in the Miraculous healing of the sick Concerning which some questions are to be answered Quest 1 Quest 1. Upon what ground and warrant they used this rite seeing it is not expresly mentioned in their Commission either by St. Mark in this Chapter or by St. Matthew Chap. 10. Answ Answ Though it be not expresly named yet it is included implicitely in that Commission Matth. 10. 8. Heal the sick For the Apostles practise in this matter is a sufficient proof to us that they had Christ's command and warrant for their practise Therefore also Jam. 5. 14. expresly enjoyneth the use of this ceremony to be continued in the Church so long as the gift of miraculous healing should continue Quest 2 Quest 2. To what end or use this anointing served Answ Answ Not to be a natural help or Physical means to cure the sick for then the Cures had not been miraculous but only as an outward sign and testimony of the miraculous healing of the sick which outward sign was necessary for the helping and strengthening of the faith of such as were to be cured assuring them That as certainly as their bodies were anointed so certainly health should be restored to him so far as did make for Gods glory Quest 3 Quest 3. Why should they use this ceremony of
they have knowledge enough that they see enough though their eyes be but half opened c. Now followeth the Miracle it self in the end of Ver. 25. He was restored c. Observ 1 Observ 1. In this Miracle we have an evidence and proof of Christ's God-head and consequently that he is the true Messiah and Saviour of the World foretold by the Prophets c. This appears in that he was able to cure bodily Diseases and Infirmities without natural and ordinary means yea above and contrary to nature which is proper to God alone to do To strengthen our Faith in the Truth of Christ's God-head and that he was and is our onely true Messiah and Saviour ordained and sent of God to work our Salvation and actually to bestow it upon all his Elect. And therefore to seek Salvation in him onely who being not only Man but God is able perfitly to save all such as come unto God by him Hebr. 7. 25. But of this often before Observ 2 Observ 2. In that our Saviour thus miraculously cured the bodily eyes of this blind man hereby he declared himself to be that person who is able and doth enlighten the minds of such as are spiritually blind and ignorant in the matters of God which concern his Glory and their own Salvation For the same divine Power which Christ manifested in the miraculouâ— curing of the bodily eyes of the blind he doth shew also in the spiritual enlightening of such as are blind in spiritual and heavenly matters So that here we learn That as Christ Jesus the Son of God did miraculously cure such as were blind of their bodily eyes while he lived on Earth so it is he alone that can and doth cure and heal us of our spiritual blindness of mind enlightening us by his Spirit to see and know things spirituall and heavenly Isa 35. 5. In the Kingdom of Christ the eyes of the blind shall be opened that is not onely the bodily eyes of the blind but much more the spiritual eyeâ— of their minds c. And who shall open them but Christ himself Therefore Mal. 4. 2. he is Called the Sun of Righteousness who shall arise to all that fear God's Name Joh. 1. 9. He is that true light which enlighteneth every man that cometh into the World that is to say all the Elect which are enlightened with true spirituall and saving knowledge of God Therefore also it is said Ephes 5. 14. Awake thou that sleepest c. and Christ shall give thee light Luke 24. 45. He opened the understanding of his Disciples c. Act. 16. He opened the heart of Lydia to attend to the Doctrine of Paul and to conceive it aright Rev. 3. 7. He is said to have the Key of David c. Use 1 Use 1. See what we are by nature without the Spirit of Christ enlightening us even blind and ignorant in matters of God Having our Cogitations darkned through the ignorance that is in us Ephes 4. 18. Yea we are darkness it self Ephes 5. 8. We sit in darkness and in the shadow of Death Isa 9. 2. Not able to see or understand the things which concern God's Glory or our eternal Peace But they are hid from our eyes 1 Cor. 2. 24. The naturall man receiveth not the things of God neither can he know them c. How blind was Nicodemus though a Master in Israel before he was instructed of Christ and further enlightned Joh. 3. Labour to see and bewail this thy naturall blindness of mind in things of God without Christ and to be truly humbled for it This is far worse and more to be lamented than any outward bodily blindness c. Use 2 Use 2. Comfort to such as do truly feel and complain of their naturall ignorance blindness and dullness of mind to conceive things spirituall Remember who it is that enlighteneth the minds of such as are ignorant in the matters of God even the same person who miraculously opened the bodily eyes of the blind while he was upon Earth And he is well able to give the light of spirituall knowlegde and understanding to such as are most blind and ignorant and hard to conceive heavenly matters and he will do it if we use the means Use 3 Vse 3. Teacheth us to seek to Christ the true light and Sun of Righteousness to enlighten us more and more by his divine Spirit opening the eyes of our minds to see the things which concern God's Glory and our Salvation being revealed in his Word unless he do it it will never be done Till he enlighten us we sit in Darkness c. Seek to him therefore by prayer for his Spirit to open our blind eyes c. He onely hath that spiritual Eye-salve Rev. 3. 18. therefore seek to him to be anointed therewith that we may see withall be diligent in the use of all other means whereby he hath appointed to enlighten us especially the publick Ministery of the Word ordained to this end Acts 26. 18. So much of the Miracle it self Now followeth the Event or Consequent He forbid him two things 1. To publish the Miracle 2. To go into the Town least it should be an occasion c. Verse 26. And he sent him away to his House c. Note here that our Saviour's purpose was not simply and absolutely to forbid this man to speak of this Miracle for his Miracles being wrought for confirmation of his Doctrine and to prove the truth of his God-head and so that he was the true Messiah It was therefore necessary that they should be known to some and therefore he permitted some that were cured by him to tell it to their Friends privately as Chap. 5. 19. him that was dispossessed of the Legion of Devils but he forbad him to tell it to any in the Town that is to make it publickly or commonly known to those in the Town at this time being unfit and inconvenient Touching the Causes and Reasons why our Saviour did usually forbid this and other his Miracles to be commonly divulged I have had occasion before to speak The principal are these 1. Because one chief end and use of all his Miracles was to declare and manifest the Truth and Glory of his God-head that he was the Son of God Now this glory of his divine Nature was not yet to be fully and clearly manifested because he was yet in the state of his Humiliation in which his God-head was for a time to lye hid after a sort and not fully to shew it self till the time of his Resurrection See Mat. 17. 9. 2. The publishing of his Miracles and making of them commonly known at this time would have been a means to draw the multitude in all places after him and to cause them to come so fast unto him for new miracles that it would have greatly hindered his Ministry and Preaching which was more necessary for the People Cap. 1. ult when the Leper cured by him
once foretell his Disciples of his Passion and Resurrection but at sundry times repeating the same matter unto them and putting them in mind of it again and again afterwards as may appear Cap. 9. 31. and Cap. 10. 33. Quest Quest 1. Wherefore or to what end did our Saviour foretell unto his Disciples his Passion Answ Answ 1. To prevent that scandall or offence which otherwise they might have taken at his death and sufferings if these things should have suddenly and unexpectedly hapned to him after they had confessed him to be the Son of God and true Messiah therefore He gives them notice and warning before-hand of his Sufferings that they might not think strange to see him that was the Son of the living God to be reproached and put to death by wicked men and that they should not think He suffered these things out of weakness c. therefore he shew that He knew of all before-hand 2. The better also to fit and prepare them to the bearing of that great trial and affliction which was to happen unto them by occasion of his death and suffering See Mat. 26. 31. Joh. 16. 20. 3. To correct an Errour which the Jews and Christ's Disciples had conceived touching an earthly Kingdom of Christ which as they dreamed should be accompanied with outward Glory and prosperity in this World as may appear Mat. 20. 21. and Act. 1. 6. Therefore our Saviour to draw them out of this Errour tells them before-hand that his Kingdom stood not in outward pomp and glory in this World but that it must be accompanyed with ignominy and baseness and with suffering many things Quest Quest 2. Why did our Saviour at this time and not before foretel his Disciples of his Sufferings Answ Answ 1. To shew one reason why he forbad them before to publish that truth which they had confessed touching his Person that he was the Son of God c. because being afterward to be so much abased in his Sufferings and Death it was not fit the Glory of his God-head should be publickly and openly professed till the time of his sufferings and abasement was past that is till his Resurrection which was the due time for the clear manifesting of his Glory as we heard upon the former Verse 2. Because it was necessary that the Disciples Faith should first be throughly confirmed in the truth of his God-head before he did plainly foretell them of his Passion lest otherwise the hearing of his Sufferings and Death should have caused them to doubt and waver in this Point of Faith Therefore they having now newly confessed him to be the Son of God and he having confirmed them in this Faith by approving and commending that their Confession now was the fittest time for him to begin plainly to teach them the Doctrine of his Sufferings Till now they were not fit to hear this Doctrine because not sufficiently confirmed in the Faith of his God-head Observ 1 Obsâ—rv 1. Here is an evidence and proof of Christ's God-head or Divine Nature in that He did of himself foresee and know before hand things which were to come as if they were already present and was able to foretell them namely his own Death and Sufferings with the manner and circumstances of it as that it should be a reproachfull Death that he should be rejected and despised at the time of his Death and by what persons he should be so rejected by the Elders c. Also the very place where he should suffer which was at Hierusalem c. Math. 16. 21. All these things our Saviour did of himself know before hand and was able to prophesie of them certainly and particularly before they were fulfilled And this he did by the divine Power of his God-head for it is proper to God onely to know and foretell things to come of himself and without Revelation from any other all things being present to God whether they be thing past or to come This therefore must strengthen our Faith touching the God-head of Christ Observ 2 Observ 2. That our Saviour Christ suffered and dyed for us willingly and of his own accord not by compulsion or being drawn to it against his Will This may appear hence in that he knew before hand that he was to dye and suffer and the very Place and persons that should be the Instruments of his Death namely the Elders chief Priests c. and was able to foretell these things and yet for all this he did not go about at this or any time afterward to escape these Sufferings or to save himself from Death as he could have done as easily as he did foretell it therefore also though he knew that Hierusalem was the place where he was to Suffer yet did not he refuse to go up thither but rather made haste both to the Place and Time appointed for his Suffering Mark 10. 32. As they went up to Hierusalem Jesus went before them c. to shew his forwardness Luke 22. 15. With desire have I desired to eat this Passover with you before I suffer Luke 12. 55. Therefore also Joh. 18. 1 2. though he knew that Judas was appointed to betray him and that the same Judas knew the Garden whither he was wont so much to resort yet he did not refrain going thither a little before his Passion but entered in there with his Disciples And being there when Judas and his company came to take him he shewed himself not unwilling but willing to be apprehended For he went out to meet them and when they told him that they sought for Jesus of Nazareth He answered I am He ver 5. See also Joh. 14. 31. To this purpoâ—e also is that which our Saviour speaketh Joh. 10. 18. No man taketh my Life from me but I lay it down of my self I have power to lay it down c. For this cause also he rebuked Peter so sharply for disswading him from it as we shall hear afterward He could have prayed to his Father for more than twelve Legions of Angels to rescue him yet would not Matth. 26. 53. thereby shewing his willingnesse and readinesse to dye and suffer for us and hereof he gave evident Signs also at the very time of his Death as that he dyed sooner than those that were Crucified used to do for when the Souldiers came to break his Legs as the Custom was he was dead before they could do it whereupon Pilate marvailed that he was so soon dead Also in that it is said Joh. 19. 30. That he bowed his Head and gave up the Ghost which shewed his willingnesse to dye Therefore also he is said to have given himself to Death c. to offer himself c. Tit. 2. 14. Object Object He prayes afterward Chap. 14. Ver. 35. that if it were possible c. Answ Answ 1. It was a Conditionall prayer If it might stand with God's Will 2. He prayes not simply that he might not taste of the Cup but
from that eternall Wrath to come and from the Power of the second Death And not onely so but from all Temporall Afflictions as they are punishments properly or penall satisfactions for sin so as now they are but fatherly Chastisements and Tryalls sent upon us for our good c. 2. Against the Power and Tyranny of Satan which he doth exercise over us in our naturall estate as we are out of Christ and that by reason of the guilt of our Sins For so long as we are in the guilt of our Sins we are lyable to the Wrath and Justice of God and consequently we are under the Power of Satan as the Executioner of God's Justice But now Christ having by his Death taken away our Sins and made satisfaction to God's Justice by the same means he hath also delivered us from the Power of the Devil so that now he hath no longer any such Power over us to execute God's Wrath upon us as before he had He hath no such Power to execute God's Wrath and Justice upon us for our Sins as he hath over the wicked God may use him as an Instrument to afflict us for Tryall as he did Job but not to execute his Wrath and Justice upon us for Sin Before he had Power of Death Temporall and eternall and to infflict it as a Curse not so now 3. Against the fear of bodily Death in that Christ by his Death hath taken away the guilt and punishment of our Sins and so pulled out the sting of Death and abolished the Curse that did before cleave unto it So that now we need not fear Death as the wicked and such as are out of Christ have cause to do but willingly imbrace it as a Blessing and passage to Life eternall Revel 14. 13. We know that an Adder or Snake so long as the sting remains in it is to be feared but if we be sure the sting be once pulled out it is no longer to be feared c. So it is here Christ having by his Death taken away the guilt of our Sins and reconciled us to God he hath by this means plucked out the sting of Death for us that we may now no longer fear it as a Curse but entertain it joyfully and comfortably as the Saints of God have done as Simeon Paul and the holy Martyrs c. See then here one main ground and comfort in Death and against the terrour of it even the consideration of Christ's Death who dyed for this very end to deliver us from the guilt of our Sins and so from all slavish fear of Death Hebr. 2. 15. Vse 4 Use 4. Seeing Christ was killed or put to Death for our Sins This ought to teach and move us to labour daily to dye unto Sin and to have the Power of it crucified and killed in us by vertue of his Death applyed to our Consciences by Faith and by his Divine Spirit Rom. 6. The Apostle urgeth this at large and many wayes upon us Ver. 3. Know ye not that we are baptized into the Death of Christ c And Ver. 6. Our old man is crucified with him that the body of Sin might be destroyed c. and ver 10 11. This is one end of Christ's Death That by the Power and Vertue of it sin might be killed in us Labour therefore more and more to feel this Divine Power of his Death as a strong corrasive to eat out and consume the corruption of sin and all sinfull Lusts in us daily c. Mark 8. 31. And he began to teach them c. Aug. 14. 1625. OF our Saviour's prediction or foretelling of his Passion ye have heard Now followeth the foretelling of his Resurrction That after three Dayes he must rise again Quest Quest Why did he foretell his Disciples of his Resurrection as well as of his Passion Answ Answ 1. To prevent that offence which otherwise they might have taken at the hearing of his Death and Sufferings lest the hearing of it should make them begin to doubt of the Truth of his â—od-head which they had before confessed therefore to strengthen their Faith he tells them that though he should Dye and Suffer yet he should rise again by the power of his God-head within three dayes 2. To comfort them also against that sorrow and heavinesse which he knew they would conceive at the hearing of his Death c. Observ Observe the order of Christ's two-fold estate of humiliation and exaltation that was to go before this He was first to be abased by Dying and Suffering and then to be exalted by rising again Luke 24. 26. Ought not Christ first to Suffer and so to enter into his Glory Phil. 2. 8. He humbled himself and became obedient unto Death c. wherefore God also highly exalted him c. See also 1 Pet. 1. 11. Use 1 Vse 1. See how it must be with all the Faithfull members of Christ even as it was with Christ the Head They must be conformable to Him As he was first to be abased in the World by suffering Reproach and Contempt and Death it self at the hands of Men so must every Believer in Christ first be abased by manifold Sufferings by great Contempt by many Troubles and Afflictions yea by Death it self before he can be advanced to the Glory of the Life to come As Christ our Head was consecrated through Affliction Hebr. 2. 10. so must we through many Tribulations enter into the Kingdom of Heaven Acts 14. 12. Therefore Revel 1. 9. St. John writeth thus I John your Companion in Tribulation and in the Kingdom c. First in Tribulation then in the Kingdom of Christ This therefore we must make sure Accompt of before hand to suffer Afflictions and Abasement in the World yea Death it self if we will attain to heavenly Life and Glory Therefore let us prepare our selves before hand for it if we desire to be Glorified with Christ we must first Suffer with Him If we will be advanced with Him we must first be abased with Him in this World If we will rise again to Life and Glory with Him we must first be content to Dye with Him c. We must first wear a Crown of Thorns c. See Rom. 8. 17. Vse 2 Vse 2. To comfort the Godly and Faithfull against all Abasement which they meet with in this World against all Afflictions and Reproaches which they Suffer and against Death it self These are the way by which Christ himself passed and entred into Glory yea all the Saints of God have gone thiâ— way before us to heavenly Glory Therefore no cause to be discouraged but to rejoyce being assured that after humiliation God will exalt us c. Now followeth to speak more particularly of the words In which two things are contained 1. The Resurrection of our Saviour which he foretelleth He must rise again 2. The Time when AfterAfter three Dayes He must rise again Viz. From the Dead And this is
day Ephes 2. 6. we are said to be raised up together with Him viz. in regard of certain hope and assurance of our future Resurrection See what comfort here is to us against fear of death now in this grievous time of Mortality Labour by Faith to apply it to our selves that we may be able to say with Job cap. 19. 25. I know that my Redeemer liveth And though Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self c. Though the Resurrection of our bodies be a matter above reason and so hard to believe yet when we look at the Resurrection of Christ our Head this should strengthen our Faith and Hope touching our own Resurrection Use 4 Use 4. The Doctrine of Christ's Resurrection serveth to teach us a special Christian duty which is to labour by vertue of his bodily Resurrection to rise spirirually from the death of sin to the life of Grace Paul's care was to know Christ and the Power of his Resurrection Phil. 3. 10. that is to feel the vertue of it raising him from the death of Sin to the life of Grace So must we labour to feel the same Power and Vertue of Christ's Resurrection in us to quicken us with the life of Grace Now this Power of Christ's Resurrection flows principally from the Divine Spirit of Christ as he is God which Spirit of Christ doth quicken us with the new and spiritual life of Grace and that by means of the Resurrection of Christ applyed to our consciences by Faith Pray then unto Christ to give us to feel this quickning Spirit of his raising us up from the Death and Grave of Sin to the Life of Holiness and Righteousness and that by vertue of his own bodily Resurrection It is not enough to know the History of Christ's Resurrection but pray unto Christ to make us feel the vertue of his Resurrection Meditate on Christ's Resurrection not historically only but experimentally and feelingly so as to feel our selves spiritually risen with him Col. 3. 1. If ye be risen with Christ seek the things that are above c. This is the first Resurrection which whosoever is partaker of is blessed for the second death shall have no power over him Rev. 20. 6. It is sealed to us in Baptism by rising out of the water or by wiping it away Rom. 6. 4. We are buried with Christ by Baptism into his Death that like as Christ was raised from the dead so we should walk in Newness of life Now followeth the time when our Saviour saith He must rise again from death After three dayes or within three dayes as some translate and read the words and that rightly according to the sense For it must not be understood of three whole dayes fully complete and ended for Christ was not so long to continue dead but part of three dayes onely or rather one whole day and part of two other as may appear out of the History of his Death and Resurrection set down by the four Evangelists For He dyed upon the day before the Jews Sabbath which day is the same with our Friday and He was buried the same day toward the Evening Luke 23. 54. The day of his buriall was the Preparation of the Sabbath that is the day before the Sabbath and the Sabbath drew on Now the time of his Resurrection was early in the Morning on the day after the Jews Sabbath which they called the first day of the Week being the same with that which we now call Sunday or the Lord's day and is the day which we keep for our Christian Sabbath So then by these things laid together it may appear that our Saviour was not dead three whole dayes but one whole day and part of two other and therefore when it is here said He must rise again after three dayes it must not be understood of three whole dayes fully ended but of three dayes begun that he rose within the space of three dayes that is to say upon the third day after his death and burial Object Object Matth. 12. 40. As Jonas was three Dayes and three Nights c. So shall the Son of Man be three Dayes and three Nights in the heart of the Earth Answ Answ It is spoken figuratively by a Synecdoche the whole being put for a part Three Days for part of three Dayes And whereas it is said He should be also three Nights in the Earth it is to be understood according to the Jews Accompt who by a Day did understand usually a naturall Day consisting of twenty four hours and so comprehending both Day and Night Therefore our Saviour being part of three Dayes in the Grave is said to be three Nights also in the Grave though indeed he was but two Nights in it because the Night belonged to the Day and was reckoned as a part of it Quest 1 Quest 1. Why was our Saviour to rise from Death so soon viz. upon the third day after his Death Answ Answ 1. Because this was the time prefigured long before in the Type of Jonas his being three dayes in the belly of the Whale ut supra dictum 2. That he might not in his Body see corruption in the Grave by longer continuance there For so it was prophesied of him Psal 16. 9. Quest 2 Quest 2. Why was He not to rise sooner before the third Day Answ Answ Partly to fulfill the Type of Jonas partly to shew and confirm the truth and certainty of his Death and consequently the more to set forth the Glory of his Resurrection Observ Observ See here the Ground and Reason of the change and alteration of the Jewish Sabbath which was upon our Saturday into that which we now keep for our Christian Sabbath The reason is because this Day on which we keep our Sabbath was the Day on which our Saviour Christ did rise from Death being the third Day after his Death as hath been shewed Therefore it is called the Lord's Day Rev. 1. 10. because the Lord Jesus rose again from Death upon this Day Now because the work of our Redemption the accomplishment whereof was manifested by Christ's Resurrection was a greater and more excellent work than the work of Creation in remembrance whereof the Jews kept their Sabbath therefore the Apostles by direction and warrant from Christ changed the Day of the Jews Sabbath into that which we now keep See then what conscience we should make of sanctifying this Day unto the Lord in remembrance of the glorious Resurrection of Christ and of the work of our Redemption c. See more of this Point upon the Creed and upon the fourth Commandement lately handled Mark 8. 32. And he spake that Saying openly c. Aug. 21. 1625. TOuching our Saviour's foretelling his Disciples of his future Passion and Resurrection ye have heard in the former Verse Now in the beginning of this Verse is set down the manner of his foretelling
time of Persecution for the Gospel both in antient and latter Times of the Church So in Queen Maries Reigh though many lost their Lives for Christ and the Gospel yet divers others did for the saving of their Lives either deny or dissemble the Truth when they were called to confesse the same before the Enemies of it Let us by these and the like Examples be moved to fear and take heed of this dangerous sin of preferring our bodily Lives before the profession of Christ and the Gospel Let us beware of seeking or going about to save our Temporall Life by denyall of Christ or of the Gospel or of any part of the Truth of God at such time as we are called to profess it Though we may seek the safety of our bodily Life by all lawful means yet not by unlawful not by denying Christ or his Word or by refusing to confesse the same when we are thereunto called Then we must contemn our Lives yea lose a hundred Lives if we had them c. Therefore take heed of so doing consider the danger that will follow This is the way to hazzard yea to lose the eternal life and happinesse of our Souls and Bodies in Heaven Be not so foolish therefore as to adventure so great a loss for so small a gain to hazzard eternal Life for this Temporal Life c. He were a foolish Marchant who would adventure the losse of a thousand pounds for a Commodity not worth a hundred pence So here c. Use 2 Vse 2. See how such deceive themselves who think to do good to themselves and to provide for their own welfare and happinesse by denying or not confessing Christ or his Truth when they are thereunto called thereby to save their bodily Lives For the Truth is They are here in their own greatest Enemies doing themselves the greatest hurt that may be and providing worst for themselves of all other For to gain a Temporal Life for a short time they deprive themselves of eternal Life to escape Temporal Death of the Body they bring upon themselves eternal Death of Soul and Body in Hell Thus by seeking to save their Life by unlawful and sinful means they lose it and by seeking to escape Death they run into it Now followeth the second Reason used by our Saviour to perswade Christians to take up their Cross in Death or by dying or laying down their Lives for Christ's sake which is taken from the great Benefit or Reward promised to all such as do so in these words But whosoever shall lose his Life for my sake c. The meaning Whosoever shall lose his Life That is shall be content and willing to part with the Temporal Life of his Body or to be deprived of it For my sake That is For my Glory and for profession of my Name And for the Gospel's sake That is for the profession of the Gospel and in defence and maintenance of the truth of it By the Gospel understand the Doctrine of eternal Life and Salvation preached by Christ himself in his own Person upon Eâ—â—th and commanded by him to be preached afterward by his Apostles and other Ministers of the Church to the end of the World The same shall save it That is he shall not onely recover again his bodily life at the Day of generall Resurrection but shall also be partaker of eternal life of Soul and Body in my heavenly Kingdom Observ 1 Observ 1. It is the Duty of all good Christians to be content to lose and part with their bodily Lives for the Name of Christ and profession of the Gospel whensoever God calls them so to do This is the Duty which our Saviour here commendeth and unto the practise whereof he perswadeth all Christians by promising a great Reward to such as do it viz. Eternall Life So in other places also he requireth this as a Duty at the hands of Christians Luke 14. 26. If any come to me and hate not his Father Mother c. yea and his own Life also he cannot be my Disciple Not that he must simply hate his Life but in comparison of Christ and so as to be willing for his sake to part with it See also ver 33. Example of this in Peter Luke 22. 33. Lord I am ready to go with thee to Prison and Death And though he failed in performance of what he professed yet it is enough to shew that he thought it his Duty to dye for Christ So Paul Acts 21. 13. Rev. 12. 11. They loved not their lives unto the Death This hath also been practised by sundry Saints and Martyrs in all Ages of the Christian Church which shews They thought it to be their Duty The Apostles Stephen Justin Martyr Cyprian c. And the Martyrs of latter times Quest Quest When is a Christian called of God to part with his bodily Life for the profession of Christ and the Gospel Answ Answ When the case so standeth That he cannot retain or keep his Life in safety without denyal of Christ or of the Gospel or without concealing or dissembling of some part of the Truth and Doctrine of Christ at such time as he is called to confesse the same As in time of Persecution if one be called before Authority and required to deny Christ or the Gospel under pain of the losse of his Life or to confesse any part of the Truth of the Gospel with the hazzard of his Life Thus were the Martyrs in all Ages called to part with their Lives for the profession of Christ and of the Gospel And in like case it is the duty of all Christians willingly to forgo their Lives for Christ and the Gospels sake Reas 1 Reas 1. The Glory of Christ ought to be more dear and pretious to us than our own Lives Now by professing Christ and the Gospel we glorify the Name of Christ Ergo for this professions sake c. Acts 20. 24. Reas 2 Reas 2. Christ himself was content to lose and part with his bodily Life for our sakes thereby to work our Redemption and Salvation Joh. 10. 15. I lay down my Life for the Sheep Ergo. Reas 3 Reas 3. Examples of the Saints and Martyrs Vide supra Vse 1 Use 1. See here again how hard it is to be a good Christian in practise For how hard is this To lay down our Lives for Christ and the Gospel c Vide Supra the general Doctrine Use 2 Use 2. Teacheth us not to be too much in love with this Temporal Life of our Bodies nor to set our Hearts upon it but to use and enjoy it and all things of this Life as if we used them not Seeing we must part with this Life for the Name of Christ and profession of the Gospel whensoever we shall be thereunto called Now this we can never do so long as our Hearts be too much set upon this Life Therefore take heed hereof Matth. 6. 25. Take no thought for your
it up for his Name 's sake and profession of his Truth and having for their better encouragement thereunto mentioned his Glorious coming at the last Day and that to this end to give reward to such as have suffered for the profession of his Name as appeareth by comparing the last Verse of the former Chapter with Matth. 16. 27. Now the better to confirm their Faith touching the certainty of that his Glorious coming at the last Day notwithstanding the deferring it he doth in these words assure them that some of his Disciples there present should ere long see an extraordinary and sensible Representation of that his Glorious coming namely at the time of his transfiguration in the Mount Where 1. Consider the manner of our Saviour's foretelling the Glory of his Transfiguration with an earnest Asseveration Verily I say unto you 2. The matter foretold by Him That some of those which stood there should not taste of Death c. Of the first And he said unto them Verily I say unto you Touching this Asseveration see before Chap. 3. 27. Observ 1. It is lawful sometimes to use such vehement or earnest Asseverations to confirm the Truth of that we speak so it be not too commonly nor in leight matters but in matters of weight c. See Chap. 8. Ver. 12. Use Vse Reproveth the too common and frequent use of such obtestations even in trivial matters which is an abuse of them Contra Mat. 5. 37. Observ 2 Observ 2. A difference between our Saviour Christ's teaching and the Teaching of all other Ministers of the Church whether Prophets Apostles or other Pastors He taught in his own Name and by his own Authority as Lord of his own Doctrine Therefore he used this Preface often I say unto you But all other Teachers teach in the Name of another that is to say in the Name of God or of Christ and by Authority from him See more Chap. 3. 28. Of the second The matter it self foretold by our Saviour in these words There be some of them that stand here c. First I will open the meaning of the words being somewhat obscure Some of them that stand here that is Some of Christ's twelve Apostles or Disciples which were there present with the Multitude and before our Saviour when he uttered these words Now how many of his Disciples and who they were that are here meant we shall hear in the following Verse viz. Peter James and John who saw Christ's Transfiguration Shall not taste of Death that is Shall not dy or depart this life by bodily death Shall not feel or have experience of Death It is a Metaphorical Speech borrowed from the Hebrews who were wont to compare Afflictions and Death it self to some bitter Potion or Cup of Drink and the feeling of such Afflictions and pains of Death to the drinking or tasting of such a Cup. So here and else-where Heb. 2. 9. that Christ should taste death for every man So Joh. 8. 52. Thou sayest If a man keep my Saying he shall never taste of Death Till they have seen The meaning is they should see it while they were alive in this World or being in this life and there is more to be understood than is expressed viz. that they should not onely see it before they dyed but even out of hand or shortly within a few dayes as appeareth in the following Verse After six daies c. The Kingdom of God come with Power These words are diversly interpreted Some by the Kingdom of God understand the Preaching of the Gospel to all Nations after Christ's Ascension into Heaven and upon the sending of the Holy Ghost in that extraordinary manner Act. 2. And in this sense the Kingdom of God is sometimes taken Now further by the coming of God's Kingdom with Power the same Interpreters do understand the manifestation of God's wonderful Power in the Preaching of the Gospel to all Nations But if the words be taken in this sense they do not seem to have so plain a coherence with the former words of Christ in the end of the former Chapter Therefore other learned Interpreters do refer the words unto the glorious Transfiguration of Christ which the Evangelist recordeth in the Verses immediately following And so by the Kingdom of God they understand nothing else but the Kingly Glory and Majesty of Christ himself the Son of God and true Messiah and by the coming of this Kingdom with Power they understand to be meant the powerful manifestation of that Glory of Christ which was soon after to be fulfilled at the time of his Transfiguration in the Mount And this I take to be the meaning of the words for these Reasons 1. Because in this sense they agree well with the words immediately going before in the last Verse of the former Chapter And Matth. 16. 27. where our Saviour mentioned his glorious coming to Judgment at the last day whereof his Transfiguration was a special shadow and resemblance 2. Because immediately after these words all the Evangelists do set down the story of Christ's Transfiguration 3. Because 2 Pet. 1. 16. the Apostle who was one of the three that saw it making mention of the Transfiguration of Christ doth speak of it in like manner as our Saviour himself doth in this place calling it The Power and coming of the Lord Jesus Christ In the words thus explained consider these particulars 1. The Persons of whom our Saviour foretelleth this That they should see the Glory of his Transfiguration Some of his Disciples that stood there 2. What they should see The Kingdom of God come with Power 3. The time when they should see this Before they dyed They shall not taste of Death till they have seen c. Touching the Persons we shall hear more particularly out of the Verse following Therefore I defer to speak of them till we come to that place Now followeth the matter it self which they should see accomplished shortly The coming of God's Kingdom with Power Where are two things expressed 1. That they should see the Kingdom of God come that is The sensible manifestation of Christ's Glory and Majesty at the time of his Transfiguration 2. The manner of declaring or manifesting that his Glory with Power Observ 1 Of the first Observ 1. Though the Glory and Majesty of Christ's God-head did for the most part ly hid under the Veil of his Flesh during the time of his Humiliation upon Earth that is to say until his Resurrection yet even in that time of his Humiliation he did sufficiently manifest that his Divine Glory as occasion was offered So here he tells his Disciples and the rest of the People present that his divine Glory and Majesty should shortly be so clearly and sensibly manifested at his Transfiguration that some of his Disciples should see the manifestation of it with their bodily eyes And so they did afterward as we shall hear in the following Verse So at many other
hinderances but also to use all helps and means to further us in the performance of holy and spiritual exercises as Prayer Meditation Reading Hearing c. Our Saviour here did not onely withdraw himself from company but made choice of the fittest and most convenient place where to pray with his Disciples and to manifest his Glory to them that the opportunity of the place might be a furtherance to himself and them in those heavenly exercises Now if our Saviour had need thus to do much more we c. to take the fittest time and place also to use due Preparation before we set about such holy duties and Watchfulnesse in performing them See before on the Ver. 46. of the 6th Chapter Reason Reason We are of our selves very unfit and untoward to all spirituall Duties and therefore had need to use of all good helps to further us in performance of them Use See the cause why many perform holy and religious Duties with so little fruit and comfort because they are not carefull to use all good helps and means to further them therein c. Mark 9. 2 3. And he was Transfigured before them And his Raiment became shining c. April 23. 1626. NOw followeth the Transfiguration it self 1. Generally and briefly propounded together with the persons before whom or in whose sight it was done He was Transfigured before them 2. More particularly amplified by one speciall Adjunct or Circumstance of it The shining and perfect whiteness of his Garments which whiteness is amplified 1. By comparison to Snow 2. By comparison to Cloth purged and whited by the Fuller's Art He was Transfigured Or transformed and changed in the figure or shape of his Body the former shape which he had before was altered and changed into a far more excellent and glorious shape or figure Luke 9. 29. As he prayed the fashion of his countenance was altered And Matth. 17. 2. His face did shine as the Sun Now touching this Transfiguration or change of his shape some things are to be remembred for the better conceiving of it 1. That it happened while he was at prayer Luke 9. 29. 2. That it was not a change or alteration of the nature or substance of his Body as if that were turned into a Spirit or spiritual substance for it remained still a true humane Body with the same nature and essentiall properties which it had before but it was onely an alteration of the outward quality and condition of his Body that is of the colour shape or outward form and visage of it from that which it was before that whereas before it was of an ordinary colour and outward shape like the bodies of other men now it became most excellent bright and glorious to behold even as bright as the Sun c. 3. That although this change was not in the essentiall form or substance of Christ's body yet it was a true real and sensible change and alteration of the quality of his body and not in imagination or in shew and appearance only Luke 9. 29. It is not said The fashion of his countenance seemed to be altered but it was altered And ver 32. The Disciples saw his Glory Therefore it was visible c. 4. That although this wonderfull change and alteration appeared chiefly in his face as being the most conspicuous part of his body yet it is probable That it was more or less throughout all the outward parts of his Body and from thence the brightness and glory was derived to his Garments shining through the same as is said afterward 5. That this change was not perpetual or long to endure but for a short time onely though it is not expressed how long that is to say during some part of that time in which Christ and his three Disciples were abiding in the Mount for this Glory ceased before they came down again from the Mount Object Object Matth. 17. 9. Called a Vision Answ Answ Yet it might be really done as Acts 10. 3. Before them That is in the presence and sight of those three Disciples before mentioned c. viz. Peter James and John It followeth Ver. 3. And his Raiment became shining c. This is added the more to amplifie and set forth the excellent brightness and heavenly Glory of Christ's body in which he now appeared to the three Disciples Brightness and Light are in Scripture put for heavenly glory and happiness 1 Tim. 6. 16. So also the colour of white Therefore the Angels used so to appear Contrà blackness and darkness signifies misery of Hell which was so great that it shined through all his Garments making them also to shine most bright and to appear perfectly white as the Snow and whiter than any Fuller upon Earth can make any Cloth with Water and Fulling-Earth Note that this perfect whiteness and glittering was not in the Garments of themselves but in the body of Christ and thence derived to his Clothes c. As the Sun which enlighten the Ayr. Quest 1 Quest 1. How or by what means was this perfect whitenesse and brightnesse caused in the Body and Garments of Christ Answ Answ By the divine Power and Majesty of his God-head now manifesting it self extraordinarily for the time not onely in his humane Soul as at other times but also in his Body and Garments Before this time the Glory of his God-head did hide and cover it self under the vail of his humane Flesh or Body even as the brightness of the Sun beams is sometimes covered under a dark Cloud but now this Glory of his God-head did for a time extraordinarily and wonderfully shew and manifest it self outwardly even to the bodily sight and view of the Disciples Object Object 2 Pet. 1. 17. He received this Glory from God the Father Answ Answ As he was Mediatour he received it from the Father but as God he had it in himself c. Quest 2 Quest 2. Whether did the Disciples now see the God-head it self or divine Nature of Christ Answ Answ Not so for the God-head cannot be seen with bodily eyes Joh. 1. 18. but they saw an outward sensible effect of the God-head or a true symbolicall Sign and Representation of it viz. the outward brightness and glory which appeared in his Body and Garments and especially in his Face A symbolicall sight like that of Moses when he saw the back parts of God Exod. 33. 23. Quest 3 Quest 3. Wherefore or to what end was Christ now transfigured and the shape of his Body and Garments thus gloriously changed before his three Disciples Answ Answ 1. To prove and manifest the Truth of his God-head and that he was the Messiah and to confirm their Faith therein For which cause also that heavenly Voice was uttered from God the Father at the time of this Transfiguration of Christ This is my beloved Son hear him ver 7. 2. The better to arm them against that scandall or offence which they might take
depart this life when their time cometh but on the contrary that they should rather be most willing and desirous to depart hence that they may be with Christ and see his glorious face and presence in Heaven So Paul Phil. 1. 23. Having a desire to depart and to be with Christ which is far better c. and 2 Cor. 5. 8. We are confident and willing rather to be absent from the body and to be present with the Lord. Use 3 Use 3. To stir up every one to labour to know and be assured that he shall be partaker after this life of that blessed estate of the Saints in which he shall be for ever with Christ and see his heavenly Glory Else what good shall it do thee to know that there is such an estate of Glory and Happiness to be enjoyed by others if thy self have no part in it Therefore labour above all things in the World to know and be assured that after this life thou shalt be with Christ and see his face in heavenly glory 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be ministred c. ver 11. To this end 1. Purge thy self from the pollâ—â—â—on of sin by true Repentance and labour for true sanctification of heart and life Mat. â— 8 none but the pâ—â— in heart shall see God and Christ in heavenly Glory All profane Persons living â—â—d continuing in sin â—â—â—hout Repentance shall be shut out from Heaven and from Christ's presence As â—â—ne but holy and sancâ—â—fied Persons were with him in the earthly Mount to see the Glory of his Transfiguâ—â—tion so much less â—all any other be with him or see his Glory in Heaven 2. Labour for true Faith â—â— be assured of pardoâ—â—f thy sins and of God's favour in Christ that thou art accepted in him as righteous â—nd holy though in tâ—y self sinful Then being justified by Faith in Christ thou art sure to be glorified with â—im Rom. 8. 30. Thâ—â— must first be joyned to Christ by Faith in this life before thou canst be joyned to him by â—mmediate sight in â—â—aven Mark 9. 4. And there appeared unto them Elias with Moses c. May. 14. 1626. HAviâ—g spoken the glorious manner of Christ's Transfiguration before his three Disciples Now we are in the â—â—xt place to speak of those special accidents which happened at the time of his Transfiguration â—â— Adjuns which accompanied it by which the Glory and Majesty of it is further set forth unto us The first is The â—â—traordinary Apparition of Moses and Elias with our Saviour and their Conference with him Ver. â— which amplified also by the Effect in Peter viz. That upon sight of the wonderful Glory of Christ anâ— of Mose â—nd Elias with him he was moved to use these words to our Saviour Master it is good for us c. Veâ— 5. The second is Thâ— suddain coming of a Cloud which over-shadowed them together with a voice uttered out of the Cloâ—d sayiâ—â— This is my beloved Son c. Ver. 7. Of the first The appearing of Moses and Elias and their talking with Christ 1. Of their Apparition 2. Of their Câ—nferencâ— with Christ There appeaâ—â—d unto â—hem Elias with Moses or Elias with Moses was seen of them as the words may be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Luke 9. 31. it is added that they appeared in Glory that is in glorious manner being câ—othed or apparelled as it were with heavenly Brightness and Majesty as Christ himself was Quest 1 Quest 1. Whether did they appear truly and really in their own Persons that is with their own Souls and Bodies or oâ—ely in a Vision or Traunce Answ Answ I take â—t there is no doubt to be made but that they did really appear and were visibly and corporally seen of Châ—â—st and of the three Disciples Sic Calvin Maldonat c. Reasons Reasons 1. â—he words of the Evangelists do seem plainly to argue so much especially the words of Luke in the 30th Verâ—e of the ninth Chapter who saith There talked with him two men which were Moses and Elias and Ver. 32. it â—s said that the Disciples being awaked from sleep did see Christ's Glory and two men standing with Him 2. It is most likely and the words of the Evangelists seem to imply that they appeared in the same manner and with such Glory as Christ appeared Now He appeared really and truly in his own Person and with his own Soul and Body glorified for the time and therefore it is most probable that Moses and Elias appeared in like manner 3. Otherwise if they had been seen of the Disciples onely in imagination or onely in a vision or traunce it had not been so powerful and effectual a proof and evidence of the future Glory of Christ and of his Kingdom as now it was being really done Object Object Mat. 17. 9. it is called a Vision Answ Answ The same thing may be done in Vision and yet really and truly done So the Angel's appearing to Cornelius Act. 10. 3. was in a Vision and yet he truly appeared See also Luke 24. 22. See also Piscat in Mat. 17. Quest 2 Quest 2. How or by what means did Moses and Elias thus gloriously appear with Christ at this time Answ Answ By the almighty Power of God working this extraordinarily and miraculously Quest 3 Quest 3. From whence came the Souls and Bodies of these two at this time Answ Answ Their Souls came from Heaven where they had long before rested in glory and happiness but now they were brought down from thence extraordinarily by the Power of God But touching their bodies there is a difference between Moses and Elias for seeing Moses dyed and was buried though in a place unknown it is therefore most likely that his body was now extraordinarily raised to life and re-united to his Soul by the Power of God But as for Elias seeing the Scripture saith He dyed not but was taken up to Heaven extraordinarily in a fiery Chariot 2 King 2. 11. therefore it is probable that not onely his Soul but his Body also was now brought down from Heaven Quest 4 Quest 4. Wherefore or to what end were two such excellent Persons now caused by the Power of God to appear on the Mount with Christ Answ Answ 1. That they might be special Witnesses together with the Disciples of the Glory of Christ's Transfiguration the more to confirm the certainty thereof As there were three earthly so also two heavenly Witnesses present to testify the same 2. The more fully to set forth the heavenly Glory and Majesty of Christ not onely in his own Person but also in the Persons of these two glorious Attendants Even as earthly Kings are wont to manifest their Glory and Majesty not onely in their own Persons but also in their Servants which attend upon them Quest 5 Quest 5. Why did these two viz. Moses and Elias
us then work out our Salvation as the Apostle willeth us let us strive to enter in at the straight Gare as our Saviour warneth us Luke 13. The rather because many shall strive and not be able because they strive not enough or not in due time or not in due manner and by the right way and means See then that we strive as we ought by true Repentance of our sins taking pains to mortify our wicked Lusts daily And by true Faith in Christ fight the good fight of Faith and so lay hold on eternal Life strive also by patient Suffering of the Crosse and all Afflictions of this Life though never so painfull and tedious for the Name of Christ and for obtaining of that incorruptible Crown of Glory in the Life to come Heaven is worth our pains c. It is an everlasting Reward which shall never cease c. Observ 4 Observ 4. If the Body of Moses were now raised to Life by the Power of God and united to his Soul as it seems probable that it was that so he might appear with Christ in the Mount in his own Soul and Body then here is one proof and evidence to confirm our Faith touching the Resurrection of our bodies to eternall Life and Glory at the last Day The same Power of God which raised the Body of Moses to Life and re-united the same to his Soul after he had been dead so many hundreds of years can also quicken and raise our bodies and joyn them to our Souls again at the last day c. But I will not insist upon this Now followeth the Conference of Moses and Elias with Christ while they appeared with him in the Mount They were talking with Jesus What they talked of is particularly expressed by Luke Chap. 9. ver 31. That they spake of his decease or death which he should accomplish at Hierusalem that is they fore-told or prophesied unto Christ touching his Death and Sufferings which he was afterward to suffer at Hierusalem Quest Quest Why did they now foretell his Death and Sufferings seeing our Saviour himself had plainly foretold the same before unto his Disciples as we heard in the former Chapter ver 31. Answ Answ The more to confirm the Disciples Faith touching the truth and certainty of his Death and Sufferings and the better to arm them against the scandal and offence which otherwise they might afterwards take when they should see him whom they had confessed to be the Son of God to dy and suffer therefore besides his own testimony foretelling his Sufferings as we heard before here is also added another extraordinary testimony beyond all exception even the testimony of Moses and Elias brought down from Heaven to testify before-hand of the Death and Sufferings of Christ because the Disciples were hard to conceive and believe that he who was the Son of God and Saviour of others should himself be subject to death and they were very apt to be offended hereat as we heard before in Peter Chap. 8. 32. Therefore to prevent this offence as much as might be and to strengthen their Faith the more it was appointed of God that Moses and Elias appearing now in heavenly Glory with Christ in the Mount should in their Conference wit him give testimony of his future Death and Sufferings Where also it is to be observed that it seems probable this Conference was in the hearing of the three Disciples being present because it was for the strengthning of their Faith and not to teach or inform our Saviour himself touching his own Death which he knew well enough before Observ 1 Observ 1. In that the Disciples were so hard to conceive and believe the Doctrine of Christ's Death and Sufferings that they must be often told of it and now Moses and Elias must come down from Heaven to testify it again to them We learn that by Nature and of our selves we are very slow and hard to conceive and believe the mysteries of Christian Faith and Doctrine taught in the Gospel concerning Christ as concerning his Person and Office concerning his Death and Sufferings and our Salvation by it c. Also concerning the necessity of the Cross and Afflictions in this life for all Christ's Disciples that through many tribulations we must enter into the Kingdom of God c. How hard are we by Nature to conceive and understand these and such like mysteries of Christian Faith and much more to believe and apply them effectually and savingly to our selves So hard that we cannot with once or twice teaching learn and embrace these Doctrines as we should but we have need to be often taught the same over and over again yea we have need not onely of earthly but even of heavenly Teachers to instruct us in these mysteries we had need of Moses and Elias to come from Heaven if it were possible to teach us these things as here they did unto Christ's Disciples on the Mount Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things c. Use 1 Use 1. See what need we have to be often taught and instructed in these hidden mysteries of God's Kingdom which are above humane reason and therefore so hard for us to conceive and believe We have need of precept upon precept line unto line c. Vse 2 Use 2. See what need both for Ministers and People to joyn Prayer unto God with all their preaching and hearing that the Lord may by his Spirit enlighten our minds and open our hearts as the heart of Lydia to conceive and believe these heavenly mysteries of God's Kingdom Observ 2 Observ 2. In that Moses and Elias appearing with Christ in glory did talk with him about his Death and Sufferings to be fulfilled afterward and that in the hearing of the Disciples We learn further that in the life to come we shall not onely enjoy the company but the Conference of the Saints and especially of Christ himself we shall not onely be with him but we shall also speak with him and hear him speak to us though not after an earthly manner yet after a far more excellent and heavenly manner So also with the Saints in Heaven we shall have Conference in heavenly manner Reason Reason We shall have true bodies consisting of all the parts and members of them and among other parts we shall have our tongues and lips which are instruments of Speech and our ears which are instruments of Hearing Now these parts of the body may seem to be in vain and to serve for no use in Heaven if it were so that there should be no use at all of Speech or of hearing others speak unto us Therefore it seems most probable that we shall in some sort both speak and confer with the Saints of God and with Christ himself as he is man and hear them also speaking to us in that heavenly life But if
19. the Apostle speaks of some that mind earthly things that is set their hearts on them and place their happiness in them This is true of us all by Nature even of the best so far as they are in part unsanctified that we mind earthly things and are apt to desire and seek happiness and true contentment in them neglecting spiritual and heavenly Psal 4. 6. There be many that say Who will shew us any good that is help us to the enjoying of any worldly good or earthly contentment as worldly Profit Wealth Pleasure c. which shews that men do naturally accompt these earthly things the chief good and so seek to be happy by enjoying the same So that rich Fool Luke 12. 19. placed the happiness and contentment of his Soul in this That he had much goods laid up for many years c. This is also true of the Saints of God that so far forth as they are natural and carnal they are apt to seek happiness in earthly things It was the fault and corruption of Christ's Disciples to dream of an earthly Kingdom of Christ wherein they hoped and desired to live with him in earthly Glory and prosperity whence was that Petition of the Sons of Zebedee and their Mother to Christ Matth. 20. 21. So it is with the best of us by Nature we seek to be happy on earth we say It is good being here that is to enjoy Wealth Honour Friends Pleasures c. Our hearts are naturally glewed to the earth and earthly things These onely we savour and relish by Nature Joh. 3. 31. He that is of the Earth is earthly c. So we are all by Nature we seek that contentment on Earth which should be sought in Heaven and in the Creature which should be sought in God the Creator Use Vse Teacheth us every one to lament and bewail this natural corruption in our selves this earthliness of mind and affection Let us be humbled and grieved for it unfeignedly for that we are so apt to affect these earthly things here below as worldly Wealth Lands Houses earthly Delights c. so apt to seek happiness and contentment in these to build Tabernacles here Learn to be more and more humbled for this corruption of Nature which makes us so earthly minded and so unfit to be heavenly minded And let us not only be humbled for this corruption and fault in our selves but labour and strive against it praying unto God to mortify our earthly affections and to make us more heavenly minded that we may seek things that are above and not things on Earth as the Apostle exhorteth Col. 3. 1 2. that we may not seek true happiness here on Earth but in Heaven not in the Creatures but in the Creator The Heathen Philosophers dreamed of true felicity to be enjoyed on Earth But we must not so imagine but seek it in life to come Indeed there is a kind of happiness to be enjoyed of a Christian in this life consisting not in outward earthly contentments but in the pardon of our sins in feeling of God's favour and inward peace of conscience but the cheif part of our happiness is reserved for us in Heaven after this life consisting in immediate sight and fellowship with God Therefore learn to desire and seek this above all As for this World wean our hearts from it daily Remember Christians must be crucified and dead to the World Observ 2 Observ 2. Peter desires to enjoy happiness and glory with Christ and with Moses and Elias on the Mount before the due time appointed that is to say before he had been abased and suffered Afflictions in this World as our Saviour had foretold that he must do Hence we may observe another great fault and corruption which is in us by Nature viz. That we are too hasty in seeking to enjoy glory and happiness with Christ and with the Saints before we have been humbled with them and before we have suffered with them in thiâ— life As we are apt to seek true glory and happiness in a wrong place that is to say to seek it on Earth which should be sought in Heaven so we are apt to seek it out of due time that is before the time appointed of God before we have been fitted and prepared to it by suffering Afflictions We desire to triumph before we have fought any battle to receive the Crown before we have finished our course to reap in joy before we have sowed in tears Reason Reason We do by Nature abhor and shun the cross and love our own ease and contentment c. Vse Use To strive against this natural corruption which makes us so loath to undergo the cross and so desirous to enjoy happiness and glory before we have suffered and without suffering Afflictions This is an untimely and praeposterous desire proceeding from self-love therefore to be resisted in our selves by all means See thâ—n that we do resist and labour to mortify this corruption in our selves On the contrary be content first to suffer with Christ before we be glorified with him This is the right order He was first to suffer and then to enter into Glory Luke 24. 26. so must we The Disciple is not above his Master c. Act. 14. 22. we must through much tribulation enter into the Kingdom of God We must first go forth and weep bearing precious Seed before we can return with joy and bring our sheavs with us Psal 126. ult See Rev. 1. 9. Mark 9. 6. He wist not what to say c. June 18. 1626. Observ 3 Observ 3. PEter though a holy Apostle yet so far forth as he followed his own carnal Reason and Affection in judging and speaking of this heaxenly Glory of Christ and of Moses and Elias which now he saw he did judge and speak of the same ignorantly and erroneously discovering sundry Errours and Absurdities in those words uttered by him as in thinking that Christ might continue still and dwell in the Mount in his heavenly Glory and that Moses and Elias might dwell there with him and that they had need of three Tabernacles c. Now from hence we may gather this That by Nature and so far as we are led by natural Reason or Affection we are utterly unfit either to conceive and judge of things spiritual and heavenly or to speak of them in due manner yea so far are we from speaking aright of them that on the contrary we are apt to speak ignorantly erroneously and very absurdly of them So Peter here touching the heavenly Glory of Christ c. he spake he knew not what So the Sons of Zebedee touching the Kingdom of Christ Matth. 20. Ut supra So Nicodemus touching the Doctrine of Regeneration Joh. 3. So the Sadduces touching the Resurrection and life to come Matth. 22. 28. 1 Cor. 2. 14. The Naturall man receiveth not the things of the Spirit of God for they are Foolishness unto him Use 1 Use
humane Flesh while he lived on Earth in a low and base condition but now it doth fully and clearly manifest it self both in Heaven and from Heaven Especially it shall be manifested from thence at the last Day in his second coming to Judgment Concerning the second The Glory of his humane Nature stands in two things especially 1. In the full perfection of all supernaturall and heavenly Gifts whereof he is now partaker as he is Man and that in his whole humane Nature both Soul and Body His Soul is qualified and indued with perfect Knowledg Wisdom Holiness and all other heavenly Graces above all Men and Angels His Body is immortall incorruptible full of beauty and unspeakable brightness and glory having no need of earthly means to sustain it as Meat Drink Apparrel c. 2. In a soverain Power and Authority which he hath even as man over all Creatures Men and Angels Matth. 28. All Power is given to me in Heaven and Earth c. Sic suprà Phil. 2. and Ephes 1. Note two things here touching the Glory of Christ's humane Nature now in Heaven 1. That though it be very great and unspeakable and above the Glory of all Men and Angels yet it is not infinite as the Glory of his God-head is but finite Reason Reason The humane Nature it self is finite and therefore not capable of infinite Glory 2. That this Glory though very great yet doth not take away the true properties of his humane Nature as to be circumscribed in place to be but in one place at once to be visible sensible c. Against the ubiquitaries c. Thus we see the greatness of that Glory and Majesty which Christ hath now in Heaven and the same shall he shew and manifest at the last Day Vse 1 Use 1. Terrour to the Wicked and Impenitent who shall be found in their sins at the last Day and shall then be forced to see and behold that infinite and unspeakable Majesty of Christ's coming in the Clouds to Judge and Condemn them for their Sins yea to cast them into Hell How shall they be able to behold that Glory of Christ or to stand before it where shall they then appear when he shall appear in such unspeakable Glory to Judge and Condemn them for their Sins If the Glory of Christ upon the earthly Mount were so great that the holy Disciples could not behold it without fear and astonishment Oh how terrible shall the sight of his Glory and Majesty be to the Wicked at the last Day c No marvail if then they call to the Mountains to cover them from the presence of Christ c. Revel 6. Let this move them now to repent that they may see Christ's Glory with comfort Vse 2 Use 2. Great comfort to the Godly and Faithfull who after this Life and especially at the last Day shall not onely see and behold that unspeakable Glory of Christ which he hath now in Heaven and that without any fear or astonishment at all but they shall also be partakers with him in the same Glory though not in the same degree c. See 2 Thess 1. 10. But of this before upon ver 2 3. Vse 3 Use 3. Teacheth us to be affected in heart with due fear and reverence toward the person of Christ now exalted in Heaven to so great and unspeakable Glory And to shew it outwardly by humble and reverent carriage before him in all Duties of his Worship Psal 2. 11. Even Kings and Rulers must serve him with fear c. And kisse the Son c. Phil. 2. 10. At the Name of Jesus every knee to bow c. that is to yield all reverent subjection to Christ's Person now glorified in Heaven Not to do reverence to the very syllables of this Name Jesus c. Observ 3 Observ 3. Hence also gather the greatness and excellency of that Glory which the Saints of God are partakers of in Heaven after this Life For if the Glory of Moses and Elias in which they now appeared on Earth were so great that the Disciples were astonished at the sight of it how much greater shall we think is that Glory which not onely Moses and Elias but all the other Saints are partakers of in Heaven For although that glory in which Moses and Elias appeared on Earth was the same for nature and substance with that which now they and the rest of the Saints have in Heaven yet no doubt but it was inferior to it in measure and degree Therefore if the former were so excellent much more the latter But of this also before ver 2 3. Mark 9. 7 8. And there was a Cloud c. June 25. 1626. VVEE have before heard of one speciall Accident which happened at the time of the Glorious Transfiguration of our Saviour Christ on the Mount viz. The extraordinary and miraculous Apparition of Moses and Elias in Glory with him and their Conference with him about his Death and Sufferings to be fulfilled afterward at Hierusalem We have also heard of the Effect which these things wrought in Peter That upon sight of Christ's Glory and of the Glory of Moses and Elias and upon hearing their Conference he was so affected to the place that he desired to dwell there still with Christ and with Moses and Elias c. Now in the next place the Evangelist in this 7th and 8th Verse setteth down another extraordinary Accident which happened at the time of Christ's Transfiguration and did accompany the same the more to set foâ—â—h the Glory of it viz. The apparition of a Cloud which out-shadowed them together with a Voice uttered c. Where consider three things 1. The Apparition of the Cloud c. 2. A speciall Adjunct or Circumstance accompanying that Apparition A heavenly Voice uttered or sounded forth through that Cloud saying This is my beloved son hear him 3. The Event or Issue which followed viz. That Moses and Elias being taken out of their sight upon the sudden ver 8. the Disciples saw Christ left alone with them in the Mount Of the first There was a Cloud c. Matth. 17. 5. It is said to be a bright Cloud or full of Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not so bright or lightsome but that it was mixed with some obscurity For it is said to have overshadowed them Now this was no naturall or ordinary Cloud such as are commonly ingendered in the Ayr above us but extraordinary and supernatural being suddenly created by the Power of God and caused to appear Matth. 17. 5. While Peter yet spake a Cloud overshadowed them which shews how suddenly it appeared and so afterward it did as suddenly vanish out of sight Which overshadowed them Some referr this word Them onely to Moses and Elias but I take it the words are to be referred also to Christ himself and likewise to the three Disciples That this Cloud did overshadow them all in some sort and for a time
They are forbidden to speak of it rashly and unadvisedly without due consideration of Circumstances of Time Place Persons c. 2. Not to publish or make it commonly known where they came as yet untill the due time should come for the publishing of it viz. After his Resurrection from the Dead ut sequitur What things they had seen That is the glorious Vision of Christ's Transfiguration before mentioned together with the speciall Adjuncts and Circumstances thereof as the Apparition of Moses and Elias from Heaven with Him as also of the bright Cloud c. Quest Why would not our Saviour have his glorious Transfiguration published forth with or immediately Answ Because one main end of his Transfiguration was to prove and manifest the Truth of his God-head that he was not onely Man but the Son of God and consequently the true Messiah Now the due time appointed of God for the publike manifestation of his God-head was not yet come for He was yet in the state of his Humiliation and so was to continue for a time Now the time of his Humiliation was no fit time for the publishing of the Doctrine of his God-head and Divine Glory That Doctrine was not sutable to the state and condition of his Humiliation in which the Glory of his God-head was to lye hid and covered for a time under the Vail of his humane Flesh Reas 1 Reas 1. This would have caused many to take the greater offence at the Cross and Sufferings of Christ and so to doubt of his Person if they should first have heard it publikely and openly professed that He was the Son of God and yet soon after should have seen Him put to Death yea to the shamefull Death of the Cross Reas 2 Reas 2. The publishing or making known of Christ's God-head and Divine Glory at that time might have been a means to hinder the execution of God's counsell and purpose touching the Death of Christ and work of our Redemption For if it should have been made commonly known that He was the Son of God who would have dared to put Him to Death See 1 Cor. 2. 8. Vide supra Chap. 8. ver 30. Quest Quest Why doth He charge them not to publish the Glory of his Transfiguration till after his Resurrection Answ Answ Because that was the due time appointed for the publick and open manifestation of his Divine Glory Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the Dead His Resurrection was the first step of his Glorification therefore that time fittest to publish the Glory of his Transfiguration then it was most likely to be believed and imbraced Observ 1 Observ 1. That although we ought never to deny or conceal the Truth or Doctrine of God when we have a Calling to professe or make it known to others yet all Truths are not to be uttered at all times but then onely when it makes for God's Glory and the good of others There is a time in which it is better to conceal and hide the Truth or some part of it at least from others then to utter or make it known See before Chap. 8. 26. Acts 17. 16. Paul did not presently at first coming to Athens preach against their Idolatry but concealed that Doctrine for a time And 2 Cor. 12. 2. he concealed that Vision fourteeen years Quest Quest When is it fit for us rather to conceal then to publish or professe the Truth of God to others Answ Answ When the case so stands so far as we can judge that the uttering or professing of the Truth is not likely to do good but rather hurt viz. when the uttering of it tends to the dishonour of God or hurt of others or to the prejudice or disgrace of the Truth it self As 1. If it be before obstinate malicious enemies of Religion or scoffers at the Truth known to be such c. Math. 7. 6. Give not holy things to Doggs c. Before such persons silence is better then profession of the Truth See before Chap. 8. 26. 2. At any other time when the Truth being uttered and made known is not like to be imbraced but rather rejected of those to whom it is uttered 3. If it be such a time in which that truth which is to be uttered is not necessary For all Truths are not necessary at all times c. Use 1 Vse 1. For reproof of such as do rashly and unadvisedly utter or make known the Truth to others out of due time and season either before such persons as are not fit to hear it or at such time as there is no hope or likelihood of doing good thereby Such do more hurt then good by such unseasonable publishing of the Truth So did those that rashly and out of due time published the Miracles of Christ for by that means they hindred His preaching and inraged His enemies the more against Him Vse 2 Use 2. See then that as it is our duty to publish and make known the truth of God unto others so we are wisely to observe the due and fit time for the doing hereof not publishing the truth at such time when it may do hurt but when it is like to do good at such time as God may be glorified and others edified thereby See Prov. 15. 23. and Prov. 25. 11. And Eccles 8. 5. A Wise man's heart discerneth both time and judgment that is he doth wisely discern and judge of the fittest time for the doing of every thing This wisdom and discretion must we labour for and pray unto God to give it us Observ 2 Observ 2. Though our Saviour might have purchased to himself great honour and glory by the publishing of the Glory of his Transfiguration yet because the due time for it was not yet come he would not suffer it to be published as yet which teacheth us that we ought not to seek our own honour and glory in this World out of due time or too soon before the time appointed of God but we must be content to wait till that time c. See Chap. 8. 30. Use 1 Use 1. For reproof of such as do ambitiously seek glory and honour in this World before the time appointed c. Use 2 Use 2. See by this that it is unfit for us if we be good Christians to seek much honour or glory to our selves in the time of this life For this is to seek it too soon and before the time appointed of God This life-time is not the time appointed of God for honouring and glorifying of his Saints and Children but rather for their humiliation and abasement After this life is the time for them to be honoured and glorified when they have first been abased in this World 1 Pet. 1. 7. That the triall of your Faith c. might be found unto praise honour and glory at the appearing of Jesus Christ As it was with Christ so with us It was
appointed for him first to suffer and be abased and so to enter into Glory Luke 24. 26. so for us Therefore wait for honour and glory till the due time appointed for it till the time after this life In the mean time in this life be content to be abased contemned despised of men for the Name of Christ that thou mayest hereafter be exalted and honoured of God in due time Now followeth the time how long he chargeth them to conceal those things which they had seen viz. Till after he should be risen from the dead This shews that he did not absolutely forbid them to publish the glory of his Transfiguration but onely for a time till after he were risen c. Therefore after his Resurrection they might and ought to publish it and so Peter did as we see 2 Pet. 1. 16. Quest Quest Why not before his Resurrection Answ Answ See the Answer before in the former page Observ 1 Observ 1. See here the undoubted certainty of Christ's Resurrection from the dead even before it was fulfilled For here he takes it for granted that he should not onely suffer death in the due time appointed but also rise again from death and that speedily even the third day after his death ut supra praedixer at cap. 8. 31. The certainty may appear by these Reasons Reasons Reasons 1. It was decreed of God long before even from everlasting Luke 24. 46. Thus it behooved Christ to suffer and to rise from the dead the third day 2. It was fore-told by the Prophets as by David in the Person of Christ Psal 16. 9. My Flesh shall rest in hope c. Typified also in Jonah Mat. 12. 40. 3. Fore-told also by our Saviour himself often before it was fulfilled So we heard Chap. 8. 31. and here So afterward in this Chapter Ver. 31. and again Chap. 10. 34. Use Use If Christ's Resurrection were so certain before it was fulfilled much more now after it is fulfilled This may strengthen our Faith in this Article of Christ's Resurrection c. the rather because this Faith of Christ's Resurrection is propria Christianorum for Turks and Jews believe the death of Christ onely Christians believe Him to be risen And upon this also depends all the comfort we have by the death of Christ See Chap. 8. 31. Observ 2 Observ 2. That the divine Glory and Majesty of Christ's Person as he is God was not to be manifested suddenly or all at once but by certain steps and degrees first more obscurely and then more clearly and openly The more obscure manifestation of the Glory of his God-head was 1. By his miracles both lesser and greater 2. By the forced Confession of the Devils themselves who confessed him to be the Son of God 3. By the private Confession of the Disciples of Christ as we heard before on Ver. 29. of the 8. Chapter 4. By the glorious Vision of his Transfiguration shewed privately in the Mount to three of his Disciples as we have heard before in this Chapter The more clear open and publick manifestation of his Divine Glory was at the time of his Resurrection from the dead and afterward in his Ascension into Heaven Rom. 1. 4. Therefore our Saviour here forbids them to publish the Glory of his Transfiguration till after his Resurrection Reason Reas To the end that the Doctrine of his God-head and Truth of his Person that he was the Messiah might the more easily be believed and embraced Vse Vse See the Reason why our Saviour so often forbade his Miracles to be publickly or openly made known by those upon whom they were wrought Because the Glory of his God-head was to be manifested by degrees and that but obscurely till his Resurrection c. For the same cause also he forbad his Disciples to make it known that he was the Son of God as they confessed him to be in the thirtieth Verse of the 8th Chapter Now followeth the Title which he gives unto himself The Son of Man Of this see before in Ver. 31. of Chap. 8. Mark 9. 10. And they kept that saying with themselves questioning one with another what the rising from the dead Octob. 15. 1626. should mean HEre is laid down the Obedience yielded by the three Disciples unto the former charge given them by our Saviour touching the concealing of his Transfiguration till after his Resurrection Where 1. Their Obedience in concealing the matter They kept that saying c. 2. The Amplification of it by a special Adjunct or Circumstance which accompanied their concealment thereof They questioned one with another what the rising from the dead should mean They kept that saying c. They concealed both the charge given them by Christ and also the Vision of his Transfiguration which he charged them to conceal Luke 9. 36. They kept it close viz. his Transfiguration and told no man in those dayes any of those things which they had seen Beza sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hanc rem The matter before spoken of referring not onely to Christ's charge given them immediately before but also to the whole History of his Transfiguration before set down That saying or Speech is put for that matter after the Hebrew manner of speaking They kept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to hold or keep a thing by force with labour and pains to shew How hard it was for them so long to conceal this matter Sic Beza Observ Observ The Duty of Christ's true Disciples and Servants is to yield Obedience to his Precepts and Commandments doing those things he requireth and refraining those which he forbiddeth Thus did these three Disciples here obey Christ's Charge and Command given them touching the concealing of the Vision of his Transfiguration As it is the duty of every Servant to obey the Commandments of his Master so of Christ's Servants to obey his Precepts On the contrary Luke 6. 46. Why call ye me Lord Lord and do not the things which I say Mat. 7. 24. Mat. 28. 19 20. Go teach all Nations c. teaching them to observe whatsoever I have commanded you Vse 1 Use 1. For Reproof of such as profess themselves to be Christ's Disciples and Servants and yet do not yield Obedience to his Precepts and Commandments but on the contrary do that which is flat contrary to his Commandment For Example He commands them to repent of their sins that they may be forgiven Luke 24. 47. but they go on still in them without Repentance He commands them not to swear at all c. Matth. 5. yet they live in the Sin of profane and customary Swearing c. He commands them to forgive and love their Enemies and not to seek private revenge but rather to suffer two injuries than to requite one with the like but their practice is quite contrary So far are they from forgiving and loving their Enemies that they will not put up the least wrong but seek revenge and go
knowledge of the Word of God and of the Doctrines of Christian Religion taught therein Though they be ignorant as yet in some necessary Points of Faith yet if they have but some degree of knowledge in those Points that are fundamentall and most necessary to Salvation and do make conscience to practice those things they know already there may be true sanctifying grace in them and consequently they may be good sound Christians Nevertheless this must not make any secure or careless of getting more knowledge in the Word of God But on the contrary they must use all good means to grow therein See Perk. Tom. 1. pag. 128. And pag. 597. touching implicit Faith Observ 3 Observ 3. In that the Disciples being ignorant of Christ's Resurrection did question and reason together about the same We may gather That it is a good and profitable course for Christians to confer and reason together by mutuall questioning one with another about those Points of Christian Religion whereof they are yet ignorant or doubtfull A speciall means to increase knowledge and to come to further resolution in matters of Faith Thus did the three Disciples in this place So Luke 24. the two Disciples that journyed from Jerusalem to Emmaus talked and reasoned together by the way touching the Resurrection of Christ and the thing which happened at the time of it So the Woman of Samaria conferred and questioned with her Acquaintants in the City concerning Christ whether he were not the Messiah c. Joh. 4. 29. Vse Use To move and perswade us to inure and accustom our selvs to this practise of conferring and reasoning together and mutuall questioning one with another upon all good occasions touching matters of Faith and Religion especially touching those Points which we are yet ignorant of or doubtful and unresolved in them Great is the profit and benefit of such conference especially for the increase of our knowledge and setling of our Judgment in matters of Faith and Religion For experience teacheth that as in all Arts and Trades they are usually the most expert and skilfull who use most to conferr with others and to ask questions about the mystery of their Trade So also it is in Christian Religion they are usually the most skilfull and best grounded in sound knowledge there who are most forward and frequent in conference with others about the same Besides that such holy conference is a speciall means to shut out and banish profane idle and unprofitable conference c. See then that it is a matter to be lamented now adayes that such religiouâ— conference is so little used among Christians and that in stead thereof the greatest part give themselves wholly either to talk of the World or else to worse communication yea even upon the Sabbath-day c. Mark 9. 11. And they asked him saying Why say the Scribes that Elias must first come Octob. 29. 1626. OF the first Consequent of Christ's Transfiguration ye have heard The charge given by Him to the three Disciples to conceal the matter till after his Resurrection together with their obedience c. Now followeth the second Consequent viz. A Question moved by the same three Disciples to Him concerning the Opinion or Doctrine of the Scribes touching the coming of Elias and our Saviour's Answer to their Question laid down ver 11 12 13. 1. To speak of his Disciples Question ver 11. 2. Of Christ's Answer ver 12 13. Of the first They asked him saying Why say the Scribes c The occasion of this their Question seems to be two-fold 1. Our Saviour having many wayes testified and proved himself to be the Son of God and true Messiah and the Apostles themselves having also before confessed him so to be hereupon they wondered how the Doctrine of the Scribes could be true that Elias should come and live again upon Earth in his own person before the coming of the Messiah and therefore they move this Question to be resolved further q. d. If thou be the true Messiah as thou hast sufficiently declared thy self and as we believe and have confessed thee to be then why is not Elias yet come again to live here on Earth according to the Doctrine of the Scribes A second occasion of their moving this Question as appeareth Matth. 17. ver 9 10. was this That our Saviour immediately before had made mention of his Resurrection from the Dead as a matter not long after to be fulfilled Now although they did not yet comprehend the mystery of his Resurrection but were ignorant thereof as we heard before ver 10. yet it is most likely that from the words of Christ they gathered that at the time of his Resurrection the Glory and Majesty of his Kingdom should begin to be more fully manifested now because the Scribes taught and held that Elias was first to come and live on Earth again in person before the coming and manifestation of the Kingdom of the Messiah therefore they demand of Christ How this Doctrine and Opinion of the Scribes could stand with those words which he had newly uttered touching the manifestation of his Kingdom and Glory at the time of his Resurrection Quest Quest But why did not the Disciples before this time move this Question to Christ seeing they did before this believe him to be the Messiah and he had also before told them of his Resurrection which was to be shortly fulfilled Answ Answ 1. Because now by the Transfiguration of Christ they were more certified then before that he was the true Messiah and therefore did the more doubt of the Doctrine of the Scribes touching the coming of Elias 2. Because they were now newly put in mind of this doubt by the sudden appearing and vanishing away again of Elias at the time of Christ's Transfiguration Note that though this Opinion be attributed to the Scribes as chief Teachers yet it was the common errour of the Jews The Scribes Touching these see before who they were c. viz. One sort of those who were Authorized and Called to the publick Office of Reading and Expounding the Law of God to the Jews in their Synagogues called sometimes Lawyers See Chap. 1. 22. and Chap. 7. 1. That Elias must first come That is return to live upon Earth again in his own person before the coming of the Messiah and not onely that he must come and live on Earth again but that he should at his coming be a means to restore the corrupt state of the Church for this also the Scribes taught as may appear by Christ's Answer to the Question of the Disciples Now this erroneous Doctrine and Opinion of the Scribes was grounded upon the mis-understanding of that place of the Prophet Malachi Chap. 4. ver 5 6. where the Lord promiseth to send Eliâ—ah the Prophet before the great and dreadfull Day of the Lord c. Which Prophecy the Scribes understood literally of the coming of Elias in his own person again whereas it
is by his Preaching and Ministry to fit and prepare the People of God among the Jews to embrace Christ aâ— the true Messiah and to stir them up to believe in him at his coming Mal 3. 1. Behold I send my Messenger and he shall prepare the way before me c. So Isa 40. 3. and Luke 1. 17. Now follow Instructions General Observation Our Saviour's readiness to answer the Question and Doubt moved to him by the Disciples touchâ—ng the Doctrine of the Scribes concerning Elias his coming before the Messiah This should teach us in like manner to be ready and forward to resolve and answer the doubts of others in matters of Faith or cases of Conscience which they put unto us so far as we are able and as occasion is offered Especially such as have charge of others Souls as Ministers of the Word Parents Masters of Families c. These especially should be ready and forward to resolve and satisfy those of their charge in such Doubts and Questions of Faith and Religion as they do move unto them for the better informing of their Judgments and satisfying of their Consciences And they are also to do this with mildness of Spirit bearing with the Ignorance and Weakness of thoâ—e under their charge as our Saviour did here with his Disciples c. Now this shews withal how needful it is for such as have charge of others Souls to be well-grounded in the sound Knowledgâ— of the Word of God and especially in the main Points of Christian Religion that so they might be able in some measure at least to resolve thâ— Minds and Consciences of those under their charge in such matters of â—aith as â—hey are doubtful in and desire resolution of Mal. 2. 7. The Priests lips should preserve Knowledge c. So Parents and Masters of Families should be men of Knowledge c. So Huâ—bands ought to dwell with their Wives as men of Knowledge 1 Pet. 3. 7. See also 1 Cor. 14. 35. Now follow particular Instructions Observ 1 Observ 1. Our Saviour yieldeth and granteth so much as was true and agreeable to the Scripture in the Doctrine of the Scribes viz. That Elias was to come before him and onely denyeth and confuteth that which was erronâ—ous in their Doctrine which was this that they understood the Prophecy of Malachi touching the coming of Elias to be meant of his coming in Person c. This teacheth us how to carry our selves toward Hereticks and false Teachers in opposing their Errours That we are so to set our selves against their Errours and Corruptions in Doctrine that we do not withall deny any part of the Truth which is holden by them but we are willingly and readily to yield and consent unto them so far as they hold any Truth and onely to deny and oppose their Errors Thus are we to deal at this Day in opposing the Errours of Papists Lutherans Anabaptists Brownists c. And to this end we must labour for knowledge and sound judgment in the Word of God and in matters of Faith and Religion taught therein that so we may be able to put difference between the Truth holden by false Teachers and between those Errours which they mingle with it and so to imbrace the one and to deny and oppose the other to the utmost of our Power Observ 2 Observ 2. See here the dignity and excellency of Christ's Person even in his first coming and state of Humiliation in that Elias that is to say John Baptist was first to come and did come before him as a Harbinger to prepare the way for his coming and to stir up the People to give due entertaintment to him at his coming Herein appeared the greatness and excellency of Christ's Person for this is the manner of Kings and Princes when they remove or go to any place to send Harbingers before them to make known their coming and to prepare due Lodging and Entertainment for them Thus did our Saviour Christ the King of Kings and Lord of Lords at his first coming into the World send John Baptist in the Spirit and Power of Elias to prepare his way before him c. which shews the excellency of Christ's Person even in his first coming into the World for although the manner of his Birth and Coming was in other respects very mean and base yet in this it was honourable and royall like the coming of a King in that he had his Harbinger to go before him to prepare for his coming and entertainment c. This dignity of Christ's person John Baptist himself who was his Harbinger doth acknowledge and professe a we heard Chap. 1. 7. There cometh one after me who is Mightier then I whose latchet of his Shoos I am not worthy to stoop down and unloose Now if Christ were so excellent a Person in his first coming and state of Humiliation How much more excellent and honourable is he now being exalted to the right hand of God in Heaven See more of this Point before Chap. 1. ver 2 7. Observ 3 Observ 3. Here we are taught one Priviledge of John Baptist above all other Ministers of the Church viz. That he onely of all other was called and appointed to be the Harbinger of Christ to go before his face and to prepare the way for him in the hearts of the People of God This is John Baptist's peculiar priviledge above all other Ministers both of the old and new Testament In respect of this Matth. 11. 9. he is said to be more then a Prophet that is more excellent then any of the Prophets of the old Testament that lived before him not simply in regard of his person but in regard of his peculiar Office and Calling which he had to be the fore-runner of Christ And ver 11. of this Chapter in this respect it iâ— said further That among them that are born of Women there hath not risen a greater then John Baptist that is to say a greater Prophet as it is expounded Luke 7. 28. Quest Quest How then is that to be understood which followeth in the same place That the least in the Kingdom of Heaven is greater then he Answ Answ By the least in the Kingdom of Heaven is meant the least Minister in the Gospel that should be Called and Sent of God after the time of the clear manifestation of Christ's Kingdom and Glory that is to say after Christ's Resurrection and Ascention into Heaven Now the least or meanest of such Ministers of the Gospel is said to be greater then John Baptist not simply in regard of his person but in respect of the clear and evident manner of preaching Christ for whereas John going before Christ did not onely preach him that was to come and to dye and rise again for us afterward The Apostles and other Ministers who lived after the fulfilling of all these things were therefore able to preach Christ more plainly and fully than John Baptist did or
and destruction Now as this Love and Mercy of Christ doth in some sort extend to Mankind in general so more especially it reacheth to his Saints and faithful People for whose sakes especially he doth use to rebuke Satan their Enemy for his malice against them Zech. 13. 1 2. when Satan stood at the right hand of Joshua the High-Priest to resist and hinder him in the execution of his Office it is said The Lord said unto Satan the Lord rebuke thee c. that is Christ as Mediatour prayed unto God to rebuke or reprove the Devil for his malice shewed against the Lord's faithful Minister And this shews the singular Love of Christ to his faithful Servants and care which he hath of their good in that he shews himself such an Enemy to the Devil being their main Enemy And if it be mentioned Psal 105. 14. as a Token of God's special Love to his Church that He reproved Kings for their sakes much more is it an evidence of his Love and Mercy to his Saints and Servants that he doth reprove and rebuke the Devil himself for their sakes who is a far more potent and dangerous Enemy to the Church of Christ than any Kings of the Earth can be Use Vse The consideration of this special love and goodness of Christ toward Mankind especially to his Church and faithful Servants testified by his rebuking of Satan their Enemy and shewing himself grieved and offended at him for his malice against them I say the consideration hereof is matter of great comfort to us all times but especially in such miseries and troubles as are stirred up against us either by Satan or his Instruments For we may assure our selves that Christ Jesus our Saviour is affected with our miseries and much offended at Satan and his Instruments for his rage and malice against us and he will in due time shew himself so to be by rebuking both Satan and his wicked Instruments though not in words as he did now rebuke the Devil in this possessed Child yet really by curbing and restraining their power and malice yea by executing his just wrath and vengeance upon them for the same Mark 9. 25 26 27. Saying unto him Thou dumb and deaf Spirit I charge thee come out of him and enter no more June 3. 1627. into him c. NOW followeth the matter of the Charger or Commandment which our Saviour now laid upon the foul Spirit which was in the Child He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Where 1. Consider the Names or Titles of reproach which he giveth to the Devil by way of upbraiding or reproving of him calling him the dumb and deaf Spirit 2. The Charge it self Of the first Thou dumb and deaf Spirit These Titles he giveth unto the Devil in regard of those malicious and cruell Effects which he had wrought in the Child not onely entring into his body and possessing it by fits and at certain times but also striking the Child and disabling him in his outward Senses and natural Powers of his body so as he had no use of them bereaving him both of the faculty of Speech and of the sense of Hearing Observ Observ That by God's permission the Devil hath Power not onely to enter into the bodies of Men Women or Children and to holy possession of them but also to annoy and hurt the powers and faculties of Nature in them and to hinder the operation of them He hath power to strike men with the loss of their bodily Senses as Hearing Seeing c. and to take from them the faculty of Speech as here he did unto this Child Matth. 12. 22. They brought unto him one possessed with a Devill blind and dumb and he healed him c. Luke 11. 14. He was casting out a Devill and it was dumb And when the Devill was gone out the dumb spake c. which shews plainly that the Devil was the cause of that dumbness in the party that was possessed So Luke 13. 11. mention is made of a Woman which had a Spirit of Infirmity and was so bowed and made crooked in her body by Satan for eighteen years that she could not stand or go upright notwithstanding the use of means Use Use See how we are bound to bless God and to be thankfull for his mercy in not suffering Satan to have this Power over us or ours to strike us in our senses or in other naturall powers of our bodies and to take from us the use of them as he would do if the Lord did not restrain him If he might have his will he would strike us deaf that we should not hear the Word of God to our comfort or edification or dumb that we be not able to speak a word to God's Glory or Edification of others in Prayer Thanksgiving or otherwise or he would strike us blind that we might not behold the Glory of God in his Creatures to our comfort Therefore seeing it is by God's mercy that we do enjoy the benefit of our senses and that we are not by Satan's malice bereft of them let us be truly thankful unto God and shew it by using our senses and all the powers of our bodies to his Glory in the practice of those holy Duties which he requireth of us Now followeth the Charge or Commandment it self which our Saviour layeth upon the Devil which is two-fold 1. To come out of the Child 2. To enter no more into him I charge thee Or straightly Command thee By this our Saviour testified his absolute Power and Authority over the foul Spirit And enter no more c. Because the Devil had formerly used to take the child by fits at certain times as we have heard entring into him again and again and that sundry times after he was departed out of him therefore our Saviour not onely chargeth him to depart out but withall forbiddeth him to enter any more into him Observ 1 Observ 1. That Christ hath absolute Power and Authority over the evil Angels or Devils to command and over-rule them as he pleaseth This Power he shewed even while he lived upon Earth in state of Humiliation by commanding or charging evil Spirits to go out of such as were bodily possessed by them as here we see he did and at other times The same Power of Christ over the Devils doth further appear by this That when they were cast out they could not enter into the herd of Swine without his permission chap. 5. Now if while he lived on Earth in state of Humiliation he had this Power and Authority over the Devil then much more now that he is exalted to the right hand of God in Heaven Phil. 2. 9. God hath highly exalted him and given him a Name which is above every Name That at the Name of Jesus every knee should bow c. Col. 2. 10. He is called the Head of all Principality and Power viz.
That is Instituted and ordained of God So Psal 118. 24. This is the day which the Lord hath made c. For man That is for the good benefit and profit of mankind And not man for the Sabbath The externall keeping of the Sabbath is not the main or chief end of Mans Creation Object Object Man was created to Worship and serve God and to this end serveth the Sabbath therefore it may seem that man was created to keep the Sabbath Answ Answ We must put difference between the substance of Gods Worship and between the Circumstances of it which are but helps and furtherances to it as the time the place the manner c. If we speak of the substance of Gods Worship it is true That it is one main end of Mans Creation but if we speak of the Circumstances of it they are not properly the end of mans Creation but onely accidentally and so far as they are helps and furtherances to his Worship and Service Now the Sabbath is but a Circumstance of Gods Worship and therefore in that respect it is truly said not to be the end of Mans Creation This for the meaning Doct. 1 Doctr. 1. The first and main point of Doctrine here taught us is this That one main end of the first Institution of the Sabbath day is the good and benefit of man that man might reap good by keeping it There are two main ends of Instituting the Sabbath The first in respect of God and that is his own Glory which he aimed at in the first place in ordaining that day The second is in respect of man and that is mans good and benefit and this is the main end next unto his own Glory which the Lord aimed at in the Institution of the Sabbath Therefore Gen. 2. 3. and Exod. 20. 11. he blessed the Sabbath day that is he ordained it as a means to procure and bring a blessing on the Heads of those that Conscionably keep it which shews that God aimed at the good of man in ordaining the Sabbath For the further clearing of this point we must know that the Sabbath was Instituted of God for a twofold good of man 1. For his Spirituall good and benefit That by the Religious exercises of that day as hearing the Word receiving the Sacrament Prayer c. Man's Soul might be builded up in saving Knowledg Faith and other Spiritual Graces and so by this means the Salvation of man might be furthered therefore God hath appointed on that day many sorts of spirituall Duties some publick some private as Hearing Reading Praying Meditation c. all which tend to this end to the furtherance of the Soul in Grace and consequently to further the Salvation of those that Conscionably perform those Duties 2. The Sabbath is ordained for the Temporall good of mans body and outward Estate and that in two respects 1. That so men might have some time wherein to rest from the bodily labours of their particular Callings for this is for the good of mans body it tends to the maintenance of the strength and health of it when it hath some respite from labour upon one day in seven whereas without this rest mens bodies could not continue long in health and strength but must needs be wasted and worn out with overmuch labour Deut. 5. 14. The seventh day is the Sabbath c. In it thou shalt not do any Work thou nor thy Son c. that thy Man-servant and Maid-servant may rest as well as thou 2. The Sabbath was Instituted for the Temporal good of Man in a further respect Namely that by the conscionable keeping of it the blessing of God may be procured upon mans body goods and outward Estate Therefore Temporal prosperity is often promised in Scripture to such as keep the Sabbath Esay 58. 13. If thou call the Sabbath a delight c. I will cause thee to ride upon the High places of the Earth and feed thee with the Heritage of Jacob thy Father c. Jer. 17. 24. If ye bring no burden on the Sabbath day but hallow the Sabbath c. then shall there enter into the Gates of this City Kings and Princes sitting on the Throne of David c. and this City shall remain for ever Use 1 Use 1. See the exceeding goodnesse and love of God unto mankind in that he aimed at our good as well as at his own Glory in Instituting the Sabbath He hath made it for us as well as for himself He hath appointed the Sanctifying of it to be a means of good to us aswell as of Glory to himself This magnifieth his Love and goodnesse towards us in that he doth tender our good and happiness next unto his own Glory in Instituting the Sabbath And not onely in this but in all other his speciall Ordinances God hath respected our good together with his own Glory and he hath appointed them aswell for our good as for his Glory So in ordaining the Ministry of the Word and Sacraments he hath respected the good and Salvation of Men Ephes 4. 11. He hath given Pastors and Teachers for the perfecting of the Saints and for the Edifying of the body of Christ So he hath appointed civill Magistracy and the Authority of Kings and other Governours of the Common-Wealth for the good of Mankind Rom. 13. 4. The Magistrate is the Minister of God to us for good See also 1 Tim. 2. 2. So God hath ordained the state of Marriage for the good of Man Gen. 2. 18. It is not good that man should be alone I will make him a help c. In a word God hath made and ordained all Creatures for the good of Man that they should be usefull and profitable to him yea the very Angells themselves the most excellent of all Creatures are appointed of God for the good of man Hebr. 1. ult All Ministring Spirits sent forth to Minister for them that shall be Heirs of Salvation Here then we may well break out into that Speech of David admiring Gods goodness towards us Psal 8. What is man that thou art mindfull of him c. Let us stir up our selves to true and unfeigned thankfulness to God for his unspeakable kindness to us respecting not onely his own Glory but our good and happiness and Salvation in all his Ordinances and Creatures And let it move us to shew our love to him again by our Conscionable care of serving him and of yielding all Obedience to his Will Use 2 Use 2. See by this what great cause we have to make conscience of sanctifying the Lord's Sabbath duly seeing the sanctifying of it is ordained of God for our good both Spirituall and Temporall Therefore as we respect our own good the good of our Souls and Bodies and of our outward estate as we desire the Blessing of God upon all these and as we desire in all these to thrive and prosper so let us conscionably keep the Sabbath Day Holy If the
Lord had commanded us to keep it onely in respect of his own Glory this had been enough to bind us to the keeping of it because we ought to preferr his Glory and the Obedience which we ow to his Commandement before all other things in the World but now seeing he hath enjoyned us to do it not only in way of glorifying his name but also in way of procuring great good to our Selvs How forcibly should both these considerations joyned together move us with all conscionable care to sanctifie the Sabbath Remember this and think of it often That God hath made the Sabbath for our good that it may be a means of great good and benefit to us in respect of our Souls and Bodies All the Duties of the Sabbath publick and private are appointed of God for our good even for the building up of us in gâ—ace and for the furtherance of us unto God's Kingdom Besides the conscionable performance of them is the way to procure the Blessing of God upon our bodies and outward estate in this World How nearly then doth it concern every of us to make conscience of the Sabbath and of the Duties of it It is for our own profit and good that the Lord commands us to spend the Sabbath in hearing the Word in receiving the Sacrament in Praying Reading singing Psalms c. God is not profited by our performance of these Duties though he require them and graciously accept them as an honour done to his Name yet if we speak properly he is no gainer by any service of ours performed on the Sabbath but we our selves reap the fruit and profit of them all The Lord hath no need of our Sabbath-Duties in respect of Himself but our selves have need of them for the building up of our Souls in Grace and for the furthering of us unto eternall Salvation Think seriously and often hereof that it may stir us up to make conscience of sanctifying the Sabbath Vse 3 Use 3. This serves further to stir us up to love and delight in the Duties of the Sabbath and to perform them with joy and chearfulness Esay 58. 13. To call the Sabbath a Delight c. We have great cause so to do if we consider that that Day and all the holy Duties of it are ordained of God for our good We should therefore accompt it a good Day yea the best of all Dayes in the week and we should be most glad and joyfull when it comes Worldly men are glad when a Fair or Market Day cometh because it is for their worldly gain and profit How much more glad should we be when the Lord's Sabbath cometh which is the Market Day for our Souls upon which we may reap so much Spirituall gain and profit I we would think well of this we should never be weary of the Sabbath as many are and as those Amos 8. 5. Use 4 Use 4. This shews that such as make no conscience of keeping the Sabbath well are their own enemies they are enemies to their own profit and good both Spirituall and Temporall they forsake their own Mercy depriving themselves not onely of that Spirituall good which they might reap in their Souls by the Duties of the Sabbath but also of the blessing of God upon their temporall and outward estate nay they bring a Curse on it See Jer. 17. Vse 5 Vse 5. To confute and condemn the ignorance of such as complain of wrong and injury done to them if they be urged to the strict keeping of the Sabbath or restrained from the breach of it by vain and idle sports or otherwise They think this a great wrong to them whereas it is for their own good and profit of Soul and Body to keep the Sabbath and not to profane it Let not Servants then complain that it is a wrong to them when their Masters will not suffer them to break the Sabbath Let not any People think their Minister wrongs them if he go about to restrain them from profaning this Day It is for their good to be urged strictly to the keeping oâ— the Sabbath and to be restrained and held from breaking it Doctr. 2 Doctor 2. And not Man for the Sabbath Hence we may learn further That the outward observing and keeping of the Sabbath is a matter subordinate to the good of Man and therefore that the good of Man is to be preferred before the outward keeping of the Sabbath God himself hath preferred it as appears by this that he first made Man before he ordained the Sabbath and therefore we may and ought to be more carefull of procuring Man's good then of the outward keeping of the Sabbath If the Case stand so that either the Sabbath is to be broken or else some work of mercy tending to the good of our selves or others is to be omitted we must rather neglect the outward observance of the Sabbath for the time than omit that work of mercy See Matth. 12. 12. Note withall that this must be understood of the Case of present necessity when there is a present necessity of doing a work of mercy for the good of Man so as if it be deferred some great hurt will ensue to Man For example In time of dangerous sicknesse we may go and visit the sick if we know of their case and have a calling to it though it be with hinderance of some other Sabbath Duties So we may in the same Case send to the Physitian for his advice and help though it be upon the Sabbath and the Physitian may travell to the sick and Minister Physick to them on that Day Yet by the way note that this makes nothing for defence of those that send to the Physitian on the Sabbath needlesly when they might as well send on other Dayes Again suppose our own or our Neighbour's Goods or Substance be in present danger upon the Sabbath day as a House on fire or an Oxe or other Beast fallen into a Ditch we may use means to save them though it be with hinderance to the keeping of the Sabbath at that time These Instances may serve for the clearing of this Point that in the Case of present necessity the good of Man is to be preferred before the outward keeping of the Sabbath So much of the 27 Verse Mark 2. 28. Wherefore the Son of Man c. Aug. 22. 1619. HEre is a second Reason used by our Saviour to prove it lawfull for his Disciples to pluck ears of Corn on the Sabbath day taken from the Authority of our Saviour Christ himself the Author and Instituter of the Sabbath who being Lord of the Sabbath hath power to dispense with his Disciples for the outward breach of it in case of present necessity And this Reason is inferred as a consequent of the former as appears by the Word Wherefore q. d. Seeing the Sabbath was ordained of God for Man's good Hence it followes That my self though I be the Son of Man