yet being also true and very God did Institute the Sabbath day and therefore am Lord of it and consequently have power to dispense with the breach of it in case of necessity Son of Man This title is used in Scripture three wayes 1. Sometime it signifies a Man in generall and indefinitely Mark 3. 28. All Sins shall be forgiven to the Sons of Men c. 2. It is given to the Prophet Ezekiel often to humble him in respect of his naturall frailty and to magnifie the Power of God to strengthen him See Ezekiel Chap. 2. 3. Sometimes it is attributed by our Saviour Christ unto Himself in respect of His humane nature For although He was not begotten of Man yet in that He was conceived and born of a Woman that is of the Virgin Mary He is rightly called the Son of Man that is such a one as was born of Mankind Now though our Saviour here do mention onely His humane nature yet He doth not exclude his divine nature but include it as if He should have said That Son of God who was made Man and so is the Son of Man Lord of the Sabbath Having absolute Power and Authority over it This for the meaning Doctr. 1 Doctr. 1. In that our Saviour calls himself the Son of Man we are taught the Truth of his humane nature that he is not onely the Son of God but true Man partaker of the true nature of man that is of a true humane Soul and Body and made like unto us in all things except sin 1 Tim. 2. 5. The Man Christ Jesus Hebr. 2. 14. He is said to be partaker of Flesh and Blood And Ver. 16. He took on Him the Seed of Abraham c. Rom. 1. 3. Made of the Seed of David according to the Flesh that is according to his humane nature Reasons Why needfull that Christ should become Man and partake in the true nature of man 1. That in mans nature he might dye and suffer for our sins for if he had not been incarnate and made man he could not have dyed or suffered for the God-head can neither dye nor suffer 2. That satisfaction might be made to Gods Justice for our sins in the same nature that had sinned This was agreeable to Gods Justice 3. That in our Nature he might feel our frailties and weaknesses and so be the more moved to commiserate and pitty us Hebr. 2. 17. Use 1 Vse 1. To confute those Hereticks which have denyed or do at this day deny or overthrow the truth of Christ's humane Nature Vse 2 Vse 2. This shews us the wonderfull Love and Humility of Christ in that for our sakes and to do us good he being the Son of God abased himself so far as to become the Son of Man This is a Pattern of Humility for us to imitate and it must move us to be content to abase our selves towards our brethren to do them good and to gain them Phil. 2. 5. Let the same mind be in us that was in Christ c. Gal. 5. 13. Use 3 Use 3. This is matter of great comfort to the Faithfull Christ being partaker of their nature and of the infirmities of it cannot but be ready to pitty and help them in all those miseries and Afflictions unto which their Nature is subject See Hebr. 4. 15. Doctr. 2 Doctr. 2. Further we learn here that our Saviour Christ hath absolute Authority and Lordship over the Sabbath day He hath it in his power That which is said of God the Father Act. 1. 7. is true of Christ also c. Here I will shew two things 1. How he hath this Authority 2. Wherein it stands Touching the first Christ hath this power over the Sabbath 1. As he is God being equall in power and Majesty with God the Father and the Holy Ghost and so having equall Authority with them over all Creatures and Ordinances of God and consequently over the Sabbath Day 2. As he is Mediator being God and Man in respect of the Union of both his Natures in one person for so all power is given unto him in Heaven and Earth Matth. 28. 18. and therefore consequently he hath power given unto him over the Sabbath Touching the second Christ power over the Sabbath stands in two things 1. In Instituting and ordaining the Sabbath at the beginning immediately after the Creation For as in the Creation of the World so likewise in the Institution of the Sabbath all the three persons in Trinity did concur and joyn together according to that Rule among Divines Opera Trinitatis ad extra sunt indivisa 2. In ordering and disposing of the Sabbath being Instituted And this power is manifested three wayes especially 1. By continuing and establishing the substance of the first Institution of the Sabbath It was Christ that renewed the Commandment of the Sabbath in Mount Sinai Exod. 20. 2. By altering the particular day on which the Sabbath was first appointed to be kept and by appointing another day for the keeping of it For whereas at first the Sabbath was appointed to be kept upon the seventh day from the Creation of the World our Saviour Christ after his Resurrection changed the Day appoynting the day of his Resurrection to be kept for the Sabbath which in the new Testament is usually called the first day of the Week and Rev. 1. 10. it is Called the Lords Day both because our Saviour Christ rose from Death that Day and also because in Remembrance of his Resurrection He ordained that Day to be kept for the new Sabbath The reason of which change was this The Work of Mans Redemption being greater then the Work of Creation it was fit that the Sabbath should not be kept any longer upon the seventh Day from the Creation but rather upon the day of Christ's Resurrection because upon that Day he did declare and manifest that he had fully accomplished the work of our Redemption 3. Our Saviour Christ hath manifested his Authority in ordering and disposing of the Sabbath by abrogating that precise and strict manner of Resting unto which the Jews were tyed upon that day for they were forbidden to kindle fires or dresse meat on that day Exod. 35. 3. Exod. 16. 23. Now the rigorous and strict manner of Resting is abrogated by our Saviour Christ The reason is because it was Typicall signifying unto the Jews their Spirituall rest from sin as also their Eternall rest from all sin and Misery in Heaven See Heb. 4. And therefore it is now abolished by our Saviour Christ with other Types and Ceremonies Thus we see this point cleared to us that our Saviour Christ is Lord over the Sabbath Use 1 Use 1. This serveth to prove unto us the truth of his Divine Nature that he is not onely the Son of Man as here he calls himself but also the Son of God partaker of the same Divine Essence and Nature with God the Father and the Holy Ghost For none
far off to him seeing they came from all parts of Judea which was a large Country The Queen of Sheba came far to hear Solomon how much more should we go far to hear the word of Christ Preached to us 3. We must shew our forwardness in being content to be at cost and charges rather then be hindred from repairing to the Word and Sacraments no doubt this Journey was chargeable to many of those that came from the furthest parts of Judea to hear John and yet they did not forbear coming 4. In being carefull to come in due time unto the publick places at such times when the VVord is Preached or the Sacraments Administred Use 1 Use 1. This is for the just reproof of those who are slack and backward in repairing to these publick Ordinances of God the VVord and Sacraments They come far short of the zeal and devotion of John Baptist his Hearers few such are to be found amonstus Some care not how seldom they come to the place of God's worship to hear the Word and to be partakers of the Sacraments every trifling matter is enough to hinder them from coming If they come in the Forenoon yet absent in the Afternoon c. They let slip many occasions of hearing the VVord Others will take no pains to go far to the place of God's worship if they dwell far from Church they take liberty to be often absent as if this would excuse them nay some that live near will not come These forget the Queen of Sheba coming so far to hear Solomon Yet a greater then Solomon is where the VVord is preached Christ speaketh to us out of his word by the mouthes of his Ministers Again some stick at the matter of expense they could be content to go far to hear the VVord if they might do it without cost and charge without loss of time and without hindrance to their worldly businesses These come far short of the zeal that was in John Baptist's Hearers who dwelling far off came many miles to hear him not sparing for the charges of their Journey Again some come to the publick Congregation but it is out of due season when half is done c. See then how many are faulty in this slackness to come to the places where the VVord and Sacraments are dispensed some that are forward at other Meetings yet are backward at the Meetings of the Church to hear the VVord c. If there be a Fayr or Market where they have worldly business they will not misse but be early at it but they care not much for repairing on the Lord's Day to the Market of their Souls and when they come they care not how late they come Nay some are worse then the former sort for they are more forward at prophane and lewd Meetings then they are at the Church If there be a Feast c. they will be foremost at it but desire not to be foremost at a Sermon nay they will leave a Sermon to go to a Feast c. Well what is to be thought of such Persons Surely this that they know not the excellency and preciousness of these Ordinances of God the Word and Sacraments they never felt sweetness in them c. If they had they could not be so backward and negligent in repairing to them Vse 2 Vse 2. It must stirr us up to shew our readiness on all occasions to come and repair to these places where the Word is taught and the Sacraments administred Let slip no occasion especially on the Sabbath Day To Day if ye will hear his Voyce omit not the hearing of the Word or receiving Sacrament whilst we have this liberty to come unto them lest for our neglect and contempt of these Ordinances the Lord deprive us of this liberty Again spare not any pains or cost in repairing to the places of God's publick Worship where we may enâ—oy the VVord preached and the Sacraments thou must be content to go far off if thou canstnot have them near home Such was the forwardnesse of the People to hear John Baptist that they came from all parts of Judea to hear his Preaching VVe are to imitate them in their zeal and devotion to the VVord Math. 11. 12. In the dayes of John the Kingdom of Heaven is said to suffer Violence in regard of the forwardness of People to hear and embrace the Gospel preached insomuch that they did even strive who should be foremost let it be so now once again Every one strive to be foremost in coming to the places of God's publick worship where the VVord is taught and the Sacraments administred And were Baptized of him in the River Jordan This is the second effect which followed in the People upon John's Preaching viz. that thereupon they became very ready and desirous to receive the Sacrament of Baptism at his hands for this is implyed in that it is said They were all Baptized of Him c. noting a general desire and readiness in them to be partakers of this Sacrament for else John would not have administred it to them if they had not bin desirous of it Obser 1 Obser 1. It is one property of those that have truely profited by the word and are effectually called by it to desire the participation of the Sacraments and to shew themselves forward to receive and use them aright This we see in these hearers of John Baptist and in the Eunuch converted by Philip's preaching Acts 8. 36. See also the example of those which were converted by Peter's Sermons Acts 2. 41 42. they were ready and forward to receive both Sacraments presently upon their conversion So it is with all that have felt the power of the VVord this makes them desire the use of the Sacraments This is true of both Sacraments Touching Baptism it is certain that 〈…〉 of â—ears and discretion if they once come to be effectually wrought upon by the word this will make them desirous to partake 〈…〉 Sacrament of Baptism If they have not before received it or if they have received it in their Infancy as all use to do amongst us then they will be carefull to make a right use of their Baptism already received they will also be desirous to be present at the Baptism of others and to present their own Children if God give them any in due time unto this Sacrament So also touching the Sacrament of the Lord's Supper it is true that such as have once felt the word-preached effectuall in them they cannot but desire as often as may be to partake in that Sacament and to feed at the Lord's Table Reas Reasons of this Doctrine The Sacraments are seales to confirm unto us the truth and certainty of those things which are taught us in the word therefore such as have truly profited by the word must needs desire the use of the Sacraments as helps to their Faith Vse Vse See how few do truly profit by the word and how
much on our Goods Lands Houses Wives Husbands Children c. We may love our Friends and use our Goods and the things of this World but yet so as if we used them not we must so affect our Friends and use our Goods as that we daily prepare in heart and affection to leave them at any time when God shall call us to it either in our Life time or at our Death though we are not to imitate Popish Fryars and Monks who without a calling do forsake their Goods and vow voluntary poverty yet if God call us to part with all we have for his Names sake or for the Profession of his Truth we must do it and therefore we had need daily to dispose our hearts to the doing of it that we may be willing to do it indeed when the Lord shall call us to it Observ 2 Observ 2. In that these Disciples performed speedy obedience to Christ's calling straightway forsaking all and following him Hence learn That we ought to yield quick and speedy obedience unto Christ in all his Commandements what he enjoynes us we must without delay yield obedience in performing it So Paul Gal. 1. 16. As these Disciples yielded speedy obedience to Christ in this duty of following him and forsaking their Goods and Friend so must we without delay yield to the performance of every duty which Christ doth require of us Heb. 3. 7. To Day if we will hear his Voyce c. Now among other Commandements of Christ there are two principall ones which he enâ—oyneth us The first is to Believe in him by Faith laying hold of him and all the saving benefits of his Death and Obedience See Joh. 14. 1. The second is to Repent and turn from our Sins This Christ appointed to be Preached in his Name as one of his special Commandements Luke 24. 47. It is therefore our Duty as in all other Commandements of Christ so especially in these two to yield speedy obedience unto him without delay Reas 2. That obedience is most pleasing and acceptable to Christ which is performed without delay therefore our Saviour gave a check unto those who made delayes when he Commanded them to follow him Luke 9. 59. Use Use To reprove those that delay and put off their obedience to Christ's Will and Commandements They will hereafter repent of their sins and get Faith in Christ when they are old or else when they have compassed such a bargain when they have gotten thus much in Lands by the year then they will seek after Faith and turn to God from their sins But know that as Christ commands thee to do these things that is to Believe and Repent so He requires thou shouldst Forthwith do them Today hear his Voyce and harden not thy heart Thou wouldest have thy Servant obey thee speedily How much more shouldst thou yield speedy obedience unto Christ thy Heavenly Lord and Master He requires thy present service and obedience put it not off then from day to day or from one time to another c. Mark 1. 21 22. And they went into Capernaum and straightway on the Sabbath Day He entred into the Synagogue Nov. 29. 1618. and taught And they were astonished at his Doctrine c. THe Evangelist having in the former Verses laid down the Calling of four Disciples of Christ to be his Followers Now in these two Verses he proceedeth in setting down the history of Christ's Preaching whereof he had in part spoken before Ver. 14. 15. And as he there recorded his preaching in the Country of Galilee in generall so he setteth down his preaching in Capernaum which was one particular Town or City in Galilee Further note That this History of Christ's preaching here mentioned came to passe a good time after that which is mentioned before Ver. 14 15. For that is to be understood of his first publick preaching in Galilee But this here mentioned came to pass after he had gone over Galilee and after his coming to Nazareth and preaching that excellent Sermon mentioned Luke 4. 16. c. Upon the preaching whereof those of Nazareth thrust him out of the Synagogue and City and would have thrown him head-long down from the brow of a Hill as is in that place recorded See Kemnit He had before setled his dwelling in Capernaum and now he returneth to it again Touching this History we have in it four things principally set down 1. The Place where he preached namely in the Synagogue at Capernaum 2. The Time on the Sabbath Day 3. His readiness to preach he went straight way c. 4. The effect wrought by his Teaching Ver. 22. They were astonished at his Doctrine And this astonishment is set forth by the cause of it namely the manner of Christ's teaching set down 1. Positively or Affirmatively shewing how he taught as one that had Authority 2. Negatively shewing how he did not teach not as the Scribes Into Capernaum This was the mother-City or Town in Galilee onely it was a populous Town in our Saviour Christ's time Therefore our Saviour leaving Nazareth where he had bin brought up came and dwelt in Capernaum Matth. 4. 13. Hence it is also called his own City Matth. 9. 1. Here he conversed and preached much at this and other times and here he wrought 〈◊〉 of his famous Miracles in which regard this City is sayd to be lifted up to Heaven Matth. 11. 23. On the Sabbath Day In the Originall it is Sabbaths in the plurall number by Enallâ—ge numeri one number put for another So elsewhere as Matth. 12. 1. and Acts 16. 13. Now by the Sabbath we must here understand the Jew's Sabbath which was the seventh Day from the Creation of the World being that which is now our Saturday for the Christian Sabbath which we now keep on the first day of the Week was not yet instituted till after Christ's Resurrection Into the Synagogue The Word signifies an Assembly or Gathering together of People in any Place By this name the Jews called their ordinary places appointed for the publick Worship of God such as our Churches now are So Luke 7. 5. In these Synagogues they usually assembled on the Sabbath day for publick prayer and for the publick reading and preaching of the Word as may appear Acts 13. 15. and Acts 15. 21. Therefore our Saviour Christ took the opportunity of the time being the Sabbath and of the place being in the Synagogue there and then to preach when the People were assembled that so he might do the more good by his preaching Observ 1 Observ 1. Ministers of the Word ought to observe and take all opportunities of doing good by their Ministery They must be wise to discern of the fittest times and places for the exercise of their Ministery and for the gaining of Souls to God thereby as also to take the opportunity of such Times and Places Thus did our Saviour Christ usually as we see here and at other times
some who can see their children and Servants dangerously sick and diseased in their Souls and Consciences with sins of ignorance stubbornness lying c. yea stark dead in such sins and yet use no means to recover them c. It followeth And she shall live These words testify his Faith that he was perswaded our Saviour was able to heal and restore his Daughter to life And this perswasion of Christ's power was a special ground of his hope and confidence to be heard in his Suit Observ Observ Such as come to God in Prayer to sue for any favour or blessing for themselves or others must come with this perswasion and assurance that the Lord is able to grant their Petitions and to give the things which they crave at his hands Without this perswasion of Gods power to grant our requests we can have no hope or confidence to be heard in them Therefore in the Lords Prayer after all the Petitions ended we are taught to conclude with a Profession and acknowledgment of Gods power Thine is the Kingdome Power c. So Ephes 3. 20. The Apostle having prayed for them concludeth with an acknowledgment of Gods Almighty power able to do above all that we can ask or think So the Leper which came to Christ to be healed was perswaded of his power Mark 1. 40. If thou wilt thou canst make me clean Use Use Labour then to be fully perswaded and assured of the Almighty power and All-sufficiency of God when we come to Pray to him This will help and strengthen our Faith in Prayer We must first be perswaded of his power and ability to hear us before we can be perswaded that he will hear us Yet rest not onely in the perswasion of his power but withall strive by Faith to apply to our selves those Merciful promises whereby he hath assured us that he will hear us and grant the things we ask so far as he seeth them good for us Ver. 24. And Jesus went with him c. Though his Faith was but weak yet our Saviour doth not reject him or his sute and request but doth readily yield unto it and goeth with him to raise his Daughter from death Observ Observ Here then we learn that our Saviour Christ is ready and forward to hear and help such as seek unto him in their necessities and afflictions though their Faith be but weak yet he doth not for this reject them but is ready to hear and help them if they seek to him in sincerity of heart To this purpose is that Prophecy of him Esay 42. 3. A bruised Reed shall he not break nor quench the smoaking Flax that is He shall not reject or despise such as are weak in Faith Thus Joh. 4. he was ready to hear and help that Noble-man who came to him for his sick Son though his Faith was but weak So Mark 9. 23. he was ready to hear the Father of that Child that was possessed with the dumb and deaf spirit though his Faith was but weak Object Object Matth. 15. He put off the Woman of Canaan Answ Answ To try her Faith c. Vse 1 Use 1. This should incourage us to come to Christ by Prayer in all our necessities and distresses notwithstanding the weakness of our Faith Know and remember that he doth not cast out such as come to him for help in their troubles and miseries though their Faith be weak It is not the measure of thy Faith but the sincerity and soundness of it which he respecteth in thy Prayers which thou makest to him He is near to such as call upon him in truth and sincerity of Heart though their Faith be but weak and Feeble for the measure of it Use 2 Use 2. We must imitate this mercifull nature and disposition of our Saviour Christ in being ready and forward to help and relieve such as are in necessity or distress when they seek to us and make their case known to us yea though they do not seek to us yet if we see and take notice that they stand in need of our help we ought to be ready to help and succour them for this the good Samaritane is commended Luk. 10. 33. See Prov. 3. 27. and Job 31. 16. And much People followed him c. Out of a desire to see Christ's Miracles every one strove to be foremost and next unto Christ and this was the cause of so great a throng and Press of people about him at this time Now although many followed for sinister ends either out of a vain curiosity to see novelties and strange things done by our Saviour Christ or else to cavill and take exception against him and his Miracles yet some no doubt followed him for a good end namely to profit by his Miracles and to have thir Faith confirmed by means of them and of this number were his Disciples who followed him among the rest Matth. 9. 19. Observ 1 Observ 1. We are to imitate the zeal and forwardness of this people in following Christ striving every one who shall be foremost in following him as they did Quest Quest How shall we follow Christ seeing he is not now upon Earth but in Heaven Answ Answ Yet we are still to follow him sundry wayes 1. By Faith Believing in him and imbracing him as our onely Saviour and Redeemer 2. By Obedience to his will and Word in all things conforming our selves to the rule of it in the whole course of our lives 3. By a sincere and constant Profession of the name of Christ that is of his Gospell and true Christian Religion All these wayes we are to follow Christ and not onely to follow him but to be zealous and forward in following him striving who shall be foremost herein Matth. 11. 12. From the dayes of John Baptist untill the time of Christ's Preaching the Kingdoms of Heaven suffered violence and the violent took it by force Luke 16. 16. The Kingdome of God was Preached and every man Pressed into it So should it be with us in these times we should be so forward to follow Christ by Faith and obedience and by Profession of the Gospell that we should strive every one who should be foremost in these duties and even violently Presse unto them Use Use This condemneth the great backwardness of the most in our times in following Christ How far short come we of the zeal of those in John Baptist's time who were so forward to believe and imbrace the Gospel that they even violently pressed to it every one desiring to be foremost in following Christ and the Gospell But alas it is now far otherwise the most do now rather draw back and care not who go before them in following Christ they are loath to seem forwarder then the common sort are yea some stick not to reproach and speak evill of those that are zealous and forward in following Christ and in Professing the Gospel Observ 2 Observ 2. They thronged him Here we
28. 16. He that believeth will not make haste He will stay the Lord's leasure c. Use 2 Use 2. See also how great need we have of Christian patience Hebr. 10. 36. yea not onely of patience but of long patience whereby to submit obediently and constantly to the bearing of every Crosse and Tryall sent on us of God though he hold us never so long under it An easie matter to be patient for a little while in trouble but when trouble continueth long when the Lord doth long hold us under the Rod and doth nor remove or mitigate his hand here is the patience of the Saints that is the greatest tryall of their patience Here it is a most difficult thing to continue our patience and obedience and not to repine grudge murmur or use any unlawfull means to help and ease our selves Oh therefore let us in this Case labour for constant patience Let it have Her perfect work c. Jam. 1. 4. Use 3 Use 3. This is for the comfort of God's Children when they are long holden under a Crosse or Tryall before God come unto them by deliverance Let them not think this strange nor be at all discouraged much less cast away their confidence in God's promise of deliverance nor their patience but remember that God doth often thus deal with his faithfull Servants letting them alone very long in the midst of their troubles not coming to them by deliverance but seeming to forget them c. And this he doth for speciall reasons as we have heard before both in respect of his own glory and of their good and profit that being long trained up in the School of affliction they may profit the more in sound knowledge of God Faith Repentance Patience and all saving graces Therefore no cause for us to faint or be dismayed though God should long deferr to help and deliver us in our troubles outward or inward though he tarry never so long yet come he will at length most certainly to give deliverance in the due appointed time when it shall be best for us Hebr. 10. 37. Yet a little while and he that shall come will come and will not tarry Though he may tarry a while or long yet not alwayes c. In the mean time we must live by Faith and Hope and Patience not limitting God any time for our deliverance but leaving that to his wisdom c. So much of the Circumstance of Time Now to speak of the miraculous Act of Christ in walking on the Sea to his Disciples Walking upon the Sea Quest Quest How could this be seeing his humane body being naturally heavy as the bodies of other men are must needs be apt to sink of it self Answ Answ The Divine Power of Christ's God-head did bear up his body miraculously above the Waters not suffering it to sink and withal the same Power of Christ did alter the nature and property of the waters that whereas naturally they are apt to swallow up and sink all heavy bodies they did now on the contrary help to bear up the body of Christ so as he walked as safely on the top of them as if he had walked upon a way paved with stone Here the Papists and Lutherans the better to establish their Doctrine of Transubstantiation and Consubstantiation and to prove that his body may be miraculously in diverse places at once do affirm that Christ in walking on the Sea did miraculously change and alter the natural property of his body making it of a heavy body to become light c. Now if Christ could do this then say they by the same reason he can make his body be present in divers places at once contrary to the natural property of it But this is easily confuted For 1. We deny this that Christ in walking on the Sea did alter the natural condition or property of his body for then it should not have remained a true humane body but the Miracle consisted partly in the bearing up of his body by the Power of his God-head that it should not sink and partly in making the waters firm and solid underneath his feet to bear him up so that the change and alteration was in the waters and not in Christ's body Observ 1 2 Though we should grant that Christ did here work a Miracle in changing the naturall Property of his body which is false yet let them prove if they can that he doth the like in the Sacrament Observ 1. See an evidence of Christ's God-head bearing up his humane body that it did not sink and causing the waters to be as firm land underneath his feet Object Object Peter also did walk on the waters to Christ Mat. 14. Answ Answ Not by his own power but by the Power of Christ commanding him to come to Him on the Sea This appears in that so soon as Christ began but a little to withdraw his powerful help Peter began presently to sink c. Observ 2 Observ 2. In that Christ walked on the Sea as upon the Land causing it to bear him up We learn that he is absolute Lord over the dead and sensless Creatures such as the Sea is he hath absolute Power over such Creatures to command and over-rule them and to make them obedient to his Will See this Point spoken of before in Ver. 39. of the fourth Chapter where Christ rebuked the Wind and Sea shewing his Power over them c. This Power of Christ is manifested sundry wayes 1. By altering the natural properties of the insensible Creatures and causing them to work against Nature when it pleaseth him as here he changed the nature and property of the waters causing them to bear up his body So at his death he caused the Vail of the Temple to rent the Earth to quake the Rocks to cleave asunder and the Graves to open Matth. 27. 51. See also Luke 19. 40. and Joh. 20. 19. The doors opened c. 2. By making even such dead Creatures obedient to his Word and Command and to his Will as in the fourth Chapter He rebuked the Wind and the Sea and made them still So afterward in this Chapter Ver. 51. when He came into the Ship to his Disciples he made the storm of Wind presently to cease 3. By turning one Creature into another as Water into Wine Joh. 2. 4. By multiplying the Creatures extraordinarily without means as he multiplied the five Loavs and two Fishes as we heard before 5. By employing them as Instruments and Means of effecting His Will either in punishing the Wicked or in comforting and doing good to the Godly which fear his Name See Chap. 4. Ver. 39. 6. Lastly in changing the quality and condition of these insensible Creatures at the last day from Corruption to Incorruption for there shall be new Heavens and a new Earth Christ shall at that day manifest his Dominion over the Heavens and Earth and Sea and the other insensible Creatures by purging them with fire
himself did this c. This is the best way to obtain what we desire and want for Soul or Body for our selves or others Jam. 1. 5. If any lack Wisdom let him ask of God c. So in the want of all other good things Spirituall and Temporall If any want Knowledge Faith c. If any want Health Wealth c. Let him go to God by prayer So if any be in trouble and desire deliverance or comfort c. See Isa 17. 7. So also in the wants and necessities of others we are to look up to Heaven seeking to God by prayer of Faith Jam. 5. 16. Pray one for another that ye may be healed c. Rat. 1 Rat. 1. All good Gifts and Blessings come from above even from God Jam. 1. 17. Therefore seek to Him for them c. Rat. 2 Rat. 2. Prayer is the means sanctified unto us of God for the obtaining of all Blessings needfull for our selves and others Matth. 7. 7. Ask and ye shall have c. Rat. 3 Rat. 3. All living Creatures even brute Beasts Fowls c. in their kinds do look up after a sort to God for supply of their wants Psal 145. 15. The eyes of all look unto Thee or wait upon Thee c. The young Ravens cry unto God and seek their meat from him c. Use 1 Vse 1. See the Cause why many wanting Temporall and Spirituall Blessings have not their wants supplyed They use not the means they look not up to God they seek not to him by prayer Daily Jam. 4. 2. They have not because they ask not c. Vse 2 Vse 2. Remember and be carefull in all wants of Temporall and Spirituall good things to look unto God by Faith and to seek to him by prayer Then will He give us the good things we desire so far as shall be good for us c. Observ 2 Observ 2. The blessing of bodily Health is from God c. He sighed In Token and Testimony of inward Grief and compassion with which he was moved in himself for the misery and affliction laid upon this Deaf and Dumb man by the Hand of God and especially in respect of that corruption of sin which was in him and was the Originall Cause and Root of this misery Observ 1 Observ 1. See here the truth of Christ's Humane Nature in that he was subject to such infirmities of Man as are meerly Naturall and not Sinful as to be inwardly affected with Grief and to shew it by sighing c. But of this often before Observ 2 Observ 2. Christ Jesus our Lord is a mercifull and compassionate Saviour unto his Elect being touched with feeling of their miseries and with grief for them when he was upon Earth in state of Humiliation See Joh. 11. 33. And though he being now Glorified in Heaven is not subject to the passions of Grief Sorrow c. as he was subject unto upon Earth yet he is still a mercifull and compassionate Saviour tenderly and mercifully affected towards the Faithfull in all their miseries of Soul and Body being ready to help and relieve them therein and to comfort and deliver them out of their miseries in due time Hebr. 4. 15. we have not an High Priest which cannot be touched with feeling of our Infirmities c. Use 1 Vse 1. See how great hardness of heart possesseth us by nature in that we are not touched with feeling of our own sins and miseries which caused Christ himself to Grieve and Sigh and groan inwardly when he was on Earth c. Vse 2 Vse 2. Comfort to God's Children against all Miseries and Afflictions yea against all Sins and Corruptions remaining in them Remember that Christ Jesus is to them a mercifull and Compassionate Saviour c. Vse 3 Vse 3. Let us every one after Christ's example learn to be affected with Grief and Compassion for the miseries of our Brethren and Sisters c. But of this the last Day Mark 7. 33. 34 35. And he took him aside from the multitude and put his fingers into his Ears and he spit and Aug. 18. 1622. touched his Tongue And looking up to Heaven he sighed and saith unto him Ephphatha that is Be opened And straightway his Ears were opened and the string of his Tongue was loosed and he spake plain IN these Verses the Evangelist setteth down the manner of Christ's working this Miracle and the Miracle it self Touching the manner two things are laid down 1. His preparation to the working of it Taking the Deaf and Dumb man aside from the multitude 2. His Behaviour or Carriage at the time of working it Of his preparation I have spoken In part also of his manner of carriage in working the Miracle which carriage stands in two things 1. In certain outward Actions or Gestures used As putting his Fingers into the Ears of the Deaf c. 2. In his powerfull Word added to the foresaid Actions Saying unto him Ephphatha that is Be opened Touching the Gestures and Actions we have spoken Now to speak of the Word which he added Ephphatha A Syriack word which signifies as much as Be thou opened as the Evangelist himself doth interpret it It is derived from the Hebrew word Pathach which signifies to open Quest Quest Why doth he add this word unto the former Actions and Gestures seeing he could have Cured the Deaf and Dumb without speaking any such word unto him Answ Answ To shew that howsoever he pleased to use those outward Actions of putting Fingers into his Ears and touching his Tongue c. as Signs and Testimonies of his Power and Will to Cure the Deaf and Dumb yet there was no vertue or efficacy in those Actions of themselves to Cure him but that all the healing Power and Vertue was from Christ himself as he was God therefore he doth not only put his Fingers into the ears of the Deaf and touch his Tongue with spittle thereby to shew testifie his Power and Will to Cure him but withall he addeth this word uttered with his own mouth thereby to shew that this Miracle must be wrought by his own divine Power which Power he manifested shewed forth by this his Word Note that this word of Christ was used by him not only as a bare Figure and Testimony of his Power and Will to work this miraculous Cure but also as an effectuall means by which he wrought the Miracle and therefore although he had before used those Gestures of putting his Fingers into the ears of the Deaf and of touching his Tongue Yet the miraculous effect followed not till he added his Word which shews that the Miracle was not wrought by means of those former Gestures used but by means of the Word added unto them not that there was any Power or Vertue in the syllables or bare sound of the word Ephphatha of it self for it was a common ordinary word in the Syrian Language which our Saviour Christ and the Jews
to be understood of his humane Nature for his God-head could neither dye nor rise again Therefore as he dyed according to his humane Nature as we heard before so he rose from Death according to the same Nature Neither is it to be understood of his whole humane Nature but of his Body For his Soul dyed not and therefore did not rise from Death Now for the further opening of the words and of the Doctrine of Christ's Resurrection certain Questions are to be Answered Quest 1 Quest 1. By what power Christ's Body was to be raised from Death Answ Answ By the power of his God-head 1 Pet. 3. 18. Quickened by the Spirit that is by his God-head Joh. 10. 18. I have power to lay down my Life and power to take it up again This was the power of his God-head Object Object God the Father is said to have raised up Christ Ephes 1. 20. Answ Answ It is the same Divine Power which is in the Father and Son by which Christ was raised Joh. 5. 19. Whatsoever the Father doth the same doth the Son also The raising of Christ is the Joynt-work of all three Persons though sometimes attributed to the Father as being the first Person in order of Beeing and Working Quest 2 Quest 2. With what Body was Christ to be raised from Death Answ Answ With the same Body for substance which died and was buried Luke 24. 39. Behold my Hands and my Feet that it is I my self c. I say with the same Body for substance because it was alâ—ered in quality from what it was before For whereas before it was a meer natural Body now it was become a spiritual Body as the Apostle calleth the bodies of the Saints in the Resurrection 1 Cor. 15. 44. that is a supernaturall or heavenly Body which was now freed from all naturall Infirmities as from pain weariness hâ—â—ger and thirst c. and was withall endued with more heavenly qualities and properties than before yet so as it was still a true Body c. Object Object Acts 10. 41. He did Eat and Drink with his Disciples after his Resurrection Answ Answ Not for the necessity of Nature but to confirm the Faith of his Disciples and Us in the Truth of his Resurrection Quest 3 Quest 3. Why was it needfull for Christ to rise again from the Dead Answ Answ For these Reasons 1. That the Scripture might be fulfilled which foretold this 1 Cor. 15. 4. He rose again according to the Scriptures His Resurrection was foretold Psal 16. 9. My Flesh shall rest in hope For thou wilt not leave my Soul in Hell or in the Grave or among the Dead c. That as by his Death and Sufferings he made satisfaction to God for our sins and so freed us from the guilt and punishment of them and from the power of Satan So by his rising again he might openly declare and manifest the vertue of his Death that by it he had fully satisfied for our sins and procured pardon and reconciliation with God for us Rom. 4. ult He was delivered for our sins and rose again for our justification that is to declare that we were justified and reconciled to God by his Death Therefore Contra 1 Cor. 15. 17. If Christ be not raised we are yet in our Sins 3. To declare himself to be the Son of God Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead 4. That his Resurrection might make way to those other degrees of his Glorification which followed namely to his ascension and sitting at God's right hand c. Use 1 Use 1. To prove unto us the Truth of Christ's God-head and to confirm our Faith therein Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead To this very end our Saviour here foretelleth his Resurrection to confirm the Faith of his Disciples touching his God-head Ut suprà dictum Use 2 Use 2. To be matter of unspeakable comfort to the faithful having part in Christ's Death and Resurrection in that He was not onely to dy and suffer for them but also to rise again by the Power of his Godhead thereby to declare and manifest the vertue and efficacy of his Death and Sufferings that thereby He had made full satisfaction to God for all their sins and so freed them from the Guilt and Punishment of the same As if one be Surety for another's debt and be cast into Prison for it if afterward he be let out of Prison this argues that he hath paid the debt or some way made satisfaction to the Creditor So here Christ being our Surety and being cast into the Prison of Death and the Grave for our debt of Sin and Punishment when afterwards He came out of this Prison by rising again the third day hereby He declared and shewed to all the World that he had fully discharged our whole debt to God by his Death and Sufferings even to the uttermost Farthing and so had fully satisfied for our sins and freed us from the Guilt and Punishment of them all For if any one of the sins of the Elect had not been satisfied for Christ could not have risen again but must still have been holden in the Prison of Death and the Grave But now by coming out of this Prison He declared that all our sins are taken away and we justified from them and reconciled to God so that now we need not fear the Guilt of our sins or the Wrath of God due to them nor the sting of bodily death nor the Power of Satan c. but in Christ's Resurrection we may triumph over all these Enemies of our Salvation as the Apostle doth Rom. 8. 33. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who is he that condemneth It is Christ that dyed yea rather that is risen again c. Use 3 Use 3. To confirm our Faith touching the certainty of our own Resurrection unto life eternal at the last day to assure us that though our bodies dy and come to the Grave and to dust and rottenness yet shall they be raised again to life yea to a better life which is everlasting in Heaven and that by vertue of Christ's Resurrection For as he that is our Head was not onely to dy but to rise again from death for us so we that are his Members though we dy yet shall we at the last day be most certainly raised to life again by vertue of Christ's Resurrection He was to be raised as the first-fruits of the dead 1 Cor. 15. 20. therefore He being now actually risen we and all the whole Harvest of God's Elect and faithful People shall follow in our time For Christ did not rise again as a private but as a publick Person as our common Head and Saviour to draw all us up from the Grave after him at the last
Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you c. Contrà Consider the danger of not professing Christ and the Gospel for fear of shame and disgrace in this World that this is the way to move Christ to be ashamed of us that is utterly to deny and renounce us for ever at the last Day yea to send us to Hell with that fearfull and irrevocable sentence Go ye cursed c. Think how fearfull a thing this will be and let it move us to contemn all wordly shame that may be cast upon us for the profession of Christ and his Word c. Better to endure all the shame in the World than to be denyed of Christ at the last Day Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 26. 1625. Observ 2 Observ 2. VVHen he cometh Hence we learn that there is a second coming of Christ in Glory to Judge the World which is hereafter to be fulfilled when he shall come to pass Sentence of absolution or of condemnation for ever upon all persons in the World and to execute the same accordingly Matth. 25. 31. When the Son of Man shall come in his Glory c. Then shall He sit upon the throne of his Glory Act. 1. 11. This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven This is an Article of our Faith which needs no further proof But for the opening of it some Questions are to be resolved Quest 1 Quest 1. From whence shall Christ Jesus come at the last day Answ Answ From the third Heaven where now he sits at the right hand of God in equall Glory with God the Father and the Holy Ghost So it is said in the Creed From thence he shall come c. that is from the right hand of God in Heaven where now he is Where note by the way also that this coming of Christ is properly to be understood of his humane Nature and not of his God-head His Humane Nature is said most properly to be now in Heaven because it is there onely and not any where else whereas his God-head being every where cannot be said to remove or to come or go from one place to another but filleth all places Yet he that cometh shall be God as well as Man in the same Person Quest 2 Quest 2. Whither or to what place shall Christ come and where shall he execute the last Judgment Answ Answ This is not particularly or expresly determined in Scripture and therefore we are not curiously to search after it This is sufficient that it is said Matth. 24. 30. that He shall be seen coming in the Clouds of heaven and 1 Thess 4. 17. the Elect shall be caught up to meet him in the Air whence it may probably be gathered that the place whither Christ shall come and where he shall fit in Judgment shall be in some part of the Air which is above us and where the Clouds are yet not so far from the Earth but that he may be seen and discerned of those that shall be upon the Earth Quest 3 Quest 3. When shall the time be of Christ's second coming to Judgment Answ Answ The particular time that is to say the Day Moneth Year or particular Age of Man is not revealed of God but is altogether uncertain and unknown to Men and Angels yea to Christ himself as He is Man though as God he cannot but know it Mark 13. 32. Of that day and hour knoweth no Man no not the Angels which are in Heaven neither the Son but the Father See Act. 1. 7. But the time is not like to be far off but rather near at hand because most of the Signs foretold in Scripture as fore-runners of it are already accomplished Use 1 Use 1. To convince such as deny or oppose this Truth and Doctrine of Christ's second coming to Judgment Some plainly and directly deny it in words 2 Pet. 3. 3. There shall come in the last daies Scoffers c. saying Where is the Promise of his coming c. Others deny it in heart not believing the Truth of it Others deny it in life and practice by walking after their wicked Lusts and living so as if there were no such coming of Christ unto Judgment to be expected How many such are there amongst us in these times who though in words they profess this Article of the Creed That Christ shall come from Heaven to judge the quick and dead yet in heart and life deny it by living and going on in their sins without Repentance as if they should never come unto Judgment like those Amos 6. 3. who put far off from them the evill day c. Vse 2 Use 2. Terrour to the wicked and impenitent living in their Sins without Repentance Swearers Drunkards Sabbath-breakers Contemners of Religion and Scoffers at it unclean Adulterers Enemies of Christ c. Christ shall come in flaming fire to render vengeance to such 2 Thess 1. 8. How shall they be able to stand before Christ at his coming to judge them and to pass Sentence of Condemnation upon them saying Go ye cursed c. Where shall the ungodly then appear Who shall plead for them before Christ the Judge of all the World How shall they stand in that Judgment Object Object That day of Christ's coming to Judgment may be far off and we hope to have time enough to repent hereafter Answ Answ Though the time of Christ's coming to general Judgment should be deferred which is uncertain to us yet how soon may he come to thee by death which shall be the day of particular Judgment to thee and as that leavs thee so shall the day of Judgment find thee Do we not see in experience of late in sundry Examples not far from us but hard by us and even amongst us how suddenly some are cut off by death c. I wish that our profane livers may duly lay it to heart and be warned to turn from their Sins while God gives them space to repent that they may stand before Christ at his coming Otherwise if God's Patience lead thee not to Repentance thou dost treasure up wrath to thy self against the day of Wrath c. Rom. 2. 4. Use 3 Use 3. Comfort to the godly and faithful in that there is a time in which Christ their Saviour shall come in Glory to judge them I say to judge them not with the Judgment of Condemnation as he shall the wicked but with the Judgment of Absolution acquitting them for ever from the Guilt and Punishment of their sins delivering them from all evils and miseries whatsoever which they were subject to in this life wiping away all tears from their eyes and giving unto them eternal Rest and Glory in his heavenly Kingdom 2 Thess 1. 6. It is a righteous thing with God
full of Brightness and Majesty And not onely some of those glorious Angels shall then attend on him but all his Angels being an innumerable Company and Troop Matth. 25. 31. All the holy Angels shall come with him Jude 14. ver Behold the Lord cometh with ten thousands of his Saints that is of holy Angels Dan. 7. 10. Now if the face and presence of one Angel be so glorious that the best of the Saints on Earth have been astonished at the sight thereof then how much more glorious shall the presence of all those innumerable Angels be which shall attend upon Christ at his coming See Mat. 28. 3. 3. In respect of that glorious throne or seat of Majesty upon which Christ shall sit at his coming Mat. 25. 31. He shall sit upon the Throne of his Glory Now although it is uncertain what the matter or form of this Throne shall be yet this is certain that it shall be such as is answerable to the Glory and Majesty of Christ himself who shall sit upon it 4. In respect of those glorious and powerful effects which his coming shall bring forth immediately and suddenly and wherewith it shall be accompanied As 1. The consuming and purging of the World by fire 2 Pet. 3. 10. The Heavens shall pass away with great noise and the Elements shall melt with fervent heat the Earth also with Works therein shall be burnt up 2. The raising of the dead and summoning them to Judgment by that mighty Voice of Christ or Trumpet of God which shall be founded by the Arch-angel 1 Thes 4. 16. 3. The administration or execution of general Judgment upon the whole World which shall be by Christ himself See Mat. 25. 31 c. Use 1 Use 1. See the great and wonderful difference between the first and second coming of Christ That was in poor humble and base manner being born in a Stable and laid in the Manger c. But his second coming shall be with unspeakable Glory and Majesty c. This difference is to be the rather observed because it sets forth to us the unspeakable love of Christ in abasing himself so far for us in his first coming As also the wonderful Glory and Majesty of his second coming Vse 2 Use 2. See that Christ's coming at the last day must needs be most terrible and fearful to the wicked who shall then be found in their sins and out of Christ in as much as it shall be so full of Glory and Majesty 2 Cor. 5. 11. The last Judgment is called The terrour of the Lord because Christ's coming to execute that Judgment shall be so dreadfull to the Wicked Luke 21. 26. Mens hearts shall fail them for fear of those things which shall come on the Earth that is the hearts of the wicked especially Therefore also Revel 6. 15. Even the Kings of the Earth and Great men and Rich men and chief Captains and Mighty men c. shall hide themselves in Dens and Rocks and shall say to the Mountains and Rocks Fall on us and hide us from the face of him that sitteth on the Throne c. If the appearing of Christ upon Mount Sinai at the giving of the Law was so terrible to God's People that they were not able to endure the sight of that Glory how much more terrible shall his Glorious coming at the last Day be unto the Wicked when he cometh to condemn them and to cast them to Hell for breach of his Law How terrible a sight shall it be unto such at that Day to see Christ suddenly breaking forth of the Heavens and coming in the Clouds with innumerable Angels c. To see him sit on his fiery Throne to Judge them to see Heaven and Earth on a light fire round about them c. To hear the dreadful sound of the last Trumpet Let all that now live in their sins think seriously hereof and be moved speedily to turn from their sins unto the Lord that they may be forgiven and that they may not with terrour and amazement but with comfort behold that unspeakable Glory of Christ at his comming Vse 3 Vse 3. Matter of comfort to the Godly and Faithfull For they shall partake with Christ in that wonderfull and unspeakable Glory wherein he shall come at the last Day Col. 3. 4. We shall appear with him in Glory He shall not onely be very Glorious in himself but shall impart his Glory to the Saints 2 Thess 1. 10. He shall come to be Glorified in his Saints and to be admired in all them that believe 1 Joh. 3. 2. We know that when he shall appear we shall be like him c. Phil. 3. 21. He shall change our vile Body that it may be fashioned like unto his Glorious Body c. The more Glorious and full of Majesty Christ our Head and Saviour shall be at that Day the more Glory and Honour shall we then receive with him and from him and the more excellent and blessed shall our estate and condition be 1 Pet. 1. 7. The Faith of the Saints being tryed by Afflictions in this Life shall be found to their Praise Honour and Glory at the appearing of Jesus Christ Even as when a Prince or Noble man doth vouchsafe to espouse or betroth himself to a Wife of some meaner rank or place when the Marriage-Day cometh the more glorious and excellent the Bridgroom is in himself or in his Apparrel and Attendants c. the more honour it is for the Bride also So here c. How should this comfort us against all contempt and disgrace cast upon us in this World for the Name of Christ when we consider that unspeakable Glory and Honour which Christ shall put upon us at the last Day he will not then be ashamed of us but will acknowledge and honour us before his heavenly Father and all his Angels Use 4 Use 4. See how little cause for us to be ashamed of the profession of Christ or his Truth before Men in this World yea though before the greatest Monarchs c. Seeing Christ whom we now professe shall come at the last Day in such wonderful Glory and that to this end to reward all those with eternal Life and Glory in his Kingdom who have in this Life sincerely professed his Name Think of this and let it arm us against all fear of shame and disgrace in this World for the profession of Christ and cause us to despise it that so we may be honoured of Christ in the day of his Glorious coming Now follow the particular Instructions from the words In the Glory of his Father Observ 1. That Christ is true God and of one and the same Divine Nature and Essence with God the Father For if he have the same Glory then also is he partaker of the same Nature and Beeing Phil. 2. 6. Being in the form of God he thought it no robbery to be equal with God But of this often before Observ
it up for his Name 's sake and profession of his Truth and having for their better encouragement thereunto mentioned his Glorious coming at the last Day and that to this end to give reward to such as have suffered for the profession of his Name as appeareth by comparing the last Verse of the former Chapter with Matth. 16. 27. Now the better to confirm their Faith touching the certainty of that his Glorious coming at the last Day notwithstanding the deferring it he doth in these words assure them that some of his Disciples there present should ere long see an extraordinary and sensible Representation of that his Glorious coming namely at the time of his transfiguration in the Mount Where 1. Consider the manner of our Saviour's foretelling the Glory of his Transfiguration with an earnest Asseveration Verily I say unto you 2. The matter foretold by Him That some of those which stood there should not taste of Death c. Of the first And he said unto them Verily I say unto you Touching this Asseveration see before Chap. 3. 27. Observ 1. It is lawful sometimes to use such vehement or earnest Asseverations to confirm the Truth of that we speak so it be not too commonly nor in leight matters but in matters of weight c. See Chap. 8. Ver. 12. Use Vse Reproveth the too common and frequent use of such obtestations even in trivial matters which is an abuse of them Contra Mat. 5. 37. Observ 2 Observ 2. A difference between our Saviour Christ's teaching and the Teaching of all other Ministers of the Church whether Prophets Apostles or other Pastors He taught in his own Name and by his own Authority as Lord of his own Doctrine Therefore he used this Preface often I say unto you But all other Teachers teach in the Name of another that is to say in the Name of God or of Christ and by Authority from him See more Chap. 3. 28. Of the second The matter it self foretold by our Saviour in these words There be some of them that stand here c. First I will open the meaning of the words being somewhat obscure Some of them that stand here that is Some of Christ's twelve Apostles or Disciples which were there present with the Multitude and before our Saviour when he uttered these words Now how many of his Disciples and who they were that are here meant we shall hear in the following Verse viz. Peter James and John who saw Christ's Transfiguration Shall not taste of Death that is Shall not dy or depart this life by bodily death Shall not feel or have experience of Death It is a Metaphorical Speech borrowed from the Hebrews who were wont to compare Afflictions and Death it self to some bitter Potion or Cup of Drink and the feeling of such Afflictions and pains of Death to the drinking or tasting of such a Cup. So here and else-where Heb. 2. 9. that Christ should taste death for every man So Joh. 8. 52. Thou sayest If a man keep my Saying he shall never taste of Death Till they have seen The meaning is they should see it while they were alive in this World or being in this life and there is more to be understood than is expressed viz. that they should not onely see it before they dyed but even out of hand or shortly within a few dayes as appeareth in the following Verse After six daies c. The Kingdom of God come with Power These words are diversly interpreted Some by the Kingdom of God understand the Preaching of the Gospel to all Nations after Christ's Ascension into Heaven and upon the sending of the Holy Ghost in that extraordinary manner Act. 2. And in this sense the Kingdom of God is sometimes taken Now further by the coming of God's Kingdom with Power the same Interpreters do understand the manifestation of God's wonderful Power in the Preaching of the Gospel to all Nations But if the words be taken in this sense they do not seem to have so plain a coherence with the former words of Christ in the end of the former Chapter Therefore other learned Interpreters do refer the words unto the glorious Transfiguration of Christ which the Evangelist recordeth in the Verses immediately following And so by the Kingdom of God they understand nothing else but the Kingly Glory and Majesty of Christ himself the Son of God and true Messiah and by the coming of this Kingdom with Power they understand to be meant the powerful manifestation of that Glory of Christ which was soon after to be fulfilled at the time of his Transfiguration in the Mount And this I take to be the meaning of the words for these Reasons 1. Because in this sense they agree well with the words immediately going before in the last Verse of the former Chapter And Matth. 16. 27. where our Saviour mentioned his glorious coming to Judgment at the last day whereof his Transfiguration was a special shadow and resemblance 2. Because immediately after these words all the Evangelists do set down the story of Christ's Transfiguration 3. Because 2 Pet. 1. 16. the Apostle who was one of the three that saw it making mention of the Transfiguration of Christ doth speak of it in like manner as our Saviour himself doth in this place calling it The Power and coming of the Lord Jesus Christ In the words thus explained consider these particulars 1. The Persons of whom our Saviour foretelleth this That they should see the Glory of his Transfiguration Some of his Disciples that stood there 2. What they should see The Kingdom of God come with Power 3. The time when they should see this Before they dyed They shall not taste of Death till they have seen c. Touching the Persons we shall hear more particularly out of the Verse following Therefore I defer to speak of them till we come to that place Now followeth the matter it self which they should see accomplished shortly The coming of God's Kingdom with Power Where are two things expressed 1. That they should see the Kingdom of God come that is The sensible manifestation of Christ's Glory and Majesty at the time of his Transfiguration 2. The manner of declaring or manifesting that his Glory with Power Observ 1 Of the first Observ 1. Though the Glory and Majesty of Christ's God-head did for the most part ly hid under the Veil of his Flesh during the time of his Humiliation upon Earth that is to say until his Resurrection yet even in that time of his Humiliation he did sufficiently manifest that his Divine Glory as occasion was offered So here he tells his Disciples and the rest of the People present that his divine Glory and Majesty should shortly be so clearly and sensibly manifested at his Transfiguration that some of his Disciples should see the manifestation of it with their bodily eyes And so they did afterward as we shall hear in the following Verse So at many other
times he manifested the Glory of his God-head by his powerful Miracles which could by no other means be wrought but by the immediate finger of God Luke 11. 20. If I with the finger of God cast out Devils c. Therefore Joh. 11. 4. Lazarus his Sickness is said to have been to this end that the Son of God might be glorified thereby that is That the Glory of Christ's God-head might be manifested by the Miracle of raising him from death Vse Vse To strengthen our Faith in the truth of Christ's God-head and consequently that he is the true Messiah and our onely powerful and sufficient Saviour and therefore we must seek Salvation in and through him alone c Observ 2 Observ 2. The certainty of the glorious coming of Christ at the last day to Judgment in that our Saviour for proof hereof doth foretell his Disciples that some of them should see a visible and sensible Representation of that his glorious coming at the time of his Transfiguration upon the Mount Therefore as certainly as Christ's Glory and Majesty was manifested in his Transfiguration and that in the view of some of his chief Disciples as Eye-witnesses so certainly shall he come at the last day to Judgment and that with unspeakable Glory and Majesty in the view of all the World Mat. 24. 30. Then shall all Tribes of the Earth see the Son of Man coming in the Clouds of Heaven with Power and great Glory Therefore he is said to come already Jude ver 14. But of this before upon the last Verse of the former Chapter Use 1 Vse 1. For terror to the wicked He shall come to condemn and cast them to Hell c. Use 2 Use 2. Comfort to the godly and faithful He shall come to give them perfect rest from all miseries and troubles and to reward them with that immortal Crown of life c. Object Object The time of his coming is deferred and we know not how long it may be Answ Answ Yet his coming by Death cannot be far and that shall set us free c. It followeth With Power or in powerful manner Observ Observ That the great and wonderful Power of God was manifested in the Transfiguration of Christ upon the Mount 2 Pet. 1. 16. We have not followed cunningly devised Fables when we made known to you the Power and Coming of our Lord Jesus Christ He speaks of the coming of Christ in his Transfiguration and of the Power of God manifested therein as appeareth Ver. 18. Now the great Power of God appeared at the time of the Tran figuration of Christ in two respects 1. In the Transfiguration it self that is to say in the miraculous and suddain transforming or changing of his face and garments into such a glorious form and colour For his face on the suddain did shine as bright as the Sun in the Firmament as is testified Matth. 17. 2. His garments also on the suddain became as white as the Light as the same Evangelist witnesseth or as white as the Snow and so as no fuller on Earth could white them as St. Mark saith in Ver. 3. of this Chapter Herein was shewed the wonderful Power of God and of Christ himself 2. In respect of the Circumstances of his Transfiguration As 1. In the Persons which miraculously and extraordinarily appeared in the Mount with our Saviour which were Moses and Elias who dyed long before yet now by the Almighty Power of God they were caused to appear upon Earth visibly and to talk with Christ 2. In the terrour or fear with which the three Disciples Peter James and John were stricken at the sight of Christ's Glory which fear did so astonish Peter that he knew not what he said Luke 9. 33. 3. In the extraordinary Cloud which suddenly came and over-shadowed the three Disciples 4. In the Voice of God the Father uttered from Heaven in the hearing of the Disciples concerning Christ This is my beloved Son hear him 5. Lastly in the suddain miraculous vanishing of Moses and Elias and leaving Christ and the three Disciples alone upon the Mount Ver. 8. of this Chapter Use 1 Vse 1. If the coming of Christ in his Transfiguration on the earthly Mount were in such powerful manner how much more shall the great Power of God be manifested in his last coming from Heaven in the Clouds with all his Angels to execute the last Judgment Mat. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and Glory But of this also before sufficiently It makes for the terrour of the Wicked and comfort of the Godly Use 2 Vse 2. See by this the excellency of that glorious Vision or Apparition of Christ in his Transfiguration on the Mount whereof we shall here more out of the Verses immediately following in that such a miraculous Power of God and of Christ himself was sensibly declared in it Therefore 2 Pet. 1. 17. the Apostle speaking of the Glory of God manifested at that time calls it The excellent Glory Which must stir us up to the more attentive and serious consideration of the History of Christ's Transfiguration as it is set down by the Evangelists as also to be the more diligent in hearkning to the Doctrine of it when it shall be opened to us that so we may reap the more profit and edification by it Mark 9. 1. There be some of them which stand here which shall not taste of Death till they have seen the Kingdom of God come with Power Mar. 26. 1626. NOW followeth the Time when they should see the Kingly Glory and Majesty of Christ the Messiah manifested in his Transfiguration viz. Before their death or while they were alive They should not taste of Death till they had seen c. that is they should see it shortly even within few daies after as appeareth in the following Verse Quest Quest Why doth he mention the time how soon they should see the manifestation of his Glory Answ Answ The more to strengthen the Faith of his Disciples touching the truth and certainty of his glorious coming to Judgment at the last day whereof he spake before Ver. ult of the former Chapter and to prevent that offence which they might take at the delaying of the time of that his second coming Therefore he tells them that although the time of the actual accomplishment of that promise of his second coming should be deferred yet they should out of hand or shortly see it in some sort fulfilled namely in a special type or resemblance thereof which should be in his Transfiguration Observ 1 Observ 1. The goodness and mercy of our Saviour toward his Disciples in that he doth not reject them because of the weakness of their Faith but is careful and useth means to confirm and strengthen it See before Chap. 8. 17 c. and Chap. 4. 40. c. Observ 2 Observ 2. Shall not taste of Death till they have seen
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
1. See the cause and reason why many conceive and speak so absurdly and foolishly of spiritual and heavenly matters as concerning God and his Nature and Properties concerning the meaning of the Scriptures concerning the Doctrine of Justification Regeneration c. Many who are able to judge and speak well and wisely of earthly matters of matters of this life yet are not able to conceive aright of things spiritual and heavenly nor to speak of them in any good sort but they conceive and speak of them ignorantly and erroneously yea grosly and absurdly oftentimes The Reason hereof is because they conceive and speak of these heavenly matters according to the light of their own natural Reason or carnal Affections which are blind guides to direct them Therefore they run into such gross Errours and Absurdities Vse 2 Use 2. Teacheth us not to follow the light of our natural Reason or sway of our carnal Affections in judging or speaking of the things of God that is of things spiritual and heavenly which concern his Glory and our own Salvation but in these matters utterly to deny and renounce our own natural Reason and Affections as being not onely unable to help us in conceiving and speaking of things spiritual and heavenly but also enemies and hinderances to us in the same We must become fools that we may be wise c. On the contrary we are to follow the rule and direction of the Word of God and to pray unto him daily for the light of his sanctifying Spirit to direct and enable us to speak and judge aright of all spiritual and heavenly matters Now followeth Ver. 6. For he wist not what to say c. Here is a two-fold Reason alledged by the Evangelist why Peter spoke in such manner to our Saviour 1. Because He wist not what to say 2. Because himself and the other two Disciples were sore afraid And this latter Reason doth back the former He wist not what to say or as it may be translated He knew not what to say Luke 9. 33. Not knowing what he said The meaning is to shew that Peter did speak those former words to Christ not out of sound reason or settled Judgment but unadvisedly and in a suddain Passion of fear with which he was distempered he spake as a man in an Ecstasy astonished with fear which did so trouble and distract his mind and thoughts that he spake he knew not what or he knew not what to speak For they were sore afraid or greatly afraid or astonished and rapt out of themselves with fear that is to say both Peter himself and the other two Disciples James and John then present Quest Quest What was the cause of this great fear with which these three Disciples were so astonished Answ Answ There was a two-fold Cause hereof The first Without them The second Within them The cause without them was The greatness and strangeness of that heavenly Glory and Majesty of Christ and of Moses and Elias in which they now appeared 2 Pet. 1. 17. called excellent or magnificent Glory The cause within them was 1. The weakness of their Faith being not so firmly perswaded as they should have been of God's power and speciall mercy and protection to defend and keep them in all dangers 2. The corruption of sin remaining in them in some degree after their Calling and Regeneration Observ He wist not what to say Observe the hurt and inconvenience that cometh of immoderate and excessive fear in such as are overcome of it It doth greatly disturb and trouble the mind and senses hindring the use of reason and sound judgment and causeth men to do things without and against reason yea to speak and do they know not what or wherefore as here we see in Peter So before we heard Chap. 6. ver 49. that the Disciples being distracted with fear of being drowned did by reason of this fear falsly suppose our Saviour to have been an evil Spirit or Devil when they saw him in the night time walking upon the Sea Use Use This should move us to strive against this passion of immoderate fear and to resist it by all good means that we be not overcome of it lest it so disturb and trouble us that we become unfit to do or speak any thing well and in due manner yea lest it cause us to speak and do things contrary to sound reason and judgment yea contrary to religion and good conscience as sometimes it doth 1. To this end pray unto God for strength of Faith to believe and be perswaded of his speciall favour and protection in the midst of all dangers and occasions of fear whatsoever for it is want or weakness of Faith that makes us timorous and fearfull in times of danger as our Saviour shews Chap. 4. ver 40. 2. Be carefull to keep a good conscience in all our wayes before God and Man This will make us bold and couragious and not so apt to be overcome of immoderate fear at any time Prov. 28. 1. The Righteous are bold as a Lyon It followeth For they were sore afraid Observ 1. There are infirmities and sinfull corruptions in the best Saints of God which are left in them after Regeneration So here Peter and the other two Disciples discovered the weakness of their Faith and that they were tainted with remnants of sin in that they were so astonished with fear at the sight of Christ's Glory c. If their Faith had not been mingled with some weakness and if they had not been tainted with some guilt and corruption of sin in their consciences they would not have been so astonished with fear upon this occasion But of this Point often before See Chap. 3. 31. Observ 2 Observ 2. The greatness and excellency of that Glory and Majesty of Christ which he hath now in Heaven at the right hand of God and in which he shall come from thence at the last Day to Judge the World For if this Glory in which he appeared on the earthly Mount were so great and wonderfull that the three Disciples were astonished with fear at the sight of it how much greater is that Glory and Majesty of Christ whereof he is now partaker in Heaven c Phil. 2. 9. God hath highly exalted him and given him a Name above every Name c. Ephes 1. 20. God hath set him at his own right hand in the heavenly places Far above all Principality and Power and Might and Dominion and every Name that is named c. Hebr. 2. 9. This Glory of Christ which he hath now in Heaven is two-fold 1. The Glory of his God-head 2. Of his Man-hood Concerning the first The Glory of his God-head is the same with the Glory of God the Father and of the holy Ghost and consequently it is infinite and incomprehensible even as the God-head it self is This infinite Glory and Majesty of Christ's God-head did hide it self for a time under the vail of his
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
means of our Salvation Otherwise we could never have come to know the Counsel and Will of God touching our Salvation if he had not sent his own Son out of his bosom to declare it to us As none but he could work our Salvation so none but he could reveal unto us the means of obtaining it This should stir us up to thankfulness to God for this great mercy in sending his own Son to be our Prophet and Teacher c. Vse 2 Use 2. See here the great priviledge of the true Church and Elect People of God in that they have Christ himself the Son of God to be their chief Doctor and Teacher to instruct them in the way and means of Salvation They cannot but be well and sufficiently taught who have such a Teacher 1 Joh. 6. 45. They shall be all taught of God Who is so able to teach them and so willing and faithful in discharge of his Office Therefore they shall not be left in ignorance of any one Truth necessary to Salvation but Christ will reveal to them the whole Counsell of God so far as is needfull to Salvation if they seek to him in the use of the means as prayer hearing his Word c. Comfort to such as feel their ignorance as yet in many things Christ is able and willing to teach them Use 3 Use 3. Christ being the chief and principal Teacher of the Church this shews how far forth we are to hear and obey the Doctrine of all other Pastors and Teachers in the Church namely so far onely as it agreeth with the Word and Doctrine of Christ the chief Pastor and no further So far as the Voice of Christ soundeth in them we are to hearken and yield obedience to it and no further Use 4 Use 4. Seeing Christ is the chief and principal Teacher of the Church this must move us not to rest in man's teaching which is onely outward but above all to desire and seek to Christ to teach us not onely outwardly by his Word but inwardly by his Spirit c. To enlighten our Minds to open our Hearts without this all outward teaching is vain c. In caelo cathedram habet qui corda docet Use 5 Use 5. See what need for all Ministers of the Word not only to teach their People committed to them but withall to seek by prayer unto Christ the chief Pastor and Teacher to joyn the inward teaching of his Spirit with their outward Ministery without this all their labour is lost and in vain Paul may plant c. Mark 9. 7. This is my beloved Son hear him Aug. 27. 1626. OF the second That it is the Duty of all Christians to hear Christ's Teaching and to yield obedience to the same This Point is a consequent of the former for if Christ be the chief Prophet and Teacher of the Church then ought all that professe to be of the Church to hear and obey his Teaching and that in the first place and above all other Teachers in the Church Now this Doctrine consisteth of two parts or branches which are severally to be handled 1. That it is the Duty of Christians to hear Christ's Teaching or to hear him as their chief Teacher 2. That they ought not onely to hear him but to yield obedience to his teaching Of the first It is proved not onely by this place where the Disciples are commanded from Heaven to hear Christ but also by other like places of Scripture as Deut. 18. 15. ut suprà Prov. 8. 6. Solomon bringeth in Christ under the Name of Wisdom exhorting all men to hear his teaching So Hebr. 3. 7. The Holy Ghost saith To Day if ye will hear his Voyce harden not your Hearts c. And Hebr. 12. 25. See that ye refuse not him that speaketh c. Quest Quest How can we now hear Christ seeing he is in Heaven and we on Earth Answ Answ Though he be in Heaven yet from thence he speaketh to us and teacheth us two wayes 1. By his written Word set down in the Scriptures for this is the Voice of Christ though the Prophets and Apostles were the pen-men of Scripture yet Christ speaketh in them and by them unto us 2 Cor. 13. 3. Since ye seek a proof of Christ speaking in me c. The Scriptures are the Letter of the Creatour to the Creature Gregory As one Friend speaks to another by Letter c. 2. By his Faithfull Ministers lawfully called and sent to instruct and teach us in his Name By these Christ himself speaketh to us and in hearing them we hear him Luke 10. 16. He that heareth you heareth me c. 1 Pet. 3. 19. He preached by Noah unto those that were disobedient in the Dayes of Noah c. Vse 1 Use 1. To reprove such as do not vouchsafe to hear Christ speaking to them and teaching them by his Word and Ministers but are slack and negligent this way Though he vouchsafe to speak to them from Heaven by his Word and by his Ministers yet they refuse to hear or hearken to his Voice They have no care to read the Scriptures in which the Voice of Christ soundeth no care to come duly and constantly to hear the Word of Christ preached by his Ministers but absent themselves willingly when they might and ought to come even upon the Sabbath-Day how negligent are many this way Some come in the Forenoon not in the Afternoon once a Day they think sufficient Others come but once a Fortnight or Month yea perhaps some but once in a quarter of a year or not so often c. They are content to hear Christ sometimes when they are at leisure and can conveniently do it but not constantly so often as he speaketh and uttereth his heavenly Voice in the Ministery of his Word They think much to be tyed to this and therefore take liberty when they list to turn away their ears from Christ yea to stop them against his Voice sounding in the Ministery of his Word like unto the deaf Adder stopping her ears and refusing to hearken to the voice of the Charmer c. If they be not at leisure or have no mind to come to the Church he may speak to the Winds or to the Ayr or to the Walls of the Church for them they have no ears to lend him and so if others were of the same minds he should have no Hearers at all Object Object God-forbid I should refuse to hear Christ this is far from me If he would come from Heaven and preach to me I would never misse hearing him Answ Answ 1. In refusing to hear Christ's Ambassadors and Ministers thou refusest to hear him Luke 10. 16. He that despiseth you despiseth me c. 2. Whatsoever thou pretendest for thy negligence it is certain that if thou make no conscience to hear Christ's Ministers sent to speak to thee in his Name thou wouldst also be as careless in hearing Christ himself if
be the Son of God and therefore he did not kneel to him in way of Religious or Divine Worship Good Master A Title of Honour which the Jews used in those times to give unto such as were esteemed as Prophets or other principal Teachers in the Church Matth. 23. 7. The Scribes and Pharisees were called by such Titles What shall I do Matth. 19. 16. What good thing shall I do c. that is What good works or holy duties must I put in practise That I may inherit eternal life That I may by this means obtain and come to be partaker of that excellent reward of eternal life and glory in Heaven after this life which shall be given as an Inheritance to all God Children Now in this rich man thus propounding this Question to our Saviour some things are Commendable and to be imitated of us and some things evil and Discommendable Commendable it is 1. That being ignorant and to seek in this matter he came to Christ to learn of him and rather of him than of the Scribes and Pharisees which were in so great accompt for their teaching amongst the Jews in those times 2. That he was so forward to come Running after Christ 3. That he came in such reverent and humble manner Kneeling c. 4. That he came and moved this Question out of a good intent and purpose and with a mind and affection in some degree sincere being desirous to learn of Christ he did not move this question to tempt Christ or to entrap him as others used to do and as that Lawyer or Scribe is said to have done Luke 10. 25. but he came to Christ with a true desire to learn and with a mind and affection in some degree sincere and unfeined as may plainly appear by the manner and circumstances of his coming to Christ But the things evil and discommendable in him are these 1. That he was tainted with an ignorant and erroneous opinion of his own goodness and righteousness in himself and of obtaining eternal life by his own good works as appears by his words What shall I do c. 2. That although he had some true desire to learn and be instructed yet his heart was not so absolutely sincere and upright as it should have been but was tainted with close hypocrisie lurâ—ing in it which did hinder him from profiting as he should by Christ's teaching and caused him to go away sorrowful when our Saviour willed him to sell all c. But of this more afterward Now followeth the Instructions 1. From the time and place where our Saviour held this Conference with this rich man When he was gone forth into the way Observ The difference of our Saviour in the duties of his Calling and Ministery taking all opportunities of time and place to do good amongst men by publick Preaching and Miracles and by private Conference in the house by the way side c. Act. 10. 30. He went about doing good c. A pattern for us every one to imitate in being diligent and painful in our Callings Especially for Ministers of the Word in their Ministerial Function c. Now followeth the Conference it self And first the rich man's Question moved to our Saviour Where consider two things 1. The Description of the person that came and moved it 1. By his earnest desire and forwardnesse to move it in that he came running 2. By his humble and reverent carriage 1. Kneeling to Christ 2. Calling him good Master 2. The Question it self What shall I do c. Of these in order There came one c. But first from the quality of the person that came to Christ to move this question touching eternal life something we may profitably learn Observ 2 Observ 1. In that he was a young man as St. Matthew calleth him this teacheth us That young men as well as elder persons should enquire and seek after eternal life and the means of it They should begin betimes in youth to enquire and seek after the means to be saved and how to come to heaven Eccles 12. â— Remember thy Creator in the dayes of thy youth while the evill dayes come not c. How are young men to remember God their Creator in their youth So as to be careful to serve and glorifie him betimes in this life that they may be glorified of him in the life to come Psal 119. 9. Wherewithall shall a young man cleanse his way c. 1 Joh. 2. 14. I have written unto you young men because ye are strong and the Word of God abideth in you and ye have overcome the wicked one 2 Tim. 3. 15. From a child thou hast known the Scriptures which are able to make thee wise unto Salvation c. Use 1 Use 1. To confute such as think it not so necessary or fit for young men to study the Scriptures or to trouble themselves with thinking much of heaven or the life to come because they are young and lusty and like to live many years therefore more fit for them to follow the World and to mind things of this life and let old men alone to think of heaven c. A most ignorant and profane conceipt flat contrary to the Word of God which calleth upon young men as well as elder persons to remember their Creator and to mind heaven and the life to come Use 2 Use 2. To stir up young men amongst us to imitate this young man in being forward in their youth to enquire and seek after eternal life and to use the means to attain to it To this end to study the book of God and to come duely to hear the Word that they may learn the way and means to be saved Do this betimes while thou art young in the flower and strength of thy age remember thy Creator and think seriously of heaven and the life to come using the means to attain unto it Then thou art fittest in regard of natural strength of body and mind then best able to take pains in the service of God and in working out thy own Salvation then strongest to resist the Devill and thy sinfull lusts c. Do it therefore now in time of thy chief strength and vigor before the evill dayes of old age come Let not the Devill or his instruments perswade thee to defer this main care of heaven and the life to come in hope of long life For do we not see young men as well as elder persons taken away by death before our eyes yea by sudden death How dangerous then is it for young men to put off this care of seeking heaven and the life to come as if it were a leight matter whereas it is the main thing of all to be cared for and sought after by young and old which being so let every one begin betimes to take this care Remember Luke 10. One thing is needfull And Matth. 6. 33. Seek first the Kingdome of God c. Imitate this
young man who was forward to come to enquire after eternal life the rather because it is said afterward Christ looked on him and loved him One cause was for that he was so well affected in his youth Observ 2 Observ 2. In that this young man was also a man of great wealth and of great authority or dignity even a Ruler amongst the Jews here is a pattern for great men in our times to imitate in being forward to seek after heaven and the life to come and to use the means to attain unto that life else the zeal of this young Ruler shall one day witness against them The wealth of Rich men and honour and dignity of great men should not hinder but further and stir them up to be the more heavenly minded and to be the more carefull to seek heaven and the life to come that so as they are great in this World they may also be great in that which is to come even in the Kingdome of heaven Therefore the Word of God calls upon great men and Rich men in special to mind things Spiritual and heavenly and carefully to indeavour and seek after them 1 Tim. 6. 17. Charge them that are Rich in this World that they be not high minded c. That they do good be rich in good works ready to distribute c. laying up for themselves in store a good foundation against time to come that they may lay hold on eternall Life See also Psal 2. 10. Kings and Judges of the Earth are exhorted to get Spiritual wisdome to know and imbrace Christ that they may be saved by him Now followeth the particular description of this young Ruler as it is here set down by Saint Mark. 1. By his forwardness in comming to Christ to move this question to him He came running to him Observ 1 Observ 1. This should teach us like zeal and forwardness in seeking after Spiritual and heavenly knowledg that we should not onely desire and seek to be instructed in the wayes of God and in the means of attaining to life eternal but we should be affected with a zealous and earnest desire of such instruction and we are to shew the same by our pains diligence and forwardness in using all means to attain to this heavenly knowledg For example we are to shew our zeal and forwardness in comming to the publick Ministry of the Word to be instructed by it Ready to hear Eccles 5. 1. Swift to hear Jam. 1. 19. Yea we should not onely be forward our selves but stir up others to like forwardness Esay 2. 3. Many people shall say Come let us go up to the Mountain of the Lord c. â—nd he will teach us of his wayes c. We are also to be zealous and forward in private searching of the Scriptures which are able to make us wise unto Salvation setting apart some time daily if it be possible to read some portion of the Word of God for the better instructing of us in the way and means of attaining to eternal life Joh. 5. 39. Search the Scriptures for in them ye think ye have eternal life c. The like zeal and forwardness we ought to shew in using all other means to attain to this excellent knowledg of eternall life and the means to be partakers of it as frequent and earnest prayer unto God thâ—t he may open our eyes to see the things which concern our eternall â—eace and Salvation Also conference with others thereby to gain more knowledg in the Word of God and in the things which concern our own Salvation Thus it is not enough that we desire and seek this knowledg of the things which concern our Salvation and the life to come but we are to be zealous earnest and forward herein hungring and thirsting after this knowledg above all other knowledg and using all pains and diligence to attain unto it Prov. 2. 3. If thou cryest after knowledg c. If thou seekest her as Silver c. Herein we are to imitate this young Ruler who came running to Christ to enquire and learn of him how to be saved The like zeal and earnestnesse should we shew in seeking after this Spiritual and heavenly knowledg of the things which concern our Salvation Vse Use To reprove such as are so cold slack and negligent in seeking after this knowledg of the things which concern their Salvation who have so little love or desire to the means of this knowledg as to the publick Ministry of the Word reading of the Scripture Prayer holy conference c. no â—oy or delight in these duties but they are rather irksome and tedious to them Ignorant they are in the things which concern their Salvation and which of all other they ought chiefly to know and ignorant they are willing to be still neglecting the means of knowledg yea saying unto the Lord with those Job 21. 14. Depart from us we desire not the knowledg of thy wayes This is a willfull ignorance which is most damnable Joh. 3. 19. How far do these come short of the zeal that was in this young man who was carryed with such an eager and earnest desire to know and be instructed in the way and means of Salvation that he came running to Christ to ask this question of him c. Other knowledg men greedily seek after as knowledg of earthly matters skill in their Trades how to get wealth c. but no such desire to Spiritual and heavenly knowledg c. Observ 2 Observ 3. In that this young man though a great rich man and a Ruler was not ashamed to use this gesture of running to Christ and that in the high way which might seem to be a disparagement to his dignity â—nd greatnesse of his place this may teach us that we ought not to be ashamed of being zealous and forward in good and Religious duties nor yet of seeming to be so but we must shew our zeal and forwardness before others as occasion is offered though it bring some outward shame or disgrace to us in the World and amongst men yea the greatest persons should not be ashamed c. 2 Sam. 6. David was not ashamed to shew his zeal before all the people in dancing before the Ark in token of his Spiritual joy and thankfulness for the return of it to Sion yea notwithstanding that Michol scoffed at him for it yet he professeth that he would be yet more vile c. And Psal 119. 46. he saith He would speak of Gods testimonies before Kings and would not be ashamed Use Use For reproof of such as are ashamed to seem zealous or forward in the profession of Religion and Religiouâ— dutieâ— as Prayer hearing the Word holy conference sanctifying the Sabbath c. thinking it will be a disgrace or disparagement to them in the World c. This was the fault of Nicodemus Joh. 3. who being a Pharisee and a Ruler of the Jews was ashamed to come to
what kind of questions are fittest for Christians to come to their Pastors and Ministers withall not about earthly matters or matters of this world but about spirituall and heavenly matters which concern the world to come or the Kingdom of heaven Vse Vse This reproveth such as seldom or never repair to their Ministers in private to confer with them or to move any question to them unlesse it be about matters of the World to talk about their Tythes c. These are worse than this young man who though he were rich and worldly yet c. Contrà Mal. 2. 7. They should seek the Law of God at their mouthes Observ 3 Observ 3. In that this young man did not propound a question to our Saviour about any small or sleight matter nor yet any curious question about some unprofitable or needlesse matter but a very necessary and profitable question about a weighty matter yea the weightiest of all other even about the obâ—aining of eternal life and salvation This teacheth us what kind of questions about matters of Religion we should propound and move to others and especially to Gods Ministers in private conference not curious or unprofitable questions not about small and sleight matters not so needful to be enquired after but about main matters of Religion and Christianity which are most necessary and profitable to be known not about curious speculations to feed the understanding only but rather about matters of practice to edifie the conscience Such was the question moved by the Jaylor to Paul and Silas Act. 16. 30. Sirs What must I do to be saved So Act. 2. 37. Use Use This condemneth the custom and practice of some who will ask questions of the Ministers of God and others touching matters of Religion or of the Scriptures but it is for most part about curious and needleâ—s matters not so profitable or fit for them to enquire after such questions as breed rather strife of words than godly edifying in the faith as the Apostle speaketh Such curious and unprofitable questions do spend that pretious time which should be bestowed in more profitable conference Observ 4 Observ 4. Lastly in that he demandeth what he shall do c. implying that he did erroneously think to obtain eternal life by the merit of his own good works this teacheth us That it is a natural errour and blindnesse in men to desire and hope to obtain eternal life by the merit of their own good works So though this young man who came to Christ with this question And this was a common errour amongst the Jews in those times So Joh. 6. 28. when our Saviour bade them labour for the meat that endureth to everlasting life c. they make this answer What shall we do that we might work the works of God See also Rom. 9. 32. Yea the Scribes themselves were tainted with this errour Luke 10. 25. A certain Lawyer or Scribe stood up and tempted him saying Master What shall I do to wherit eternal life So the Papists at this day are tainâ—ed with this gross Errour holding Justification and Salvation by the merit of their own good works And the ignorant people amongst us are sowred with this leaven of Popery For if one ask them how they look to be saved or to come to Heaven Some are ready to answer By their good prayers or by their good meaning or good serving of God Which are meer Popish conceits So that it is true which Luâ—her saith of us by Nature Unusquisque nostrâ—m gestat in siâ—u suo magnum Monachum c. We every one â—â—rry a great Moâ—k in our bosome that is We carry in our hearts a Popish conceit of our own merit of good works Vide Luther Loc. Com. per Fabric Class 5. pag. 81. Reason Reasâ—n This conceit of obtaining life eternal by our good works is a fruit of pride and self-love which is a very natural sin to every one of us Use 1 Use 1. See one cause why so many are apt to be seduced and drawn away with the Popish Errours of Justification by works and of meriting eternal life by them It is because these errours do sute so well with man's corrupt Nature and are so agreeable unto it as nothing more yea the whole frame of the Popish faith and religion is for the most part such as is agreeable and very pleasing to corrupt nature by reason whereof it hath the more followers whereas contrarily the true Religion of Christ is an enemy to man's corrupt Nature crossing and contradicting it yea teaching us to deny and crucifie it c. Vse 2 Vse 2. For Admonition to us to be so much the more careful to shun and take heed of this erroneous conceit and opinion of meriting eternal life by our good works yea to abhor and derest it as a grosse and damnable errour The more natural it is unto us the more dangerous and the more must we resist it and take heed of it in our selves We must labour every one to cast the Popish Monk out of our boâ—om that is to abandon all Popish conceitâ— of our own goodnesse or righteousnesse going out of our selves and seeking salvation in and by the merits of Christ Jesus alone trusting to obtain eternal life not by the merit of our own works though never so good but by believing in him that justifieth the ungodly that is by the merit of Christ's death and obedience imputed to us of God and applyed by faith Mark 10. 18 19. And Jesus said unto him Why callest thou me good c. June 29. 1628. NOw followeth Christ's Answer to the young man's Question consisting of two parts 1. An Expostulation with him about the title of good which he gave unto him blaming him for it Why callest thou me good Together with a reason of that Reproof or Expostulation his verbis There is no man good but one that is God 2. A Direction or Prescript given him by our Saviour what he must do if he did look to obtain eternal life by his good works he must keep the Commandements of the Moral Law unto which therefore he referreth him particularly instancing in the Commandements of the second Table and appealing to his own knowledg of them Verse 19. Thou knowest the Commandements Do not commit adultery Do not kill c. Of the first part Why callest thou me good He doth not absolutely or simply blame him for giving this title to him for it did of right belong to Christ but in some respects and for some special reasons 1. Because he gave this title to him as unto a meer man as he conceived him to be and not as to the Son of God and true God as indeed he was whereas this title though it did agree and was due to him as he was man yet not only as he was man but chiefly and principally as he was God as our Saviour plainly implyeth in the very next words telling him that there is
the Law of God because it is a sin so naturall to us and such a sin as not only gross hypocrites are guilty of but even good Christians are too much tainted with it Therefore every one to strive against it and on the contrary to labour first and principally for the power of godliness and to yield inward obedience of heart to the Law of God together with outward obedience and conformity to the same Observ 2 Observ 2. In that this young man was too well conceited of his own righteousness supposing that he had kept all the Commandements from his youth when it was nothing so as will appear afterward this teacheth us That it is a natural corruption in men to think too well of themselves and their own goodnesâ— and righteousness before God It was the fault of this young Ruler and the common and general sin of the proud and self-conceited Pharisees as we may see in him Luke 18. 11. who thought himself better than other men and better than the Publican when he was indeed worse c. Luke 10. 29. when our Saviour bid the Scribe that came to him keep the Commandements if he would inherit eternal life it is said he was willing to justifie himself c. So are we all by Nature willing to justifie our selves before God apt to have too great an opinion of our own goodness and righteousness Rom. 10. 3. The Jews sought to establish their own righteousness c. Revel 3. 17. The Church of Laodicea thought her self to be rich and increased in goods and to have need of nothing and yet knew not that she was wretched miserable poor blind and naked Thus the proud Papists at this day think by their good works to be justified and to merit heaven c. that they can also perfectly keep the Law c. So the Anabaptists c. Use 1 Use 1. See one cause why so many are apt to cleave unto the Popish Religion because it teacheth men to have a good opinion of their own good works and inherent righteousness which is a natural conceit and so that Religion agreeing so well with the corruption of man's Nature hath the more followers to embrace it Use 2 Vse 2. The more natural it is unto us to think too well of our own goodness and righteousness before God the more must we labour and strive against this spirituall pride and self-conceit using all means to mortifie and crucifie this opinion in our selves The rather because it is so pernicious and dangerous an enemy to grace God having threatned to resist the proud and promised his grace to the humble Labour therefore for humility to deny thy self and to renounce and abandon all conceits of thy own righteousnesse On the contrary learn to see and acknowledg thy sins and unrighteousnesse c. Esay 64. 6. Gal. 6. 3. Mark 10. 21. Then Jesus beholding him loved him and said unto him One thing thou lackest c. Aug. 3. 1628. IN this Verse is contained the fourth and last part of the Conference between our Saviour and that young Ruler which came to enquire of him touching eternal life viz. our Saviour's Answer unto the young man's Reply made unto him in the former Verse professing That he had kept all the Commandements of the second Table and that from his youth To this our Saviour now answereth in this 21. Verse But 1. is set down the outward gesture and carriage of our Saviour used toward the young man which is partly outward He looked on him Partly inward He loved him The former a sign and testimony of the latter 2. The Answer it self which he returned unto him He said unto him One thing thou lackest c. Jesus beholding him loved him He shewed and testified his love and good will toward him by his loving or amiable countenance Quest Quest How could Christ love him seeing he was a close hypocrite and addicted to covetousnesse as he afterward shewed himself to be by going away sorrowful c. Answ Answ 1. It is not to be understood simply of love to his person but of his love liking and approbation of those good things which he saw to be in him as his care to seek after eternal life his reverent estimation of Christ's Person his zeal and forwardness in the outward profession of Religion and care to keep the Commandements according to his knowledg of them even from his youth as also his teachableness in that he asked What more he lacked Matth. 19. In respect of these good and commendable properties which he saw to be in him he is said to have looked lovingly upon him though otherwise as he was an hypocrite and covetous he could not truly love his person but did rather hate and abhor the same 2. There is a two-fold love of Christ 1. Common to all men even to the profane and wicked as they are men This moved him to do good to all that came or were brought to him curing them c. 2. Special to his Elect and faithful Disciples and Servants Here the former is meant Observ 1 Observ 1. That even in meer natural and unregenerate men void of true grace there may be some good and amiable qualities and properties found such qualities vertues and good things as may procure love from God and men I say not only from men but from God and from Christ Jesus the Son of God that is to say a kind of common and general love such as our Saviour here shewed to this young Ruler for the good things he saw in him as for his religious care and forwardness not only to know but to keep the Commandements of God from his Youth yea from his Childhood his civill life and care to refrain gross sins as also his tractableness and readiness to learn of Christ c. These and the like good and amiable qualities and Civill or Moral vertues may be and often are found in such as are but meer natural men void of all truth of sanctifying grace yea in such as are profane and wicked In some of the wicked Kings of Israel were some good things found which were in themselves pleasing to God as in Ahab his outward humiliation of himself by Fasting c. upon the Prophets threatning of him 1 King 21. 29. So in Jehu there was a kind of zeal in Gods cause in cutting off the whole Idolatrous house of Ahab See 2 King 10. 30. In the Scribes and Pharisees there were many civill vertues and good things to be found as their zeal and forwardness and strictness in outward duties of Religion and their care to refrain gross sins before men as we may see by him Luke 18. 11. In wicked Judas there were many good properties and vertues else our Saviour would never have chosen him into the number of his Apostles So in Herod Mark 6. 20. yea who knows not that even amongst the Heathen were many which excelled in some Moral and civill vertues