was uttered by our Saviour not onely this once immediately after the exposition of the former Parable of the Sower as appeareth here and Luke 8. 16. but also at two other times upon other occasions as we may see Matth. 5. 15. in his Sermon on the Mount and Luke 11. 33. when he was Preaching to the people at another time Now according to the different times and occasions of uttering this Parabolical speech it may be somewhat differently Interpreted in regard of some different circumstances In this place the occasion of uttering seems to be this Our Saviour ver 11. told his Disciples that to them it was given to know the Mystery of the Kingdome of God for which cause he thought it fit to Interpret unto them the former Parable of the Sower at their request Now then having said that it was their speciall Priviledg to have the knowledg of the Gospell revealed to them and having withall interpreted the Parable to them He now sheweth by this short Parable to what end that Knowledg was revealed to them not that they should keep it to themselves and hide it in their own breasts but that they should impart it unto others for their benefit And this I take to be the scope and sum of this Parable viz. to shew unto us for what end God doth reveal unto men the Knowledg of his Word not that they should keep it to themselves but that they should employ it to the good of others This our Saviour sheweth here by a comparison taken from the light of a Candle which is appointed not to be covered under a bushel or under a bed so as the light cannot be seen but that it should be set upon a Candlestick in such a place where it may plainly be seen and give light to those in the house So our Saviour's meaning is that the light of Spiritual knowledg in the Word was revealed to his Disciples not to be hid and kept close to themselves onely but that by them it might be communicated to others This Exposition is confirmed by other places where the knowledg of the Word is compared to light as 2 Cor. 4. 4. and Ephes 5. 8. Under a bushell or under a Bed That is in any close or secret place so as the light cannot be seen See Luke 11. 33. A bushel is a kind of measure used to measure Corn or other things withall as is well known So much of the sense of the words Doctr. 1 Doctr. 1. Here then we learn this Instruction That such as are enlightned of God in any measure with the true Knowledg and understanding of his Word ought not to hide this Knowledg within themselves but to let the light of it shine unto others that is to use and employ it to the benefit and good of others Quest Quest. How are they to imploy their knowledg to the benefit of others Answ Answ 1. By shewing forth the fruits of it in a Holy and sanctified life thereby giving good example to others and so drawing them to a love and liking of the Word of God and encouraging them to seek after the knowledg of it Matth. 5. 16. Let your light so shine before men that they may see your good works c. Phil. 2. 15. That ye may be blameless c. in the midst of a crooked and perverse Nation among whom ye shine as lights in the world 2. By communicating and imparting their knowledg unto others that are more ignorant than themselves being ready to instruct them in the wayes of God and in the knowledg of his Word David often professeth that he would thus instruct others as Psal 32. 8. I will instruct and teach thee in the way which thou shalt go Psal 34. 11. Come children hearken to me and I will teach you the fear of the Lord. Psal 51. 13. I will teach transgressors thy wayes c. So the woman of Samaria Joh. 4. And the Disciples Andrew and Philip Joh. 1. Reason Reason of this Doctrine We are appointed of God to be as Stewards or Dispensers of those spiritual gifts which he bestoweth on us 1 Pet. 4. 10. As every man hath received the gift even so minister the same one to another as good Stewards of the manifold grace of God Use 1 Vse 1. This reproveth those that hide their knowledg of the Word and keep it to themselves only shuting up this light within their own breasts as it were as in a close and privy place that it cannot be seen of others and so as others have no benefit by it They do not shine to others by the light of that knowledg which is in them they shew forth no fruits of it in a holy conversation neither are they carefull to communicate their knowledg to others by instruction of them in the wayes of God What is this but hiding the candle under a bushell or setting it under a bed when it should be set upon a candlestick that the light of it might be plainly seen of those in the house Let such consider how great a sin it is thus to hide the spiritual gifts bestowed on us of God and not to employ them well to the glory of God and good of our brethren Matth. 25. 30. The unprofitable servant who hid his talent in the earth had not only his talent taken from him but was also cast into utter darkness c. Let us then take heed of this sin of hiding and not employing the gifts of God bestowed on us Among other graces take heed of hiding and concealing this gift of knowledg in the Word of God if God have bestowed it on us in any good measure lest the Lord one day call us to a strait accompt for not employing our talent to his glory and good of others And know this That if thou hast never so much knowledg in the Word and yet dost hide it only in thy own breast and in thy own head and dost not shine to others by the light of it then thy knowledg is no sanctified and saving knowledg for if it were it could not thus lye hid and buried in thee but it would manifest it self toward others for their good it would not only inlighten thy mind but also thy whole outward life and conversation causing thee to shine as a light or candle unto others The light of true saving knowledg cannot possibly be put under a bushell or bed it cannot so be shut up in those that have it as not to shine and give some light to others Therefore if thou have knowledg and keep it to thy self and hast no care to do good to others with it suspect thy knowledg to be but a vain literal knowledg swimming in thy head and feeding thy own brain yea know it to be so and not to be any sound sanctified knowledg Use 2 Vse 2. Let this move us to shine unto others by that light of spirituall knowledg which God hath given unto us put not
at his Crosse that is at this Death and Sufferings whereof he had a little foretold them as we heard Chap. 8. ver 31. lest they should think he dyed of weakness or willingly and not rather because it was the Will of his Father that he should suffer for man's Redemption therefore he now manifested his divine Power and Glory of his God-head to shew that he was as well able if he would and if it might stand with the Will of God his Father to save himself from Death as he was to manifest his heavenly Glory at this time in this wonderfull manner Therefore no cause for them to take offence at his Sufferings or thereupon to doubt of his Person whether he were the Son of God and true Messiah but that they ought undoubtedly to believe him so to be notwithstanding his Death and Sufferings which must after be fulfilled For though he should dye and Suffer yet not unwillingly or of weaknesse but to fulfill the Counsell and Will of God his Father touching man's Redemption And besides though he dyed yet should he not remain in Death but raise himself by the Power of his God-head c. 3. To confirm their Faith touching the certainty of his glorious coming to Judgment at the last Day and of that heavenly reward which he would then give them for all their sufferings for his Name and so to comfort them against the Cross c. 4. To comfort them with hope and assurance of that blessed state of the Saints in Heaven after this Life in which they should more perfectly see his Glory Observ 1 Observ 1. In that this Glory of Christ in his Transfiguration was revealed to him and to the three Disciples while they were at prayer in the Mount as we have heard we may observe and learn The excellent Fruit and Benefit to be reaped by being conversant in the duty of prayer This is a speciall means whereby God doth reveal himself and his Glory to his Saints and a speciall means whereby the Saints of God do usually attain to a more clear sight and knowledge of divine and heavenly things Hence it is That we read in Scripture that the Lord hath so often revealed himself and his Will in speciall and extraordinary manner to such as have been exercised in prayer as to Damel Chap. 9. ver 21. while he was speaking to God in prayer the Angel Gabriel is sent to him to touch him and to inform him both of the deliverance of the Jews out of Captivity and of the Coming and Death of the Messiah c. So Acts 10. 3. Cornelius being in prayer had an Angel sent to him c. So ver 9 10. Peter at prayer fell into a Trance and saw Heaven opened c. So Acts 9. 12. while Paul was at prayer Ananias was sent to him to put his hands on him and to open his eyes and to baptize him And experience may teach this unto the Saints of God that prayer is a speciall means to obtain from God the sight and knowldge of his Glory and of his heavenly Will and that the Lord doth never so clearly and comfortably reveal himself and his glory to them nor the knowledge and experience of things spirituall and heavenly as he doth by means of prayer and oftentimes in the very time of their prayers Use Vse To encourage us to be frequent and diligent in this excellent duty of prayer upon all occasions not onely in publick or in company with others but also in private Ephes 6. 18. Pray alwayes with all manner of prayer c. that so by this means the Lord may be pleased to reveal himself and his glory and his heavenly Will to us more and more that by frequency and constancy in this holy exercise we may come to have nearer communion with God and to see his Glory yea to partake in it after a sort in this Life As Christ by prayer received this heavenly Glory from his Father which made his face to shine as the Sun So by this holy and heavenly exercise we shall be in some sort tranfigured or changed into that glorious Image of God by it we shall obtain more and more heavenly Wisdom and Knowledge of God which will make our faces to shine as the face of Stephen did like the face of an Angel Acts 6. 15. or as the face of Moses after he had been with God in Mount Sinai Exod. 34. Eccles 8. 1. The wisdom of a man maketh his face to shine c. True of heavenly Wisdom which is obtained by prayer Jam. 1. 5. Not that we are now to expect such extraordinary Visions or Revelations from God in prayer or that Angels should be sent in visible shapes to us as they have been to many heretofore in the beginning of the Church but because the Lord doth still reveal Himself and his Will and his heavenly Glory to his Saints in and by this holy exercise of prayer To quicken and stirr us up unto it Observ 2 Observ 2. From this brightness and glory of Christ's Face and Garments which appeared in his Transfiguration we may have a manifest proof and evidence of his God-head or divine Nature that he was not onely true Man but true God in one and the same Person For this outward Glory of his humane Body was nothing but an effect and sensible Sign and Token of the divine Essence of his God-head nothing but a little beam issuing or proceeding from the body or sustance of that uncreated Sun viz. the God-head of Christ Therefore as the created Sun in the firmament is known and discerned by the beams of it So here c. As this God-head of Christ was proved by all his Miracles as we have often heard before so also by this his Glorious Transfiguration which may likewise be reckoned amongst his Miracles But having often spoken of this point before I will not here insist on it Mark 9. 3. And his Raiment became shining c. May 7. 1626. Observ 3 Observ 3. FRom this Glory of Christ which appeared in his Transfiguration we may gather the greatness and excellency of that Glory and Majesty which now he hath and enjoyeth in Heaven at the Right hand of God which also he shall manifest in his second coming at the last Day If the Glory which he shewed in the Earthly Mount were so great that it made his Face shine as the Sun and his Garments to become as perfectly white as the Snow and as the Light how much more Glorious is he now being in heaven not onely as he is God but in humane Nature c His face doth now far exceed the brightness of the Sun and of all the Starrs joyned together in one See this Point further opened ver 6. Infra Note here that the Glory of Christ's which was manifested in his Transfiguration is the same in nature and substance with that Glory and Majesty which he hath now in Heaven even
learned Divines of both Universities and other parts of the Kingdom to the number of above 200 whose Names would be tedious and improper here to recite though to be seen in the hands of the Undertakers having expressed their earnest desire to promote the Publication of this faithful and solid Commentary It is now at length through the Goodness of God compleatly effected in the which I could do no less as a Brother than be Instrumental To whose Divine Blessing I humbly commend both Work and Reader only beg a few lines to spend upon the Comment it self Thou hast pious Reader exposed here to publick view I think the largest of all the Commentaries that have yet appeared in any Language upon any of the Evangelists As the Gospel it self entertains you with a Discourse of the Life of our Saviour so this Comment was the Work of the principal part of our Reverend Author's Life The Evangelist sets before you the heavenly Feast of the Covenant of Grace This Commentator servs it up with choise and Appetite-whetting Sawces It 's worth our lives to read it digest it exemplify it in a suitable Conversation There is a strain of spirituality runs through it that will render it very acceptable unto such whose holy senses are exercised in the things of God In handling of each parcel of this Holy Scripture after a clear Partition of the words he raiseth distinct and pertinent Observations puts forth every where as occasion requires notable Textual Intricacies and Inquiries which he solves judiciously and distinctly and yet with a neat desirable brevity without obscurity He seems utterly to disaffect all larded pompous and high-flown Expressions and aereal Terms He aims not at diserta but fortia not to level his design at Eloquent Trappings but strong and nervous Explications as Jerom once wrote to Nepotianus Docente te in Ecclesia non clamor Populi sed gemitus suscitet te Lachrymae Auditorum Laudes tuae sint When thou teachest in the Church let not the humming but the groaning of the People raise thy Affections The tears of the Auditors are the praises of the Minister There is scarce any material Point or practical Controversy that may not if I mistake not be found in this excellent Treasury of Divinity Many proper and obvious Objections every where almost raised and no less satisfied Multitudes of Cases of Conscience requisite for the daily use of all sorts of Christians pertinently discussed To instance in a few Here is handled the Minister's Warrant and Call to his holy Function and Office the manner of managing it to his own Comfort the honour of his High-Calling and the Edification of his People Here is discussed that Question When and in what Cases Confession of Sins may and must be made unto men As to Civil Callings How to know the Time when we ought to enter into them The Nature of spiritual Combates The true Apprehension of the state of Adoption How to discern the Devil's Suggestions from the Motions of our own corrupt Lusts The Purity of the Word of God What Comforts and Supports against the troubles of vain thoughts in Prayer How to know that we are sincere in the great and important matters of Religion In what respect either as to Order of Time or Nature or quo ad nos Repentance may be said or not be said to go before Faith Here is stated the difference between John's Baptism and Christ's The Questions about costly Apparel the plentiful Use of the Creatures the Duty of lifting up our Eyes and Hearts to Heaven before and after Meals by the Example of our Lord and what Knowledg the Saints shall have of each other in the Kingdom of Glory are all sweetly opened and pithily answered These 〈…〉 scatterings and gleanings of my present Observation to the vast Multitudes of useful practical spiritual Cases that are here almost in every Leaf in every Sermon held forth for the enlightning of the Understanding the rectifying the Conscience the resolving the doubtful the establishing the weak the comforting the Desolate the stating of Evidences of God's Love and the Administration of an abundant entrance into the Kingdom of our dear Lord and Saviour Jesus Christ That the Man of God may be perfect unto every good Work With Commendation therefore of these pious and holy Labours of Love unto the Dews of Zion and thy Soul unto the fructifying Influences of God who alone giveth encrease unto the planting of Paul and the watering of Apollos not willing to detain thee any longer from entring into this spiritual Mine of the Gold of Ophir I rest From my Study at Heaver in the County of Kent Septemb. 3. 1661. Thine in the Gospel of our Lord and Saviour J. Petter AN Alphabetical TABLE wherein is comprised the principal matter contained in the Commentary upon the Gospel of St. MARK A. Account ALL men must give an Account 905 Accusation Silence is the best Answer to a false Accusation 1403 False Accusation 1398 1399 The most innocent are sometimes falsly accused 781 Admonition When it should be severe 1434 1615 1616 Adoption It belongs onely to Believers 585 Derived by the Son-ship of Christ 911 Advice It should precede our Actions 278 Adultery Remedies against it 430 Affections When they are sincere 208 338 When they are inordinate they are an hindrance 218 Remedies against their inordinatenesse 218 Christians are not required to be altogether without them 137 Affliction 532 776 790 1317 1320 1349 1490 1491 1518 1519 1533 1539 1590 1604. Believers not exempt from it 124 128 272 239 Fasting should be used in time of Affliction 123 God sometimes seems not to observe the Affliction of his Children 241 244 379 In it we must trust in God 1535 Christ takes notice of the Affliction of his Servants 375 God sometimes deferrs help 377 God sometimes exerciseth his Servants with many Afflictions at once 382 442 802 916 917 It is often greatest when deliverance is near 383 The Church in this World is exercised with it 376 God exerciseth Faith with it 447 It encreaseth Faith 453 Christians should be prepared for it 514 534 539 1227 1281 1282 1286 Such as follow Christ must suffer it 538 787 Self-deniall a help to bear it 537 Prayer an Effect of it 803 Following Christ in it an evidence of love 1387 Prayer a Remedy against it 1319 God tryeth his People with it 41 210 God gives a happy issue to it 42 245 455 1328 Prayer a Duty in time of Affliction 85 148 803 804 807 1118 It is a stumbling-block to Hypocrites 212 Preservatives against the evil of it 213 1282 In it we are apt to distrust God 243 The benefit of it when sanctified 268 443 541 They come to Christians by Providence 360 1259 Difference between the Afflictions of the godly and the Afflictions of the wicked 370 The Circumstance of time sometimes aggravates it 374 It is twofold 376 Christ is present with us in them 383 Christ's
1341 Weakness It is a motive to prayer and watchfulness 1344 The cause of it 1345 Wicked 1397. 1475. 1505. 1513 Believers may be in their Company 114 Their diligence in sin 344. 342. 343. 391. 848. 921. 1239. 1240. 1574. 1357. 1364. 1404 Their malice against Ministers 876. 1429. 1430 Society of them is dangerous 981. 982. 1393. 1595 Why they persecute the Saints 1083 Christ 's second coming will be maâ—ter of terrour to them 1411 There is no society without them 1357 Their malice against the Saints 347. 605. 847. 940. 1471. 1096. 1098. 1388. 1202. 1203. 1449 God punishes his People by them 1104. 1382 God 's using them as Instruments doth not excuse their malice 1105 Unity amongst themselves in commâ—tting sin 141. 1359. 1456 The policy of the wicked 142. 608. 942. 1204. 1660. 1442 They are timerous in the practice of Sin 848. 1361 The love of sin doth blind them 1362 They resolve to commit sin 1363 They come to heighth of sin by degrees 1366 God limits their rage 939. 1379. The society of them is aâ—â—ccasion of sin 555. 1394. It is dangerous to receive benefits from them 1395 God confounds their plots 1399 They use to move captious Questions 1404. 1405 They seek to intise others 641. 1236. 1415. 1467 They abuse holy things in their discourses 1418 Their Cruelty 1418. 1471 They are more afraid of danger then sin 849. 881. 939. 944 They sometimes fear the Saints 849 They continue in sin 917 They grow worse and worse 918. 1473 They sin against knowledg 922 God will not alwayes spare them 928 They are incorrigible 938 They are impatient of reproof 939 God over-rules their Tongues 943 They are not the better for conviction 954 They have a carnal conception of heavenly matters 962 They are ambitious 1035 What keeps them from some sins 1204 They fear Men more then God 1205 They censure the best actions 114. 164. 1216 They delight in sin 1236. 1472 They are vile in God 's account 450 In them are often many good qualities 740 We may bear a kind of love to them 741 They may in time be called 775 We should not expose our selves to them 828 Their Children imitaâ—e them 324. 477 God sometimes permits them to their will against his Servants 605 We should be merciful to them notwithstanding their Sin 621 They resemble the Devil 633 It is a great affliction to fall into their hands 644 They preferr the World before Christ 262 They sometimes acknowledg the Graces of others 297. 1452 They ordinarily ascribe the Gifts of others to outward means 298 They contemn the Message of God 's Servants 302 Their sins pollute the Earth 315 God can make the insensible Creatures witnesses against it 316 They sometimes love God 's Châ—ldren 339 They sometimes restrain others from sin 340 They are sometimes affected with joy at the Ministry 341 They sometimes obey the Word 342. 1562 They think sin a light matter 347 They sometimes reluct against sin 347. 1474 They are sometimes very strict 119 They sow seeds of strife 120 Their malicious Cavils should not discorage us 134 They sin deliberately 1442 Wickedness Remedies against it 434 Will. A two-fold will in Christ 440. 1330 Wisdom The wisdom of Christ. 730 There is no wisdom against God 880. 953 Witness The evil of bearing false witness 1397 Who are false witnesses 1401 Wives It is a sin for Husbands to be cruel to them 703 The near union that ought to be between Man and Wife 707. 709 Love between Man and Wife 707 Women God sometimes gives much grace to them 441 Word of God Efficacy of it 245. 461. 851. It is a means to comfort in affliction 384 All do not profit by it that are affected with it 850 It is a Judgment to have it obscurely preached 894 It concerns all men in all times 397. 418 Authority of it 405 It was written by divine inspiration ibid. It is like seed 199 It is dangerous to hear it without affection 205 How it must be received into the heart 220. 221 It is not alike fruitful in all Hearers 223 Necessity of the knowledg of it 225 The efficicacy of it depends upon God 230 It works Grace by degrees 234 Those that taste it desire it 239 It is like Salt 688 The meanest People most embrace it 697 How to understand it 1606 Works Faith commends our good works 99 Christians shew their relation to Christ by them 181 Zeal commends our good Works 1225 Good Works 1227. They are sometimes rewarded in this life 1230 Works of God We should observe them 262 We should reverence them 294 We should not forget them 492 We should lay them to heart 107 We should admire them 852 They should make us act Faith 854 World Vanity of worldly Goods 1112. 1168. 1057 Seeking of it is dangerous to the Soul 550 Christians may hold a Temporal right and propriety 73 Worldling He is covetous 1214 He is unwilling to part with his possessions 752 Worship Duties of moral Obedience are better then Duties of outward Worship 1008 The dignity of places appointed for it 841 Spiritual Worship better then Outward 1008 Outward Ceremonies of Worship must give place to Charity 1009 Motives to be spiritual in it 399 Superstitious Worship is unprofitable 401 Wrath of God 1077. 1078 It smites sensless Creatures 1078 The grievousness of it 1145. 1311 Y. Youth YOung men should seek Christ. 726 1385. 1386 Z. Zeal 9. 156. 358. 839. 801. 819 IN the best it is not alwayes according to knowledg 1376 How far it should prevail with us 1054 Zeal for Christ 's Glory 150. 665. 1372 How we should shew it 819. 839 It is accounted folly by the World 162 It should accompany our performances 479 It commends a good Work 1225 It is an effect of Love 1226 We should not be ashamed of it 728 It sometimes grows cold 750 The meanest are most zealous 820 It doth not exempt us from sin 1392 It should be discreet 1566 A COMMENTARY VPON THE GOSPEL OF St. MARK Mark 1. 1. The beginning of the Gospel of Jesus Christ June 7. 1618. the Son of God THere is no Knowledge more necessary for Christians than the Knowledge of Christ and of those things which he hath done and suffered for us according to that of Paul 1 Cor. 2. 2. I esteemed not to know any thing amongst you save Jesus Christ and him crucified See also Joh. 17. 3. and Phil. 3. 8. Now among all other Books of holy Scripture there is none that doth so plainly and expresly set forth Christ unto us and the History of those things which he hath done and suffered for our Salvation as do the Writings of the Evangelists which were penned to this end Whereupon St. Austin calls the four Evangelists 〈…〉 Domini quibus per orbem vectus c. Lib. 1. de Consens Evang. cap. 7. For this cause I have resolved if the Lord 〈…〉 life and health so long to interpret unto
thee c Dec. 27. 1618. WEE have heard how the Devil in this party possessed doth expostulate with our Saviour Christ about the cause of his molesting him and his fellows the other wicked Spirits in going about to dispossesse them in these words What have we to do with thee c Now in the words following He doth farther expostulate with Him about the end of his coming whether it were to destroy them Art thou come to destroy us Viz. Before the due time appointed for our destruction for that is implyed as may appear by comparing Matth. 8. 29. Art thou come hither to torment us before the time By Destruction The Devil here meaneth that full finall and last destruction judgment or punishment which he knows is to be inflicted on him and his fellows by Christ at the last day or day of generall Judgment And because he did already begin to feel the Divine Power of Christ therefore by these words he seems to intimate another reason besides that before implyed to move our Saviour not to put him to farther torment by casting him out viz. because the time appointed for their full and finall punishment was not yet come So much of the meaning of the Words Art thou come to destroy us Observ 1 Observ 1. The Devils have not as yet their full and perfect Damnation or punishment inflicted upon them God's Wrath is not yet come upon them to the uttermost This is plainly implyed when they ask Christ Whether he were now come to destroy and damn them to the full Luke 8. 31. That Legion of Devils requested our Saviour not to command them to go out into the Deep that is the place of full and perfect torment which they shall be cast into hereafter which shewes that they are not in it already 2 Pet. 2. 4. They are in Chains of Darkness reserved unto Judgment So Jude 6. ver and Matth. 25. 41. Everlasting fire is prepared for the Devil and his Angels therefore they do not yet burn in it so as they shall hereafter Those wicked Spirits are already entred into some degree of Hellish torments and this torment they carry about them wheresoever they become but their full judgment is not yet inflicted upon them Vse Hence we may gather a certain Argument that there is a Day of General Judgment yet to come in which the Devils and Reprobate Men shall be adjudged to full and finall Damnation If there were not a Day of Judgment to come how should those wicked Angels receive their full Reward of Judgment and Punishment But God's Justice requireth that when their sins are come to the full Height and Measure which they shall be at the last Day that then they should be punished with full and perfect Damnation We must therefore certainly believe a Day of general Judgment to come And not only believe it but daily prepare for it knowing that at that Day not onely the Devils shall be Judged but we also every one of us must hear the finall Sentence of our Absolution or Condemnation and withall we must then receive our full reward according to the things which we have done in the body whether good or evil 2 Cor. 5. 10. Quest Quest How should we prepare our selves against that Day Answ Answ 1. Get true Faith in Christ that we may be found in Him at the Last Day Then shall we lift up heads and hearts with comfort at the appearing of Christ 2. Repent of our sins and renew our Repentance daily See Acts 17. 30 31. Observ 2 Observ 2. The Devils do stand in great fear of the Day of Judgment and of that full and finall torment which then shall be inflicted upon them This appears in that they demand here of Christ whether he were already come to destroy them before the appointed time of full Judgment shewing that they much feared that time See Luke 8. 31. and Jam. 2. 20. Where it is said That they Tremble which must be understood chiefly in respect of the Day of Judgment and of that finall accomplishment of their Damnation which then they must feel Use Use See then the stony hardnesse or 〈…〉 Mens hearts who live so securely in their sins and are so hardned in them that they are little or nothing moved with any 〈◊〉 trembling at the consideration of the Day of Judgment when Christ shall come in flaming fire to render Vengeance to suc◠wicked Ones But it were much better for them now to be moved with fear of that terrible Day and speedily to turn from their sins that they might be saved in that Day of the Lord than securely to go on in their sins and so to be surprized unawares at that Day by the wrath of God which then shall be powred out on all the Reprobates Surely if the Devils themselves tremble at that Judgment to come then it is like to prove a terrible Judgment to all wicked Men and Unbelievers that shall then be found in their sins So much of the second thing considered in this Speech of the Devil unto Christ viz. His expostulating or reasoning with him Now followeth the third thing namely his profession of Christ in these words I know thee who thou Art c The meaning of the words is first to be shewed I know That is do acknowledge and believe who thou art the Devil speaks not here of a bare knowledge or understanding of Christ but of such a knowledge as was joyned with a generall assent to the truth of that he knew The Holy One of God It is likely that this title was then usually given to the Messiah by way of allusion to the Prophets as Psal 16. 10. See also Dan. 9. 24. Therefore the Devil giveth this title to Christ quasi diceret I believe thee to be that Messiah of whom the Prophets foretold Now this Title the Holy one of God is given to the Messiah because he was sanctified of God to be the Saviour of Mankind John 10. 36. And this sanctifying implyeth two things 1. The seperating of Him to this Office 2. The furnishing of Him with extraordinary holiness and grace fitting him for that Office Quest Quest Why did the Devil make this profession of his knowledge of Christ Answ Answ Not for any good end for although he sometimes speak the Truth yet it is still for some evil purpose So at this time he aimed not at the Glory of God or of Christ but he made this confession 1. To flatter our Saviour and so to perswade him if it might be to let him alone and not cast him out Therefore he commends him and makes shew of honouring him 2. No doubt he did it also to this end That he might bring the Truth it self which he professeth into suspition and disgrace because it received Testimony from him who is the Father of lies 3. To make the People suspect that our Saviour had some communion and familiarity with Satan or did work
19. Now to speak more particularly of the words Herod feared John By fear understand inward reverence of Heart in Herod toward John whereby he was moved to esteem well of him and to shew much respect unto him and to stand in a kind of awe of him Ephes 5. ult Let the Wife see that she fear her Husband that is reverence him c. Observ Observ Here we see that wicked men may shew good affections toward the Faithfull Ministers of God they may love and reverence them after a sort as Herod did John So Act. 8. 13. Simon Magus shewed his affection and reverent respect of Philip by wondring at the Miracles wrought by him and by keeping company with him So Nebuchadnezzar though a wicked Tyrant yet reverenced and honoured Daniel chap. 2. ver 46-48 He fell upon his face and worshipped him c. Quest Quest What moveth wicked men thus to affect and reverence Gods faithfull Ministers Answ Answ 1. The consideration of the excellent gifts which they discern in them especially natural gifts These draw them into admiration and so cause them to esteem and reverence them 2. Some worldly good or benefit which they reap by the acquaintance or society of such Faithfull Ministers of God c. 3. The holy lives of Gods Faithfull Ministers do cause the wicked to reverence them For this Herod feared John Use 1 Use 1. See then that it is not enough to prove one a good Christian to be well-affected to the Ministers of God and to esteem and reverence their persons Though in it self it be a good and commendable thing so to do yet it is no infallible mark of a good Christian Therefore rest not in this alone that we are well-affected to the persons of Gods Ministers to love and reverence them for all this wicked men may do But look that our affections toward Gods Ministers be sincere and unfeigned Quest Quest. How shall we know this Answ Answ By these marks and evidences 1. By the ground or motive which moveth us to affect them which must be principally the Dignity of their Calling and Ministry being from God and his special Ordinance for our good We must love and reverence them chiefly in this respect that they are the Ministers and Messengers of God sent unto us for our good and Salvation to dispense to us the means of Salvation the Word and Sacraments Matth. 10. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward 1 Thess 5. 12. Know them which labour among you And esteem them very highly in love for their works sake c. 2. By the unpartialness of our affection towards them in respect of their Calling as they are the Messengers and Ministers of God we are to have them in equall love and esteem and to reverence them alike We must not so love and reverence one Faithful Minister of God as to despise another 3. By the constancy of our affection to them loving and reverencing them constantly at one time as well as another in time of Adversity and trouble as well as in Prosperity when they reprove our sins as well as when they give comfort Vse 2 Use 2. See what to think of such as come not so far as to love and reverence the Faithfull Ministers of God but do contemn and despise them yea hate and persecute them These are worse then Herod and other wicked men who have shewed some love and reverence to Gods Messengers Therefore if these be condemned how much more the other if they repent not So much of Herod's reverencing of John Mark 6. 20. Knowing that he was a just man and an holy c. July 19. 1621. NOw followeth the Motive moving him so to do Because he knew him to be a just man c. Righteousnesse is twofold 1. Imputed 2. Inherent And this again is twofold 1. Legal commanded in the Law which is perfect and entire both in regard of the parts and degrees of it Now this was never found in any but in Christ and in Adam before his fall neither can it be in any meer man in this life 1. Evangelical Justice which is commanded in the Gospel Which Righteousness is imperfect in this life being nothing else but a sincere and constant endeavour to walk uprightly before God in all our wayes which endeavour is accepted in Christ instead of perfect righteousness And this is that Justice here spoken of And holy Not perfectly holy but one that carefully and constantly endeavoured to live holy and uprightly as hath been said of Justice Touching the difference between these two words Just and Holy we may refer the first to the duties of the second Table and the latter to the duties of the first Table c. Observ 1 Observ 1. See here the power and force of holiness and uprightness of life striking the hearts of others with fear and reverence toward such as do so live Nothing in the world doth procure so much reverence and awfull respect unto the persons of Gods Servants as their holy and upright conversation This made Job to be so much reverenced both of young and old as he saith of himself Job 29. 8. This made Samuel to be reverenced even of Saul himself a wicked man as we may see 1 Sam. 13. 10. See also 1 Sam. 15. 30. This also made our Saviour Christ to be so much reverenced when he lived on earth though he lived in poor estate because he was in his life so holy innocent and free from sin Therefore though some despised him yet many did reverence him See Matth. 27. 19. Pilate's Wife c. And we see here what moved wicked Herod to fear John even the holinesse of his life Reason Reason God himself doth manifest his own glory and Majesty in the holily lives of his servants making the Divine graces of his Spirit to shine forth in their lives which being seen of others do strike their hearts with reverence towards them Psal 14. 5. God is in the generation of the righteous Use 1 Use 1. See what is the best way for us to procure good esteem and respect from others and to preserve our selves from contempt in the places and Callings wherein we live The way is to labour for holiness and uprightness of life endeavouring alwayes to walk conscionably before God and Man in the duties of our general and particular Callings manifesting the graces of Gods Spirit in us and shewing forth the vertues of him that hath called us out of darkness into his marvellous light This our holy conversation shall be more powerful to win good respect and reverence to us in our places and Callings and to preserve us from the contempt of men then any other means which we can use Labour therefore to shew forth the holiness and uprightness of our lives before God and Men. This shall make us not only honourable before God for those that honour him he will honour
it or that it is their duty c. They can talk of their Parents Necessities or Infirmities but scarce ever in their lives did they send up one hearty Prayer to God for supply or help of them Well Let all that have been or are guilty take notice of their sin and unfeignedly and speedily repent hereof and for time to come beware of such unnatural Unthankfulness toward their Parents which is commonly the sin of lewd and ungracious Children c. So much of the duties of Children to Parents comprised here under the Word Honour Now a word or two of the Persons to whom it is due viz. Father and Mother Observ Observ Children owe all the duties above-mentioned unto both their Parents to Father and Mother Therefore both are distinctly named not only in these words of the fifth Commandment but also in sundry other places especially in the Proverbs as Chap. 23. 22. Hearken to thy Father that begat thee and despise not thy Mother when she is old Levit. 1. 3. Ye shall fear every one his Mother and his Father where the Mother is first named because she is most subject to contempt usually Gen. 28. 7. Jacob obeyed his Father and his Mother Reasons Reasons 1. Children are most nearly bound by bond of Nature to both Parents for their natural life and beeing whereof they are Instruments under God 2. The care and pains of both Parents in bringing forth and trayning up Children is exceeding great and so great that it seems doubtful which is greatest whether of Father or Mother Therefore Children ought to honour them both Yet so as the Father is to have the pre-eminence in this honour and in all duties as being the chief in regard of Sex and of Authority over the Mother and Children both Vse 1 Use 1. Reproof of such Children as are partial in doing Duties to Parents so honouring one that they despise the other Some respect their Mother only or chiefly because she cockereth and pleaseth them too much in the mean time not caring for their Father c. Others are careful to please their Father and to shew duty to him but none to their Mother and this fault is more common than the former Some Children even when they are young so soon as they are out of the shell learn to despise their Mothers and to cast off their Authority Such must remember the places before mentioned Lev. 19. and Prov. 23. Use 2 Use 2. Admonition to both Parents so to carry themselves toward their Children and to each other that they may preserve their Authority over their Children and that their Children may be moved to honour both as well as one To this End both Parents must be careful to maintain each others Authority and especially Fathers to maintain the Mothers Authority that she be not despised of her Children and she must beware of fond and foolish cockering of Children lest she bring herself into contempt So much of the first Precept here alledged out of the Books of Moses which is a Precept of the moral Law touching the Duty of Children to Parents Now followeth the second Precept which is of the Judiciall Law touching a grievous penalty to be inflicted upon such as break the aforesaid Commandment of the Morall Law in these words Whosoever shall speak evil c. This severe Law of Punishment our Saviour addeth to aggravate the sin of the Pharisees In the words are two things contained 1. The Sin or Breach of the Moral Law appointed to be punished Speaking evill of Parents 2. The Penalty it self Such ought to dy the death Who so shall speak evill Not every kind of evill Speech is here meant but especially two kinds 1. Cursing and banning Speeches uttered against Parents wishing or desiring some evil or mischief to befall them as to wish the Pox or Plague to take them c. And therefore the words are well translated thus Whosoever curseth Father or Mother c. 2. Railing or reviling Speeches uttered against Parents giving them vile or odious Names or Titleâ— in way of Contempt and Disgrace of their Persons Both these kinds of evil Speaking seem to be implyed by the Hebrew Word Killel which is used Exod. 21. and Lev. 20. from whence our Saviour citeth these words Let him dye the Death that is Let him most certainly be put to death for it by the Authority of the Magistrate It is an Hebraism implying the certain performance of the matter spoken of Therefore it is not said Let him dy but Let him dy the Death Quest Quest Was the penalty of death to be inflicted on all such Children as did in any sort curse or rail upon their Parents Answ Answ There are two kinds of cursing and reviling Speech 1. Such as is uttered in sudden passon of Wrath and unadvised Anger for which the party uttering it is perhaps touched with sorrow so soon as that distempered Passion is over Now some think the Law is not to be understood of this 2. Such as is uttered deliberately and advisedly being also joyned with obstinate and wilful Contempt of Parents This I take to be here meant either onely or chiefly See Calvin in Pentateuch and Dr. Willet in Exod. 21. 17. The word Killel used by Moses is derived from Kalal which signifies properly to contemn vilify and set at nought another which argues that the Law speaketh of such cursing and reviling as is joyned with great contempt and vilifying of Parents Deut. 27. 16. Cursed be he that setteth leight by his Father or Mother c. And especially it is to be understood of such contempt as is joyned with Obstinacy and Wilfulness As Deut. 21. 18. not every disobedient Child was to be stoned to Death but such a one as was stubborn and wilful in disobedience persisting therein without Reformation so here I take it that the penalty of Death is denounced not against every reviling word uttered by a Child against Parents but against such as is joyned with some Obstinacy and wilful Contempt Observ 1 Observ 1. It is a most grievous sin in Children to curse or revile their Parents This appears by the grievous Punishment appointed by the Law of God for such viz. The penalty of Death For all sins appointed to be thus punished are very heinous as Murder Adultery Blasphemy c. Prov. 30. 11. Solomon there reckoning up four sorts of gross and notorious Offenders setteth those in the first place who curse their Father and bless not their Mother So Deut. 27. 16. they which set leight by Parents are reckoned among the cursed Crew of heinous Offenders See also Isa 45. 10. Reasons Reasons 1. It is a sin against the light of Nature and therefore condemned by the Heathen 2. It is a high contempt of God and dishonour to his Majesty forasmuch as his Image and Glory shineth in the Authority of Parents over Children Use 1 Vse 1. Terrour unto such cursed and lewd Children as are or have been
that it may move us utterly to deny our own wisdom and natural reason in conceiving of things spiritual and heavenly Learn to empty thy self of all Opinion of thy own natural Wit Wisdom c. as utterly unfit to conceive the things of God and of his Kingdom He that would be wise here must first become a Fool in himself yea such as have most Knowledge in these spiritual things must yet see and acknowledge their Ignorance and be humbled for it more and more Vse 2 Use 2. See what need there is for us to pray unto God to enlighten our minds to conceive the things that concern his Glory and our spiritual good as they are revealed in his Word So David Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law Without this enlightning of God's Spirit all other means are vain It is the Spirit of God alone that can reveal unto us the things of God and help us to conceive them 1 Cor. 2. 10. The Spirit searcheth all things c. Seek then to God by daily Prayer for the Illumination of his Spirit Pray to him that hath the Key of David c. Seek to Christ for Eye-salve Rev. 3. 18. Vse 3 Use 3. See how needful it is for Pastors and Ministers of the Church to teach the spiritual and heavenly Doctrines of the Word with as much plainness and evidence of the Spirit as is possible yea to strive unto this plainness in Teaching considering how dull of hearing the best are And the People to desire this plain Preaching as best for them Mark 8. 16. And they reasoned among themselves saying It is because we have no Bread Feb. 6. 1624. Observ 2 Observ 2. THat it is a natural corruption even in good Christians and such as are indued with Grace to be too earthly minded that is to have their hearts and minds sometimes too much taken up with cares and thoughts about temporal things of this life as Meat Drink Apparel c. especially in time of scarcity or want of outward means Christ's Disciples here do discover this corruption in themselves in that their minds run so much upon their want of Bread that this hinders them from the right understanding of Christ's Admonition For although a little before as we have heard they did shew great zeal and care of things spiritual and heavenly in that they were so earnest in following Christ that they neglected and forgot to take their ordinary provision of Bread with them in the Ship wherein they shewed themselves to be at that time far from immoderate and distracting care for time to come for things of this life yet now on the other side when they come to see themselves in want of Bread they shew their natural Corruption and Infirmity in being too careful and sollicitous touching their Provision of Bread how they should do in this necessity and want of Bread Now all their mind is of their Bread and therefore when Christ did but speak of the Leaven of the Pharisees and of Herod they presently conclude that he spake of their leavened Bread that they should take heed of eating thereof They think all that sounds that way must needs be meant of Bread and therefore they cannot devise any other meaning of Christ's words They did not so little think of Bread before as now they think too much of it when they perceive themselvs to be in present want Thus it is sometimes with the â—est Christians they are apt through Infirmity and natural Corruption to be too much taken up in mind with sollicitous cares and thoughts about temporal things of this life This was Marthaes fault for which our Saviour blameth her Luke 10. 41. Martha Martha Thou art carefull and troubled about many things c. So the Disciples at other times And hence it is that Matth. 6. our Saviour useth so many reasons to disswade them from this immoderate carring for earthly things because he knew them to be prone and apt to it of themselves So the Apostle Col. 3. 2. exhorteth the faithful not to set their minds on earthly things thereby implying that they were apt so to do by nature Use 1 Use 1. Labour to see and feel in our selves this natural corruption which makes us so prone to be earthly-minded and to be so much taken up with cares and thoughts about things for this life And withal learn to be humbled for this corruption and to check and blame our selves for it Use 2 Use 2. See what need there is for all Christians even the best to take heed of this earthliness of mind and of being too careful and sollicitous about matters of this life and what cause there is for us to labour and strive against this natural corruption The more natural it is to us the more strive against it Not that it is simply unlawful for us to take care or thought for things of this life See Prov. 6. 6. but that we must beware of having our hearts and minds too much taken up with them so as to distract and hinder us in caring for better things which are spiritual and heavenly Luke 21. 34. Take heed lest your hearts be over-charged with cares of this life c. Remedies against this immoderate care of earthly things see before upon Ver. 14. and Matth. 6. Especially labour on the contrary to have our hearts and minds chiefly set upon things spiritual and heavenly pray also unto God more and more to wean our hearts from the love of this World and things that are in it then our minds will not run so much upon them as now they do Consider also how unfit it is for such as profess to be Citizens of Heaven to have hearts glewed to earthly things c. It is the property of the wicked to mind earthly things Phil. 3. 19. Observ 3 Observ 3. In that the Disciples being now in want of Bread did begin through weakness of Faith to distrust and doubt of Christ's care and providence over them and out of this infidelity and distrust did thus reason with themselves Hence we learn that in want of outward means for this life the best Christians are apt through weakness of Faith to distrust God's care and providence over them This was the Disciples fault at this time as appeareth Matth. 16. 8. as we have before heard So at other times they discovered the like weakness of Faith in time of outward want So Joh. 6. they doubted whether themselves and the multitude could possibly be fed in the Wilderness with so small a quantity of Victuals as they then had This is not sufficient c. And by the words of Andrew ver 9. There is a Lad here which hath five Loavs and two small Fishes But what are they among so many This also we see in the Israelites some of which no doubt were God's faithful People who being in the Wilderness destitute of outward means did
to recompence tribulation to them that trouble you and to you who are troubled Rest with us when the Lord Jesus shall be revealed from Heaven c. What a comfort is this to us in the midst of all the troubles of this life in the midst of all wrongs and abuses offered us by wicked men That Christ our Saviour is shortly coming to right our cause and give us final and perfect deliverance Therefore Jam. 5. 8. Be patient stablish your hearts for the coming of the Lord draweth nigh Though Christ's second coming shall be dreadful to the wicked yet it will be most comfortable to the godly Luke 21. 28. Look up and lift up your heads for your Redemption draweth nigh Act. 3. 19. it is called a time of refreshing from the presence of the Lord. Use 4 Use 4. To teach us certainly to expect and look for this second coming of Christ to Judgment As we profess to believe it as an Article of our Faith so shew our Faith by living in continuall expectation of the day and time of Christ's coming making it present oftentimes to us before it cometh as that ancient Father who whatsoever he was doing still thought he heard the last Trumpet sounding in his Ears and these words Arise ye dead and come to Judgment Luke 12. 35. Let your loins be girded And your selves like men that wait for the Lord when he will return from the Wedding Phil. 3. 20. Our Conversation is in Heaven from whence we look for the Saviour c. If all Creatures do earnestly expect and wait for this coming of Christ as appeareth Rom. 8. 19. much more ought we especially seeing it is said Hebr. 9. in the last Ver. that to such as look for him He shall appear the second time unto Salvation And so much the rather must we live in expectation of Christ's second coming because the time of his coming is uncertain and yet is not like to be far off Mark 13. 36. Watch for ye know not when the Master of the House cometh c. Great good comes of this continual expecting of Christ's coming to Judgment For this will cause us to shake off security and to be the more watchful and careful to prepare our selves unto the coming of Christ On the contrary Mat. 24. 48. Because the evill Servant said in his heart My Lord delaieth his coming he begins to smite his fellow Servants c. Use 5. To move us to prepare our selves unto this second coming of Christ to Judgment that we may be ready to meet him and able to stand before him with comfort at that day 2 Pet. 3. 14. Be diligent that ye may be found of him in peace without spot and blameless Quest Quest How shall we prepare our selves to Christ's coming Answ Answ 1. Get Faith in Christ that we may be found in him not having our own Righteousness but his imputed to us whereby we may stand before God at that day Phil. 3. 9. Get this Oyl in our Lamps to meet our Bridegroom 2. See that we repent of our sins so many as have not done it to do it speedily without delay judging themselves that they be not judged of the Lord at his coming 1 Cor. 11. 31. and such as have repented already to renew their Repentance daily Act. 17. 30. Now God commandeth all men every where to repent Because he hath appointed a day c. So Act. 3. 19. 3. Walk conscionably before God in the duties of our general and particular Callings that the Lord may find us well imployed at his coming Mat. 24. 46. Blessed is that Servant whom his Lord when he cometh shall find so doing Act. 24. 15. Paul looking for the general Resurrection endeavoured alwaies to have a Conscience void of offence toward God and Man Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 12. 1625. NOW followeth the Description of Christ's second coming by the manner of it In two things 1. In the Glory of his Father 2. With the holy Angels In the Glory of his Father that is with the same Glory or Divine Majesty which is originally and primarily in God the Father as the Fountain of the God-head and which Christ as he is the Son and as he is the Mediator doth receive from the Father He is called the Father of Christ in regard of eternal Generation by which He was begotten of the Substance of the Father and received the beginning of his Person from Him Object Object Luke 9. 26. it is called his own Glory Answ Answ The Reason of that is because as he is God or in respect of his God-head simply considered He hath this Glory and Majesty from himself See Joh. 17. 5. With the holy Angels that is Being accompanied with the good Angels as his Ministers Servants or Attendants They are called Holy to set forth the excellency of their Nature and to distinguish them from evil Angels or Devils which are unholy and therefore are called Unclean Spirits There is a two-fold Holiness 1. Increated and infinite which is in God onely One of his essential Attributes 2. Created which is in elect Angels and Men which they receive from God and he worketh it in them Now this created Holiness is also two-fold 1. Imperfect which is in some measure begun to be wrought in the Saints in this life The Grace of Sanctification whereby God's Image lost in Adam is in part restored in them 2. Perfect Holiness and purity both in regard of the parts and degrees of it without all imperfection or mixture of Sin which is the elect Angels by Creation and with which Man also was at first created and which shall be in all the Saints after this life in Heaven And this is here meant when the Angels are called holy Doct. General Doctrine That the second coming of Christ to Judgment shall be in most glorious manner full of divine Glory and Majesty It is here said He shall come in the Glory of his Father and with the Holy Angels So elsewhere the glorious manner of his coming is set forth Matth. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory Mat. 25. 31. When the Son of Man shall come in his Glory and all the holy Angels with him c. More particularly That the second coming of Christ shall be glorious in these respects 1. In respect of that infinite Glory and Majesty of Christ himself which he shall then manifest in his own Person being the same Glory which is in God the Father as is here said And if at the time of his transfiguration on Mount Tabor his face did shine as the Sun Mat. 17. 2. then how glorious shall he be in his second coming from Heaven 2. In respect of his glorious Attendants which shall then accompany him and wait on him viz. the good Angels being most excellent and glorious Creatures
certainty of it and must serve to confirm our Faith therein and so much the rather because this History doth contain excellent matter of Instruction and Comfort for the true Church and faithful Servants of Christ as we shall hear afterward God willing Observ 2. Our Saviour chose none to be with him to see the Glory of his Transfiguration but such as were of the number of his true and faithful Discipleâ— as Peter James and John for which cause Judas Iscariot was none of the three Hence we learn what kind of Persons they are who shall see the heavenly Glory of Christ in the life to come viz. none but such as are Christ's true Disciples in this life none but true Believers and sanctified Persons such as do not onely make outward Profession of Christ's Name but do truly believe in him and shew their Faith by holiness of life These onely shall see the Divine Glory and Majesty of Christ in Heaven hereafter and not onely see it but be partakers of it Joh. 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me c. Mat. 5. 8. Blessed are the pure in heart for they shall see God Heb. 12. 14. Without holiness no man shall see the Lord. Therefore Heaven is called the Inheritance of the Saints Col. 1. 12. to shew that none shall be Partakers of it nor see the Glory of God or of Christ there but the Saints and faithful As none but Believers and Saints were admitted of Christ to behold his Glory in the earthly Mount which is therefore called the Holy Mount 2 Pet. 1. 18. So none but the Saints and faithful shall be admitted to see Christ's Glory in the heavenly Mount Use 1 Use 1. See how many deceive themselves who vainly hope and perswade themselves that they shall come to Heaven hereafter and there see Christ in glory though as yet they be not in the number of Christ's true Disciples though they be as yet no true Believers or sanctified Persons but on the contrary are utterly void of true Faith and profane in life Some live in gross Ignorance of the Word of God and of the very grounds of Christian Religion having no sound Knowledge of Christ and therefore can have no true Faith in him Others live in gross and manifest sins and corruptions unreformed in swearing drunkenness uncleanness covetousness c. and yet hope for Heaven and to see Christ's Glory there hereafter But deceive not thine own Soul For if no profane or unsanctified Person might go with Christ up to the earthly Mount to see him there transfigured how much less shalt thou being a profane Person and living in thy sins be admitted to see Christ's Glory in the heavenly Mount No unclean thing shall ever come into that holy City the new Jerusalem Rev. 21. 27. Use 2 Use 2. See here the Profaness of such as reproach others with the Name of Puritan Let them know that if ever they look to see Christ's Glory in the Heavenly Mount themselves must be Puritans c. See 1 Joh. 3. 3. Use 3 Use 3. If we would know and be assured that we shall hereafter see and be partakers of Christ's Glory in Heaven labour first in this life to be joyned to him by true Faith that we may feel him dwelling in our hearts by Faith and to shew forth this Faith by the fruits of it in Holiness of life If we would be received up into that heavenly Mount whither he is ascended before us there to behold his divine and heavenly Glory and to partake in it with the rest of the Saints let us look to it that we be in the number of his true Disciples that is of his faithful Saints and Servants such as these three were whom Christ took with him into the earthly Mount to see his excellent Glory Labour above all things in the World for some measure of true Faith and Sanctification to make our Calling and Election sure c. 2 Pet. 1. 10 11. Now followeth the Place where our Saviour was transfigured An high Mountain into which he led up his three Disciples apart by themselves What Mountain this was is not expressed by the Evangelists but the most received Opinion of Interpreters is that it was the Mount Tabor mentioned Judg. 4. 6. which was in the Country of Galilee and in the border or coast of of the Tribe of Zebulun as Hierom writeth in locis Haebraicis And this is the more probable 1. Because our Saviour conversed much in Galilee and it is probable he was now in that Region or Country 2. Because the Evangelists affirm that it was an high Mountain and so doth Hierom testify of the Mount Tabor that it was mira rotunditate sublimis Vide Maldonat cui incertum videtur Vide potius Casaub contra Baron Exerc. 15. Ann. 33. Num. 29. Quest Quest Why did our Saviour lead them up into this Mountain apart Answ Answ 1. Because he intended to give himself to private Prayer thereby to fit and prepare himself to his Transfiguration for which a private place was fittest Luke 9. 28. He went up into a Mountain to pray viz. that there he might be private with his three Disciples and free from distractions So at other times when he intended to pray privately he used to go apart into some private Mountain or Hill as Mark 6. 46. and Lukâ— 6. 12. 2. That the Disciples might also be free from all distractions that might hinder them either in Prayer or in the fight and beholding of Christ's Glory 3. The Mountain being a remote solitary and private place was fittest for this private manifestation of Christ's Glory before the three Disciples that so no others besides might see it done Observ 1 Observ 1. When we go about the performance of weighty and serious duties we should withdraw out selves from all occasions that may hinder or disturb us therein especially when we go about holy and spiritual actions and duties as our Saviour now being to give himself to Prayer and withall intending to comfort his Disciples by revealing to them this extraordinary and miraculous Vision or Apparition of his heavenly Glory he therefore withdrawes himself from all company except three of his Disciples and goes apart with them alone into a private solitary Mountain where no unfit company or other outward occasions might hinder or disturb him So when we go about religious duties of God's Worship publick or private we are first to separate and free our selves from hinderances we must ascend up above them and leave them below us when we are to pray read hear the Word c. See before on the 37th Verse of Chap. 5. The not doing of this is one main cause that we often find so many hinderances and distractions in performance of such duties Observ 2 Observ 2. We are not onely to separate our selves from
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
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
be with Christ which is far better or best of all And with Simeon Luke 2. 29. Lord now lettest thou thy Servant depart in peace c. Labour then by Faith to believe and be perswaded of that joyfull and blessed estate in Heaven which we shall be partakers of after Death look beyond Death at Heaven and the Life to come fix the eyes of our Faith upon that Heaven of joy set before us If we can truly see and behold but even a glimpse of it if we can see it but as it were with one eye of our Faith or as we do sometimes the light of the Sun through a small crevis This sight will so ravish our hearts with joy and comfort that it will swallow up all the terrours and discomforts of Death Observ 2 Observ 2. Peter was so affected and taken up with delight in beholding the heavenly Glory of Christ and of Moses and Elias that out of desire to dwell in that place he doth forget all other earthly delights and contentments which he had formerly found in other places or persons c. as in the company of his fellow Disciples or other Friends and Kindred yea of his own Brother Andrew he makes no mention of any of these but forgetting and neglecting them all his desire and care now is to abide still in the holy Mount with Christ and with Moses and Elias to enjoy still the blessed sight of their heavenly Glory Hence we may gather That it shall much more be thus with the glorified Saints in Heaven that is to say That the joy and delight which they shall feel in the fruition of that blessed estate shall so take them up that they shall wholly forget all earthly delights and contentments which they have enjoyed in this Life as in Wealth Honour outward and carnall society of Friends Kindred c. Husband Wife Children c. Use Use Teacheth us not to set our Hearts too much upon any such earthly delights comforts or contentments in this World nor to make too much accompt of them seeing all these shall be quite forgotten in the Life to come as if they had never been at all they shall be swallowed up in that heavenly delight c. 1 Joh. 2. 15. Love not the World nor the things that are in the World c. Then a reason is given ver 17. The World passeth away and the Lusts thereof that is all things in the World which are usually desired or lusted after all worldly delights and contentments passe away and come to nothing And as they shall perish in themselves so shall they be all forgotten of us in that heavenly life to come Therefore set not our hearts upon them but use them as if we used them not 1 Cor. 7. 29. They that have Wives let them be as though they had none they that rejoyce as if they rejoyced not and they that buy as if they possessed not c. We must now in this life begin to wean our hearts from these earthly delights and contentments Seeing they shall all cease and be forgotten of us in the life to come let us now learn by degrees to forget and neglect them and on the contrary to set our hearts chiefly upon spiritual and heavenly delights and comforts which shall continue with us in Heaven Delight in God and his Worship and Service in the comforts of his Word in the society of the Saints c. These delights shall never cease or be forgotten of us but shall for ever continue with us in that life to come Observ 3 Observ 3. In that Peter knew Moses and Elias and calleth them by their names though he had never seen them before Hence we may gather at least probably that the Saints in Heaven shall mutually know and take notice one of another yea of such as they never knew before For if in this short taste or glimpse of the heavenly life which was now vouchsafed to Peter and the other two Disciples the Lord did reveal unto them the Knowledge of those heavenly Saints which they had never seen or lived with before then no doubt but when the Saints shall fully enjoy that heavenly Life and Glory they shall much more have this mutuall Knowledge of one another revealed and discovered unto them Reason Reason The Knowledge of the Saints shall then be fully perfected 1 Cor. 13. 12. Now I know in part but then shall I know even as I am known This is true not onely of the Knowledge of God but also of that Knowledge which the Saints have one of another and generally of all such Knowledge as they have in this life which doth any way make for their good and comfort All such Knowledge of theirs shall be perfected in Heaven Therefore seeing they know one another here and have comfort hereby much more shall they in Heaven c. Yea it is most probable they shall there know such as they never knew in this life Take this Caution Though they shall know one another yet not in an earthly manner but in a heavenly that is in a far more excellent and comfortable manner than now we know one another Use 1 Use 1. Comfort to the godly in their own death and in the death of their Christian friends dying in the Lord. Though they part with them for a time and lose the sight and company of them yet they shall come to see and know them again in Heaven and that after a more excellent and more comfortable manner c. Luther talked with his friends of this matter and herewith comforted himself the same Night in which he dyed Vse 2 Vse 2. See what to do if we desire to know and be acquainted personally with those excellent Saints of God who have lived and dyed before us as the Patriarchs Prophets Apostles Martyrs Fathers of the Church c. Labour so to live in this World that we may go to Heaven after this life There we shall see and know them c. Mark 9. 5. It is good to be here c. June 11. 1626. NOW follow Instructions to be gathered from those things wherein Peter failed and was faulty in uttering these words to our Saviour Observ 1 Observ 1. In that Peter being delighted with beholding the Glory of Christ was desirous to stay in the earthly Mount and there to dwell with Christ and with Moses and Elias in earthly Tabernacles thinking himself happy and blessed if he might so do Hence we may take notice of a natural corruption and fault which is in us that we are naturally apt to desire and seek true happiness and contentment here upon Earth and in earthly things not heavenly as we should do Peter desired and sought happiness in the earthly Mount c. So we naturally seek true joy and happiness in the fruition of earthly delights and contentments as in Wealth Honour fair Houses pleasant Dwellings the company of earthly Friends c. Phil. 3.
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
unlikely But it is more probable as others think That this astonishment of the People was caused by the suddenness and unexpectednesse of Christ's coming unto his Disciples and to the Multitude assembled at this time that they were stricken with great admiration astonishment to see him come and to appear to them so suddenly and unexpectedly whereas it is likely they knew not before where he was nor from whence he now came It is also likely That they were the more astonished because he came so fitly and in such due season to help his Disciples in working the Miracle upon the possessed Child and to defend them against the Cavils of the Scribes as if he knew before-hand in what trouble and distresse his Disciples were as indeed he did Observ 1 Observ 1. The Lord doth many times afford very sudden and unexpected help comfort and deliverance to his faithfull Servants being in trouble insomuch that themselves and others taking notice thereof are even astonished with admiration and wonder at it So here Christ came and appeared to help and comfort his Disciples being in trouble He came I say to help and deliver them so suddenly and unexpectedly that the Multitude then present were amazed with wonder at the sight of it So also were the Disciples themselves as is likely So before Chap. 6. ver 51. when they were in great trouble and danger upon the Water in a Storm and in the night-time he came so suddenly to help them and to lay the Storm That themselves were amazed beyond measure and wondered thereat So Joh. 21. 4. So Acts 12. 16. Peter being imprisoned and in danger of being put to Death the Lord did deliver him so suddenly and unexpectedly that the Disciples were astonished at the sight of him being come out of the Prison Use Use To comfort and stay the minds of the godly in the midst of greatest Troubles and Distresses when they see no hope or likelihood in humane reason that they shall be helped or delivered when they see no means of deliverance but all things seem to make against them For even then when they least expect deliverance or comfort then may the Lord suddenly vouchsafe it to them when they least expect or think of his coming to help and deliver them then may he come to them by deliverance Thus hath he often done and useth to do unto his Saints and Children in midst of their greatest Troubles suddenly and unexpectedly to reveal comfort to them Psal 112. 4. To the upright ariseth light in darkenss As a little before break of Day when the darknesse is greatest then suddenly the dawning begins to break up So here c. Or as it cometh sometimes to passe that in the midst of a very dark and gloomy Day the light of the Sun breaketh forth through the Clouds suddenly Observ 2 Observ 2. It is good for us to be affected with admiration at those sudden and strange Accidents which fall out by God's speciall providence and whereof we take notice As when any unexpected mercy or deliverance happeneth to any or when any sudden or strange Judgment befalleth another These and the like strange and unwonted Accidents we are not to pass over leightly but to be affected with admiration of them yet so as we rest not in them but withall make a holy use of them c. See Chap. 6. ver 51. Now followeth the second part of their behaviour They ran unto him and saluted him Luke 9. 37. It is said Great Multitudes met him whence it may be gathered That they did not stay till he came unto them but that so soon as they espyed him coming they ran to meet with him by the way and so meeting with him saluted him thereby shewing their gladness for his coming Now by this carriage and behaviour toward Christ this common People testified both their love and good will and also their reverent respect towards him their love in being so forward to salute him which shewed them to be glad of his coming and their reverent respect in running to meet him by the way Quest Quest What moved the People to shew such love and respect unto Christ Answ Answ There might be sundry causes to move them especially two 1. The excellent Gifts and Graces which appear to be in him as his singular Knowledge and Wisdom his zeal for God's Glory his excellent Gift in teaching them and working Miracles c. These and the like Graces which were in our Saviour Christ this People having formerly discerned and taking notice of either by their own experience or by report from others were hereby moved to love and reverence him 2. The holiness and uprightness which appeared in the Life and Conversation of our Saviour This also moved the People so much to love and reverence him And although they did not yet know or believe him to be the Son of God but conceived him to be a meer man as in outward appearance he seemed yet they could not but think him to be some great and excellent Prophet sent of God to instruct and teach them in heavenly knowledge and to confirm his Doctrine by Miracles Observ 1 Observ 1. From the example and practice of this common People here shewing so much love and reverence unto Christ whom they conceived to be a speciall Prophet of God sent unto them we may hence learn a two-fold Duty which the People of God owe to the faithfull Messengers and Ministers of God especially to their own Pastors 1. The duty of Love to imbrace them with the affection of true and unfained Love yea with a speciall and singular Love in regard of the great and extraordinary good which they reap by their Ministery 1 Thess 5. 12. We beseech you Brethren to know them which labour among you and are over you c. And to esteem them very highly in love for their works sake c. This love they are to shew by the true Fruits and Testimonies of it as by speaking well of them and doing them all the good they can by defending their good Name against the slanders of others c. by loving and delighting in their society and company and not shuning them as strangers as the manner of some is This People were glad at the very sight of Christ c. 2. The duty of reverence and due respect to their Pastors and Ministers esteeming well of them in their heart and shewing it by outward testimonies required by the Apostle 1 Tim. 5. 17. The Elders that Rule well are worthy of double honour especially such as labour in the Word and Doctrine Gal. 4. 14. They received Paul as an Angel yea as Christ himself The People here shewed their reverent respect to Christ by going to meet him as he was coming Use Use To reprove such as fail and come short in these Duties toward the faithfull Ministers of God especially toward their own Pastors Touching the duty of Love how great failing
but suffereth him to shew greater rage and cruelty than ever before 2. That by this means the extremity of the Devil's rage and tyranny and the lamentable misery of the child might be the more taken notice of by all the People present and consequently the greatness of the Miracle wrought afterwards by Christ might the more evidently appear to the Glory of God confirmation of the Truth and convincing of the Enemies thereof especially the Scribes and Pharisees Observ 1 Observ 1. One property of the Devil is That when he is resisted and begins to fear that he shall shortly lose or be deprived of his Kingdom and Power which he hath and exerciseth over men then doth he use to shew his rage and malice so much the more against such as are under his Power So here when our Saviour did but begin to set Himself and his Power against the Devil which was in this Child presently the evil Spirit did rage the more both against the child by casting him into a grievous fit and also against Christ himself by tormenting the child even in his presence and as it were in despite of him so far as Christ suffered him So afterward we shall hear that when Christ rebuked and commanded him to come out of the child and not to re-enter he thereupon raged the more tormenting and racking the Body of the child so grievously That he had almost killed him So at other times when our Saviour went about to cast him out of the Bodies of such as were possessed the Devil perceiving that he was like to be cast out and lose his possession did hereupon shew his malice the more in torturing the bodies before he went out of them In like manner he dealeth with such as are Spiritually possessed by him For when they do by the Power of Christ resist his inward Suggestions and Temptations and so he begins to fear that he shall lose his possession of their hearts thereupon he groweth the more malicious and out-ragious against them labouring to molest and vex them so much the more with all kind of Temptations both inward and outward Revel 12. 12. After the Battle fought between Michael and the Dragon that is between Christ and Satan the Devil having been resisted by the Power of Christ and being by the same Power thrown down from Heaven to Earth thereupon he had great wrath knowing that he had but a short time Use Use See the cause why Christians do usually feel so great Assaults and Temptations of Satan about the time of their first Conversion when they first set themselves seriously about the practice of Repentance and begin to come out of Satan's Kingdom and Snare The reason is because then the Power and Grace of Christ begins to shew it self in them which Satan perceiving begins to fear that he shall be cast out shortly and lose his Dominion and Power which he hath formerly exercised in them and therefore he so rageth against them by more fierce and violent Temptations than ever before that so he may hold them still under his Tyranny And hence it is also That he useth at such times to stirr up all the outward trouble he can against such persons thereby to dismay and hinder them in the practice of Repentance and to keep them from turning to God No cause for such to be dismayed with these Temptations and Troubles with which Satan doth at that time above all other usually molest and trouble them No cause to think the worse of thy estate before God but rather the better and to comfort thy self For it argues That the divine Power and sanctifying Grace of God doth begin to shew it self in thee and to make resistance against Satan and that he begins to feel himself resisted and incountred by a contrary Power within thee which makes him to fear the losse of his Kingdom and Possession in thee therefore he so rageth and bestirreth himself to hinder the work of Conversion in thee that so he may not be cast out c. Therefore be not thereby discouraged but rather fight and strive the more couragiously against him as being assured of Victory at length For greater is he that is in thee than he that is in the World c. Observ 2 Observ 2. That the Faithfull do not alwaies find present help or deliverance out of their Troubles so soon as they have sought unto God by prayer for it but sometimes in stead of deliverance their Afflictions grow more sharp and grievous than before Thus was it here with the father of the possessed child being a Believer though he had sought to Christ by prayer for his child to have the Devil cast out of him yet was he so far from being presently delivered that on the contrary Christ suffered the Devil to torment and afflict the child worse then before So the Lord dealeth often with others of his Children When the People of Israel were afflicted with cruel bondage in Aegypt there is no doubt but that the Godly amongst them did at the first beginning of that Affliction seek to God by prayer for deliverance and yet they were so far from being forth-with delivered that their bondage grew more and more heavy and grievous for a time Exod. 1. Reason Reason The Lord doth permit this 1. For the great Tryal and exercise of the Faith and Patience of his Saints and Children 2. The more to manifest his own Power Goodness and Mercy in delivering them when they are in greatest Distress and Misery Use Use To stay and comfort the minds of the Godly when they feel it to be thus with them that although they have prayed and sought to God in their Troubles yet they are not presently delivered or helped but their Afflictions do rather increase and grow more and more sharp and grievous than before If this be thy case yet be not dismayed nor cast away thy hope or confidence in God but labour still to trust in him and rely upon his Word Promise for deliverance in due time yea though in the mean time thy Troubles increase and multiply upon thee know that all this makes for God's Glory and thy Good For the more through tryall and manifestation of his Graces in thee c. And that his Power and Goodness may the more cleerly shine forth in delivering thee when thou art in greatest Distresse or seest least hope or sign of deliverance Thy greatest extremity is God's best opportunity to shew his mercy in helping thee and making a way for thee to escape out of thy Troubles Observ 3 Observ 3. Miserable condition of such as are under Satan's Power c. Of this before ver 18. Mark 9. 21 22. And he asked his father How long is it ago since this came unto him And he said Of a child April 22. 1627. c. HItherto of the three first Antecedents or Preparatives which went before this Miracle which Christ wrought upon the possessed and lunatick