crosse Use 2 Use 2. Labour for hearts to be affected with grief for the sins of others that when we see or hear God to be dishonoured and offended we may shew our love to him and our zeal for his Glory by mourning and grieving for such sins whereby He is dishonoured To this end labour more more for the true love of God and for true hatred of all sin in our hearts then we cannot but be grieved for it especially for those sins that are most heinous and offensive to God as swearing profaning of the Sabbath Drunkenness Fornication c. which are the common and reigning sins of the times which when we consider and think of seriously what cause have we to wish our eyes a fountain of tears c. as Jeremy did Again Let us labour for true love to the Souls of others then we cannot but grieve for their sins which are so hâ—rtful and dangerous to them c. We may not sigh against others Jam. 5. 9. but we ought to sigh for the Sins of others Use 3 Use 3. If we ought to grieve and sigh for others sins then how much more for our own sins every one of us How should our hearts smite us for our own sins by which we have so much offended God Yea how should our hearts be broken and melt with godly sorrow which causeth Repentance unto Salvation never to be repented of Here should our sorrow for sin begin first at our own Sins taking them to heart and deeply sighing and mourning for them and then we cannot but mourn and grieve also in the next place for the sins of others whether they be friends or enemies Remember then and look to this that first and principally thou sigh and grieve for thy own sins and then for others withal If there be cause to sigh deeply for others sins how much more deeply for our own If there be cause of shedding rivers of tears for other sins then have we need of a Sea of tears to be powred out for our own So much of the action or gesture of our Saviour that he sighed Now to speak of the manner of it In his Spirit Observ Observ It is not enough to make outward shew of grieving for others sins but we ought truly and from the heart to be affected with sorrow for them 2 Pet. 2. 8. Lot vexed his Soul c. So Jeremiah Chap. 13. ver 17. saith My Soul shall weep in secret for your Pride So our Saviour here sighed in Spirit for the sins of these Pharisees Vse 1 Vse 1. Reproof of such as can say they are sorry for the sins and falls of others which they see or hear of when yet they are not truly grieved from the Heart and Soul for them though they formally use such words of course Nay some are worse who will speak of the sins of others to their disgrace making shew of sorrow for them when the truth is they are rather glad thereof because they are their Enemies whose disgrace they seek and therefore rejoyce at their Fall and yet stick not to say and pretend that they are sorry for them What is this but gross lying and dissembling Take heed of it therefore and see that we do not only pretend grief for others sins which we see or hear of but that we be indeed grieved in Heart and Soul for them Vse 2 Vse 2. And if our sorrow for the sins of others must not be in outward shew only but from the Heart and Soul then also our sorrow for our own sins ought much more to be from the Heart and to begin there Joel 2. Rent your Heart and not your Garments Now followeth the second thing in the manner of our Saviour's sighing He sighed deeply Observ 1 Observ 1. The heinousness and grievousness of Sin in its own Nature and how highly offensive to God and hurtful and dangerous to the Sinner in that it was matter of so great grief unto our Saviour causing him to sigh yea to sigh or groan in his Spirit deeply for it More particularly the heinousness of Sin may appear by these Reasons 1. From the Object of it being an Offence and Provocation to the infinite God 2. By the fearful and dangerous Effects of it pulling down the wrath and curse of God upon men in this life and after this life and being the true cause of all miseries temporal and eternal unto which Man's Nature is subject Rom. 6. ult the Wages of Sin is death So all other miseries are the Wages of it Rom. 2. 8. Indignation and wrath tribulation and anguish upon every Soul that doth evill 3. By the difficulty of making satisfaction to God's Justice for it and taking away the guilt and punishment of it in that it could by no other means be done but by the bitter death and sufferings of Christ Jesus the Son of God who must dy and suffer the wrath of God in Soul and body which made his Soul heavy to death and caused him to sweat drops of Blood or else sin could not be taken away This doth wonderfully aggravate the heinousness of it Use 1 Vse 1. See the profaness of such as make so leight a matter of sin trifling and dallying with it as if it were no such heinous matter Prov. 10. 23. It is a sport to a Fool to do mischief and Prov. 14. 9. Fools make a mock of Sin So do many now a-dayes at some sins as swearing drunkenness fornication c. But what a wretched thing is this to make leight of that which is so heinous and highly offensive to God so dangerous to the Soul of the Sinner and so hard to be forgiven and taken away Wilt thou jest with that which was matter of deep sighing unto Christ and should be so to thee Wilt thou laugh at that which should cause thee to mourn and weep Dost thou make so leight of that which made the Soul of Christ heavy to death and forced drops of Blood from his body Take heed thereof c. Use 2 Use 2. Learn so to esteem and accompt of sin as it deserveth as a matter most heinous grievous before God highly offensive to his Majesty and most pernicious to our Souls as a matter of sorrow and grief not to be thought upon without sighing yea deep sighing c. Learn thus to accompt of all sin whether our own or others sins especially our own So far we must be from making leight of sin in our selves or other that we should not think of it without grief nor without loathing and detestation We should also fear and tremble at the very motions of sin when we are tempted unto it Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 20. 1622. Observ 2 Observ 2. IN that our Saviour did so deeply sigh and shew so great sorrow for these Pharisees in regard of their obstinate persisting in Unbelief and their malicious tempting him
c. 2. It signifieth the Kingdom of Glory in Heaven after this life ended 1 Cor. 6. 9. The unrighteous shall not inherit the Kingdom of God and Joh. 3. 3. 3. It is put for the visible Church on Earth in which are both good Christians and Hypocrites as Matth. 13. 47. Like a Draw-net c. 4. For the Preaching of the Gospel Matth. 21. 43. The Kingdom of God shall be taken from you c. 5. For the spiritual Regiment and Government of the Church exercised by the Messiah after his coming in the Flesh and in this sense it is to be taken here So the meaning is That the Messiah being exhibited and come in the Flesh hath now begun to exercise his spiritual Government and Kingdom amongst men called the Kingdom of God because it is assigned unto Christ of God Quest 1 Quest 1. Did not Christ exercise a spiritual Regiment in and over the Church before the time of his coming in the Flesh Answ Answ Yes But not so manifestly and clearly nor in such conspicuous manner as he did after his Incarnation Kingdom of God The full and clear manifestation of the spiritual Kingdom of the Messiah Is at hand To be shortly accomplished Quest 2 Quest 2. Wherein stands this spiritual Regiment which Christ exerciseth Answ Answ In sundry things chiefly in these 1. In calling and gathering his Elect out of the World causing them to become his subjects Mat. 23. 37. O Jerusalem how often would I have gathered thee c. See also Joh. 15. 19. 2. In overthrowing and destroying the contrary Power and Kingdom of Sin and Satan in his Elect. 3. In conferring on them all saving graces of his Holy Spirit 4. In guiding and directing them in the whole course of their lives 5. In bringing them to be partakers of eternal life c. Quest 3 Quest 3. How or by what means doth he exercise this spiritual Government Answ Answ By a twofold means 1. Outwardly by the Ministry of his Word which is therefore called the Word of the Kingdom as we heard before 2. Inwardly by the power and efficacy of his Spirit Rom. 8. 14. So much of the sense of the words Now to come unto the Instructions to be gathered from them Observ 1 Observ 1. The time is fulfilled that is the full time appointed of God for the coming of the Messiah and for the manifestation of his Kingdom this time is accomplished in that the Messiah is now already come in the Flesh hence gather that God hath appointed a certain time for the fulfilling of all those things which himself hath purposed in his eternal counsel to do or which he hath promised in his Word and in that due time they are and shall be all accomplished God purposed from Everlasting and promised to our first Parents after their fall to send the Messiah and he appointed a certain time for the sending of him and when that time was expired he sent him accordingly So 1 Pet. 1. 20. This is true of all other purposes and promises of God there is a certain time appointed of God for the fulfilling of them and when that time is come they are alwayes fulfilled Eccles 3. 1. To every thing there is a season c. Hab. 2. 3. The Vision is yet for an appointed time c. The Lord appointed a time for the deliverance of the Israelites out of Aegypt and when that time was come the self same day they departed c. as it is said Exod. 12. 41. So the Lord appointed a time for the return of the Jews from Captivity namely after seventy years and at the end of that time Cyrus gave them leave to return Use 1 Use 1. Prescribe no time unto God for the accomplishing of any thing which we desire for our selves or for God's Church but wait untill the time appointed of God himself for the enjoying of every Blessing or good thing which he hath promised in his Word Rest upon his Word for it and be content to waite till the time be fulfilled which God hath set for the accomplishment of it knowing that to be the fittest time which the Lord himself hath determined Remember this in times of trouble and distress though God defer our deliverance yet faint not neither cast away our hope patience and confidence in God but wait still for a happy Issue at the time appointed of God In the mean time live by Faith Hab. 2. remembring that it is one property of Faith not to make haste Isa 28. The Husbandman waiteth long for the fruits of the Earth so let us wait patiently on the Lord for the accomplishment of his Promises and beware of using any unlawful means to bring any thing to pass which we desire or God hath promised Vse 2 Vse 2. To strengthen our Faith to believe and certainly to hope for the Resurrection of our bodies after death and for eternal life in Heaven God having promised these things he hath also appointed a time wherein he will fulfil them c. Observ 2 Observ 2. Christ came in the Flesh at the time foretold by the Prophets Gal. 4. 4. when the Sceprer was gone from the Jews to the Romans and toward the end of Daniel's seventy weeks c. in the last Age of the World Use Use Therefore he is the true Messiah Seek Salvation in him onely Mark 1. 15. And saying The time is fulfilled and the Kingdom of God is at hand c. Octob. 11. 1618. THe third Observation The Kingdom of God is at hand that is the spiritual Kingdom and Government of Christ the Messiah is now begun shortly to be manifested more clearly and plainly than heretofore Doctr. Doctr. Hence then observe this That the spiritual Regiment and Kingdom of Christ was more clearly and evidently to be manifested after his coming in the Flesh than it was before He was then to administer the same in more conspicuous and glorious manner than ever he did before his Incarnation This was foretold by the Prophets Isa 9. 7. and Jer. 23. 5. And it is now and hath been long accomplished since the coming of Christ in the Flesh Quest Quest Wherein stands this so evident manifestation of Christ's Kingdom Answ Answ In these things chiefly 1. In the clear and evident publishing of the Gospel of the Kingdom This Doctrine hath been more evidently preached since the coming of Christ than it was before It hath been preached by Christ himself and by his Apostles and succeeding Ministers far more plainly than it was taught by the Prophets of the Old Testament See 2 Pet. 1. 19. 2. In that Christ being risen from the dead is now actually advanced to heavenly Glory at God's right hand c. 3. In the powring forth of the gifts of the Spirit upon the Church in greater measure and abundance than before the coming of Christ Of this we read Act. 2. Joel 2. and Ephes 4. When he ascended on high he gave gifts
touching the not praying for such 1 Joh. 5. 16. This is to be remembred against the Papists who teach that the unpardonable Sin against the Holy Ghost is nothing else but finall impenitency See the Rhemists on Matth. 12. 31. Thus we now see both what is the Sin against the Holy Ghost and also how it differeth from all other Sins and more especially from those which seem to have Affinity with it which difference and distinction is carefully to be observed for the staying and comforting of such who are or may be tempted by Satan to think that they have committed this sin when indeed they have not Such must labour to be well instructed in the nature of this Sin that they may know what it is and how it differeth from all other sins as hath bin shewed and this they may come to know by considering and labouring rightly to understand those Texts of Scripture which speak of the nature of this Sin as this which we have in hand and especially those two places Hebr. 6. and Hebr. 10. Examples of this Sin we have in these Scribes and Pharisees and in Julian So much of the first thing to be considered in these words namely the nature of the Sin Vse Vse Seeing this Sin is rooted in the Heart hence gather That it is hard to know it c. Now followeth the second thing which is the twofold property of it 1. That it bars those that commit it from Forgiveness They shall never have Forgiveness neither in this World nor in the World to come Matth. 12. That is not at all This point is also confirmed Hebr. 10. 26. There remains no more Sacrifice for Sin c. That is there is no way or means to have it taken away and forgiven Quest Quest Why cannot this Sin be Forgiven Answ Answ Not because Gods mercy or the merit of Christ's death is unsufficient to pardon and take it away for the mercy of God and the merit of Christ's suffrings are infinite and do far exceed the measure of all Sins of men and even of this Sin against the Holy Ghost as we heard before But the true reasons why it cannot be forgiven are these 1. Because such as go so far as to commit this sin cannot repent of it Hebr. 6. 6. Impossible to renew them unto Repentance Now without repentance no Sin can be forgiven Such as commit this Sin are by the just Judgment of God given over to such hardness of heart that they cannot repent nor be touched with any true remorse or sorrow for sin 2. Because such as commit this Sin do despise and utterly reject Christ Jesus and the merit of his death and suffrings which is the onely remedy against Sin and the onely means to take away the guilt of it And hence it comes to pass that their Sin cannot be pardoned Hebr. 6. 6. They Crucify again the Son of God to themselves and put him to open shame and chap. 10. 29. They are said to tread underfoot the Son of God and to count the bloud of the Covenant wher ewith they were Sanctified that is seemed to be Sanctified as an unholy thing c. Therefore also ver 26. It is said There remaineth no more Sacrifice for the Sin of such seeing they reject that Sacrifice which Christ once offered As it is with one that is Sick of a dangerous Disease which can be cured by one onely means or remedy if he refuse that one means it may be said he is incurable so those that commit the sin against the Holy Ghost seeing they reject Christ and the merit of his death which is the onely means for the pardon of Sin therefore their Sin must needs be unpardonable So much of the first property of the Sin against the Holy Ghost that it is unpardonable The second followeth which is a necessary Consequent of the former viz. That it makes those that commit it guilty of eternal damnation that is of everlasting torment and punishment in Hell after this life Therefore it is called a Sin unto death 1 Joh. 5. 16. not onely because it doth deserve eternal death for so doth every other Sin but because so many as run into this Sin are sure to be damned and to dye Eternally Hebr. 10. 27. There remains nothing for such but a fearfull expectation of Judgment and fiery indignation which shall devour the Adversaries See also Heb. 6. 8. they are compared to unprofitable earth which is near to cursing and whose end is to be burned Thus we see these two points cleared touching the twofold property of this Sin 1. That it is unpardonable 2. That it makes those that commit it guilty of Damnation Use 1 Use 1. This confuteth the Errour of the Papists who teach that this Sin is said to be unpardonable not because it cannot at all be pardoned but because it can very hardly be forgiven So the Rhemists on Matth. 12. Bellarmin Jansen Concord Evangel cap. 49. But this is confuted most plainly both by this Text in express words and also by that Hebr. 6. 6. Impossible to renew them c. and Hebr. 10. 26. No more Sacrifice for Sin c. Besides the Apostle would not have such as commit this Sin to be prayed for 1 John 5. 16. Vse 2 Use 2. Seeing such as commit this Sin cannot be pardoned but are sure to be for ever damned Hence it doth follow that the Elect of God cannot possibly fall into this Sin because it is impossible for them to Perish or be damned which they must needs be if they should commit this unpardonable Sin This is for the great comfort of all that find and feel in themselves any sure notes and evidences of their election to eternal life for hence they may certainly conclude that they shall never fall into the Sin against the Holy Ghost For example to instance in one special mark of Election namely the Grace of Sanctification Examine thy Heart and life touching this Dost thou feel and know thy self to be in some good measure purged from the corruption of Sin so as it doth not bear sway in thee as in the wicked Dost thou truly hate Sin as it is offensive to God Dost thou strive and indeavour to please God in all Holy Duties These fruits of Sanctification are Evidences of thy Election to Eternal life for he that purgeth himself shall be a vessell of Honour 2 Tim. 2. 21. therefore being sure of thy Election thou mayest be as sure that God will keep thee from falling into that unpardonable Sin against the Holy Ghost therefore believe not Satan if he should go about to perswade thee that thou hast committed it but answer him with this reason taken from Gods immovable decree of election the evidence whereof thou findest in thy self yet be not secure for though thou canst not fall into the unpardonable Sin being elected to life yet God may suffer thee to fall very far and very dangerously and
son of Abraham So also Lydia and those Act. 2. who were suddenly Converted at Peter's Sermon But ordinarily it is otherwise for in those that are ordinary hearers of the Word it Distilleth by little and little into their hearts for the working of Grace And as we may see the Seed sown is sprung up and groweth though we cannot know the time when it began first to spring up so theâ—e may know that they have Grace and yet not know the particular time when it was first wrought in them Use 1 Vse 1. See the reason why many good Christians which excell in Grace are despised and meanly accompted of in the World It is because the World seeth not what is in them Carnall men have not eyes to discern those excellent Graces of the Spirit which are secretly wrought in the hearts of good Christians therefore they think meanly and basely of them oftentimes whereas if they did but see and know the excel-cellent Spirituall Graces of Faith Humility Meekness c. which are in them and the wonderfull manner how they are wrought they would admire and reverence them in their hearts and would acknowledg them to be the most excellent persons on the earth Vse 2 Use 2. See also one reason why Carnal men wonder and think so strange of it that Gods children differ so much from them in outward conversation and will not do as they do and as the common sort do in following sinfull courses 1 Pet. 4. 4. They think it strange that you run not with them to the same excess of Riot speaking evill of you c. The reason is because they neither see nor know the Grace which God hath secretly wrought in the hearts of his Children whereby he hath so altered and changed them that they cannot do as the common sort do nor follow the course of this World as they did before their effectual Calling Vse 3 Use 3. This serveth to comfort and stay the minds of such who are tempted to think that they have no soundness of Grace in them because they cannot remember or set down the particular time when it was first wrought in them neither could they sensibly and plainly discern the manner of working it at that time Such must remember that the work of Grace is secret and hidden and that the springing up of it in the heart is like the springing up of Grass or Corn in the ground which though we see that it is sprung yet can we not know the very time when it began first to spring Quest Quest How can Grace be truly wrought and yet not felt and discernable at the time of working it Answ Answ It is felt in some measure but that feeling at the first is so small and weak usually that it is not perceived plainly nor taken notice of Use 4 Use 4. To comfort such as cannot alwayes sensibly feel the working of Gods Spirit and the Graces of it in themselves c. So much of the first thing to be considered here in the manner of the Lords working of Grace by the Ministry of the Word Now followeth the second thing namely that Grace is wrought by degrees in tract of time and not all at once which is implyed Verse 28. When it is said That the Earth brings forth first the blade then the ear and then full corn in the ear But of this we shall have more fit occasion to speak in handling the next Parable touching the grain of Mustard seed c. Hitherto then of the third principal matter to be considered in this Parable viz. the manner how grace is wrought in men by the Word preached Now we come to speak of the 4th and last Point which is the issue or consequent that followeth after the work of grace wrought thus in the Elect of God namely this that the fruit or grace being grown up in them unto ripeness that is unto that due measure which God seeth fit for his children to attain to in thiâ— life then the time of the Lords harvest being come which is at the hour of death and at the day of Judgment the Lord reapeth and gathereth this fruit into his barn that is he taketh his Elect in whom this fruit of grace is brought forth out of this World and makes them partakers of eternal life in his Heavenly Kingdom This is implyed Verse 29. when our Saviour saith When the fruit is brought forth immediately he putteth in the sickle because the harvest is come When the fruit is brought forth That is when it is come unto due ripenesse so as it is ready and fit to be reaped He putteth in the sickle That is the Husbandman reapeth the fruit And by this reaping is further implyed the gathering of the fruit into the barn which is the end of reaping Now by the Husbandman we are here to understand the Lord himself whose proper work it is to reap and gather his Elect into his barn that is into his heavenly Kingdom after this life Object Object In the former part of the Parable by this Husbandman sowing seed is meant the Ministers c. Answ Answ Not they onely but the Lord himself also whose Ministers they are Observ 1 Observ 1. Here first we learn What shall be the happy end and issue of the work of grace wrought in Gods Elect in this life namely this That all those in whom this work of saving grace is wrought shall at the end of this life be made partakers of the glory and happiness of the life to come Those in whom the fruit of grace is brought forth and grown up to ripeness shall at length in due time be reaped of the Lord himself and gathered into his barn that is they shall be taken away hence by death or by the coming of the last judgment and made partakers of Gods heavenly Kingdom Act. 26. 18. Paul was sent to preach to the Gentiles to the end that by his preaching their eyes being opened and they being turned from darkness to light and from the power of Satan to God might at length receive inheritance among them which are sanctified by faith c. By which place it is plainly implyed That those in whom the Word preached hath been effectual in this life to work grace they shall after this life ended be partakers of the Heavenly Inheritance of the Saints To this purpose may that be applyed 1 Pet. 1. 9. where the faithful are said to receive the salvation of their souls as the end of their faith Those in whom the grace of true faith is wrought in this life shall after this life be partakers of eternal salvation as the fruit and end of their faith Vse 1 Use 1. This is for the comfort of all those who feel the work of true and saving grace wrought in themselves in this life they may hence conclude certainly that they shall also be partakers of the glory of the life to come Psal 84. 11. The Lord will
2. It is a means also to move and perswade others to trust in the Lords mercy and to depend on him for the like favours and blessings by our example To this end Paul doth openly publish the great mercy of Christ in pardoning his great sins and calling him to be a Minister of the Gospel that by the example of Christ's mercy to him others might be encouraged to believe on him to everlasting life See 1 Tim. 1. 16. Vse Vse Reproof of such as having received great and extraordinary favours from God and wonderfull deliverances yet bury them in silence and never acquaint others with them though they have never so fit occasion offered This argues unthankfulness in them towards God and that their hearts are not touched with so lively a feeling of such extraordinary mercies of God as they should be Observ 2 Observ 2. What great things the Lord hath done c. See here the great humility of our Saviour Christ attributing the glory of this great Miracle unto God and not directly taking it to himself as he might justly have done Now by this he would teach us much more to ascribe unto God all the glory for those good works or duties which we are inabled to perform at any time as knowing that all our sufficiency and ability to do good is from him alone and not from our selves and that of our selves we cannot think a thought as the Apostle sayes 2 Cor. 3. 5. much less do a good work So Paul acknowledgeth 1 Cor. 15. 10. I laboured more then they all yet not I but the grace of God with me c. If our Saviour Christ who wrought Miracles by his own power did yet attribute the glory of them to God and not to himself directly as he was man much more ought we to give God the glory of all the good which we do seeing we do it not by our own strength or ability but by that which we have from God And hath had mercy on thee Observ Gods mercy is the cause moving him to bestow all blessings and benefits upon us This is true of spiritual blessings which concern salvation Tit. 3. 5. According to his mercy he saved us c. So also of temporal blessings and deliverances all flow from the mercy of God Gen. 33. 11. God hath dealt graciously or mercifully with me and I have enough saith Jacob. Psal 136. The Prophet reckoneth up sundry great blessings and deliverances vouchsafed of God unto the Israelites and in every Verse of that Psalm doth magnifie Gods mercy as the cause of them all Phil. 2. 27. Epaphroditus was sick nigh unto death but God had mercy on him c. Use 1 Use 1. This overthroweth all merit on our part and proveth against the Papists that we do not deserve any blessing or good thing at the hands of God much less eternal life the greatest of all blessings seeing the free mercy of God towards us is the only cause moving him to bestow all blessings spirituall and temporall upon us Mercy on God's part and Merit on ours cannot stand together Use 2 Vse 2. To stir us up to acknowledg and magnifie the Lords free mercy to us in all blessings which we enjoy and in all deliverances which he vouchsafeth to us And seeing there is nothing in us of our selves to move him to do so great things for us let us strive unto the greater thankfulness c. Vse 3 Verse 20. So he departed and began to publish c. Here is set down his obedience to Christ's command In Decapolis This is thought to be part of Coelosyria or Trachonitis bordering to Syria so called from 10 chief Cities which were in it as there was a part of Syria called Pentapolis from 5. Cities Luke 8. 39. He published it throughout all the City that is the City Gadara for of that City himself was as may appear Luke 8. 27. and therefore it is likely that Gadara was in Decapolis vide Bezam in Luc. 8. 39. Observ Observ This party which had been possessed being commanded of Christ to go and publish his own miraculous deliverance did herein obey Christ readily and chearfully not making any excuses or delayes So ought we to yield chearful obedience to all Christ's Commandements without delayes or excuses Of this see before Chap. 4. 36. And all did mervail The effect which followed upon his publishing this Miracle All that heard of it were stricken with admiration And though this be no sure evidence of their Conversion yet it might make way as a preparative to the future conversion of some of them at least Observ Observ We should be moved with admiration at the great Works of God yet so as we rest not in this alone but be careful and strive to make a holy and right use of them otherwise we are never the better for admiring them Mark 5. 21 22. And when Jesus was come over again c. Octob. 29. 1620. OF the first Miracle of our Saviour mentioned in this Chapter we have heard namely his casting out of the Legion of Devils from him that was possessed with them Now in the rest of the Chapter the Evangelist setteth down the History of two other Miracles wrought by Christ The one is The raising up of Jairus his Daughter being dead The other is The healing of a Woman which had a bloody Issue 12. years And the History of these two Miracles is intermingled the one with the other for in relating the Miracle of raising Jairus his daughter the Evangelist by the way doth interlace or insert the other Miracle of healing the Woman of her bloody-Issue In the whole History of both Miracles consider three things 1. Certain Antecedents which went before them both yet with more special relation to one of them namely the raising of Jairus daughter from Verse 21 to the 25. 2. The Miracle of curing the Womans Issue of blood unto Verse 35. 3. The prosecuting and finishing of the story of the other Miracle of raising the daughter of Jairus unto the end of the Chapter The Antecedents are these 1. Our Saviour's coming over again into Galilee by Ship 2. The Concourse of the people to him being near unto the Sea Verse 21. 3. The coming of Jairus unto Christ and falling down before him Verse 22. 4. The suit or Request made by him unto Christ for his sick daughter Verse 23. 5. Our Saviour yielding to his suit in going with him which is amplified by an accident which fell out by the way the people followed and thronged him Verse 24. To the other side That is being returned out of the Gadarens Countrey into the Countrey of Galilee from whence he had before sailed over the Sea of Galilee as we heard Verse 21. The Gadarens having unthankfully rejected him and desired him to go out of their Coasts he left them and by Ship returned over the Sea of Galilee and so came back again into Galilee where before he
mourn immoderately for the dead it must disswade all Christians from using it lest they become like to the profane Gentiles herein Gods people are often in Scripture forbidden to imitate the profane and Superstitious Customes of the Heathen which knew not God nor his Word So Levit. 18. 3. After the doings of the Land of Egypt shall ye not do nor after the doings of the Land of Canaan neither shall ye walk in their Ordinances Ephes 4. 17. This I say and testify in the Lord that ye walk not as other Gentiles c. Now as in other profane Customes we must not follow the Gentiles so not in this of excessive and Superstitious mourning for the dead but seeing we know out of the Word of God that the dead shall rise again at the last day we must learn to comfort our selves in the death of our friends with this hope and assurance that their bodies do not utterly perish in death but that they shall be raised again in due time and that if they be such as dyed well and in the Faith of Christ they shall both in Soul and body together be made partakers of a Heavenly and Eternal life at the last day So much of the Tumult and great Mourning which was in the house of Jairus when our Saviour came into it It followeth Ver. 39. And when he was come in He saith to them Why make ye this ado and weep c. That is why make ye this tumult or confused noise with your excessive lamenting for the dead By these words our Saviour doth reprove their Superstitious and immoderate mourning And he addeth a reason of his reproof in the next words The Damosell is not dead but sleepeth Is not dead That is she is not irrecoverably dead as you ignorantly suppose not so dead as if there were no hope or possibility of her being raised to life again But she sleepeth This our Saviour speaketh of her body and that for two reasons The first common to all that dye who are said in Scripture to fall asleep or to sleep because bodily death is like unto natural sleep of the body The second reason of this phrase used by our Saviour was peculiar to the Damsell who is said to be asleep and not dead because she was immediately to be awaked that is to be Miraculously raised to life again by the power of Christ Therefore he thus speaketh of her partly to reprove their immoderate mourning in the house and partly to comfort Jairus by putting him in hope of the life of his daughter So much of the sense of the words Observ 1 Observ 1. In that our Saviour comming to the house of Jairus and perceiving their Superstitious and excessive mourning for the dead did reprove it in them We learn from hence that when we come occasionally into such places where we see profane or Superstitious Customes used and practised we should shew our dislike of them either by reproving them if we have a Calling to do it as our Saviour now had or else some other way Act. 17. 22. Paul being at Athens and there perceiving their Superstitious and Idolatrous worshipping of an unknown God did shew his dislike thereof by reproving it So our Saviour comming into the Temple and there finding a profane Custome of selling wares and changing of Money shewed his dislike by reproving and casting out thence the Buyers and Sellers and Changers of Money Joh. 2. 14. So if we come where profane Customes are used we are some way or other to testify our dislike and detestation of them either by reproving them if we have a Calling thereto and see likelihood or hope of doing good by such a reproof or else some other way as either by a sad Countenance testifying our dislike of them or else by departing quickly out of the places and companies where such abuses are practised Use Use This reproveth such as are so far from shewing dislike and detestation of such profane Customes in the places where they come that they rather countenance and seem to approve of them by their carriage towards such as use them either commending them or joyning with them or at least winking at them altogether and taking no notice of them yea though they be gross or notorious abuses But take heed of this countenancing or seeming to allow of such sinfull practises in others lest we be found accessary to them Rom. 1. 32. The Apostle condemneth such as applaud the sins of others or shew good liking of them Contrà Ephes 5. 11. Have no fellowship with works of darkness c. Observ 2 Observ 2. In that our Saviour saith of the Damsel that she was not dead but onely asleep we learn this That bodily death is but as a sleep unto those that dye for though this be here spoken of this young Maiden in a special respect because she was presently after to be restored to life yet it is in some sense true of all others that dye I say of all that dye whether they be godly or wicked Dan. 12. 2. Many of them that sleep in the dust of the Earth shall awake some to Everlasting life some to everlasting contempt Here both the death of the Godly and wicked is resembled to a sleep and elsewhere also in Scripture the death of the wicked as well as of the Godly is called a sleep 1 King 14. 20. Jeroboam slept with his Fathers c. and ver last the like is said of Rehoboam And the reason why the death of all both Godly and Wicked is resembled to a sleep is this because all both godly and wicked shall be awaked again that is their bodies shall be raised again at the last day the bodies of the godly to be partakers of everlasting life and the bodies of the wicked to be cast into Hell torments But it is especially true of the godly who live and dye well that death is to them as a sleep So Joh. 11. 11. Our friend Lazarus sleepeth c. And Act. 7. ult Steven dying is said to fall asleep 1 Cor. 11. 30. Many are weak and sickly among you and many sleep And hence it was that the Antient Greek Church called their places of Christian burial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Places to sleep in according to that Esay 57. 2. They rest in their beds that is in their Graves Now the reason why the death of the Godly is called a sleep in Scripture is this because there is a fit resemblance between it and natural sleep which resemblance standeth chiefly in these things 1. In bodily sleep men rest from the labours of mind and body So the Faithful dying in the Lord are said to rest from their labours Rev. 14. 2. After natural sleep men use to awake again so after death the bodies of the Saints shall be awaked that is raised up again to life out of their Graves at the last day And as it is easy to awake one in a
natural sleep so is it much more easy with God by his Almighty power to raise the dead at the last day 3. As after natural sleep the body and outward senses are more fresh and lively then before so likewise after that the bodies of the Saints being dead have for a time slept in their Graves as in beds they shall awake and rise again at the last day in a far more excellent estate then they dyed in being changed from corruption to incorruption from Dishonour to Glory from weakness to power from natural to Spiritual bodies as the Apostle sheweth 1 Cor. 15. 42. 4. As in natural sleep the body onely is said properly to sleep not the Soul the powers whereof work even in sleep in some sort though not so perfectly as when we are waking so in death onely the bodies of the Saints do dye and lye down in the Graves but their Souls return to God who gave them Eccles 12. 7. and they live with God even in death and after death 5. As sleep is sweet to them that are wearied with labour and travel Eccles 5. 12. so also death is sweet and comfortable to the Faithfull being wearied and turmoiled with sin and with the manifold miseries of this life therefore some have even desired death as Eliah 1 King 19. 4. and Paul Phil. 1. Object Object Death is bitter and painfull even to the godly Answ Answ True in it self it is so But 1. The pains of it are mitigated and sweetned to them by the comfortable feeling and apprehension of Gods love and mercy in Christ and by the assured hope of eternal life which they conceive in the midst of death The sting of their death is pulled out because they feel their sins forgiven and themselves at peace with God in Christ 2. Though the pangs which accompany death may be bitter yet death it self is sweet to them in that it freeth them from all sin and misery and passeth them to a better and Heavenly life So much of the Doctrine Use 1 Use 1. Seeing death is but a sleep this affordeth an Argument to prove to us the general Resurrection of the bodies of all that dye If they do but sleep in their graves then there shall be a time of awaking them out of that sleep See 1 Cor. 15. Use 2 Use 2. Terrour to the Wicked and Reprobate dying in their sins Seeing death is but a sleep hence it followes That their bodies must be hereafter awaked and raised out of their graves at the last day and united again to their souls that both Souls and Bodies together may be cast into Hell-Torments for ever It were well for such if their souls and bodies might utterly perish and be abolished by death as the souls and bodies of brute Beasts but it is not so For their Souls after death go into Hell-Torments and though their bodies for a time go to the Earth yet at the last day they must whether they will or no be raised to the end they may together with their souls be cast to Hell Vse 3 Use 3. To encourage and comfort the godly against the fear of death Remember that death is to them but a sleep yea a sweet and comfortable sleep to such as dye well and in the Lord. If thou dye in Christ thou fallest asleep as it were in his Arms and then shalt thou have a most comfortable waking at the last day thy body shall then be awaked never to sleep again nor to have any more need of sleep nor yet of any earthly comforts as meat drink c. It shall also awake far more fresh lively and vigorous and in a far more excellent condition then it fell asleep in death Fear not then to fall into this sweet sleep of death when thy time shall come What weary Traveller or Labouring man is not willing when night cometh to lye down in his bed and there to fall asleep till next morning that he may be fresh again to labour So what good Christian wearied with the labours and troubles of this life and with this tedious warfare and pilgrimage which here we pass thorough should not be willing and joyful when the night of death cometh to have his body go to the grave as into a soft bed there to sleep and rest till the Day of Judgment that then he may awake fresh again c Know then if thou be a good Christian and hast thy sins forgiven end dyest in Christ death is no death but a sweet sleep to thee c. Thy body shall not be abolished or perish by death but only fall asleep that it may at length be awaked again in a far more excellent condition then it was in when it fell asleep thy vile body shall then be changed and made like unto the glorious body of Christ himself as the Apostle speaketh As for thy Soul that shall not sleep at all no not in death but shall for ever wake and live with God Vse 4 Use 4. To comfort us in the decease of Friends dying well and in the Lord. If we can be so perswaded of them then is there no cause at all of mourning but of rejoycing and thankfulness rather for them that after their tedious Pilgrimage in this life and after all the toylsome labours and miseries of it they are at length fallen into so sound and sweet a sleep and that they now rest in their beds that is in their graves Never did they before in all their life sleep so sweetly never was any bed so easie and comfortable to them as the grave Cease then our mourning for them Weep not for them but for our selves in regard of our loss of their Christian society and especially for our sins the procuring cause of that loss And yet even in mourning for the loss of our Christian friends we must beware of excess that we mourn not as those without hope but remember That though they are gone before us yet we have not utterly lost them Prae-misimus non amisimus If we be careful to live and dye well as they have done before us we shall meet with them again and enjoy them at the last day in the general Resurrection When our Friends whose company we desire are fallen into a natural sleep though we cannot then converse with them yet we hope we shall when they are awake again So think of our Christian friends departed this life though now while they sleep in their graves we have not their company yet when they awake at the last day we shall have it again and much more comfortably then ever we had in this life Mark 5. 40 c. And they laughed him to scorn c. Jan. 21. 1620. THe Evangelist from the 38. Verse to the 41 setteth down the Accidents which fell out in the house of Jairus immediately before our Saviour wrought the Miracle there 1. That our Saviour coming to the house found there a great stirr and
119. 51. Use Vse Let us Arm our selves before-hand to bear reproaches and scoffs at the hands of the ignorant and profane for well-doing that so we may not be daunted with them when we meet with them The rather because we must look for such reproaches and scoffs more or less in the world for speaking and doing well Heb. 11. 36. There will still be some Ismaels to scoff at Isaac If the Drunkards made songs of David and if the Prophets and Apostles and Christ himself were mocked at by the profane Then look not thou wholly to escape this kind of persecution as Paul calleth it Gal. 4. 29. But so long as thou art scoffed or scorned of the profane and ignorant for well-doing be not discouraged at all therewith but learn by the example of Christ and of the Prophets and Apostles and other Saints to despise and not regard such taunts and reproaches 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Such reproaches and scoffs are but an easie and gentle Tryall and persecution in comparison of fire and faggot and sword which the holy Martyrs suffered If thou canst not bear the former how wouldst thou bear the latter if thou shouldst be put to it So much of the Antecedents of the Miracle Now followeth the Miracle it self Verse 41 42. Where consider 1. The manner of working it or the outward gesture and words used by our Saviour He took the Damosel by the hand and said unto her Talitha Cumi c. 2. The Effect which followed upon those words Straightway the Damsell arose and walked c. The Effect was the restoring of her to life which appeared by the outward signs of life 1. Arising 2. Walking And the reason of this walking is alledged because she was of the age of 12 years and therefore fit and able to walk He took the damsell by the hand He could have raised her to life only by his Divine power without using any such outward gesture and without speaking to her but he rather took her by the hand and spake to her thereby to testifie his Power and Will to restore her to life and that the Miracle might be the more apparently wrought and the more special notice taken of it Talitha Cumi The Evangelist doth mention the very words which our Saviour used thereby to confirm the truth and certainty of the Miracle And herein St. Mark is very accurate in setting down the very words used by our Saviour to those on whom he wrought Miracles as Mark 7. 34. he mentioneth the word Ephphatha which he used at the curing of him that was deaf and stammered in his speech The word Talitha is a Syriack word which was the Language in which our Saviour spake and the ordinary Language then in use among the Jews for they did not speak pure Hebrew but mixed with the Syrian or Chaldean Tongue And this word Talitha signifieth a young Maid or Damosel The other word Cumi is an Hebrew word or both Hebrew and Syrian as some think signifying Arise And the Evangelist mentioneth these Hebrew and Syriac words used by our Saviour not as if there had been any vertue in the words of themselves to raise the dead but to shew the wonderful Divine power of our Saviour being able to raise the dead only by speaking these words The words themselves did not work this by the bare sound of them but our Saviour accompanying them with his Divine power did make them effectual to raise the dead So much of the words which is by Interpretation This shews that the Evangelist wrote in Greek Observ 1 Observ 1. See here how powerful the Word of Christ is to work great and mighty Effects whensoever he pleaseth to shew and manifest his Divine power by it able to raise the dead yea those that are dead in sin See Joh. 5. 25. See this handled before Chap. 4. 39. Observ 2 Observ 2. In that our Saviour by his Divine power did raise up from death this young Damosel we learn That he is absolute Lord over life and death Act. 3. 15. He is called the Author or Prince of life to shew that he hath power to give life and restore life to the dead when it hath been taken away by death Therefore also he is said to be a quickening Spirit 1 Cor. 15. 45. He is also Lord over death being able to vanquish and to abolish it both for himself as he did when he raised up himself from death as also for all the faithful for whom he hath vanquished death and swallowed it up in victory as the Apostle sheweth 1 Cor. 15. 57. Object Object Yet bodily death seizeth upon the faithful as well as others Answ Answ 1. Not upon their whole man but only upon their bodies as for their souls they live in and after death with God 2. Though their bodies be subject to death yet it is but for a time only till the day of Judgment for then Christ shall raise them up to life and abolish death altogether so as it shall never have any more power over them Revel 21. 4. Then there shall be no more death c. Use Use This is matter of great comfort to the faithful Christ their Head being absolute Lord of life he can and will so order and dispose of life and death that both shall work together for good to them and help to further their happiness 1 Cor. 3. 22. Life and death are yours and ye are Christs c. So Paul Phil. 1. 21. To me Christ is life and death is gain Again this may comfort the faithful in midst of the greatest danger unto which their bodily life is subject for Christ having power over life and death is well able to keep them and to preserve their lives in greatest danger of death though they should be brought even to the graves mouth or into the valley of the shadow of death yet need they not fear for Christ Jesus their Lord is Lord of life and death able to deliver and save them from the greatest danger of death and he will do it if it be good for them Lastly this may comfort them even in death it self to consider That though death seize upon them as well as upon the wicked and unbelievers yet they shall not alwayes be holden under the power of death but shall at the last day be delivered from it and raised to life again Christ is able to do it as being absolute Lord of life and death and he will do it in due time Object Object The bodies of the wicked also shall be then raised to life Answ Answ Not to be partakers of eternal life as the godly shall but to the end that both their souls and bodies may be for ever separated from God and punished in Hell-Torments which is the second death Observ 3 Observ 3. Further in that it is said That the Damosel being raised to life did
with men and that they may be well accounted of in the world if they come in company they will do as others do though it be never so unlawful or wicked which they do that so they may be well spoken of and accounted good fellowes kind men c Such forget what is said Luke 16. 26. Wo to you when all men shall speak well of you Well let us look to it that we do not so hunt after mens favour and commendation as to purchase it with shipwrack of conscience Such credit with men is dearly bought which is purchased with the loss of God's favour and wounding of our own Conscience Mark 6. 27. 28 29. And immediately the King sent an Executioner and commanded his Head to be brought and Sept. 16. 1621. he went and beheaded him in the Prison And brought his head in a Charger and gave it to the Damsell and the Damsell gave it to her Mother And when his Disciples heard of it they came and took up his Corps and laid it in a Tomb. HItherto we have heard the Occasions and Preparatives going before the beheading of John Baptist Now the Evangelist setteth down the Fact it self Ver. 27. And the Consequents of it Ver. 28 29. Touching the beheading of John the Evangelist mentioneth three things especially 1. The time when Herod caused him to be beheaded Immediately 2. The manner and means of effecting it He sent an Executioner and commanded his Head to be brought and he went and beheaded him 3. The place where In Prison From the Circumstance of time Observe The diligence and forwardness of the Wicked in committing sin c. Of this before Ver. 25. Touching the manner of executing this Cruell murder of John He sent an Executioner The word in the Originall signifieth one that was of the King's Guard which was near about him one of his ordinary Followers whereby it seems that it was the custom of Kings and great Rulers in those times to imploy some one of their Guard or ordinary Followers and Servants in doing such executions of Death upon Malefactors In Prison This shews how cruelly and unjustly Herod dealt with John in Commanding him to be put to Death presently and that in the Prison it self where he lay bound so that he neither came to his answer in any publick place of Justice nor was suffered to plead his own Cause or speak for his innocency neither had he in the Prison any of his Disciples or others present with him to Minister any comfort to him at his Death Observ 1 Observ 1. See here how the Faithfull Ministers of God are often rewarded in the World for their Faithfulness in their Ministery they are for this Cause not onely hated of the Wicked but most unjustly and cruelly used yea persecuted even unto Death Of this before Ver. 17. Observ 2 Observ 2. From the joynt consideration both of the manner of John's beheading and of the place where he suffered in that he was beheaded as a Malefactor by one of the Kings Guard and that in the Prison after a most vile base and ignominious sort Hence observe That God doth sometimes permit his dear Servants not onely to be put to Death by the Wicked but even to base and ignominious kinds of Death Thus Stephen was stoned to Death And Hebr. 11. 37. some were stoned some sawed asunder some slain with the Sword So we read in the Histories of the Church of sundry kinds of reproachfull Deaths suffered by the Martyrs both in the Primitive Church and afterward in latter times And our Saviour Christ himself suffered the most ignominious and accursed Death on the Crosse Use 1 Use 1. See then that we are not to judge any to be wicked or out of favour with God because they dye some base and ignominious kind of Death Such as have lived well and in the fear of God cannot but dye in the favour of God and be happy after Death whatsoever kind of Death they dye Psal 116. 15. Pretious in the sight of the Lord is the Death of his Saints Though the World and wicked Men think basely of such when they dye because somtimes they are put to base and reproachful kinds of Death as to be Stoned Beheaded Burned c. yet the Lord doth not so think of them but hath them in precious accompt Vse 2 Use 2. Comfort to the Faithfull if God Call them to suffer any vile or opprobrious kind of Death Let them know they are never the lesse in favour with him never the more miserable never the further from Salvation because they dye in such a base manner but they are most blessed and happy if they live well and dye in the Lord what kind of Death soever they dye though never so ignominious or contemptible in it self Revel 14. 13. Many of God's dear Children have dyed such kinds of Death The basest Death that is to a good Christian is no other but a passage to Heaven to a better and eternall Life So much of the beheading of John Now follow the Consequents of it which are two especially 1. The Ignominy and Disgrace offered unto his Head being taken off The Executioner brought it in a Charger and gave it to the Damsell and the Damsell to her Mother Ver. 28. 2. The honour done to the Corps of John by his own Disciples When they heard of his Death they came and took up his Corps and laid it in a Tomb. Touching the former of these It is said The Executioner brought his Head in a Charger This was a most cruell and bloody Fact not onely to cut off the Head of John but also to bring it in a Platter as a Dish to help to furnish Herod's Feast and that presently after it was cut off even before it had done bleeding as is likely This I say was a most cruell and unmercifull Fact and it was a bloody and ruefull Spectacle to behold And he gave it to the Damsell and the Damsell c. This also shews the cruell minds and hard hearts of Herodias and her Daughter in that they are so far from being moved with any pity towards John after he is Beheaded that they delight themselves with the beholding of his Head yet bleeding afresh in the Platter yea they make a scorn and derision of his Head being thus brought in at the Feast and given from one to another Observ 1 Observ 1. See here how fearfull a thing it is for any to be hardned in fin and to be given over of God unto it as Herodias and her Daughter were such are so far from being touched with the feeling of sin or with any remorse for it that they can even delight themselves with sin yea with the fowlest and most hainous sins making but a sport of them But of this I spake before Ver. 25. Observ 2 Observ 2. Further we may here observe that it is the property of the Wicked to exercise cruelty not onely against
Christ feed the Souls of men spiritually unto Life eternal Answ Answ 1. By the merit of his Death and Sufferings indured for us in his humane Nature whereby he hath purchased both the spiritual Life of Grace and also that eternal Life of Glory for the Elect. Joh. 6. 51. The Bread that I will give is my Flesh that is my whole humane Nature Soul and Body which I will give for the life of the World And Ver. 55. My Flesh is Meat indeed and my Blood is Drink indeed Hereof the Sacrament of the Lord's Supper is a Pledge and Seal to the faithful 2. By the Power and Efficacy of his Divine Spirit working in them all spirituall and saving Graces as Faith Repentance c. which Graces are in Scripture compared unto Meâ—t and Drink as Joh. 6. 27. Labour for Meat which perisheth not c. And Joh. 4. 10. our Saviour tells the Woman of Samaria that he was able to give her living Water that is the saving gifts of his Spirit c. So Isa 55. 1. Hoe every one that thirsteth c. 3. By the outward Ministry of the Word and Sacraments which are the ordinary means of our spirituall Nourishment being ordained of Christ to this end to work and encrease Grace in us and so to feed and nourish us to eternal life In which respect the Word and Sacraments of Christ are resembled unto bodily Food as 1 Pet. 2. 2. Desire the sincere Milk of the Word c. And 1 Cor. 10. 3. The Sacraments of the Israelites are called their spiritual Meat and Drink Obj Obâ—ect Ministers of the Word are in this sense Pastors and Feeders of mens Souls with the Word and Sacraments Answ Answ They have only a ministerial Power to distribute these means of spiritual Nourishment but Christ alone is able to make them effectual to nourish spiritually c. Vse 1. See then the miserable condition of all that are without Christ having no Union with him by Faith such cannot be spiritually fed by him unto eternal Life Faith being the only means by which we receive spiritual Nourishment from Christ therefore miserable is the case of all Unbelievers Being destitute of Faith they are destitute of Christ and being destitute of him they are destitute of all spirituall Nourishment whereby their Souls should be fed to everlasting life therefore their Souls must needs be famished unto everlasting Death if they continue in that case living and dying without Faith in Christ c. Though they have never so much Provision of Meat for the Body yet if Souls be not fed c. Use 2 Use 2. See where to seek spiritual Food and Nourishment of our Souls Seek it in Christ and from him He only is the Bread of Life He only can give us the Meat which perisheth not and those living waters of saving Grace which shall never be dried up in us Labour therefore truly to hunger and thirst after this spiritual Food and seek to Christ to be fed of him with it Pray unto him daily to feed our Souls Say unto him as the Jews did Joh. 6. 34. Lord evermore give us this Bread Desire him to give us Faith whereby to feed on him that is on the merit and efficacy of his Death c. unto eternal life Pray him also to work in us all other saving Graces c. Neither must we only desire and pray him thus to feed us spiritually but we must withal willingly submit our selves to be fed of him resorting duly to the outward means of our spiritual Nourishment as the Ministry of the Word and Sacraments To come to these is to come to Christ's Table yea to be fed by him at his own Table And what a Priviledge is this How great a favour do we count it if a great man invite us to his own Table Behold Christ Jesus the Son of God inviteth thee to his Table to be spiritually fed by his Word and Sacraments and wilt thou not come cheerfully Take heed thou refuse not lest for this contempt he do for ever barr thee from tasting of the spirituall and heavenly dainties which he hath prepared as he did those that refused to come being invited to his great Supper Luke 14. Mark 6. 45 c. to 53. And straightway he constrained his Disciples to go into the Ship and to go over to the othe Nov. 18. 1621. side before unto Bethsaida c. THe Evangelist having from the 35. ver hitherto laid down the History of that great Miracle of Christ which he wrought in the Wilderness of Bethsaida in feeding 5000 men beside Women and Children with five Barley-Loavs and two little Fishes Now in these Verses he layeth down two other Miracles of Christ which he wrought the night following upon the Sea of Galilee which two Miracles he wrought together about the same time of the night one immediately after the other The one of these Miracles was His walking upon the Sea to his Disciples as they were rowing in a ship upon the waters and were greatly troubled in rowing by reason of a tempestuous wind which arose against them The other Miracle which immediately followed the former was his stilling or appeasing that tempest of Wind suddenly so soon as he was come up into the Ship to them And the History of these two Miracles is the fifth generall part of this Chapter In the History of these Miracles consider 1. The Antecedents going before them Ver. 45 46. 2. The speciall occasions of them set down Ver. 47 48. 3. The Miracles themselves Ver. 48 51. 4. The Effects and Consequents Ver. 49 50 51 52. Touching the Antecedents they are three 1. Our Saviour's forcing his Disciples to take Ship and to go over the Sea of Galilee before him to Bethsaida 2. His dismissing of the People 3. His withdrawing himself into a Mountain to pray And straightway That is immediately after he had wrought the former Miracle of the Loaves and Fishes He caused his Disciples c. The words are better translated thus He constrained or forced his Disciples to get into the Ship And yet though unwilling at first they do at length obey Christ c. This shews that they were unwilling to part with Christ and to passe over the Sea without him And to go before to the other side Not directly crossing over the main Sea of Galilee but only an Arm of it See before Ver. 31. 32. Vnto Bethsaida This was one of the chief Cities of Galilee called the City of Andrew and Peter Joh. 1. 44. of which City also Philip is there said to have bin In which City Christ wrought many Miracles as may be gathered from Matth. 11. 21. See Mark 8. 22. Object Object Joh. 6. 17. Towards Capernaum Answ Answ Bethsaida was in their way to Capernaum so they came first to it and then to Capernaum In the words consider two things 1. Christ's dismissing his Disciples to Bethsaida 2. The manner by
from that eternall Wrath to come and from the Power of the second Death And not onely so but from all Temporall Afflictions as they are punishments properly or penall satisfactions for sin so as now they are but fatherly Chastisements and Tryalls sent upon us for our good c. 2. Against the Power and Tyranny of Satan which he doth exercise over us in our naturall estate as we are out of Christ and that by reason of the guilt of our Sins For so long as we are in the guilt of our Sins we are lyable to the Wrath and Justice of God and consequently we are under the Power of Satan as the Executioner of God's Justice But now Christ having by his Death taken away our Sins and made satisfaction to God's Justice by the same means he hath also delivered us from the Power of the Devil so that now he hath no longer any such Power over us to execute God's Wrath upon us as before he had He hath no such Power to execute God's Wrath and Justice upon us for our Sins as he hath over the wicked God may use him as an Instrument to afflict us for Tryall as he did Job but not to execute his Wrath and Justice upon us for Sin Before he had Power of Death Temporall and eternall and to infflict it as a Curse not so now 3. Against the fear of bodily Death in that Christ by his Death hath taken away the guilt and punishment of our Sins and so pulled out the sting of Death and abolished the Curse that did before cleave unto it So that now we need not fear Death as the wicked and such as are out of Christ have cause to do but willingly imbrace it as a Blessing and passage to Life eternall Revel 14. 13. We know that an Adder or Snake so long as the sting remains in it is to be feared but if we be sure the sting be once pulled out it is no longer to be feared c. So it is here Christ having by his Death taken away the guilt of our Sins and reconciled us to God he hath by this means plucked out the sting of Death for us that we may now no longer fear it as a Curse but entertain it joyfully and comfortably as the Saints of God have done as Simeon Paul and the holy Martyrs c. See then here one main ground and comfort in Death and against the terrour of it even the consideration of Christ's Death who dyed for this very end to deliver us from the guilt of our Sins and so from all slavish fear of Death Hebr. 2. 15. Vse 4 Use 4. Seeing Christ was killed or put to Death for our Sins This ought to teach and move us to labour daily to dye unto Sin and to have the Power of it crucified and killed in us by vertue of his Death applyed to our Consciences by Faith and by his Divine Spirit Rom. 6. The Apostle urgeth this at large and many wayes upon us Ver. 3. Know ye not that we are baptized into the Death of Christ c And Ver. 6. Our old man is crucified with him that the body of Sin might be destroyed c. and ver 10 11. This is one end of Christ's Death That by the Power and Vertue of it sin might be killed in us Labour therefore more and more to feel this Divine Power of his Death as a strong corrasive to eat out and consume the corruption of sin and all sinfull Lusts in us daily c. Mark 8. 31. And he began to teach them c. Aug. 14. 1625. OF our Saviour's prediction or foretelling of his Passion ye have heard Now followeth the foretelling of his Resurrction That after three Dayes he must rise again Quest Quest Why did he foretell his Disciples of his Resurrection as well as of his Passion Answ Answ 1. To prevent that offence which otherwise they might have taken at the hearing of his Death and Sufferings lest the hearing of it should make them begin to doubt of the Truth of his â—od-head which they had before confessed therefore to strengthen their Faith he tells them that though he should Dye and Suffer yet he should rise again by the power of his God-head within three dayes 2. To comfort them also against that sorrow and heavinesse which he knew they would conceive at the hearing of his Death c. Observ Observe the order of Christ's two-fold estate of humiliation and exaltation that was to go before this He was first to be abased by Dying and Suffering and then to be exalted by rising again Luke 24. 26. Ought not Christ first to Suffer and so to enter into his Glory Phil. 2. 8. He humbled himself and became obedient unto Death c. wherefore God also highly exalted him c. See also 1 Pet. 1. 11. Use 1 Vse 1. See how it must be with all the Faithfull members of Christ even as it was with Christ the Head They must be conformable to Him As he was first to be abased in the World by suffering Reproach and Contempt and Death it self at the hands of Men so must every Believer in Christ first be abased by manifold Sufferings by great Contempt by many Troubles and Afflictions yea by Death it self before he can be advanced to the Glory of the Life to come As Christ our Head was consecrated through Affliction Hebr. 2. 10. so must we through many Tribulations enter into the Kingdom of Heaven Acts 14. 12. Therefore Revel 1. 9. St. John writeth thus I John your Companion in Tribulation and in the Kingdom c. First in Tribulation then in the Kingdom of Christ This therefore we must make sure Accompt of before hand to suffer Afflictions and Abasement in the World yea Death it self if we will attain to heavenly Life and Glory Therefore let us prepare our selves before hand for it if we desire to be Glorified with Christ we must first Suffer with Him If we will be advanced with Him we must first be abased with Him in this World If we will rise again to Life and Glory with Him we must first be content to Dye with Him c. We must first wear a Crown of Thorns c. See Rom. 8. 17. Vse 2 Vse 2. To comfort the Godly and Faithfull against all Abasement which they meet with in this World against all Afflictions and Reproaches which they Suffer and against Death it self These are the way by which Christ himself passed and entred into Glory yea all the Saints of God have gone thiâ— way before us to heavenly Glory Therefore no cause to be discouraged but to rejoyce being assured that after humiliation God will exalt us c. Now followeth to speak more particularly of the words In which two things are contained 1. The Resurrection of our Saviour which he foretelleth He must rise again 2. The Time when AfterAfter three Dayes He must rise again Viz. From the Dead And this is
of death might pass from him c. Therefore it must needs be very hard for a Christian to overcome this natural fear of death and to be willing for Christ's sake to undergo it Use 1 Use 1. See here again the truth of that we heard before on the former Verse That it is a hard matter to be a good Christian in life and practice For he that will be so indeed must make accompt to lose his own bodily life that is to lay it down and part with it for Christ's sake and the Gospel's if he be thereunto called of God yea before he be called to do it actually he must do it first in heart and affection and that daily He must dy daily for Christ and his Name 's sake as Paul speaketh 1 Cor. 15. 31. Now this is no easy thing to do but very hard and difficult as we have heard To hate our own lives in comparison of Christ and daily to put our life in our hands for his sake c. Oh how hard a thing is to Nature So hard that Nature can never do it of it self neither can it be done without the special gift and grace of God enabling us to it Phil. 1. 29. To you it is given in behalf of Christ to suffer for his sake See therefore how many do deceive themselves in thinking it an easy matter to be a good Christian Vide supra Use 2 Use 2. See what need there is for us daily to fit and prepare our selves for performance of this difficult duty viz. the suffering of bodily death for the Name and Profession of Christ to lay down our lives for his sake if we shall at any time be called to it as we may be and must make accompt to be if God see it good and necessary for his Glory and the furtherance of our own and others Salvation Therefore let us daily fit and prepare our selves unto this great work As we must prepare for other lesser trials and afflictions so especially for this the greatest of all other This is the trial of all trials the cross of all crosses when God calls us to dy for the Name of Christ or to give testimony to his truth This is most properly to take up our cross as Christ did for he took up and did bear the cross on which he was immediately after to dy for us c. So must we daily prepare to take up our dying Cross or the Cross and Affliction of Death for his Name 's sake Hard it is to take up the Cross in our life-time by Sickness Poverty Disgrace Loss of Goods Friends c. but all this is nothing to this taking up our Cross in death and by death for Christ's sake and the Gospel's Therefore if there be great need to prepare daily to bear other trials how much more to endure this Therefore be careful hereof and because of our selves we cannot do it seek to God by Prayer and use all other good helps to enable us But more of this afterward Now to speak more particularly of the words Whosoever will save his life that is Whosoever shall desire or seek to preserve his bodily life from danger and shall refuse to hazard or lay it down for my sake or for the Profession of my Name and Gospel when he shall be called thereunto and will rather deny me c. That this is the meaning may appear by that which followeth Our Saviour doth not simply condemn the care of preserving our bodily life for this care is necessary and it is a sin to neglect it but his purpose is to condemn the inordinate and preposterous care of preserving bodily life when it is preferred before the seeking of Christ's Glory by Obedience to his Will and by Profession of his Name and Gospel He shall lose it that is He shall forfeit and deprive himself of life yet not onely of his bodily life although he shall at length be deprived of that also forasmuch as it is appointed for men once to dy Hebr. 9. 27. but he shall lose and be deprived of that eternal life of Soul and Body which God hath prepared in Heaven for his Elect. Note that this threatning of the loss of eternal life is not to be understood absolutely but with the condition or exception of Repentance as all other like threatnings found in Scripture that is to say unless such a one do afterward repent of this sin of preferring the safety of his own life before the honour of Christ and the Obedience which he oweth to his Will Doct. Doctr. That such as desire or seek to save the temporal life of their bodies with the denial of Christ or of his Word or do refuse to part with their bodily lives when they are called so to do for the Profession of Christ and the Gospel they are in danger to lose and to be deprived of eternal life The manifest Doctrine of this place lying plain in these words Whosoever will save his life shall lose it that is Whosoever seeketh to save or keep his bodily life from danger by the denial of Christ c. shall be deprived of life eternal The same Doctrine is taught else-where by our Saviour as Matth. 10. 39. He that findeth his life shall lose it that is He that seeks to find it or thinks to find or save it by the denial of Christ when he should lose it by confessing him And Ver. 33. Whosoever shall deny me before men though it be for the saving of his life him will I also deny before my Father which is in Heaven So Joh. 12. 25. He that loveth his life shall lose it viz. He that loveth it too much and inordinately so as he will rather deny Christ or His Word than part with his life c. Reason Reason 1. It is a great Sin against God and dishonour to Christ for any to prefer the safety of their bodily lives before his Glory and the Profession of his Name Now all sin deserves eternal death and consequently the loss of eternal life 2. The Justice of God requires that such as refuse to part with their temporall Life in this World for Christ's sake should be deprived of eternal life in the World to come unlesse they speedily repent for this Errour Vse 1 Use 1. See how fearful and dangerous for any to deny Christ or his Truth or any part of it for the saving of their bodily Lives in time of Persecution or otherwise No small sin but hainous and grievous a damnable sin such as is like to cost them dear who commit it unless they truly and in time repent of it It shall cost them the loss of Heaven and of eternal Life as our Saviour here threatneth This was the sin of Peter which through infirmity he fell into and it had cost him the loss of eternal Life if he had not repented of it with bitter tears The like sin have many other fallen into in
time of Persecution for the Gospel both in antient and latter Times of the Church So in Queen Maries Reigh though many lost their Lives for Christ and the Gospel yet divers others did for the saving of their Lives either deny or dissemble the Truth when they were called to confesse the same before the Enemies of it Let us by these and the like Examples be moved to fear and take heed of this dangerous sin of preferring our bodily Lives before the profession of Christ and the Gospel Let us beware of seeking or going about to save our Temporall Life by denyall of Christ or of the Gospel or of any part of the Truth of God at such time as we are called to profess it Though we may seek the safety of our bodily Life by all lawful means yet not by unlawful not by denying Christ or his Word or by refusing to confesse the same when we are thereunto called Then we must contemn our Lives yea lose a hundred Lives if we had them c. Therefore take heed of so doing consider the danger that will follow This is the way to hazzard yea to lose the eternal life and happinesse of our Souls and Bodies in Heaven Be not so foolish therefore as to adventure so great a loss for so small a gain to hazzard eternal Life for this Temporal Life c. He were a foolish Marchant who would adventure the losse of a thousand pounds for a Commodity not worth a hundred pence So here c. Use 2 Vse 2. See how such deceive themselves who think to do good to themselves and to provide for their own welfare and happinesse by denying or not confessing Christ or his Truth when they are thereunto called thereby to save their bodily Lives For the Truth is They are here in their own greatest Enemies doing themselves the greatest hurt that may be and providing worst for themselves of all other For to gain a Temporal Life for a short time they deprive themselves of eternal Life to escape Temporal Death of the Body they bring upon themselves eternal Death of Soul and Body in Hell Thus by seeking to save their Life by unlawful and sinful means they lose it and by seeking to escape Death they run into it Now followeth the second Reason used by our Saviour to perswade Christians to take up their Cross in Death or by dying or laying down their Lives for Christ's sake which is taken from the great Benefit or Reward promised to all such as do so in these words But whosoever shall lose his Life for my sake c. The meaning Whosoever shall lose his Life That is shall be content and willing to part with the Temporal Life of his Body or to be deprived of it For my sake That is For my Glory and for profession of my Name And for the Gospel's sake That is for the profession of the Gospel and in defence and maintenance of the truth of it By the Gospel understand the Doctrine of eternal Life and Salvation preached by Christ himself in his own Person upon Eâ—â—th and commanded by him to be preached afterward by his Apostles and other Ministers of the Church to the end of the World The same shall save it That is he shall not onely recover again his bodily life at the Day of generall Resurrection but shall also be partaker of eternal life of Soul and Body in my heavenly Kingdom Observ 1 Observ 1. It is the Duty of all good Christians to be content to lose and part with their bodily Lives for the Name of Christ and profession of the Gospel whensoever God calls them so to do This is the Duty which our Saviour here commendeth and unto the practise whereof he perswadeth all Christians by promising a great Reward to such as do it viz. Eternall Life So in other places also he requireth this as a Duty at the hands of Christians Luke 14. 26. If any come to me and hate not his Father Mother c. yea and his own Life also he cannot be my Disciple Not that he must simply hate his Life but in comparison of Christ and so as to be willing for his sake to part with it See also ver 33. Example of this in Peter Luke 22. 33. Lord I am ready to go with thee to Prison and Death And though he failed in performance of what he professed yet it is enough to shew that he thought it his Duty to dye for Christ So Paul Acts 21. 13. Rev. 12. 11. They loved not their lives unto the Death This hath also been practised by sundry Saints and Martyrs in all Ages of the Christian Church which shews They thought it to be their Duty The Apostles Stephen Justin Martyr Cyprian c. And the Martyrs of latter times Quest Quest When is a Christian called of God to part with his bodily Life for the profession of Christ and the Gospel Answ Answ When the case so standeth That he cannot retain or keep his Life in safety without denyal of Christ or of the Gospel or without concealing or dissembling of some part of the Truth and Doctrine of Christ at such time as he is called to confesse the same As in time of Persecution if one be called before Authority and required to deny Christ or the Gospel under pain of the losse of his Life or to confesse any part of the Truth of the Gospel with the hazzard of his Life Thus were the Martyrs in all Ages called to part with their Lives for the profession of Christ and of the Gospel And in like case it is the duty of all Christians willingly to forgo their Lives for Christ and the Gospels sake Reas 1 Reas 1. The Glory of Christ ought to be more dear and pretious to us than our own Lives Now by professing Christ and the Gospel we glorify the Name of Christ Ergo for this professions sake c. Acts 20. 24. Reas 2 Reas 2. Christ himself was content to lose and part with his bodily Life for our sakes thereby to work our Redemption and Salvation Joh. 10. 15. I lay down my Life for the Sheep Ergo. Reas 3 Reas 3. Examples of the Saints and Martyrs Vide supra Vse 1 Use 1. See here again how hard it is to be a good Christian in practise For how hard is this To lay down our Lives for Christ and the Gospel c Vide Supra the general Doctrine Use 2 Use 2. Teacheth us not to be too much in love with this Temporal Life of our Bodies nor to set our Hearts upon it but to use and enjoy it and all things of this Life as if we used them not Seeing we must part with this Life for the Name of Christ and profession of the Gospel whensoever we shall be thereunto called Now this we can never do so long as our Hearts be too much set upon this Life Therefore take heed hereof Matth. 6. 25. Take no thought for your
Life c. Remember that if we will be Christ's Disciples we must hate our Lives c. No cause to be in love with this Life being so vain and transitory yea so wretched and miserable full of Troubles c. Use 3 Use 3. To examine our selves whether we be truly willing and content to part with our Life for Christ c. Are we content to part with all things of this Life c Use 4 Use 4. To move us every one to prepare and arm our selves before hand for the practise of this Duty viz. to part with our own bodily Lives for the profession of Christ and his Gospel if we shall at any time be called so to do as we know not but we may Though now we enjoy our Lives in peace together with the free profession of Christ and the Gospel yet Times may alter and God may call us to hazzard our Lives yea to lose them for the Name of Christ as the Martyrs did c. Therefore good wisdom it is to provide for the worst that may come and to fit and stirr up our selves before hand to lay down our Lives for Christ's sake and the Gospel's if we be called to it And so much the rather we had need thus to prepare forasmuch as this is so hard and difficult a matter to put in practise c. Vide supra the second use of the general Doctrine from this Verse Therefore labour daily to fit and prepare our selves to take up our Crosse in Death and by Death as well as in our Life time for the Name of Christ c. That we may be the better prepared use these Helps 1. Pray unto God daily to fit and prepare us to this great and difficult work if he shall call us to perform it Seek to him for spirituall strength to enable us for Christian courage and resolution of Heart that we may not be dismayed with fear of Death but that we may be able to vanquish this fear which is so natural to us and willingly to lay down our Lives for the Name of Christ c. 2. Labour for true Faith to be assured of the pardon of our Sins and of God's love and favour in Christ Then the sting of Death being taken away we shall not fear it but willingly Suffer it for Christ c. 3. Get true love of Christ in our Hearts This will constrain us to professe his Name and Gospel even with losse of our Lives To this end labour for true feeling of his infinite Love shewed to us in laying down his Life for us c. 4. Labour to be well grounded in the certain hope of the Resurrection of our bodies unto Life at the last Day 5. Lastly Look at the Reward of eternal Life promised But of this afterward in the next Observation Use 5 Use 5. If it be our Duty to lose and part with our bodily Lives for the profession of Christ and the Gospel how then much more to part with all other things of this Life which are but accessaries to it as Goods Lands Houses Liberty Country Friends Children c. See Luke 14. 26. And ver 33. Whosoever he be of you thâ—t for sakes not all he hath he cannot be my Disciple Mark 8. 35. For whosoever will save his Life c. Dec. 4. 1625. Observ 2. SUch as are content to lose and part with their Temporal Life for the profession of Christ and of the Gospel shall receive the Reward of eternall Life after this Matth. 10. 39. He that loseth his Life for my sake shall find it Joh. 12. 25. He that loseth his Life in this World shall keep it unto life Eternall Revel 2. 10. To the Church of Smyrna Be thou faithfull unto Death and I will give thee the Crown of Life If such as forsake House or Lands or Friends for Christ's Name shall hereafter receive the Inheritance of Eternal Life Matth. 19. 29. much more such as forsake Life c. Caution Caution Though they shall receive the Reward of Eternal Life yet they do not merit or deserve the same at the Hands of God by suffering Death for Christ's sake and the Gospels as Papists teach that the Martyrs do but this Reward shall be freely given them by vertue of God's Promise in Christ It shall not be given for the Dignity of Martyrdom or for the merit of Suffering but because the Martyrs are in Christ shewing their Faith in Him by suffering for his Name and Gospel Reason Reason Such as lay down their Lives for Christ do thereby honour Him and his Truth Therefore He will honour and reward them not onely in this Life but especially after this life with Eternal Life and Glory hereafter Vse 1 Use 1. See the happy and blessed estate of such as Suffer Death for the Cause of Religion that is for the Name of Christ or for profession of the Gospel That which is spoken in generall of such as suffer Persecution in this World for the Name of Christ Matth. 5. 12. the same is true of such as Suffer Death for the Name of Christ or the Gospel That great is their Reward in Heaven They are sure to be partakers after this Life of that eternall Life and Glory of God's heavenly Kingdom If they be blessed and happy who suffer smaller Afflictions and Trialls in this Life for the profession of Christ and the Gospel As 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Then much more blessed are they who suffer Death it self the greatest of all outward Trialls for Christ's sake and the Gospels If they be blessed which dye in the Lord Rev. 14. 13. because their Works that is the Reward of their Works doth follow them then much more happy are those which dye not onely in the Lord but for the Lord. The World doth use to judge them miserable who suffer Death of the Body though it be for Christ's sake c. because such are deprived of the benefit of this present Life and of all Earthly things here enjoyed but the Word of God doth call and accompt such to be most happy and blessed because in stead of this Temporal Life they are made partakers of a heavenly and eternal Life in God's Kingdom Therefore let us so esteem and accompt of all the holy Martyrs who have thus suffered Death for Christ's Name and Gospel that they are most happy and blessed in their Life and Death yea whatsoever kind of Death they dyed though never so painfull c. This hinders not their happinesse but they are now Crowned with eternal Life and Glory as the Reward of their Suffering Therefore great cause have we to bless God for the Faith constancy and patience which he gave to the Martyrs in suffering Death for the Name of Christ and for Testimony of his Truth in that they are by this means translated out of this wretched Life and made partakers of so blessed
a condition in God's heavenly Kingdom Vse 2 Vse 2. See here a forcible motive to move and encourage us willingly to suffer Death or to part with our bodily Lives for the profession of Christ and of the Gospel if at any time we shall be called of God unto it Consider the excellent and blessed Reward promised to us for so doing viz. the Reward of eternal Life and Glory in Heaven after this Life ended An eternal weight of Glory A Crown of Life shall be given us So we shall gain much more then we lose by losing this Temporal Life we shall gain eternal Life This losse shall be no losse to us but the greatest gain that may be If to dye any Death be a gain to the Saints Phil. 1. 21. then much more to dye for Christ or the Gospel No Death indeed but an exchange of Temporal Life for Eternal of Earthly for Heavenly A gainful exchange as of Copper for Gold c. We lose not our Lives but lend them to the Lord for a time to receive them with advantage Think well of this excellent Reward of eternal life promised to such as lay down and lose their Temporal lives for Christ's cause and the Gospel's that it may encourage us to do it willingly if God call us thereunto Moses in suffering Affliction with God's People had respect to the recompence of Reward Hebr. 11. 26. So must we if we would willingly suffer Death for the Name of Christ or for the Gospel we must look beyond Death at the joy set before us as Christ did Hebr. 12. 2. This will make us willingly to part with this Life and to imbrace Death for Christ's sake c. When Stephen was ready to Suffer Death for the Name of Christ he looked up stedfastly into Heaven and saw the Glory of God and Jesus standing on the Right hand of God So must we by Faith labour to do c. This will comfort and encourage us against Death and cause us willingly to lay down our lives for Christ c. Thus have the Martyrs comforted themselves at the time of their Death with the hope of eternal life which they expected after this Life Mr. Bradford to his fellow Martyr Be of good comfort saies he we shall have a merry Supper with the Lord this Night c. Saunders kissing the Stake said Welcome everlasting Life John Noyes kissing the Stake also said to his fellow Martyrs We shall not lose our Lives in this Fire but change them for a better and for Coals have Pearls c. Observ 3 Observ 3. Our Saviour doth not say Whosoever shall lose his Life c. But whosoever shall lose it for my sake c. Here we are taught That it is not simply the suffering of Death or of any other affliction which hath the Reward of eternal Life promised unto it but it is suffering in a good cause which shall be so Rewarded Not all that suffer shall be partakers of eternal Life but such as suffer for well-doing for professing Christ and the Gospel and for giving testimony to the Truth of God 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God c. Matth. 10. 39. He that loseth his Life for my sake shall find it Martyrem facit non poena sed causa Cyprian Though a man could suffer not one but many Deaths yet if it be not in a good Cause as in way of well-doing and for the keeping of a good conscience he is never the nearer to eternal Life 1 Cor. 13. 3. Though I give my Body to be burned and have not love it profiteth me nothing that is if I do it not out of true love to God and Man and to a right end as for the glorifiing of God by constant profession of his Truth or otherwise Use 1 Vse 1. See what to judge of such as suffer Death in evil Causes or for evil ends as either for vain-glory as the Heathen to shew contempt of Death and Fortitude of mind or in defence of errour or sin as Hereticks Donatists Papists c. No promise of Reward to such c. Vse 2 Vse 2. See that if we would by suffering Afflictions or Death it self gain eternal Life it is not enough that we suffer but we must see it be in a good Cause as in the cause of Christ or of the Gospel for profession of the Truth or otherwise for the keeping of a good conscience This is the main thing to be looked to in Suffering The matter is not what we Suffer but for what cause and to what end c. Observ 4 Observ 4. For my sake and the Gospel's In that our Saviour joyneth these two together Himself and the Gospels as one and the same cause of loving Life and of Suffering Death Hence we may gather That to Suffer Death for the Gospel of Christ is to Suffer it for Christ himself And that these two causes of Suffering Death are one and the same in effect and substance neither can they be divided or severed one from the other He that loseth his Life for Christ's sake loseth it for the Gospel's and he that loseth it for the Gospel's loseth it for Christ's Therefore our Saviour here joyneth these two together as one and the same in substance For my sake and the Gospels So Revel 2. 13. To the Church of Pergamus Thou holdest fast my Name and hast not denyed my Faith in the dayes wherein Antipas my Martyr was slain among you c. My Name That is The profession of Me. My Faith That is My Doctrine of Faith Reason There is a near affinity and special relation between Christ and the Gospel and that in three respects 1. In that Christ as He is God is the Authour and efficient cause of the Doctrine of the Gospel It is not a Doctrine devised by Men or Angels but proceeding from God the Father Son and Holy Ghost as from a Fountain 2. In that Christ as Mediatour doth reveal this Doctrine from the bosom of his Father See Joh. 1. 17 18. 3. In that Christ is the main substance and matter of the Gospel which is contained in it The whole Doctrine of the Gospel is concerning Christ directly or indirectly either concerning his Person and Office or concerning the Benefits we have by Him or the means of applying Him c. Use Use To be a motive and encouragement unto us willingly to lay down our Lives and to suffer Death not onely for Christ's sake but also for the profession of his Word and Gospel to seal and confirm the Truth of it even with the loss of our Lives if we shall be called so to do as the Martyrs have been To encourage and move us hereunto let us know and consider That in laying down our Lives for the Gospel we do lay them down for Christ himself whose Gospel it is and who is himself not onely the Authour and Revealer but
Use 1. See how dangerous to abound much in things of this World as in Profits Pleasures Honours c. For none are so apt to love and desire things too much as those who enjoy them in most plenty Therefore Psal 62. 10. If Riches increase set not your heart c. Now to set our Heart on these things of the World is very dangerous to the Salvation of our Souls Therefore Prov. 23. 4. Labour not to be Rich. Use 2 Use 2. For admonition to us to beware of desiring and seeking too much after things of this World as Honour Riches Pleasures c. Though we may enjoy and use them yet set not our Hearts upon any of them lest they draw us away from God and from love of his Word and Worship and quench our love and desire to heavenly things and so prove dangerous enemies and hinderances to the Salvation of our Souls See then that we use this World and all things in it as if we used them not 1 Cor. 7. 31. To this end consider the vanity and uncertainty of all these things of the World c. Now followeth Ver. 37. Or what shall a man give c Here our Saviour doth further shew how great a loss it is for a man to lose his own Soul namely by the irrecoverableness of this Loss in that it is impossible by any means to redeem a man's Soul from Destruction or to recover it again being once lost withall our Saviour confirmeth what he said That the gain of the whole World is no profit to him that loseth his Soul because there is nothing in the World sufficient to redeem the Soul What shall a man give in exchange c That is what is there in the World which a Man can give as a sufficient price or ransom to redeem his Soul from eternal Death and Destruction in Hell when it is once lost or cast away q. d. There is nothing in the World which a man can give as a Ransom to deliver his Soul or to redeem or buy it out from eternal Death Our Saviour seemeth to have Relation to the antient custom of such as were taken Captive by their Enemies in time of War who were wont to give some price or ransom to redeem their bodily Life from the Enemie's power As if our Saviour should have said Though a man that is taken Captive by his Enemies in time of War may give a sufficient Ransom for his bodily Life c. yet no man can possibly give a Ransom sufficient to redeem his Soul from eternal Destruction in Hell Doctr. Doctr. The Soul of Man being once lost and deprived of Salvation after this Life can by no means in the World be redeemed or recovered from Destruction No ransom or price to be given for Redemption of it Though a man had all the Wealth and Substance in this World to give yet not sufficient to Ransom his Soul from Hell when it is once cast into that place of torments and delivered up for ever to the Power of the Devil As no man can by worldly Wealth redeem his Brother from bodily Death or purchase immortality for him on Earth Psal 49. 7. So no man can redeem his own Soul from eternal Death by any worldly wealth or means whatsoever When the Soul of that rich Glutton Luke 16. was in Hell torments all the Wealth he had in this World could not redeem or deliver him out of that place of torment nor so much as procure or purchase any ease or release for him Use 1 Use 1. To confute the gross errour of the Papists teaching that Souls may be redeemed from the pains of Purgatory which they imagine to be in a part of Hell by money given to Massing Priests to say or sing Masses and Dirges for such Souls departed this Life Here we see the contrary That the Soul being once lost or deprived of Salvation and being once cast into Hell-torments it is impossible to deliver it thence by any means in the World There is no money or any thing else to be given as a Ransom for it Vse 2 Use 2. See how dangerous then it is for any to deferr the practise of Repentance in this Life putting it off from time to time and going on in sin securely For without Repentance their Souls cannot be saved but must needs perish and be cast to Hell after this Life Luke 13. 3. and being once in Hell there is no recovery of them from thence no Redemption from that infernal pit by any means in the World Now there is no time for Repentance but the time of this Life which being so uncertain as it is how dangerous must it needs be to deferr this practise of Repentance for the saving of thy Soul c. How many are now in Hell who would give all the World if it were in their power to redeem their Souls from those torments or to purchase but one hours space to live on Earth again that they might repent and be saved Use 3 Use 3. See how careful we had need be in time of this Life to prevent this irrecoverable losse of our Souls and to use all means for the saving of them forasmuch as being once lost and deprived of Salvation after this Life there is no possible means to recover or save them again No ransom to be given unto God for Redemption of them from Hell If a man be in danger to suffer some such worldly loss as he thinks he shall never be able to recover how careful will he be to prevent that loss in due time So here let us be much more now in this Life-time to prevent the loss of our Souls which being once lost after this Life can never be recovered or saved Oh then let us now be careful and conscionable in use of all good means for the saving of our Souls Now is the acceptable Time the day of Grace and Salvation as the Apostle speaketh Now let us get Faith and Repentance and all saving Graces Now attend on the Ministery of the Word of Life and Salvation c. Now work out our Salvation with fear and trembling c. Now is the time either to save or to lose our Souls for ever Hoc momentum est unde pendet aeternitas If now we lose or forfeit our Souls either by neglecting the means of Salvation or by continuance in sin without Repentance there is no redemption or recovery of them from Hell after this Life c. Mark 8. 38. Whosoever therefore shall be ashamed of Me c. Janu. 22. 1625. IN the 35th Verse as we have heard our Saviour threatened the loss of eternal Life to such as go about to save their bodily Life by denying Christ and the Gospel or by refusing to confess the same being called thereunto Then ver 36 37. he shewed how great and inestimable a loss it is for a man to lose eternal Life or the Salvation of his own Soul so
estate as the Saints of God as well as others must come unto and passe through A cup which they all have or must taste of in due time And shall we then refuse to taste of it together with them Shall we desire to be exempted from the common condition of all the Saints and Servants of God which have gone before us or shall follow after us How unfit and unequal a thing were this Let us therefore labour willingly and chearfully to do that which all the Saints of God either have done before us or must do after us that is to dye or taste of Death when our time shall come What though Death be painful in it self and tedious to Nature yet remember that the pains of Death are no other but such as the dear Saints and Children of God have suffered and tasted of before us or must do after us And shall we then fear them or be dismayed at them In the pains of any Sickness or Disease it is a great comfort to us if one tell uâ— he hath suffered the same or the like pain before us especially if he be a good man that hath indured it before us So here c. Besides the Death of the Godly usually is nothing so painful as of the Wicked because the bitterness thereof is sweetned to them by the comfortable feeling of the pardon of their sins and of God's love in Christ c. as also with hope of the Life to come Vse 3 Use 3. To comfort us in the Death of our Christian Friends Children c. They are gone the same way that all the Saints of God are gone before them or must go after them Therefore if we have any good Ground whereupon to perswade our selves that they have dyed well and in the Lord Death cannot make them miserable but happy c. Observ 4 Observ 4. From this manner of Speech used by our Saviour They shall not taste of Death we may gather That although the Saints of God as well as others must dye or come unto Death yet they shall but taste of it They shall not drink of thiâ— bitter Cup to the bottom or dreggs but leightly sip of it as it were that is have some leight feeling and experience of the pain of it Besides though they do dye yet they shall not remain under the Power of Death nor continue in the state of it for ever but shall be raised again to Life yea to an eternal and most blessed and glorious Life at the last Day Though they must taste of the Cup of Death yet they shall not be drunken with it as the wicked shall be that is overcome of it or overwhelmed by it but it shall passe from them as it did from Christ Therefore the Death of the Saints is called a Sleep and they are said To rest in their Graves as in Beds for a Night that is for a short time till the Day of Resurrection Use 1 Use 1. See a difference between the Saints of God and the wicked in their Death The wicked drink deep of the Cup of Death even to the dreggs so as to be overcome and swallowed up of it But the godly do onely taste leigthly of Death and so as they scarce feel the bitterness of it in comparison of the wicked The bitternesse of Death is past to them even before they dye Again the wicked remain in Death being passed from Temporal Death to Eternal not so the godly c. Vse 2 Use 2. Comfort to the Godly and Faithful against Death consider that though Death be in it self bitter and grievous to Flesh and Blood yet they shall not feel the pains of it in extermity or in great measure but rather leightly and moderately they shall but leightly taste of this bitter Cup and that for their good and furtherance of their eternal happiness after this Life The pains of Death shall be mitigated to them by the feeling of God's love and mercy towards them in the midst of Death and with hope and assurance of eternal Life which shall make Death so sweet that it shall seem no Death unto them Besides they shall have but a shoâ—t taste or feeling of Death Though they dye they shall not continue in Death nor under the Power of it but their Bodies shall be raised to Life again at the last Day and in the mean time their Souls immediately after Death do live with God in his heavenly Kingdom Mark 9. 2. And after six Dayes Jesus taketh with him Peter and James and John and leadeth them up into a April 16. 1626. high Mountain apart by themselves and he was transfigured before them IN the former Verse as we heard our Saviour darkly foretold the Glory of his Transfiguration which was shortly after to be manifested to some of his Disciples then present with him Now in the next place the Evangelist recordeth the actual fulfilling of that glorious transfiguration of Christ setting down the History of it ver 2 c. Which History is the more excellent because it doth set forth before us alively representation of the divine Glory and Majesty of Christ's God-head together with the excellency of that blessed estate of the Saints in Heaven after this Life in which they shall more fully see Christ's Glory and be partakers in it Amplitudinem majestatem hujus historiae neminem puto mortalium concipere animo nedum linguâ exprimere posse saith Musculus upon this place Which being so we are to attend the more diligently to the matter of Doctrine which shall be taught us out of this excellent History and to be the more affected with it Now in this History we have sundry things to consider as they are set down by the Evangelist 1. The circumstance of Time when this transfiguration of Christ happened After six Dayes 2. The persons chosen by our Saviour to be present with him at the time of his Transfiguration as witnesses of it Peter James and John whom he took with him 3. The place where he was transfigured A high Mountain into which he led up those three Disciples apart 4. The transfiguration it self set down partly in fine ver 2. and partly ver 3. He was tranfigured before them And his Rayment became shining c. 5. Some special accidents or circumstances which happened at the time of his Transfiguration and did accompany the same set down to uâ— ver 4 5 6 7 8. 6. The Consequents which fell out immediately after this Transfiguration of our Saviour which are set down ver 9 c. Of the first After six Dayes These words have relation to the time or day in which our Saviour uttereth those words mentioned in the former Verse That some there standing should not taste c. q. d. Six dayes after that he had spoken those words to his Disciples and others then present Object Luke 9. 28. It is said It was about eight Dayes c. Answ Though there be some
because he was begotten of God the Father from Eternity Therefore Joh. 5. 18. he called God his own Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rom. 8. 32. Quest Quest How was Christ the Son of God begotten of God the Father from everlasting Answ Answ This is a high mystery of Faith impossible to be fully conceived or uttered yet that we may in some measure conceive of it aright we must know that Christ is said to be begotten of God the Father because he did from everlasting receive the beginning of his Person from the Father after an unspeakable manner I say he received the beginning of his Person from the Father not the beginning of his Essence or Divine Nature for that he hath of himself and from himself as well as the Father He is God of himself but he hath the beginning of his Person from the Father so that he is begotten of the Father not as he is God simply but as he is the Son Observ 1 Observ 1. The truth of Christ's God-head that he is not onely true Man but true and very God in one and the same Person yea equal with God the Father in respect of his Divine Nature and Essence See this Point proved Chap. 1. ver 1. Use 1 Use 1. To strengthen our Faith in this main Point of Doctrine and Article of Christian Faith touching Christ's God-head and to move us to hold and maintain the same against all Hereticks who have denied or opposed it either in ancient or latter times In the ancient times of the Church near unto the Age of the Apostles this Doctrine was greatly opposed by sundry wicked and blasphemous Hereticks as Ebion Cerinthus Arrius c. who stirred up great troubles and bloody persecutions against the true Church for maintaining this truth of Christ's God-head and eternal Generation from the Father And it is God's great mercy to us in these times that the Church is not troubled with such dangerous Hereticks as heretofore for which it behoveth us to be thankful Vse 2 Use 2. Hence gather That he is that true Messiah foretold by the Prophets and appointed of God to be our Saviour in that he is both God and Man in one and the same Person For such a one was the true Messiah to be and so was he described by the Prophets as Isa 9. 6. To us a Child is born c. His Name called Wonderfull Counsellor the mighty God c. And Isa 7. 14. He must be Immanuel God with us that is God incarnate c. Now then this Jesus the Son of the Virgin Mary being such a person as is both God and Man this proves him to be the true and onely Messiah or Christ ordained of God to be our Saviour and Redeemer The sum of the Gospel is that Jesus is the Christ Joh. 20. ult These are written that ye might believe that Jesus is the Christ the Son of God c. We must therefore imbrace him alone as our onely Saviour seeking Salvation in him alone c. Use 3 Use 3. See the cause why the Death and Sufferings of Christ though but short yet have sufficient Power and Vertue in them to satisfie God's Justice for the eternall punishment of our Sins and to procure and purchase God's favour and eternall Life for us namely because of the dignity of his Person that Dyed and Suffered for us being the Son of God and God himself c. See Hebr. 9. 14. called precious Blood The Blood of God Acts 20. 28. Use 4 Use 4. Teacheth us further That Christ is a most powerfull and sufficient Saviour c. See Chap. 1. ver 1. Mark 9. 7 8. And there was a Cloud c. Aug. 6. 1626. Observ 2 Observ 2. CHrist being the Naturall Son of God by eternall Generation by this we may see how such as are by Nature Children of Wrath do come to be Adopted and made the Children of God namely by believing in Christ the Naturall Son of God This is the way and there is none other Joh. 1. 12. As many as received him to them gave he power to become the Sons of God even to them that believe on his Name And Ephes 1. 5. we are said To be predestinated unto the Adoption of Children by Jesus Christ c. Gal. 3. 26. Ye are all Children of God by Faith in Jesus Christ. Reas 1 Reas 1. By Faith in Christ true Believers are most nearly united and joyned to Christ in a spirituall manner They become one with him and he with them They become Members of his Body Flesh and Bones Ephes 5. 30. Therefore they cannot but have one and the same heavenly Father with him they cannot but be his Brethren Rom. 8. 29. He is said To be the first-born among many Brethren Reas 2 Reas 2. By Faith Believers do apprehend and apply Christ's Righteousness whereby they are justified before God and being justified they are also adopted as Children c. Use 1 Vse 1. See what is to be done of all such as are yet in their Naturall estate and out of Christ Labour for true Faith whereby to believe in Christ and so to become one with him that in him thou mayst be accepted and as righteous adopted as the Child of God Thou must first be joyned by Faith to him that is the Natural Son before thou caust be an adopted Child of God by Grace Labour then for some measure of this Faith in Christ the Son of God that in him thou mayest also be accepted as the Child of God by Adoption To this end thou must have a true feeling of thy Naturall misery without Christ that in thy self thou art a Child of Wrath and not to only feel this but to be truly humbled for it c. Then thou must hunger and thirst after Christ and his Righteousnesse and God hath promised to satisfie thee therewith Matth. 5. 6. This very hungring and thirsting after Christ is accepted of God as a degree of Faith and upon this Faith he will accept thee in Christ as his Child Then being the Child of God thou art also sure to be an Heir of his heavenly Kingdom Rom. 8. 17. If we be Children then Heirs Heirs of God and Joynt-Heirs with Christ c. Use 2 Use 2. Comfort to true Believers being by Faith joyned to Christ the Naturall Son they must needs be Children by Grace and Adoption As certainly as Christ is the Naturall Son of God so certainly art thou his adopted Child c. no cause to doubt our Adoption built on a sure Foundation Now how great a priviledge is this to be a Child of God the greatest in the World 1 Joh. 3. 1. Observ 3 Observ 3. In that Christ our Saviour is the true and naturall Son of God we may hence take notice of the unspeakable love of God shewed to us and to the rest of his true Church and faithfull People and the great desire and care he had of our
In this particular apprehension and application of Christ stands the nature of faith chiefly when we do not onely believe in general that Christ is a Saviour but do in particular apprehend him and believe him to be so unto us as Paul Gal. 2. 20. This is called receiving of Christ by faith Joh. 1. 12. and is set forth Joh. 6. by the phrase of eating the flesh of Christ and drinking his blood c. 3. Christ and his benefits That is to say those spirituall and saving benefits which flow from his death and suffering as pardon of sin justification reconciliation with God and eternal life To shew that faith doth apprehend Christ not barely or nakedly considered in respect of his Person but clothed with these excellent saving benefits purchased for us by his death and obedience Observ 1 Observ 1. That it is one special quality and property of all true Christians to be indued with the grace of true Justifying faith whereby they do believe in Christ that is apprehend and apply him particularly unto themselves together with the benefits of his death as pardon of sin c. By this Property our Saviour himself here describeth his true disciples calling them such as do believe in him So in many other places of the New Testament they are called Believers and faithfull ones as Act. 4. 32. The multitude of Believers were of one heart c. Rom. 4. 11. Abraham is said to be the Father of Believers Reason Reason True Christians have a most near Union with Christ Jesus as the Members with the Head Ephes 5. 30. As Branches with the Vine Joh. 15. 5. They are one with Christ and he with them Now this cannot be without faith by which therefore he is said to dwell in their hearts Ephes 3. 17. they are said to be in Christ and he in them Note That this Faith is not in all true Christians in the same degree but in some weaker in some stronger c. Vse Use For Examination To try and know whether we be true Christians yea or no by examining what true faith is in us whereby to believe in Christ and to apply unto our selves the benefits of his death and obedience We must not rest in the bare name of Christians or in the outward profession of Christian Religion in coming to Church c. but examine whether we be Christians indeed what true Union we have with Christ by faith c. 2 Cor. 13. 5. Examine your selves whether ye be in the faith Prove your selves Know ye not your own selves how that Jesus Christ is in you c. And because there is a false and counterfeit faith which is in many hypocrites yea in reprobates by which they in some sort believe and perswade themselves that Christ is their Saviour and that they shall have their sins forgiven by the merits of his death c. Therefore let us try and examine the truth and sincetity of our faith by such marks and sings thereof as are set down in the Word of God of which I spake very lately upon the beginning of the â—reed Here therefore I will but briefly touch this matter contenting my self only with the mentioning of one special mark and property of true faith amongst the rest by which we are to examine the truth of it and that is this Examine whether that faith by which we proâ—ess to believe Christ to be our Saviour and that our sins are or shall be forgiven by him do cause and bring forth in us a true hatred of sin and conscionable care to resist and strive against it in our selves Act. 15. 9. By true faith the heart is purified c. Faith and Repentance are unseparable So 1 Tim. 1. 5. Faith and a good conscience are joyned Try thy self by this c. especially now we are to be partakers of the Sacrament of the Lords Supper Faith being one of those graces especially required to make us fit partakers yea the chief of those graces without which we cannot be good Christians or true members of Christ and so can have no right to the Sacrament which is ordained for further confirmation of our faith and to seal our further growth in Christ Jesus c. Observ 2 Observ 2. From the phrase of believing in Christ which is here used implying not onely a particular apprehension and application of Christ and his benefits but withall a resting and relying upon him for eternall life and salvation hence we learn That it is the nature of true faith to cause and inable Believers to rest and rely upon Christ as their only Saviour and to depend on him by assured trust and confidence for the obtaining of salvation This is properly to believe in Christ or to believe on Christ as it is sometimes translated in the New Testament Rom. 10. 11. Whosoever believeth on him shall not be ashamed This is to rest and rely on him by confidence of heart for pardon of sins justification and eternal salvation Called sometimes trusting in Christ Ephes 1. 12. Psal 2. ult This trusting in Christ or resting on him by confidence and affiance of heart for salvation is alwayes joyned with true justifying faith and is the proper work of faith Ephes 3. 12. In whom we have boldness and access with confidence by the faith of him By true faith the Believer doth not only apprehend and apply Christ to himself in particular believing him to be his salvation but withall resteth on him for salvation c. Use 1 Use 1. See what to judg of the Popish faith which they profess and teach to be sufficient which is nothing but a general belief of the Word and Promises of the Gospel touching forgiveness of sins and salvation without any particular trust affiance or confident resting upon Christ Jesus for Justification and salvation This is not to believe in Christ or to believe on Christ and therefore their faith is no true faith noâ— such as can justifie or save them Vse 2 Vse 2. By this again we learn To try and examine our faith whether it be indeed a true justifying and saving faith Examine whether it inables us in some measure to put our trust and confidence in Christ Jesus as our Saviour and to rest and rely on him for Justification and eternal Salvation If it be so this shewes true faith Otherwise if thou canst not thus rely and rest upon Christ as thy Saviour and Redeemer and trust on him by assured confidence of heart for pardon of sins and for reconciliation with God and eternal life I say if thou canst not do this in some measure there is no true faith in thee as yet For if thou didst truly and effectually believe and apprehend Christ to be thy Saviour thou wouldst rest on him by faith for Justification and eternal salvation Therefore examine thy heart diligently touching this property and work of faith viz. this confident resting on Jesus Christ c. And if thou
and see good dayes let him refrain his tongue from evill c. Reas 1 Reason 1. True Repentance is the way and means to obtain eternal life God having promised it to such as turn from sins in which respect it is called repentance unto life Act. 11. 18. and repentance to salvation 2 Cor. 7. 10. Now to refrain sin and the occasions of it is one part of the practice of repentance called mortification or dying to sin therefore we are not only to be humbled for sin past but to refain sin to come Reas 2 Reas 2. Sin is the main hinderance that keepeth men back and hindreth them from being partakers of eternal life Heb. 3. 19. They could not enter in because of unbelief either into the earthly or heavenly Canaan Rev. 21. 27. Therefore to refrain sin and the occasions of it must needs be a help and furtherance to the Kingdom of Heaven Use Use This ought greatly to encourage us to the practice of this duty of mortification in resisting and refraining sin and the occasions of it seeing so great good will come of it seeing it is the way and means to further us to eternal life Therefore though the practice of mortification in refraining sin and the occasions of it be most painful and tedious to flesh and blood yet be content to undergo and suffer it in hope of that blessed reward of eternal life which is attained unto by this means Therefore when thou feelest pain and grief in refraining sin and mortifying thy sinful lusts remember the reward promised of God to such as do this conscionably even life eternal Though it be painful to refrain sin yet Heaven is worth all thy pains and will fully recompence thee for the same Thou must not think to dye without pain Now to refrain a sin and to resist and to subdue thy corrupt lusts is to dye unto sin Be content then to suffer the pains of this spiritual death that by it thou mayst attain to everlasting life c. This death is the high-way to life yea to eternal life and this pain and grief suffered in mortifying thy lusts is the way to everlasting ease and comfort in God's Heavenly Kingdom Observ 3 Observ 3. See how great and excellent a blessing it is to be partaker of eternal life or of the Kingdom of heaven after this in that it is preferred here by our Saviour before the enjoying of those things which are most near and dear to us in this life Better it is saith our Saviour to enter into life and to be partaker of the Kingdom of God being maymed halt c. that is with the losse or want of those things which are as dear to us as our hands feet c. than to enjoy all these and to be deprived of eternal life or come short of it and to go to Hell Now the greatness and excellency of this benefit of eternal life may appear three wayes especially First By the excellent Names and Titles given to it in Scripture in that it is called by the name of life yea eternal life a Crown of life and glory a Kingdome 2 Cor. 4. 17. eternal weight of glory Compared to Paradise c. Secondly By the excellent Priviledges there to be enjoyed by the Saints of God Which may be referred to two Heads 1. A freedom from all evils and miseries 2. Fruition and enjoying of all good Of the first There shall be a freedom from these evils especially 1. From evil of sin Ephes 5. 27. The Church shall then be without spot or wrinckle c. 2. From all miseries and afflictions of this life which are fruits of sin from all pain grief sickness poverty c. Revel 21. 4. God shall wipe away all tears and no more sorrow crying c. 3. From bodily death 4. From the Temptations of Satan Rom. 16 20. The second main Priviledg there to be enjoyed is a fruition of all good things which may make happy As 1. The immediate and blessed sight of God and fellowship with him who shall be all in all to the Saints 1 Cor. 13. 12. We shall see face to face 1 Joh. 3. 2. As he is This alone shall make happy Matth. 5. Bâ—essed are the pure in heart for they shall see God 2. Immediate fellowship with all the blessed Angels and Saints glorified Matth. 8. 11. We shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven See Heb. 12. 22. 3. Perfection of all Gifts both of Soul and Body Of Soul as perfect Wisdome Knowledg Holiness Love of God and of the Saints c. 1 Cor. 13. 10. When that which is perfect is come c. Their bodies shall be changed and made like unto the glorious body of Christ Phil. 3. 21. 4. Fulnesse of all true Joy and Contentment Psal 16. 11. In thy presence is fulnesse of joy c. Thirdly The excellency of this benefit of eternal life appeareth by the continuance of it and of those Priviledges there to be enjoyed in that it shall be for ever 1 Pet. 1. 4. Vse 1 Use 1. The excellency of this great blessing of eternal life should stir us up most earnestly to desire and seek after it to have part in it and in this life to get assurance hereof Matth. 6. 33. First seek the Kingdom of God c. Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth to everlasting life c. Luke 13. 24. Strive to enter in at the strait gate c. Eternal life is no common benefit c. but peculiar to some onely to Gods chosen c. Never rest till thou know and be assured of thy title to everlasting life that thou shalt be partaker of it after this life If in this life onely thou have hope thou art most wretched What benefit to know there is such an excellent and blessed life to come unless thou be sure of thy part in it Labour therefore for this assurance now in this life To this end repent truely of all thy sins that they may be pardoned and done away by the mercy of God in Jesus Christ and labour for true Faith in Christ to be assured of Gods love and favour and that thou art his child by Adoption for then art thou sure to be an heir of his heavenly Kingdome Rom. 8. If Children then Heirs c. Then thou art already entred into the Kingdome of heaven in regard of certain hope 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be Ministred unto you c. Use 2 Use 2. The consideration of the greatness and excellency of this benefit and blessing of eternal life ought to encourage us in well-doing that is in the conscionable practice of all good duties which God requireth of us in this life yea this should cause us not onely to do good duties but to do them willingly and chearfully yea
to take pains in doing them This should cause us to work out our Salvation with fear c. Phil. 2. 12. knowing that our labour is not in vain in the Lord seeing there is such a blessed reward laid up for us and promised us in the life to come Think of this when we feel pain or difficulty in good duties as in the practice of Repentance in denying our selves in taking up our Cross c. Look at the reward promised which is eternal life which is well worth all our pains as hath bin said before Though we cannot by good works merit heaven neither ought we to do them onely or chiefly for the hope of reward yet the consideration of that blessed reward should incourage us to diligence pains and chearfulness in God's service and in all good duties for to this end is the excellency of the life to come so commended and set forth to us in Scripture The servant that hath a good and bountifull Master that hath promised him a good reward for some special work which he hath enjoyned him how chearfully will he work what pains will he take So ought we in hope of eternal life Use 3 Use 3. To comfort the Godly 1. Against all miseries and afflictions of this life though never so many and great as pain grief sickness poverty disgrace c. Let them by eyes of Faith look at the blessed estate of the life to come which they hope for in which they shall be free from all these miseries and shall have all tears wiped away c. This will sweeten all Crosses and give comfort in the midst of them yea cause thee to rejoyce in Tribulation under the hope of that heavenly glory as it is Rom. 5. 2 3. 2 Cor. 4. 17 18. Our light afflictions but for a moment work for us a far more exceeding and eternall weight of Glory while we look not at things that are seen c. Therefore if thou wouldst find comfort and be able to rejoyce and be chearfull under the Cross look beyond the Cross at heaven c. So did Moses Hebr. 11. 26. yea Christ himself Hebr. 12. 2. 2. This serves to comfort the godly against the fear of death by considering that it is no death to them properly because it hath no sting or curse in it their sins being forgiven in Christ but a passage to that blessed and glorious life in Heaven which shall never have end 2 Cor. 5. 1. We know that if this earthly c. Use 4 Use 4. Seeing eternal life is so great and excellent a blessing more excellent then the fruition of any thing in this World that is dear to us this should make us willing and well content to part with those things which are most dear to us in this life for the attaining of everlasting life and rather than be hindered and kept from being partakers of it Matth. 13. 44. The kingdome of Heaven is like to a Treasure hid in the field the which when a man hath found he hideth c. and selleth all he hath and buyeth that field And ver 46. Like to a Pearl of great price c. Who would not be content to part with that which is worse for the obtaining of that which is better what wise man would not willingly part with Lead or Brass for Gold or to give dust or pibble-stones for Pearls Eternal life doth as much excell things all in this life though never so dear to us as Gold doth Lead or Pearls Pibble-stones Therefore for the obtaining of eternall life and rather than be deprived or come short of it let us most willingly part with all things in this World though most dear to us as Riches Profits Pleasures Friends Liberty yea life it self if the Lord call us to it at any time Thus did the blessed Martyrs whom we must herein follow if the Lord shall put us to it as he did them In the mean time prepare daily to do that in heart and affection which we must do actually in time to come if the Lord call us to it And to encourage us to it remember that promise Mark 10. 29. There is no man that hath left house or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and he Gospells But he shall receive an hundreth fold now in this time c. and in the World to come Life everlasting Observ 1 Observ 1. That there is an estate of eternal life and glory to be expected and enjoyed by the Saints of God after this life in heaven I say by the Saints of God because it is not to be enjoyed by all but onely by the Saints and Faithfull people of God chosen to Salvation who shew and testify their Faith by holiness of life Col. 1. 12. Called the Inheritance of the Saints Now that there is such an estate of eternal life to be expected and enjoyed by the Saints after this life is presupposed here in this place by our Saviour And it is an Article of our Faith and therefore I need not stand long in proving it one or two places may suffice Joh. 10. 28. My sheep hear my voice c. And I give unto them eternal life Rom. 6. 21. Being made free from sin and become Servants of God ye have your fruit in Holinesse and the end Everlasting Life This Paul knew and therewith comforted himself when he was near unto death 2 Tim. 4. 8. See Matth. 25. 46. Vse 1 Use 1. To convince all prophane Atheists who deny or doubt of this truth and Article of Faith touching that eternal life and glory of the Saints which is to be enjoyed after this life Many there be who though they confess it in words yet deny it in heart and shew it in life and practise by setting their hearts wholly and onely upon this present life and upon those things which they here enjoy on earth as worldly Profits â—arnal delights c. Vse 2 Use 2. To strengthen our Faith in belief of this Article or point of Doctrine touching that eternal life which is to come and which is to be expected and enjoyed after this life in heaven by all and every one of the Saints of God neither must we onely labour to believe and rest perswaded hereof but also in life and practice shew that we believe it by setting our hearts chiefly on it Col. 3. 1. as also by indeavouring to shew and approve our Faith by Repentance and holiness of life as becommeth those which shall be partakers of that heavenly Inheritance and to walk worthy of that Kingdome Rev. 21. 27. 2 Tim. 2. 21. If any man purge himself he shall be a Vessell unto honour c. Mark 9. 43 c. And if thy hand offend thee cut it off c. Nov. 25. 1627. THese Verses contain a serious and weighty admonition given by our Saviour to his Disciples and to all Christians touching the avoiding and
cutting off occasions of sin though never so near or dear to them More particularly in the words there are three things to be considered 1. The admonition it self If thy hand or foot offend thee cut them off If thy eye offend thee pluck it out 2. The reason enforcing the Admonition in these words It is better for theâ— to enter into life or into the Kingdome of God maimed halt and having but one eye then having two hands two feet and two eyes to go to Hell and be cast into the fire that shall never be quenched 3. A further description of the punishment and torment of the damned in Hell 1. By the grievousness of it being compared to fire and to the gnawing of a worm 2. By the continuance of it being everlasting in that it is said their Worm dyeth not c. Of the first I have formerly spoken viz. the Admonition it self In part also of the Reason inforcing it which is twofold or hath two parts or branches The first is taken from the great good and benefit which is like to come of the carefull removing and cutting off such occasions of sin as are most dear to us in that this is a means to help and further us towards the attainment of everlasting life the greatness of which benefit is amplified by comparing it with the lesser benefit of enjoying those things which are dear to us in this life and preferring it before the same Better to enter into life then to enjoy both hands feet eyes c. The second is taken from the contrary hurt and danger like to ensue if we be not carefull to cut off such occasions of sin as are most dear to us We shall be in danger to go to Hell or to be cast to Hell into the fire unquenchable the greatness of which evill and danger is also amplified by comparing it with the lesser evill of losing or being deprived of such things as are most dear to us in this life as one of our hands feet c. Better it is for thee to be maimed halt or to want one of thy eyes then to go to Hell c. The meaning of the words was before shewed I have also spoken of such points of Instruction as do arise from the first part of the Reason Now follow the Instructions from the second branch of it Observ 1 Observ 1. In that our Saviour saith It is better to be deprived of one of our hands feet or eyes that is of things most dear to us in this life then to go to Hell c. We are taught that there is an estate and place of torment and punishment appointed for the wicked and Reprobates to suffer after this life ended This is here presupposed that there is a Hell and a fire unquenchable into which the wicked shall be cast after this life Matth. 25. 41. Depart ye cursed into everlasting fire prepared for the Devill and his Angells Esay 30. ver ult Tophet is ordained of old c. It signifies literally the Valley of Hinnom near to Jerusalem where Idolaters used to burn their Children in Sacrifice to Molech but Mystically it is put for the place and state of Hell torments and this place and state is said to be ordained of old c. to shew the truth and certainty that there is such an estate and place of torments after this life for the wicked Luke 16. 23. The rich Glutton after death was in Hell torments Now where this place of eternal torments after this life shall be whether in the Earth or Ayre c. seeing it is not expresly taught in Scripture we are not curiously to enquire but in stead hereof to be especially carefull so to live in this World that we may not come unto that place of torment after this life but may escape and be delivered from it In the mean time it is enough for us to know and be assured by the Word of God that there is such an estate of torment appointed for the wicked after this life though we cannot determine of the particular place where they shall suffer it Vse Use To convince such profane Atheists who deny this truth touching the punishment and torments of Hell prepared for the wicked after this life Such Atheists there are many to be found who though they confess in words that there is a Hell and estate of torments for the wicked and reprobates after this life yet deny it in heart and shew that they deny it by their manner of life and conversation living so profanely loosly and wickedly without fear of God or reverence of man as if there were no Hell or place of torment and punishment for sin to be feared or suffered by them or others after this life Like the old Sadduces who denyed the Resurrection and held there was neither Angell nor Spirit c. So these live as if they did Believe no Resurrection of the wicked to condemnation after this life nor any Devills or Hell to torment and punish them for their sins But these shall hereafter know and feel by wofull experience that there is indeed such a place of Hell-torments prepared for all ungodly and wicked livers if they do not speedily turn to God by Repentance Observ 2 Observ 2. In that our Saviour useth this reason to move Christians to cut off and remove from themselves the occasions of sin because otherwise they are in danger to go to Hell or to be cast into Hell torments Hence we learn how fearfull and dangerous a thing it is for Christians to retain and keep unto themselves such things as are or may be occasions of sin to them and not to remove and separate them far away from themselves By this means they bring themselves â—nto danger of Hell fire and to be cast into those eternal torments of the wicked and Reprobates after this life This our Saviour here implies when he sayes It is better to be maimed halt c. That is to suffer loss of things most dear to us if they be occasions of sin to us then with the retaining and keeping of these to go to Hell This shews that such as will not seperate from themselves such things as are occasions of sin but will rather retain and keep them still unto themselves do by this means bring themselves in danger of Hell fire Thus Judas by retaining his â—ast of coveâ—ousness which was the main cause and occasion of his other sins brought himself into danger of hell and was actually thrown into it Rom. 8. 13. If ye live after the flesh ye shall dye If ye retain and cherish your sinful lusts c. Reason Reason Such as do not remove and put from them those things which are or may be occasions of sin unto them do hereby lay themselves open to the temptations of sin and Satan and so being in danger of falling into sinne they are by consequent in danger of falling into hell or of being
cast into it For sin being finished and not repented of brings eternal death and destruction in hell Jam. 1. 15. and Revel 21. 8. The fearful and unbelieving and the abominable and murderers c. shall have their part in the Lake c. Use Use See how careful it behoveth us to be of avoiding and separating far from us all occasions of sin and how wary and fearful we should be of retaining and keeping to our selves or having to do with any thing that may be an occasion of sin unto us lest by this means we lay our selves open to sin and so bring our selves into danger of Hell Let the greatness of this danger make us fearful of all occasions of sin and cause us to watch against them most carefully and by all means to cut them off and cast them from us yea though they be things most near and dear to us Consider how fearfull and dangerous a thing it is to retain such things as may be occasions of sin to us how dangerous to retain and cherish our natural and sinful lusts which are occasions of actual sins How dangerous to have to do with any outward occasions of sin as evil company idleness corrupt communication c. no small or leight matter but most fearfull and dangerous laying us open to the temptations of sin and so bringing us into danger of Hell-fire c. Observ 3 Observ 3. That it is a far greater evil and misery to be cast into Hell-torments after this life than it is to lose or be deprived of such things as are most dear and pretious to us in this present life Better to suffer losse of one of our hands feet or eyes than to go to hell c. that is it is a lesse evil misery or calamity Matth. 16. 26. What is a man profited if he shall gain the whole world and lose his own soul Hence it followes That it is a greater losse for a man to lose his soul that is to be cast into Hell than it is to suffer losse of any thing in this world though never so dear to him Reas 1 Reason 1. The losse of such things as are dear to us in this world doth onely touch the body and outward man with the outward estate thereof whereas the punishment and torments of Hell shall seize upon the whole man both soul and body Reas 2 Reas 2. The losse of those things which are dear to us in this world is but a temporal cross and affliction but the misery and punishment of the damned in Hell is everlasting as we shall hear afterward Use 1 Use 1. See the folly of those who to prevent temporal losses of such things as are dear to them in this world as of goods Lands liberty or life do make shipwrack of faith or of good conscience and so making themselves guilty of sin do bring themselves into danger of hell-fire What madnesse is this for the avoiding of a less evil and danger thus to run into a greater for the avoiding of a temporal cross or affliction in this life to bring upon themselves eternal misery after this life These may be resembled to the Fish which leapeth out of the pan into the fire c. Vse 2 Use 2. This should make us willing to lose and part with those things which are most dear to us in this world as profits pleasures wealth friends liberty for the keeping of a good conscience c. rather than by committing sin or doing that which is unlawful to bring our selves in danger of being cast into hell Matth. 10. 28. Fear not them which kill the body c. but rather fear him which is able to destroy both soul and body in Hell q. d. be not unwilling to part with your bodily lives for the keeping of a good conscience rather than by sinning against God to indanger your souls to be cast into Hell for ever Of evils of punishment or misery we must chuse the least Now it is a far lesse evil to suffer loss of wealth houses Lands liberty lâ—fe it self or any thing that is dear to us in this world than it is to go to hell after this life c. Example of the Martyrs Observ 4 Observ 4. From these words joyntly considered in that our Saviour saith It is better for one to enter into life maymed c. then having two hands feet or eyes to go to Hell c. we may gather That there are but two estates and conditions of men to be expected after this life viz. eternal life in Gods heavenly Kingdom and eternal death or the estate of everlasting torment in Hell And to one of these two estates and places every one must come after this life This our Saviour here doth imply and take for granted Joh. 5. 28. The hour is coming in which all that are in the graves shall hear his voyce And shall come forth they that have done good unto the resurrection of life and they that have done evill to the resurrection of damnation As there are but two sorts of men in the world godly and wicked So c. Revel 20. 15. Whosoever was not found written in the book of life was cast into the lake of fire Luke 16. In that Parable of the rich glutton and Lazarus we may see the twofold estate unto which all men go after this life either into Abraham's bosome or to Hell-torments Vse 1 Use 1. To confute the Papists teaching and holding a third place and estate of men after this life viz. the estate of such as suffer temporal pains or punishment in Purgatory in way of satisfaction for their venial sins and in part also for their mortal sins But here we may see there is no such third place or estate of men after this life For if all go either to Heaven or to Hell then none to Purgatory If all be either made partakers of eternal life or else cast into eternal torments in hell then none go to suffer temporal pains in Purgatory c. Vse 2 Use 2. There being but two estates and places to which all must come Heaven and Hell See by this how careful it behoveth us to be in the use of all good means in this life-time whereby we may attain to the one and escape the other how careful should we be so to live and carry our selves in this world that after this life we may be partakers of eternal life and be delivered from hell and condemnation How should this cause us to work out our salvation with fear and trembling as the Apostle willeth us Phil. 2. How should it move us to labour for true faith repentance and holinesse of life that so we may be assured that after this life we shall be partakers of eternal life and consequently that we shall be delivered from the wrath to come and from eternal damnation in hell for certain it is that one of these two estates every one of us must come unto
might from thence take occasion to reprove their ambition and to teach them humility as he doth afterward Observ Observ We are not rashly to tye our selves by promise to do things at the request of others before we know what they are good or evil as Herod Mark 6. Mark 10. 37. They said unto him Grant unto us that we may sit one on thy right hand and the other April 26. 1629. on thy left hand in thy glory Verse 37. THe particular offering of their sute unto Christ Grant that we may sit on thy right hand c. Their meaning is that they might have the two highest places of honour and dignity next unto himself Their speech is borrowed from the custome of earthly Princes who use to set those on their right hand or on their left whom they will honour with the highest dignity next to themselves And the occasion of this their sute seems to be that promise which our Saviour had made to them and to the rest of the 12 Disciples but a little before as may appear Matth. 19. 28. where he promised that they who had followed him in this life should hereafter at such time as he should be advanced to the throne of his glory sit with him also upon twelve Thrones c. In thy glory Or in thy Kingdom as it is Matth. 20. 21. that is at such time as thou shalt be advanced to the glory and majesty of that Kingdom of thine which thou hast heretofore told us of and shalt be in actual possession of it Here note that by this Kingdom and Glory which they speak of they understood an earthly or temporal Kingdom of this World or at least such a Kingdom as should be administred after an earthly manner and should be accompanied with such outward glory and prosperity as the Kingdoms of this world are wont to be Of such an earthly and temporal Kingdom of Christ these two Disciples together with the residue of the twelve still dreamed and did fancy it to themselves not understanding as yet the nature and quality of Christs Kingdom by reason they were tainted with the common Errour of the Jews who supposed the Kingdom of the Messiah promised to be an earthly Kingdom c. That this is the meaning of these two Disciples in this place may appear partly by their words and manner of speaking in that they desire they might sit with him in his Kingdom one at his right hand c. And partly by our Saviour's answer to this their Petition whereof we shall hear afterward Now here is something commendable and something discommendable in these two Disciples Commendable it is that they do believe and acknowledg Christ's Kingdom and Glory whereof he had told them notwithstanding that they did not yet see it but the contrary rather in that he lived as yet in a mean and base estate Discommendable it is in them 1. That they are ignorant of the quality or kind of Christ's Kingdom supposing it to be an earthly or temporal Kingdom c. 2. That they do ambitiously desire and seek after the highest places of honour above their fellow-Disciples c. Now follow the Instructions 1. From that which is Commendable in them Observ Observ It is the property of true faith to believe things invisible such things as are not seen or discerned for the present with bodily eyes no nor yet by the eyes of natural reason but are rather contrary to the same These two Disciples did by faith believe Christ's Kingdom and glory though they did not yet see it but the contrary Heb. 11. 1. Faith is the evidence of things not seen It causeth us to rest upon the bare Word of God for the accomplishment of all things which he hath spoken or promised though for the present we do not see the same Thus Abraham did believe he should have seed in his old age though he saw it not but the contrary Rom. 4. Use 1 Use 1. See the excellency and necessity of true faith and how great use we have of it especially in time of distress and tryal and when God doth delay the accomplishment of his Word and Promises as he doth often c. Then faith doth assure us of those things which we cannot see for the present it makes things to come present to us in regard of certainty For example the resurrection of our bodies after death eternal life in Gods Kingdom deliverance out of present troubles c. Therefore as the Apostle sayes of Patience Heb. 10. 36. that we have need of it so may it be said of Faith c. Vse 2 Use 2. By this learn to examine what true faith we have Canst thou believe things which are invisible such things as thou canst not for the present see with bodily eyes nor with eyes of natural reason but are rather against reason and sense Canst thou rest on the Word and Promise of God when thou seest nothing less than the accomplishment of it yea when thou seest the contrary when all things for the present seem to be against it Canst thou believe comfort and deliverance out of trouble when thou seest it not Canst thou believe health in sickness life in death c Canst thou believe and rest on Gods Promise for pardon of thy sins when for the present thou canst not feel the same but thy sins lye heavy on thy conscience Canst thou believe Gods favour when he seems for the present to be angry with thee c. This shews true faith to be in thee which is the evidence of things not seen c. Therefore labour for this property and practice of Faith to find and feel it in thy self 2. From that which is evil and discommendable in these two Disciples Observ Observ In that they shew themselves ignorant of the nature and quality of Christ's Kingdom c. we may see That ignorance in some Points of Faith may stand with sanctifying grace in the Saints of God in this life at least for a time c. See before Chap. 8. 32. and Chap. 9. 10. Use Use For the comfort of such Christians as are but weak in knowledg as yet and to seek in many necessary Points of Doctrine revealed in Scripture if this be not wilfull ignorance but rather simple for want of the means of knowledg oâ—â—or want of time they being but newly called and converted then no cause is there for them to be discouraged hereat for such ignorance may stand with true sanctifying grace and with the truth and power of Religion in their hearts as it did in the Apostles themselves and other Disciples of Christ for a time Only they must not rest in this ignorance or allow it in themselves but be humbled for it and use the means to grow in the knowledg of God's Will praying him to enlighten them c. Mark 10. 37 That we may sit one on thy right hand and the other on thy left hand c.
them to Repent and then Baptized them upon their profession of Repentance as we see Math. 3. So did the Apostles as Peter Acts 2. 38. The second sort of persons Baptized are Infants and such onely are wont to be Baptized with us now a daies now these having no knowledge of sin cannot actually repent before Baptism but they must repent after their Baptism so soon as they come to years of discretion Reas Of this Doctrine Baptism is a seal of God's Covenant of Grace made with us in Christ and Repentance is one condition required on our part in that Covenant As God promiseth forgiveness of sins and salvation in Christ to the Party Baptized and sealeth this Promise to him by this Sacrament so he requires this as a condition of the same Party that he repent and turn from his sins unto God Act. 2. 38 39. Vse 1 This shews how foolishly many delude themselves thinking it enough for them that they have had the outward Baptism in their Infancy Yet never caring to perform the condition required of them in their Baptism which is to repent of their sins This is a matter they think not of but know this The setting to of the outward seal of God's Covenant shall do thee no good if thou perform not the condition of the Covenant God promiseth forgivenesse of sins and salvation by Christ to thee in thy Baptism but it is upon condition of thy Repentance If thou keep not this condition thou art never the better for the outward seal of the Covenant Vse 2 Let all that have bin baptized look well to this that they perform this condition of Repentance required on their part in that Covenant of God sealed to them in Baptism Thou that hast bin baptized remember this that as in thy Baptism God promised to forgive thy sins and to save thee by Christ so he tyed thee to this condition that thou shouldst forsake sin and turn to him by newnesse of Life see then that thou stand to this condition and that thou perform it else look not that God should perform his promise to thee 2. Instruction That the Sacrament of Baptism doth signifie and seal to us the grace of Repentance and true conversion to God from sin Our Repentance and turning to God from sin is one speciall thing signified and sealed to us in and by this Sacrament this being one reason why it is here called the Baptism of Repentance Math. 3. 11. I Baptize you unto Repentance that is by this Sacrament to signifie and seal to you the grace of Repentance and true conversion unto God See Beza on the place and to tye you unto it Quest How doth Baptism signifie and seal to us the work of Repentance and true Conversion to God Answ By two outward Rites or Sacramentall Actions used in it The one is the dipping into water or sprinkling of the party baptized with water this doth signify and seal to us the first part of Repentance which is dying unto sin Rom. 6. 4. We are buried with Christ by Baptism into death c. The other Sacramental action is Rising out of the water or wiping it off this signifyeth and sealeth to us the second part of Repentance which is our spiritual quickning and rising to Newness of life See this also Rom. 6. 4. Use See how to meditate of our Baptism Not as of an idle or vain Ceremony but as of that which hath an excellent spirituall use and signification serving to represent and seal to us our Repentance and Conversion to God So often then as we think of our Baptism we must call to mind what was signifyed and sealed to us in Baptism namely our spirituall dying to Sin and living unto Righteousness And withal we must be stirred up to the daily practise of these parts of true Repentance by the meditation of our Baptism It must be the Baptism of Repentance to us For the remission of sins This is the second thing in the Description of Baptism viz. one special End or Use for which it serveth namely for the remission of sins that is to seal this benefit of remission of sins to the party baptized By remission of sins understand the acquitting of a sinner from the guilt of sin when God doth not impute it unto him as Psal 32. 1. Now from these words the Papists would infer that the Baptism of John was not the same in efficacy with the Baptism commanded of Christ to be administred by the Apostles for they say that by the Baptism which Christ instituted forgiveness of sins was actually sealed and given but as for John's Baptism it was onely a preparative unto Christ's Baptism putting them onely in hope of remission of sins but not actually sealing it to them See the Rhemists on this place But this is confuted by the Text for John's Baptism was the Baptism of Repentance as we heard before Now Repentance and remission of sins cannot be severed therefore as well remission of sins as repentance were sealed by John's Baptism and so it was of the same efficacy with the Baptism of the Apostles commanded of Christ afterward So much of the words and the sense of them Obser 1 One End and Use of Baptism is to signify and seal remission of sins to the party baptized Act. 2. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins Act. 22. 16. Arise and be baptized and wash away thy sins c. Outward sprinkling of the body signifyeth inward cleansing of the soul from guilt of sin c. Quest 1 1. Hath Baptism this Use in all that receive it Answ No but onely in such as repent of their sins and believe in Christ It seals remission of sins onely to such as use this Sacramenr aright that is to such as keep the conditions of Faith and Repentance which God requireth of those to whom he promiseth and sealeth forgiveness of sins in Baptism Quest 2 2. How doth Baptism seal remission of sins Answ Not by vertue of the outward washing of it self but by vertue of God's promise made to the right Use of the Sacrament that as certainly as the body is washed with Water from outward defilements so is the soul cleansed by the merit of Christ's Blood from the guilt of sin Use See how those that are distressed in consâ—ience may comfort themselves touching the first pardon of their sins viz. by calling to mind their Baptism and labouring by faith to apply unto themselves the benefit of remission of sins which was sealed to them in their Baptism Thou that feelest thy sins to be many and great and art tempted to doubt of the pardon of them have recourse to thy Baptism which thou receivedst in thy Infancy look back unto that and by meditation of it labour to confirm and strengthen thy faith touching the pardon of thy sins It is Luther's Counsel and he tells a Story to this purpose of
hate and loath the sins which formerly were delightful to thee Doest thou hate sin with a perfect hatred because it is offensive to God and grieveth his good Spirit If thou be not thus affected toward sin there 's no Repentance wrought in 〈…〉 The fourth sign of true Repentance is a constant striving against secret sins as well â—â— open ver 4. 14. This also was in Joseph Gen. 39. though he might have committed that sin secretly yet he would not The fifth sign of true Repentance is a general and universal Obedience yielded to God in all his Commandments when we make conscience of refraining from all sin forbidden and of practising every good duty commanded in the Word of God This we see in Josiah who turned to the Lord with all his heart and soul according to all the Law of Moses c. 2 King 23. 25. Also in David Psal 119. 6. Let us try the soundness of our Repentance by this So much of the signs of true Repentance Now in the fourth place I come to the Motives to stir us up unto the practise of Repentance The principal Motives are these 1. The gracious Promises of mercy and pardon to such as truly turn to God Ezek 18. 21. Isa 1. 18. and Isa 55. 7. Let the wicked forsake his wayes c. and the Lord will have mercy c. These Promises must allure and draw us to Repentance we shall not repent in vain If there were no Promise of mercy it were in vain to turn to God but now there are so many gracious Promises let this move us to repent Nemo potest rectè agere poe itentiam nisi qui speraverit indulgentiam Ambros 2. The fearful misery under which every impenitent sinner abideth so long as he lyeth in sins he is liable to the Curse of God in this life and after this life In this life such are miserable many wayes 1. They have an evil and guilty Conscience which is a continual torment to them accusing and terrifying them for their sins not repented of So it was with Cain his sin lay at the doâ—r Gen. 4. Yea so it was with David after his fall before he had soundly repented Psal 32. and Psal 51. 2. They are in continual slavery and bondage under Satan they serve him and are at his command and cannot but do his Will Ephes 2. 2. They walk according to the Prince of the power of the aire that is The Devil They are held of him as in a snare 2 Tim. 2. 26. 3. They are every hour and minute in danger of God's wrath and of all temporal Plagues and Judgments threatned against sin in the Word of God of these read Deut. 28. Among other temporal Judgments they are liable to the curse and sting of bodily death which unto them is nothing else but an entrance into endless woe and misery Thus miserable they are in this life After this life if they dy in their sins they are sure to suffer the eternal torments of Hell which shall be endless and easeless See Rom. 2. 5. Let these fearful miseries unto which Impenitency layes men open be an effectual Motive to stir us up to Repentance Judge thy self that thou be not judged of the Lord as the Apostle exhorteth 1 Cor. 11. 31. 3. Motive The great benefit and good that will come of it if we truly turn to God Hence will follow inward spiritual Joy Comfort and Peace of Conscience which passeth all Understanding These benefits we shall partake in this life And after this life Salvation it self 2 Cor. 7. 10. and Act. 11. 18. Think of these unspeakable benefits which follow true Repentance and it will stir us up to the practise of it 4. Motive Consider the bitterness of Christ's sufferings endured for the taking away of our sin He suffered the whole wrath of God due to our sins and that not onely in Body but in Soul This caused him to sweat drops of blood and to cry out My God why hast thou forsaken me All this that he suffered was to satisfy for our sins Think of it seriously and let it move us to be humble for all sin and to forsake it Wilt thou love and like and continue in that which cost Christ so deer even The shedding of his precious blood and all those torments of Soul and Body which he endured for thy sins Let this break thy heart and cause thee to mourn for thy sins c. These are the Motives unto Repentance in general Now consider some further Motives to move us not onely to repent but to do it speedily 1. Consider this That we bring great dishonour to God all the time we continue in the practise of sin So long as we go on in them impenitently we bring no glory to the Name of Gâ—d neither do we any good service to him nay we do nothing but dishonour and offend him and grieve his Spirit 2. The longer we live in sin deferring our Repentance the harder it will be to repent the more strength sin getteth in us by long Custom the harder will it be to cast it off Jer. 13. 23. Can the Aethiopian change his skin c. Such sins as we have long continued in will cost us the deeper Humiliation when we come to repent of them they will cost us heavy sighs and bitter tears and strong cryes for pardon therefore put not off our Repentance Continuance and custom in sin will harden the heart and in time make it uncapable of any humiliation or remorse for sin 3. Late Repentance is not so acceptable to God as that which is practised betimes He requires the Prime of our Age and the first of our years to be spent in his service Eccles 12. 1. Remember now thy Creator in the dayes of thy youth c. God will have us seek him early and then he will be found of us It is just with God to reject such as never turn to him till old Age when they have no longer any strength or ability of body to practise sin such leave not their sins but their sins rather leave them 4. Lastly Consider the shortness of our life and let this hasten us to Repentance Psal 90. 12. Let us so number our dayes that we may apply our hearts to Wisdom even to that spiritual Wisdom which consisteth in a speedy turning to God by Repentance Many have been suddenly cut off by death which thought to have repented before death let us be warned by them not to defer our Repentance seeing our life is so short and uncertain So much of the Motives to Repentance Now In the fifth and last place I come to speak of the usual letts and hinderances which keep men back from repenting These Impediments are to be removed The first hinderance is The consideration of the greatness of our sins This discourageth many from coming to God by true humiliation they think it is in vain their sins are so great c.
preferr the good of our Souls before the good of our Bodies remembring that Matth. 16. 26. What is a man profitted if he gain the whole World and lose his own Soul Or Matth. 6. 33. First seek the Kingdom c. And John 6. 27. Observ 3 Observ 3. Ver. 34. And he healed many that were sick c. In that here is mention of so many Diseases cured by our Saviour we have good occasion to take notice of one speciall part of that misery which sin hath brought upon us viz. That it hath made our Bodies subject to such sundry kinds of Diseases So Matth. 4. 24. The Diseases of mans body are more in number then all the Physitians can reckon up The eye is one of the smallest members of the Body yet is it strange to consider how many Infirmities and Diseases it is subject unto How many then are the Diseases of the whole Body These manifold Diseases are a part of that punishment threatned against Adam if he sinned Gen. 2. 17. Thou shalt dye the Death By Death there we are to understand not onely the separation of Soul and Body but all miseries unto which man's nature should become subject by reason of Adam's Fall among which miseries the Diseases of the Body are to be accounted Therefore these Diseases are one part of that misery which Adam's sin hath brought upon himself and us As Death So all Diseases also entred into the World by sin Rom. 5. See afterwards Chap. 7. Ver. 31 c. Use 1 Use 1. To humble us by the consideration of this misery unto which our Bodies are lyable by reason of sin There is small reason for any to be proud of the beauty and good complexion or comely feature of their Bodies seeing the best complexioned and best featured bodies are subject to so many noysome Diseases Use 2 Use 2. See the cursed fruit and effect of Sin bringing so many noysom and contagious Diseases upon man's Body It shews also the foul nature of sin infecting our bodies with such Maladies Well therefore is sin called filthiness in Scripture seeing it thus polluteth not onely the Soul but the Body filling it with so many loathsome Diseases Let this consideration make all sin odious unto us As we abhorr the most loathsome Diseases of the Body so much more should we have in utter doâ—â—station all kind of sin yea hate and shun the very occasions of sin as 〈…〉 Use 3 Use â— To put us in 〈◊〉 oâ— our Mortality and of the frail and brittle condition of our Bodies seeing they are subject to so many griefs and maladies These Diseases are the badges and symptoms of Death and the fore-runners of it making way for it yea every disease is a little Death Therefore from the diseases of our Bodies let us take occasion seriously and often to meditate of Death and to prepare for it In vain it is to reckon upon long life seeing the manifold diseases to which our bodies are subject do manifestly shew That these our Earthly Tabernacles and Houses of Clay must perish and reurn to dust whence they came Observ 4 Observ 4. Our Saviour healed many c. That is all that were brought to him though they were many in number Hence observe That we should be ready to do good and to shew mercy to all that are in misery if it lye in our Power Gal. 6. 10. Reasons of this 1. We have God's example for it Matth. 5. 45. 2. All Men bear God's Image in some sort in that they are created with reasonable and immortall Souls 3. All are partakers with us in the common nature of Men. 4. We would be glad to receive help from any in our necessities and to taste of their mercy in our miseries Quest Quest What if they be profane and wicked ones that are in misery or want Answ Answ Yet if their necessity or misery be extream we are to relieve them rather then they should perish for want of help Onely in relieving such we are to take heed so to do it that we give them no incouragement in their sins as common Beggars in their idlenesse c. Vse Vse To confute such as think it enough to do good to those unto whom they are bound in speciall manner as to their Kindred Friends Acquaintance near Neighbours c. and especially to the houshold of Faith True it is That our goodness and mercy ought chiefly to extend to these yet so as we refuse not also to afford help and relief even to strangers or enemies yea to the profane and wicked if they stand in present need of our help This the example of our Saviour Christ here may teach us who cured all the Sick that were brought to him Sequitur He suffered not the Devils to speak c. Of this before Ver. 25. Mark 1. 35 c. to the 40. Ver. And in the Morning rising up a great while before day he went out and departed Feb. 7. 1618. into a solitatry place and there prayed And Simon and they that were with him followed after him And when they had found him they said unto him All men seek for thee And he said unto them let us go into the next Towns that I may preach there also for therefore came I forth And he Preached in their Synagogues throughout all Galilee and cast out Devils THe Evangelist having laid down the History of Christ's Preaching and Miracles wrought in Capernaum the chief City of Galilee Now he setteth down his Preaching and Miracles wrought in other Villages or smaller Towns in Galilee And 1. he mentioneth his Preaching in those Towns unto the latter part of the 39. Ver. 2. His Miracles in the end of that Verse Concerning his Preaching he relateth two things chiefly 1. The Antecedents or Preparatives unto it from this 35. Ver. to the 39. 2. The Preaching it it Self The Antecedents are 1. His sequestring of himself into a private Place and Praying there Ver. 35. 2. His Disciples carefull following after him to find him out being gone a-part Ver. 36. 3. The mutuall Speech or Conference had between Christ and them after they had found him Ver. 37. 38. Touching the first Viz. His sequestring of himself unto prayer Here consider 1. The Circumstance of Time In the Morning c. 2. The Place whither He retired Himself Into a solitary Place 3. The Duty there performed He prayed there Object 1 In the Morning a great while before Day Object Luke 4. 42. It is said When it was Day He departed c. Answ Answ 1. It might be after the dawning first appeared and yet a good while before the clear and perfect day-light 2. Or else we may think that he arose very early before day yet did not go forth of the House untill the clear day-light began to appear Now this early rising and going forth to prayer doth shew the great care and diligence of our Saviour in the execution of his
with his sickness it brings the whole body out of due frame so it is with sinners in their natural estate lying in their sins all the powers and faculties of soul and body in them are distempered and brought out of that due frame and order in which they should be and in which man's Nature was at first created And sin is the cause of this Distemper 2. A sick Person is disabled and made unfit by sickness for Action and Employment especially when the Disease continueth long so the sinner by nature is unfit and unable to perform any spiritual Action in right manner unable to pray to meditate to hear the Word c. 3. A sick man is not able by his own power to cure himself or to give health to himself but God onely can do it so much less can the sinner cure himself of sin or raise himself out of that sickness to spirituall health See Psal 103. 3. 4. Lastly sick Persons are in danger of death Sickness it self if it continue will ar length cause death and the dissolution of soul and body so is it with all sinners in their natural estate if they continue so they are sure to dye eternally and therefore they are said to be already dead in trespasses and sins Ephes 2. 1. And sins are called dead works because they bring forth death in the end if they be continued in Vse 1 Use 1. See the misery of all unregenerate Persons in their natural estate being yet uncalled they are dangerously distempered and infected with the Disease of sin yea with many sins Many that have sound and healthy bodies yet have sick souls even sick unto death Such must think of this and be humbled and labour speedily to come out of this fearful estate Use 2 Use 2. See the Nature of sin It is the spiritual sickness of the soul which distempereth and hurteth it more than any Disease doth the body yea it causeth a spiritual Distemper in the whole man It disableth a man for all spiritual Actions and Employments and which is worst of all it causeth eternal death and destruction of soul and body if it be not repented of in time This should move us to abhor all sin and to take heed of it as we do of the worst and most dangerous sicknesses of the body Vse 3 Use 3. Have pity on such as lye and live in their naturall estate uncalled being dangerously sick of sin Afford them the best spiritual help and Physick that we are able for the healing of their Souls Shew them the danger of their sickness that is of their sins and the Remedy against it which is Repentance and wish them to use it perswade them especially to go to Christ by Faith who is the onely Physitian to cure sin But of this more in the next Observation Observ 2 Observ 2. Christ Jesus is a spiritual Physitian to cure men of their Sins therefore he calls himself by the name of a Physitian in this place by way of resemblance unto bodily Physitians and the like resemblance is made elsewhere as Luk. 4. 18. He hath sent me to heal the broken-hearted c. Isa 53. 5. With his stripes we are healed And ver 4. He is said to have born our griefs or Sicknesses that is our Sins which are our spiritual Sicknesses See also Revel 3. 18. Here consider two things further 1. How Christ doth heal and cure sinners 2. Whom he doâ—h heal Touching the first Christ healeth and cureth men of their sins two wayes or by a twofold spiritual remedy or Medicine The first is his own pretious bloud that is the merit and vertue of his death and sufferings by which he making satisfaction to God for our sins did free us from the guilt of them thus he cureth us of them in respect of the guilt and this is done perfectly in this life The second spirituall remedy is the powerfull and effectuall operation of his Spirit by which he killeth and weakneth the corruption of sin so that it raign not in us Thus he cureth us of the corruption of sin but this is not done perfectly in this life but in part onely for the corruption of sin doth still remain in us in some degree during this life onely it is so subdued and mortified in us by the Spirit of Christ that it cannot so raign and bear sway as it doth in the wicked Touching the second thing to be shewed namely What persons they are whom Christ cureth Answ Not all sinners but first Such onely as have Faith to apply Christ and the merit of his death and suffering to themselves by which Faith also they receive and apply to themselves that Spirit of Christ by which the corruption of sin is mortified in them 2. Such as feel their Spirituall Diseases So Luke 4. 18. Use 1 Use 1. Matter of great comfort to such as feel their sins and do unfeinedly desire to be eased of them let them know that there is a Spirituall Physitian that is both able and willing to cure these their Spirituall Diseases if they seek to him It is a great comfort to a sick person to know of a good and able Physitian near at hand so as he may be had and procured to cure him Much more is it a comfort to the humbled sinner to know that Christ is sent of God to be our Spiritual Physitian to heal us of our sins and that there is no Spirituall sickness or disease of sin in us but he is well able to cure and heal us of it Besides he knows all our diseases c. Vse 2 Vse 2. Seek to Christ Jesus in the spirituall sickness and diseases of our Souls to be healed of them all Labour by true Faith to apply to thy self the bloud of Christ and the merit and vertue of it which is as a soveraign salve or Medicine to heal thy Diseased sick Soul and Conscience of the guilt of all thy sins withall pray unto him to heal the Corruption of thy Nature and to mortify and kill it in thee more and more by the work of his Spirit So much of the first reason by which our Saviour Christ proveth against the Scribes and Pharisees that it was lawfull for him to company with publicans and sinners Namely because they being Spiritually Diseased with sin had need of the Society and help of the Spirituall Physitian Now follows the second reason drawn from the end of his comming into the World set down 1. Negatively where he shews to what end he came not Not to call the Righteous 2. Affirmatively shewing to what end he came viz. To call sinners to Repentance I came not to call There is a twofold calling of Christ with which he calleth men The first outward onely by the Ministery of the Word by which he inviteth men to come out of their sins and to turn unto him offering Grace and Salvation unto them in the outward menas The second is When
the outward and inward callings are joyned together When Christ doth not onely call Men outwardly by the Ministery of the Word but doth also by the inward and effectuall work of his Spirit incline and move their Hearts to obey that outward calling in forsaking their sins and turning to Christ by true Repentance And this is an effectuall calling which is here meant The Righteous Such as think themselves Righteous Luke 18 9. and Holy as the Scribes and Pharises did for otherwise there are none that are indeed perfectly Just or Holy or free from sin Quest Quest Did not Christ come to call the Scribes and Pharisees and other such who think themselves Righteous when they are not Answ Answ Yes He came to call them outwardly and therefore he used means by his Preaching and conference to convert them if they would have bin reformed yet he is said not to come to call them because they being puffed up with a proud conceit of their own Righteousness obstinately refused to obey Christs calling though he called them with an outward calling yet because they were not obedient to this calling but continued still in their sins thinking themselves Holy enough already therefore he is said not to come to call them because he did not come to call them effectually Sinners Such especially as do in some measure feel their sins and are humbled for them and desirous to be freed from them Repentance True Conversion or turning from sin unto God Not to call the Righteous Observ So long as men are puffed up with Spirituall pride and with a vain Opinion of their own goodness and Righteousness they are altogether unfit to yield obedience to the calling of Christ whereby he calls them out of their sins This over-weening conceipt of their own Righteousness was a main hinderance that kept the Scribes and Pharisees from being effectually called of Christ they were such as thought themselves so good and Holy already that they had no need of Repentance Therefore though our Saviour used means to reclaim them yet were they never the better In which respect it is said here That he came not to call such as they were who thought themselves Righteous enough because though he called them outwardly by his Ministry yet this proud conceit of their own Righteousness hindred them from being obedient to his calling Luke 16. 14. when our Saviour reproved the sin of covetousness yet the Pharisees who were covetors were so far from being reclaimed by that reproof that they derided him the reason was because they were such as justifyed themselves as our Saviour tells them ver 15. To this purpose is that Rom. 10. 3. where the Apostle saith The Jews going about to establish their own Righteousness did not submit themselves to the Righteousness of God Use Vse See a main reason why many though they have an outward calling by the Ministry of the Word yet are never the better for it though Christ call to them by his Ministers admonishing and perswading them to Repent and leave their sins yet they go on in them still and are not reformed the reason is because they think themselves Holy and Righteous enough already and that they have no need of Reformation Many such Pharisees we have in these times such must deny themselves and renounce their own Righteousnesse c. Mark 2. 17. But sinners to Repentance July 4. 1619. Observ 1 OBserv 1. Sinners in their naturall Estate have need of Repentance Christ would not come to call to it if the practise of it were not necessary for them Therefore this Duty is in Scripture often urged and pressed upon sinners as a matter of necessity Esay 55. 7. Let the Wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him c. So Matth. 3. 8. John Baptist enjoyns it to the Pharisees and Act. 2. 38. When the Jews being pricked in Heart at Peters Sermon cryed out What shall we do He enjoyns them the practise of Repentance Reas Reas Without the practice of Repentance it is impossible for any sinner to be saved Luke 13. 3. Except ye Repent ye shall all likewise Perish By Nature every sinner is polluted and unclean in the sight of God by reason of his sins in which he lyeth Now no unclean thing shall ever enter into that Holy City the new Jerusalem Revel 21. ult Therefore the sinner must be washed from the pollution of his sins by Repentance else he cannot be saved Use Use To admonish all sinners that lye yet in their sins what to do if they would be saved even speedily to lay hold upon true Repentance and to set themselves seriously about the practise of it whilst the day of Grace lasteth Esay 55. Seek the Lord while he may be found c. Examine thy own Heart to find out thy particular sins and labour to work thy heart to Godly sorrow for them then lay them open to God in an humble Confession of them then crave and sue earnestly for pardon of them in Christ with purpose to forsake them In these things chiefly stands the practise of Repentance Thou must set apart a speciall time to do these things and do it without delay it is in vain to put off work that must of necessity be done Such is this practise of Repentance therefore delay it not if ever thou wilt repent and if thou do not there is no Salvation for thee I say if ever thou mean to Repent why not now this very day while God giveth thee space to Repent the longer thou deferrest it the harder will the work be besides life is uncertain and wofull and fearfull will be thy Condition after death if thou dye in thy sins Observ 2 Observ 2. In that our Saviour sayes he came to call sinners c. we may observe further that sinners cannot Repent of themselves till they be called unto it of Christ He must call them to it by the Ministery of his Word ordinarily and by the inward operation of his Spirit else they will never truly Repent and forsake their sins Luke 15. The lost sheep will never return of it self if Christ seek it not up and bring it home upon his shoulder Zachaeus would never have Repented if Christ had not called him no more would Levi the Publican of whose calling we have heard before in this Chapter The like may be said of Paul who had never bin Converted and bin brought to Repentance if Christ had not Called him by his own voice from Heaven Reas Reas Every sinner by Nature is dead in Trespasses and sins Ephes 2. 1. Now the dead cannot raise themselves to life no more can sinners raise themselves out of the death of sin unto spirituall life by their own power but they must first hear the voice of the Son of God calling them out of their sins Joh. 5. 25. This voice of Christ is the
lower degrees of Murther do often make way to the highest degree of that bloody sin therefore as thou wouldst be preserved from falling into the latter beware of giving way to the former So in other sins The way to be kept from sins of the Flesh as Fornication Adultery c. is to resist and abhor the first motions of such sins in our own hearts and not to suffer them to lodge there It is a most dangerous thing to give way to the first occasions and beginnings of any sin and if thou do so a thousand to one but thou wilt proceed further in it and the further thou goest on in it the worse and the harder to return by Repentance therefore resist sin betimes We must deal with sin if we would mortify it in our selves as we do with venemous Creatures as Adders or Snakes we use to kill and destroy the young Brood of them so if thou wouldst be kept from grosser sins labour to mortify and kill in thy self the young brood of sin that is the first evill motions and sinful lusts arising in the heart or suggested by the Devil If we could practise but this one Point of resisting the first beginnings of sin in our selves how profitable would it be How many dangerous sins might we be kept from by this means And the not practising of this hath been the cause of the fearful Falls of many into most grievous sins If our first Parents and David Peter Judas had resisted the beginnings of those sins into which they fell they had not fallen into them so dangerously as they did Let us therefore be warned by their harms and beware of giving way to the first occasions and beginnings of any sin lest if we yield to them the Devil bring us by degrees to the highest pitch of that sin Observ 3 Observ 3. The deadly Hatred of the wicked against the Servants of God c. See afterward upon Chap. 11. Ver. 18. Mark 3. 7 8 9. But Jesus avoided with his Disciples to the Sea c. Octob. 3. 1619. VVEE have heard of the first Consequent that followed upon the Miracle which our Saviour wrought on him that had the withered Hand namely The wicked Conspiracy of the Pharisees and Herodians to destroy him Now in these three Verses the Evangelist setteth down three other Consequents which followed after the working of that Miracle The former of the three is our Saviour Christ's escape made from the Pharisees and Herodians Conspiracy by departing to the Sea in the beginning of Ver. 7. The next Consequent or Event that hapned is The great Concourse and flocking of the People from diverse Countreys far and near to our Saviour Christ upon the hearing of his famous Deeds Ver. 7 8. The last Consequent is A Remedy used by our Saviour to prevent the Peoples thronging of him He commanded his Disciples that a little Ship should wait for him c. Ver. 9. Touching the first of these three Consequents Jesus avoided or departed aside or withdrew himself c. To the Sea Not the great Mediterranean Sea but the Sea of Galilee or Lake of Gennesareth whereof we heard before Chap. 1. Ver. 16. Now our Saviour did thus withdraw himself that he might escape the hands of the Pharisees and Herodians that they might not take his life from him because as yet the time appointed for his death was not come therefore he thus provided for the safety of his life by departing aside unto the Sea of Galilee Observ Observ It is lawful for Christians in time of Persecution to provide for the safety of their own lives by good means and among other means by fleeing or departing aside for a time This is permitted Matth. 10. 23. When they persecute you in this City flee into another c. Our Saviour Christ being in danger of his life by reason of his malicious Enemies did withdraw himself and that at sundry times before the appointed time of his Passion came as we may see here and else-where in the Evangelists as Joh. 4. 3. Joh. 8. 59. Joh. 10. 39. it is said They went about to take him but he escaped out of their hands We have also other Examples for this in Scripture Jacob fled from Esau who fought to slay him Gen. 27. Moses having slain the Aegyptian and being in danger of his life for that Fact did fly into the Land of Midian Exod. 2. Eliah being in fear of his life fled from Jesabel to Mount Horeb 1 King 19. So when the same Jesabel persecuted the Lord's Prophets there were an hundred Prophets which withdrew themselves and were hidden in Caves by Obadiah 1 King 18. So also the Apostles in the New Testament being persecuted did provide for safety of their lives by withdrawing themselves So did Paul Act. 9. 25. when the Jews conspired to kill him the Brethren at Damascus let him down in a Basket through a Wall and Ver. 29. when the Grecians went about to slay him he was brought by the Brethren to Cesarea and sent to Tarsus These Examples shew it lawful in time of dangerouâ— Persecution to provide for the safety of our lives by fleeing yet here we must know that all flight in time of Persecution is not warrantable but in some cases and with some conditions which are to be observed The conditions are these 1. If the Persecution be personal that is directed against some particular Persons either one or more in this case the Persons particularly aimed at may flee and escape But if the Persecution be general against the whole Church then a Pastor or Minister may not flee but stand out for in that case it is necessary that the strong should confirm and support the weak 2. Such as are tyed by some special Calling to the place where Persecution is may not flee till they be freed from the bond of their Calling Thus a Magistrate or Minister being tyed to the place where their charge is by vertue of their Calling may not flee from thence unless they be first freed from that bond of their Calling Quest Quest When may they be said to be freed from it Answ Answ When the case stands so that there is no hope or likelihood of doing good by exercising the duties of their Callings in the place where they live In this case a Minister of the Word in time of Persecution may lawfully flee for safety if he see no hope of doing good in his place by Preaching or otherwise if he should abide there In this case it is more for God's Glory and for the Churches benefit to withdraw himself and so by providing for the safety of his life to reserve himself for the Churches Use for time to come or else to exercise the Duties of his Ministry in some other place 3. Such as withdraw themselves for a time in time of Persecution must not utterly forsake their particular Callings by which they were tyed to that place from whence they
unto him as his Natural Mother and Brethren in that they being Believers in him had spiritual kindred with him by faith though not by natural blood Yea further by his words and gesture he would imply not onely that these his Disciples were as near to him as his natural Mother and Brethren but that they were much nearer to him then his natural Mother and kindred being considered so far onely as they were united to him by natural blood and therefore he doth plainly prefer his Disciples that were of spiritual kindred with him by Faith before his Natural Mother and Kindred in that he refuseth in this case to take notice of these and therefore would not go out to them when they sent to him whereas he taketh speciall notice of the other that is of his Disciples affirming them to be his Mother and Kindred by Faith and consequently as near to him as his natural Mother and Kindred yea much nearer So much of the sense of the words Observ 1 Observ 1. Here then we learn by these words and by this practice of our Saviour That Spiritual Kindred by Grace is to be preferred before that kindred which is by natural blood We are to make more account of those that are united to us by the bond of Religion and Grace than of those that are joyned to us by natural birth or kindred So did our Saviour as we see here and Luke 11. 28. he preferreth those that hear the Word of God and keep it before his natural Mother that bare him and gave him suck so far forth onely as she was his natural Mother So Elisha 1 King 19. 20 21. forsook his natural Parents to follow Elijah his Spiritual Father Reas 1 Reason 1. The bond of Grace is much straiter and doth much more nearly unite those that are tyed by it than the bond of Nature doth Natural Kinsfolks are said to be near one to another but those that are of Spiritual kindred are said to be all as one Joh. 17. 21. That they may all be one c. Reas 2 Reason 2. Spiritual Kindred by Grace is of longer continuance then natural kindred the former shall continue after this life in Heaven but the latter is abolished by death and shall cease after this life for although it is most probable that the Saints glorified in Heaven shall know their friends and natural kindred there yet they shall not know them after such an earthly manner as they did in this life Use 1 Vse 1. This discovereth the ignorance of such who think they are more bound to love and do good to their natural kindred than to those that are tyed unto them by the bond of Religion and Grace But herein they are deceived for although Christians are not to despise their natural kindred nor to cast off natural affection of love towards them yet if they be such as do shew themselves to be void of grace then are they not so nearly tyed unto them as they are unto the Saints of God which truly fear him unto whom they are tyed by the Bond of Religion and Grace which is a far straiter bond than the other of Nature Gal. 6. 10. Let us do good to all especially to those that are of the houshold of Faith Yet coeteris paribus we owe a more special love to our kindred See 1 Tim. 5. 4 8. Use 2 Vse 2. Teacheth us to rejoyce much more in this That we have Spiritual kindred with Christ and with all the Saints of God by true faith and by participation in the same saving Graces of the Spirir than in this That we have natural kindred by blood though it be with such persons as are great in the World The Jewes foolishly boasted of their natural Kindred that they were Abrahams Children never regarding whether they had any spiritual kindred with him by Grace But it behoves us on the other side much more to desire and seek to be Children of Abraham by faith and to have spiritual kindred with him and all the Saints of God than to be of Natural kindred with them or any other whatsoever Mark 3. 34 35. For whosoever shall do the Will of God the same is my Brother and my Sister and Mother Febr. 6. 1619. Observ 2 OBserv 2. In that our Saviour saith of his Disciples who believed in him that they were his Mother and Brethren we gather That all true Believers in Christ are of spiritual Kindred with Him He accounteth them his spiritual kindred who are as near to him as his natural Mother and Kindred yea and much nearer Heb. 2. 11. He is not ashamed to call them Brethren Which may be understood not onely in respect of his partaking of one and the same humane Nature with them though that is chiefly intended by the Apostle in that place but also in respect of this that they are Children of the same Heavenly Father for as he is the natural Sonne of God begotten of him from Eternity so all the Faithful are Children of the same God begotten and born of him by the Grace of regeneration as appeareth Joh. 1. 12. To as many as believed in him he gave power to be the sons of God which are born not of blood c. nor of the will of man but of God To this purpose also Esay 8. 18. The Faithful are called the Children of Christ to shew that they are most nearly united unto him by Grace and by the conjunction of his Spirit as natural Children are nearly united to their Parents by natural blood See also 1 Cor. 6. 17. one Spirit Ephes 5. 30. The bonds of this Union are 1. The Spirit of Christ 2. Faith Ephes 3. 17. Use 1 Vse 1. See the Honour and Dignity of good Christians that believe in Christ there is a most near Union between Christ and them even as near as between natural Parents and Children or between those that are of nearest kindred by natural birth therefore he accompts them as his spiritual kindred as dear and near to him as his Mother and Brethren And what an Honour is this to be of the spiritual kindred of Christ himself To be called and accounted his brother or his sister If it be an honour to be of the Blood-royal or of the Kindred of some Noble Personage how much more honourable to be the brother or sister of Christ Jesus Let all Believers think of this Dignity vouchsafed to them and let it comfort them as well it may against all the contempt which they meet with in the World What though they be poor and despised in the world what if they have none but poor kindred on Earth c This is enough that they are of the kindred of Christ Jesus himself who is more honourable then all Men and Angels he accounts them his own Breâ—hren and Sisters yea his own Children by Grace c. Use 2 Use 2. Hence gather That Christ Jesus doth love and take special
they asked him the meaning of this Parable of the sower and of the other Parables uttered by him at the same time Therefore that which is here said of the Apostles asking him of the Parable seems to be spoken by an anticipation of the time whereby that is mentioned before or first which came not to passe till afterward which is a thing usual in the Scriptures Now the reason why the Apostles and others that were about him came and asked him when he was alone was this Because that was a fit time for them to receive private instruction from him when he was in a private place and free from the labour of publike teaching therefore they watched this opportunity to enquire of him the meaning of this and the other Parables Observ We ought to watch the fittest opportunities of time and place to receive Spiritual instruction of others that have better knowledg then our selves and especially of such as have a special Calling to Teach us as Ministers Parents and the like that are set over us and have charge of our Souls we are to take the fittest times to learn of them when they are fittest and readiest to Teach we must be readiest to hear and be instructed by them The people are to watch all opportunities to receive instruction from their Pastors both in publick and in private not desiring publick instruction in private places nor private instruction in publick places or at the time of publick Assemblies of the Church but desiring and seeking both these in their due times and places and upon the fittest occasions As Ministers are to watch the fittest occasions to teach their people both in publick and private so should they to hear and to be taught Act. 10. 33. When Peter was ready to Preach to Cornelius then Cornelius and his friends whom he had called together were ready to hear and learn of him So also Children and Servants should watch the fittest times and occasions to receive Spirituall instruction from their Parents and Masters in private So should Wives to learn of their Husbands therefore St. Paul will have them to ask their Husbands at home 1 Cor. 14. 35. that being the fittest place and time for them to receive private instruction of them when they are private together in their own Houses Use Use This reproveth 1. Those that let slip good opportunities of receiving Instruction from others How know they whether God will offer them the like again It is therefore dangerous to omit or neglect such occasions of furthering themselves in knowledg 2. Those also who take unfit times to seek instruction from others c. So much of the time when they asked our Saviour of the Parable Now to speak of the persons that asked him who were the Twelve that is the Twelve Apostles of which we heard before chap. 3. ver 14. They that were about him That is other Disciples which believed in him and followed him Matth. 13. 10. The Disciples came and said to him c. So Luke 8. 9. Some think they were the seventy Disciples mentioned Luke 10. 1. Observ Observ In that the Disciples of Christ and the Apostles themselves were ignorant of the meaning of the Parables which our Saviour uttered and therefore were fain to come to him to learn the meaning we may gather that there is much ignorance remaining even in good Christians after the time of their effectual Calling The Apostles themselves were for a time ignorant of many things after their Calling yea they were to seek in some main points of Faith as in the Doctrine of Christ's Passion and Resurrection notwithstanding that those things were plainly foretold by the Prophets and by our Saviour's own mouth yet it was long before they came throughly to understand them This we see in Peter Matth. 16. 22. where he would perswade our Saviour that he should not suffer See Luke 18. 34. And touching his Resurrection it is said plainly that they were ignorant of the Scripture that he must rise again from the dead Joh. 20. 9. And they shewed their ignorance herein in that they went to his Grave to seek him there after the due time appointed for his Resurrection was expired We see also in the same Chapter how ignorant Thomas shewed himself in this point So also Mary Magdalen and the other Women which came to the Sepulchre of Christ to seek him after he was Risen which shews that they were ignorant of his Resurrection and of the time of it The Apostles also were ignorant of some other speciall points of Faith as appears Act. 1. 6. They ignorantly supposed that he came to restore and set up a Temporall Kingdome among the Jews And Act. 10. 14. Peter was ignorant that the distinction of clean and unclean was taken away by Christ's death and that the Gentiles did belong to Gods Covenant and were to be Called by the Gospel Reas Reas The Knowledg of the Saints in this life is imperfect even as all other Sanctifying Graces in them 1 Cor. 13. 9. We know in part Therefore Paul writing to the Churches prayeth for them that their Knowledg might be increased as Phil. 1. 9. and Col. 1. 10. which shews that their Knowledg was imperfect and that they were still ignorant of many things even after their effectual Calling Vse 1 Use 1. This must move even the best Christians to labour to see their ignorance in many things which they should know out of the Word and which they might know if their minds were not darkned through the ignorance that is in them naturally and which remains in them in part after their Calling And the consideration of this their ignorance must humble them They that have the greatest measure of Knowledg yet have no cause to be puffed up with it if they consider how many things they are yet ignorant of which might be learned and known out of the Word of God if the remainders of natural blindness did not hinder them from seeing into them This being so there is more cause for the best Christian to be humbled for his ignorance and to bewail it then to swell with any conceipt of his Knowledg Labour then to see thy ignorance this is the way to grow in Knowledg thou must see thy emptiness c. Use 2 Use 2. See the reason why some good Christians after their Calling are yet very hard to conceive and understand Spiritual matters taught in the Word of God it is by reason of the natural blindness and ignorance that remains in them even after their Calling and Regeneration Hebr. 5. 11. They were dull of hearing therefore the Ministers of God must not marvail at it nor be offended though sometimes they perceive great dulness and unfitness even in their best hearers to conceive that which is taught them Use 3 Use 3. Further this teacheth us that the best most skillfull and expert Christians for Knowledg in the Word yet have still need to use all good means
to thy self the doctrine that is taught so much saving efficacy it hath in thee so much rooting it hath in thee and so much fruit it is like to bring forth If no faith in thy heart the Word can take no root in it nor bring forth true and saving fruit in thee So much of the first Thing wherein these hearers fail The second is That they endure but for a time Which is a consequent of the former for therefore they endure not because they have not the Word truly rooted in them hence it comes that their affections to the Word and their faith which they made shew of continue but for a time Doctr. Doctr. See here the property of hypocrites in Religion and counterfeit professours of the Word though they make a good shew for a while yet it is but for a time therefore they are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporaries like seed sowen in stony-ground c. Luke 8. 13. for a while they believe Joh. 5. 35. the Jews for a season were willing to rejoyce in the light of John Baptist's Ministery it was but for a season This is the complaint of the Prophet touching Ephraim and Judah Hos 6. 4. Your goodness is as a morning cloud and as the morning dew it goeth away Such is the Goodness and Religion that is in hypocritical professors it is but for a little continuance like the cloud and dew of the morning quickly dryed up and vanishing so soon as the Sun ariseth upon it Job 27. 10. Job offereth the question Whether the hypocrite will alwayes call upon God implying That he will not he may for a time but will not constantly to the end persevere in the conscionable practise of that duty The same is true of other good duties performed by hypocrites so all the graces which they make fair shew of they are but temporary in them they will not alwayes continue in them but at length vanish and come to nothing The Reason of this Point is clear They have no soundness of faith in them nor of any other saving grace therefore no marvail if their faith and all other graces and good things which they make shew of be but temporary and inconstant for there is no grace constant and durable in a Christian but that which is sound and sincere Vse 1 Use 1. See by this a main difference between the sound Christian and the hypocrite or counterfeit Christian the one continues constant in the profession and practice of Christianity to the end of his life the other holds out but for a time and then falls from his first good profession and gives it over By this let every one try himself what he is Here also we see withall the difference between true and sound grace and that which is but counterfeit Sound grace where it is once wrought continueth and never ceaseth to be in those which once have it yea it groweth in them 1 Joh. 3. 9. The seed of God remaineth in such as are once born of him that is the seed of true saving grace but as for counterfeit grace though it may be in shew very like unto sound grace in other respects yet in this it is most unlike it in that it is temporary enduring but for a season and then vanishing in those that once made shew of it Examine all graces of the Spirit in us by this whether they be true or counterfeit our Faith Hope Zeal Love to the Word Joy in it c. If these continue and grow in thee they are sound but if they be temporary and such as after a time do cease and vanish to nothing in thee it shews they were never sound and sincere True saving grace is durable and constant to the end never wholly lost or extinguished in such as once partake in it This is that spiritual food which is said to endure to everlasting life Joh. 6. 27. See Joh. 4. 14. 1 Pet. 1. 5. Gods Elect are kept through faith unto salvation True faith never ceaseth nor leaveth those in whom it is till it bring them to salvation in Gods Kingdom no more doth true hope true spiritual joy in the Word of God true zeal for Gods glory c. these never dye in the sound Christian but hold out still Indeed it must be granted that these graces are not alwayes felt in like measure by the sound Christian neither have they alike comfortable working in him nay at sometime for the present the working of them may seem wholly to cease yet still the graces themselves do remain and though in time of some grievous inward temptation they be awhile smothered yet will they afterward shew themselves again and work sensibly as before The faith of the sound Christian may be weak at some time but it never dyeth in him as the hypocrites faith So the good Christians zeal and love to the Word c. may be for a time abated and slacked but never utterly quenched as the zeal and love of the hypocrite is Use 2 Use 2. Take heed to our selves every one that we be not herein like the temporary hypocriticall professor of the Word that it be not truly said of us as of him that though we make a good shw in Religion for a time yet we are but for a season like the blade of Corn sowen in stony-ground c. Be not like the Galathians beginning in the Spirit and ending in the flesh Gal. 3. 3. But labour for soundness of all graces that we may continue in them and by continuance and perseverance may approve our sincerity in them Non quaeruntur in Christianis initia sed finis c. Jerom. Revel 2. 10. Be faithfull to the death saith Christ to Smyrna and I will give thee the Crown of life and Matth. 24. 13. He that endureth to the end shall be saved It followeth Afterward when affliction or persecution ariseth for the Word c. Here our Saviour proveth that these hearers endure but a season in their good affections to the Word which they for a time make shew of he proves it by the event because afterward in time of affliction and persecution for the Word they fall away from their first affections to the Word In the words consider three things 1. The Cause or occasion of their falling away Tribulation and persecution arising for the Words sake 2. The Apostacy it self implyed in that they are said to be offended 3. The Circumstance of time Immediately When tribulation That is any kind of outward troubles persecution Any malitious opposition of Satan or wicked men his instruments against such as profess the truth of God For the words sake That is for the profession of the Word They are offended Or stumble at it so as to renounce and give over their good profession of the Word and their first good affections to it suffering themselves by these troubles to be hindered from going on in their Christian course even as those
should be meditating of the doctrines delivered when they should be casting and devising how to lay up the Word in their hearts and how to practise they are plotting and hammering in their heads how to compasse such a worldly business how to lay up money for such a purchase or bargain c. How is it possible that these should give attention to the Word or conceive and remember what is taught So afterwards when they are departed from the Church presently their minds are upon the World which is a means to thrust all that hath been taught out of their minds and to make them as utterly to forget it as if they had never heard it As for obedience to the doctrine taught how should they yield any being so possessed with cares about earthly matters that they have no leisure to set themselves about the practise and performance of good duties commanded in the Word or about the mortifying of their corruptions c. No marvail if being much and often invited by the Ministery of the Word to come to the Lord's Banquet yet they come not but make excuses so long as their hearts are taken up with cares about Farms Oxen c. Use 2 Use 2. Labour to root these thorns of worldly cares out of our hearts and to keep them from growing there Matth. 6. 25. Take no thought no immoderate care for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Remedies against these immoderate cares for temporal things 1. Consider the nature of the things cared for as meat drink apparel wealth c. they are vain transitory and perishing things subject to decay our bodily food is but perishing meat as it is called Joh. 6. 27. so our apparel is subject to decay and to be moth-eaten so all worldly wealth is perishing substance subject to many casualties as Riches quickly take them to their wings and fly away as Solomon sayes of them And as these things are in themselves transitory and of short continuance so they serve onely to maintain this our short and perishing life which we live on earth which cannot alwayes continue but must have an end we know not how soon 2. Consider That by all our care we cannot help or profit our selves without the blessing of God upon the means we use We cannot with all our care profit our selves in our outward Estate in the world nor in furthering the good of our bodies nor in prolonging our life without the blessing of God Matth. 6. 27. Which of you by taking thought can adde one cubit unto his stature Psal 127. 1. Except the Lord build the house c. In vain to rise early c. 3. It is a heathenish practise thus to vex and trouble our selves with immoderate cares for earthly things and therefore not fit for Christians which profess faith in Gods providence Matth. 6. 32. After all these things do the Gentiles seek 4. Remember that we are commanded to cast our cares upon God and withall that he hath promised to care for us and to provide for us all things necessary for this life as well as for that which is to come it we depend on him by faith 1 Pet. 5. 7. Cast all your care on him for he careth for you Psal 55. 22. Cast thy burden on the Lord and he shall sustain thee c. Strive therefore by faith to rely upon Gods speciall providence for things of this life using the means and seeking a blessing from him upon the same 5. Consider how God provideth for other Creatures of less value and worth than our selves without their care Matth. 6. He feedeth the Fowls of the ayr and clotheth the Lilies of the field though they neither labour nor take care how much more will he feed and cloathe his Children without their immoderate carking and caring 6. Consider that immoderate cares for this life do oppress the heart and mind exceedingly taking them up so that they cannot be free to meditate of spiritual and heavenly things hindering men also from daily preparing themselves for death and for the day of Judgment Luke 21. 34. Take heed lest your hearts be at any time oppressed with cares of this life and that day come on you at unawares This were enough to make us abandon these distracting cares if there were no other reason to move us 7. Let our chief care be for Heavenly and Spiritual things which concern God's Glory and the Salvation of our Souls This will moderate and slake our care for temporall things Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth c. Matth. 6. 33. First seek the Kingdome of God c. The more we seek and care for Heaven the less shall we care for Earth and Earthly things One thing is needfull as our Saviour told Martha Luke 10. This one thing needfull is to seek Heaven and Salvation with the means of it Let this be our main care then shall we not turmoile our selves with cares of this life Object Object The great charge of Wife and children engageth us sometimes to delay the means of Salvation to take worldly care in providing for them Answ Answ We may use moderate care submitting to the Will of God who can aswell provide for many as few So much of the first sort of thorns which choak the Word Mark 4. 19. And the deceitfullnesse of Riches and the Lusts of other things entring in choak the Word May 28. 1620. and it becommeth unfruitfull THe second is the deceitfullness of Riches That is the love of Riches which are deceitfull Doctr. 1 Doctr. 1. Here then we first learn that covetousness or the inordinate love of Riches is a great Enemy and hinderance to the profitable hearing of the Word Now that is an inordinate love of Riches 1. When worldly wealth is too highly esteemed as if it were the best good or could make those happy that have it 2. When men desire and seek Riches too eagerly and earnestly especially if it be by unlawful and sinister means 1 Tim. 6. 10. They that will be Rich c. 3. When men seek or desire abundance and superfluity of Wealth more then is necessary for them either in respect of their persons to maintain the health and strength of their bodies or in respect of their particular calling and condition of life to maintain them according to the dignity thereof We have no warrant to pray or seek for more than daily bread therefore to desire or seek more then necessary wealth for our persons and callings is an inordinate love of it Now it is a hinderance to the fruitful hearing of the Word two wayes 1. It keeps the Hearers from being so affected in heart with the Word as they should when their Hearts and Affections are set upon worldly wealth this steals them away from the Word of God and suffers them not to be so
set upon it as they should Therefore Psal 119. 36. David prayes God to incline his Heart to his Testimonies and not to covetousness to shew that if the Heart be inclined to covetousness it cannot be inclined as it should be to the Word of God 2. It hinders men from yielding true obedience to the Word Preached Ezek. 33. 31. My people hear thy Words but they will not do them for their Heart goeth after their covetousness What was it but covetousness or love of Riches that kept that young Ruler from obeying the Word of Christ bidding him sell all and give to the poor and follow him Matth. 19. 22. He went away sorrowfull for he had great Possessions He had them so as that he was too much in love with them and not willing to part with them when he was called to it Hence is that Matth. 11. 5. The poor have the Gospell Preached to them to shew that they were most fit and ready to yield obedience to it whereas covetousness hindered the great Rich men for the most part from yielding obedience to it Now the reason why the love of Riches must needs hinder men from obedience to the Word is alledged by our Saviour Matth. 6. 24. No man can serve two Masters for either he will hate the one c. Ye cannot serve God and Mammon Use 1 Use 1. See another main cause of so little fruit of the Word Preached in many hearers their Hearts are overgrown with the thorns of covetousness and inordinate desire of this Worlds goods and these choak all good affections to the Word in them yea they choak and hinder in them all care and Conscience of obedience to the Word Their hearts are so exercised with covetousness that they cannot exercise themselves in obedience to the Word of God or in performance of good duties required in it What hindred Judas from profiting by the Doctrine of Christ but covetousness Use 2 Use 2. See how dangerous a sin covetousness is hindring and choaking all true and saving fruit of the Word in those that hear it stealing away their Hearts from loving it and keeping them from all conscionable obedience to it Hence it is that we see so few covetous rich men that reap true fruit by the Word Preached few or none that do so hear the Word as truly to imbrace it in heart and yield obedience to it in their life Where shall we find such a one It is a rare thing to hear of a covetous rich man brought to true Faith and Repentance by the Word Preached Such a one cannot be a good hearer he may come to hear the Word and make some shew of love and liking to it but will he yield any true and sincere obedience to it in reforming his special sins and corruptions or in practising such holy duties conscionably as are required of him No this he will never do so long as his heart goeth after covetousness He may make shew of reforming some sins and of practising some good Duties outwardly but he will never reform all known sins in himself he will never forsake his beloved sins especially his covetous practises he will never leave these without Gods special and extraordinary Grace Hence is that fearful censure of our Saviour passed upon the covetous Rich man Matth. 19. Easier for a Camell to go through the eye of a Needle c. He never gives the like peremptory censure of any other sin except the sin against the Holy Ghost Let this move all covetous worldlings to bethink themselves in time and to desire special Grace from God that they may truly Repent of this sin Object Object Poor and mean men may here think with themselves that this point toucheth not them because they have not abundance of wealth as some have Answ Answ Though thou have not Riches yet thou mayest be covetous It is not Riches but the inordinate love of them which choaketh the Word and hinders men from Salvation look to thy self therefore though thou possess not great Wealth yet if thy heart go after it and be in love with it thinking it the best good and those to be the onely happy men that have it take heed this covetous mind and affection in thee be not as thorns to choak the Word in thee or as a snare to intangle and hinder thee in the way to Gods Kingdome Use 3 Use 3. Admonition to all and especially to Rich men to take heed these thorns of covetousness grow not in their hearts to choak the seed of the Word of God in them Remember that Psal 62. 10. If Riches increase set not your heart upon them Remedies against this sin of covetousness that it choak not the Word in us 1. Consider the vanity of all worldly wealth how unable of it self to help or do us good when we have most need of help as in time of danger or Affliction or death It cannot give us ease when we are in pain nor health in sickness nor comfort and joy in time of heaviness it cannot prolong our life Luke 12. 15. Though a man had abundance his life stands not in Riches The Richest men live not longest But least of all can Riches help a man in the day of the Lord's wrath Prov. 11. 4. and Ezek. 7. 19. Silver and Gold cannot deliver in the day of the Lords wrath nay in time of war saith the Prophet they shall cast them in the Streets 2. Consider Riches often provesnares and hinderances in the way of Salvation 1 Tim. 6. 9. They that will be Rich fall into Temptation and snares and into foolish and noysome lusts which drown men in Perdition c. They are often made the Instruments of unjustice oppression usury and of other grievous sins They are very apt to steal the heart from God and from the love of his Word Why then should we set our love upon them seeing they may and are like without Gods speciall Grace to prove so hurtfull and dangerous to us 3. Labour to be well contented with thy present condition Hebr. 13. 5. Let your conversation be without covetousness and be content with those things which ye have Though thy estate be never so mean rest in it as in that which is allotted to thee of God 1 Tim. 6. 8. If we have food and rayment be therewith content Learn that excellent Lesson which Paul had so well learned Phil. 4. 11. I have learned in whatsoever estate I am to be content 4. Set our chiefest love and desire upon Spiritual and heavenly Riches Col. 3. 2. Covet the best gifts desire and seek to be Rich unto God to be rich in Knowledg Faith Repentance and other saving Graces Set our hearts upon these and this will cause us to love the Word of God which is a means to work and increase these in us and then we shall be kept from setting our Hearts on worldly Wealth and so the Word of God shall not be choaked in
although God never take away the gifts themselves wholly or finally from such to whom they are once given yet he may for a time take away the comfortable feeling and lively working of those Graces from such as are too careless in employing them well Use 1 Use 1. Beware then of hiding any good gifts bestowed on us of God Bury not thy talent in the earth with the unprofitable servant lest it be taken from thee as it was from him live not idly and unprofitably with thy gifts lest God punish thy unthankfulness by depriving thee of those gifts as he may justly do Vse 2 Vse 2. If it be just with God to take his gifts from such as do not use them well then how much more just is it with him to deprive such of them who abuse them to his dishonour God will be honoured with his own gifts therefore dishonour him not with thme lest he severely punish this sin in thee Mark 4. 26 27 28 29. And he said So is the Kingdom of God as if a man c. July 2. 1620. THis is the third Parable uttered by our Saviour and mentioned by the Evangelist in this Chapter The main Scope of which seemeth to be this To set forth unto us the vertue power and efficacy of the Word preached and to shew how God doth by means of it work grace in the hearts of his Elect. This is shewed here by a similitude taken from seed sowen in the ground by a husbandman which doth by the blessing of God fructifie in the earth and grow up after a secret manner unknown to the husbandman although he take no further care or thought for the growth of it after it is sowen Even so our Saviour meaneth that the Word being soundly and faithfully preached by the blessing of God upon it and by vertue of his Spirit accompanying the same doth fructifie and bring forth the fruit of saving grace in the hearts of Gods Elect and that after a secret manner unknown to man and to the Ministers themselves who preach the Word More particularly in this Parable we have four things laid down 1. The outward means by which the work of saving grace is usually wrought in Gods Elect namely the preaching of the Word resembled here by the Husbandman's casting of seed into the ground Verse 26. So is the Kingdome of God as if a man c. 2. From whence it is that the Word preached hath such vertue and efficacy to work Grace in the Elect not from the Ministers themselves which preach it but from God himself blessing his own Ordinance and accompanying it with the powerful work of his Spirit This is implyed Verse 27. where it is said that though the Husbandman sleep and rise up night and day that is do passe dayes and nights securely not taking care or thought how to make the seed fructifie yet it doth spring and grow of it self by the blessing of God upon it so that it is not the care of the Husband-man nor any means that he useth or can use after that he hath sowen the seed that can make it to fructifie but the cause hereof is the blessing and providence of God making the seed to spring and grow in the earth And this is further implyed Verse 28. when it is said that the earth bringeth forth fruit of her self that is not simply and absolutely of her self but by that vertue which God giveth unto it to make it fruitful and not by any vertue which it hath from the Husbandman that soweth seed in it Now by all this our Saviour's purpose is to shew That the efficacy of the Word preached in working Grace in the hearers is not from the Ministers that preach it but only from God himself giving a blessing to his own Ordinance The third Point to be considered is the manner how God worketh grace in his Elect by the Word preached This is set forth here in two things 1. That he doth work it after a hidden and secret manner unknown to man which is implyed Vers 27. when it is said The seed sowen by the Husbandman springeth and groweth up he knowes not how by which our Saviour would shew that the vertue and efficacy of the Word preached in working grace in the hearers doth exercise it self after a manner that is secret and unknown to man and to the Ministers themselves who preach this Word 2. That God doth work grace in his Elect by degrees in tract of time and not all at once on the sudden This is implyed Vers 28. when the Earth is said to bring forth first the blade then the ear c. whereby our Saviour implyeth That the Word preached is effectual by degrees to work grace and not all at once first it causeth a small and weak measure of grace to spring in them and then afterward by degrees causeth it to grow to more ripeness and perfection The 4th principal matter to be considered in this Parable is the issue or consequent that followeth after that the Word preached hath been effectual to work grace in the Elect when his fruit of grace is come unto due ripeness in them that is unto such a degree and measure as God hath appointed they shall attain to in this life then God doth at the time of the harvest reap and gather into his barn as it were this fruit that is the persons themselves in whom this fruit of saving grace is brought forth by the Word preached I say the Lord doth reap and gather them into his barn that is partly at the hour of death and partly at the day of Judgment which are the times of the Lords harvest he doth translate and take his Elect out of this life and make them partakers of his heavenly Kingdom Verse 29. Thus we see the principal Points contained in this Parable Now to speak of them more particularly in their order First of the first thing which is the ordinary outward means of working grace viz. the Ministery or Preaching of the Word Verse 26. So is the Kingdome c. The Kingdom of God Touching the divers significations of this phrase of speech I shewed you upon the first Chapter Verse 15. In this place it is used to signifie the preaching of the Gospel yet not the preaching of it barely considered in it self but together with the efficacy and vertue of it whereby it worketh grace in those that hear it preached This preaching of the Gospel together with the vertue and efficacy of it is called the Kingdom of God because by means of it God doth raign in the hearts of his Elect. As if a man should east seed into the ground By these words our Saviour implyeth That as sowing of seed is the means to bring fruit so the preaching of the Word is the means to bring forth the spiritual fruit of grace in men Doctr. See then from hence the excellency and necessity of the publike Ministery of the Word
we may be inabled to stand fast in the evill day and to bear the brunt of those troubles we shall meet withall and not to be dismayed by them Use 3 Use 3. Comfort to the Faithfull meeting with such troubles c. Mark 4. 38. And he was in the hinder part of the ship asleep c. July 30. 1620. OF the first of the more near and immediate occasions of this Miracle we have spoken namely the arising of the great and dangerous storm of Wind ver 37. Now follow the other two occasions of it mentioned in ver 38. Namely our Saviour Christ's sleeping in the hinder part of the ship on a Pillow in the time of that storm And the great fear which the Disciples discovered by awaking him and crying out to him for help First to speak of the former of these He was asleep Some think as Calvin noteth that he did not truly sleep but onely feigned himself to be asleep at this time when the storm arose that so he might make tryall of their Faith and courage in time of trouble and danger But there is no doubt but this sleep was true and naturall and not feigned 1. Because it was in the night which was a fit time for sleep 2. It was immediately after that our Saviour had much wearied himself with Preaching the day before therefore being weary it is not likely that he feigned a sleep but that he truly slept 3. It is said he slept on a Pillow which shews that he had composed himself purposely to rest after his great wearinesse and that for the refreshing of himself and therefore he used this Pillow that his sleep might be the more comfortable to him Therefore we are not to doubt but that he slept for the refreshing of his wearied body and for the comforting of nature And yet withall there is no doubt but he did am at a further end beside the refreshing of nature in betaking himself to sleep at this time namely at this that he might make tryall of the Disciples Faith and so make way for the working of this Miracle to confirm their Faith Further note That this sleeping must be understood of his humane nature not of his God-head for by that he watched over his Disciples at the same time Observ 1 Observ 1. In that our Saviour being weary had need of rest and therefore betook himself to sleep thus on a Pillow in the ship we see the truth of his humane nature and not onely so but that together with our nature he took on him the infirmities of our nature as weariness pain hunger thirst c. Joh. 4. 6. Being wearied with his Journey he sate on the Well of Jacob. Matth. 4. 2. Having fasted fourty dayes and fourty nights he was afterwards an hungred So Mar. 11. 12. And being upon the Crosse Joh. 19. 28. he said I thirst He was also subject to natural passions of sorrow fear c. Heb. 5. 7. Here remember two things for the right conceiving of this Doctrine 1. That he took on him onely such infirmities as were free from all corruption of sin they were mere natural infirmities and not sinful infirmities Such were the affections of sorrow fear c. which were in him See Heb. 4. 15. 2. That he took upon him onely such infirmities as do pertain to mans nature in general but not such as pertain to all and every of the persons of men As for example such bodily diseases as are incident to the persons of men as the Gout Stone Consumption c. These our Saviour took not on him The reason is because he took not on him the person of any man but the nature of man in general with all things that belong to it except sin Use Use This affords special comfort to the faithful against the infirmities and miseries incident to mans nature whereof they as well as others partake in this life let them in the midst of these remember That Christ Jesus himself did partake in the same and that therefore there is no doubt but he having had experience of such infirmities as hunger thirst pain weariness c. He will therefore shew himself a merciful high Priest towards all his faithful members that do taste of the like infirmities See Hebr. 2. 17. and Hebr. 4. 15. We have not a High Priest which cannot be touched with the feeling of our infirmities c. A merciful man if he see another in such misery as himself hath had experience of will be moved with compassion and will be ready to help such a one How much more will Christ Jesus pity us in those infirmities whereof himself tasted Think of this and it will exceedingly comfort us in this case if we be such as belong to Christ Let us therefore in our hunger and thirst remember his hunger and thirst in our pains and sorrowes and heaviness of spirit remember that he was a man of sorrowes and that his Soul was once heavy unto death So in our weariness and want of sleep remember his weariness c. Observ 2 Observ 2. In that our Saviour knowing that this storm would arise did notwithstanding betake himself to sleep in the Ship even at the time when it was at hand and seemed not to take care of his Disciples in this their trouble and fear but suffered them to be brought into present and imminent danger of their lives before he doth deliver them Hence we learn That the Lord doth sometimes seem not to regard or remember his faithful Servants in their great troubles in which they are but doth suffer them to be brought into great distress and imminent danger before he do deliver them Thus when the Israelites the people of God were in bondage under the Egyptians for many years together the Lord might seem to have forgotten them and not to take care of them in that he suffered them to be oppresssed with vile slavery under Pharaoh and to come into so great danger even of their lives by that cruel pression So when they were brought into so great danger at the red Sea the Lord might then seem to have forgotten and not to take care of them So in the time of the 70 years Captivity of the Jews in Babylon the Lord then seemed to forget and to take no care of them in that their grievous affliction So when David was so long pursued by Saul who sought his life and was sometimes in such danger that he told Jonathan there was but a step between him and death 1 Sam. 20. 3. then the Lord seemed not to regard the safety and life of David because he suffered him to be in so great danger So when Jonah the Prophet was 3. dayes and 3. nights in the Whale's belly the Lord seemed not to regard or remember him This also we may see in the Examples of Daniel and of the 3. Children in the fiery furnace and in Paul whom the Lord suffered to be in
needs be the cause of all cowardly fearfulness in times of distress Vse 1 Use 1. See the reason why the wicked and unbelievers are so cowardly and timorous in times of trouble and danger befalling them as we see in Cain Gen. 4. 14. and in Belshazzar Dan. 5. 6. Yea sometimes when there is no danger they are fearful Prov. 28. 1. The wicked fleeth when none pursueth And Levit. 26. 36. The sound of a shaken leaf chaseth them c. The reason of this their timorousness is their want of faith They have no assurance of Gods mercy to them in Christ nor of his special protection in times of danger therefore are their hearts thus overcome of fear and terrour They are sometime at their wits end This shall make the hearts of the wicked to fail them for fear at the day of Judgment because they shall want faith c. Vse 2 Vse 2. See also the cause of much timorousness even in good Christians in times of trouble The weakness of their saith is the cause of it as it was here in Christs Disciples And we are not to marvail that the best Christians are subject to this infirmity of timorousness more or less seeing there is some weakness and imperfection of faith in the best Vse 3 Use 3. Hence gather That excessive fearfulness in time of danger is a sin because it is a fruit of infidelity But of this before Use 4 Use 4. This sheweth us further what to do that we may be kept from this immoderate fear and timorousness Labour for true faith and for a further growth of it in us Such as never had faith must use all good means to attain some measure of it And such as have it in some measure already must labour for a further increase of it The more faith the less fear as on the contrary the less faith the more fear Pray unto God to give thee faith and to increase it in thee This will expell fear out of thy heart and make thee couragious in times of greatest distress and danger as Job 13. 15. Though he slay me yet I will trust in him And Paul Rom. 8. 38. I am perswaded that neither death nor life c. shall separate c. So Hebr. 11. 34. it is said of Gedeon Barack Sampson c. that by faith they stopped the mouths of Lyons quenched violence of fire c. out of weakness were made strong waxed valiant in fight c. So the Martyrs were couragious at the Stake and in the fire because they had special strength of faith given them Especially let such labour for faith who are called to go through great dangers as Souldiers Mariners Women that bear Children c. 1 Tim. 2. ult Verse 41. And they feared exceedingly c. The Evangelist layeth down a second consequent of this Miracle namely the effect which it wrought in the Disciples and others Which effect is twofold 1. Inward They feared exceedingly 2. Outward In that they do by their words one to another acknowledg the power of Christ and profess their admiration of it They feared c. This is to be understood not onely of the Disciples of Christ but of others also of the people who were present in other ships and saw the Miracle as may be gathered from Matth. 8. 27. where it is said The men marvailed c. Now if none but the Disciples had wondred and feared it is likely the Evangelist would not have spoken so generally saying The men marvailed but rather The Disciples marvailed Quest Quest Why did they so exceedingly fear seeing the storm being now laid the danger was past Answ Answ The Evangelist doth not here speak of their fearing of the danger in which they had been and from which they were now escaped but of that fear and reverence of the Power and Majesty of Christ with which they were stricken and moved in heart at the sight of this great Miracle And this fear was the greater in the Disciples because they now saw and considered their own weakness and infidelity for which Christ had reproved them Thus then the consideration of Christ's wonderfull power and their own weakness moved them thus exceedingly to fear and reverence the Divine Majesty of Christ And this was a good kind of fear in them whereby they so feared the power and Majesty of Christ that they were carefull not to offend him as they had done before by their timorousness and infidelity Observ Observ Hence gather That we ought to be affected in heart with great fear and reverence of the Majesty of God when we see or take notice of his great and powerful works the consideration of his wonderfull works should move us greatly to fear him Thus the Disciples and others at this time by seeing this great Miracle of Christ were moved to fear him exceedingly So Peter and others Luke 5. 8. So the Centution and they that were with him at the time of Christ's death when they saw the Earth-quake and other great Miracles wrought they feared greatly c. Matth. 27. 54. So should we be moved greatly to fear and reverence the Majesty of God when we consider his mighty works Jerem. 5. 22. Fear ye not me saith the Lord Will ye not tremble at my presence which have placed the sand for the bound of the Sea c. Hab. 3. 16. when the Prophet heard of the great Judgments of God threatned his belly trembled c. Now this fear must not be servile but a fiâ—iall fear joyned with love of God which must make us afraid and loth to offend him Psal 4. 4. Vse Vse This condemneth the blockish security of many who when they see or hear of Gods great and miraculous works of Justice or mercy shewed upon themselves or others yet are little or nothing at all moved in heart to fear and reverence the power and Majesty of God This argueth great and fearfull hardness of heart Such are worse then Nebuchadnezzar Dan. 3. 24. and Felix Act. 24. 25. This want of fear and reverence of Gods great works is an effect and sign of Atheism in such And said one to another Who is this c. By these words the Disciples and the rest do profess their admiration of the Divine power of Christ and withall do imply a confession and acknowledgment that he was more than a meer man even the Son of God himself Quest Quest Did not the Disciples know and believe before that Christ was the Son of God Answ Answ Yes they knew it in part by his former Miracles but their knowledg and faith in this Point was further confirmed by this Miracle Observ 1 1. Observ In that the Disciples and others with them are not only affected with fear and reverence at the sight of this Miracle but do also take occasion to acknowledg and magnifie the Divine power of Christ who was able to command the Wind and Sea hence we learn That we should not onely be
to life for he thought her to be dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That she may be saved from death And she shall live These words shew That howsoever his faith was yet but weak yet he had some degree of faith whereby he was perswaded that Christ was able to restore her to life and health if he would but come and lay his hands upon her And as he was perswaded of the power of Christ that he was able to heal her so also there is no doubt but he was perswaded of the goodness and mercy of Christ that he was willing to restore her and would indeed do it if he saw it good for her to be restored to life So much in way of clearing the words Besought him greatly Or Instantly and Earnestly Doctr. In our Suits and Requests unto God we should be earnest and urgent with him to hear us as this Jairus was with our Saviour Christ So the woman of Canaan for her daughter Matth. 15. she would take no denyall Esay 62. 6. Ye that make mention of the Lord give him no rest till he establish Jerusalem c. Jam. 5. 16. The fervent prayer of a righteous man availeth much To this purpose also is that comparison used by our Saviour Luke 11. 5. touching him that is overcome by his friends importunity to lend him three loaves at midnight by it our Saviour would teach us to be importunate with God in our prayers and that this is the way to prevail with him The Lord loveth such earnest and importunate suiters he is not like to many great men who love not to be importunately sued unto but such earnest suiters are most pleasing to him and he is most ready to hear them Now this earnestness in prayer consisteth in two things 1. In praying with a lively sense of our wants and with earnest and longing desire to have them supplyed Rom. 8. 26. The Spirit maketh requests for us with groanings unutterable Thus David prayeth Psal 51. 2. In persevering and holding out constantly in prayer not fainting or giving over too soon for he that quickly gives over is not earnest in suing to the Lord. Col. 4. 2. Continue in prayer and watch in the same Luke 18. 1. Our Saviour spake a Parable that men ought alwayes to pray and not to wax faint c. Use This condemneth the cold suits and sleight prayers which many offer unto the Lord. Some pray without any feeling of their wants or desire to have them supplyed only content themselves with repeating the words of some prayer without any affection of heart or inward feeling of the want of that they ask of God yea some are so far from this that they scarce understand the words which they use in prayer This is far from earnest and fervent praying neither is it possible that such should pray earnestly whose hearts are not touched with feeling of their wants c. The prayers of such are but lip-labour and a taking of the Lords Name in vain for which he will not hold them guiltless Others pray by short fits but do not constantly persevere in prayer they faint and give over quickly their prayers are nothing but some sudden wishes or flitting desires quickly vanishing they do not continue and watch in the duty of prayer earnestly solliciting and importuning the Lord. Such cold suiters must not look to speed in the Court of Heaven So much of the manner of Jairus his suing to Christ for his daughter Now to speak of the matter of his request My little daughter lyeth at the point of death I pray thee come c. Observ In that Jairus is so careful of his daughter in this dangerous sickness seeking to Christ for her recovery We may learn this That it is the duty of such as have charge of others to take care of them in time of sickness using the best means they can for their health and recovery This should Parents do for their children Joh. 4. 46. That Noble-man went to Christ and besought him to heal his sick son So also Masters should do this for their servants as the Centurion Matth. 8. went to Christ for his sick-servant These Examples may teach all Parents and Masters of Families to be carefull of their Children and Servants in time of bodily sickness and to use all good means so far as lyeth in their power for their health and recovery Quest What means are they to use for them Answ 1. They are to afford them the spiritual help of their prayers Jam. 5. 16. Pray one for another in time of sickness that ye may be healed especially Parents and Masters should do this for those of their charge 2. They ought carefully to provide outward helps and means of good Dyet and Physick for their bodies such as is needful for them at such times Reas This is a work of mercy which we owe to all so far as lyes in our power especially to those that are of our charge Use 1. This is for the just reproof those who are negligent and careless of using means for their children and servants in time of bodily sickness They never once seek to God in prayer for them as this Ruler of the Synagogue sought to Christ for his sick daughter As for providing for them necessary Dyet and Physick they are also careless of this Touching Physick some think it needless and unprofitable and therefore they will not seek to the Physitian for their sick children or servants but leave them to God who is the best Physitian as they use to say It is true indeed that God is the best Physitian for he is the authour and giver of health and life but this is their ignorance to think that God will give health ordinarily without the use of such good means as himself hath ordained and appointed us to use He can give health without any means of Physick Dyet c. But ordinarily he giveth it by the means and therefore he will have us to use them for our selves and those of our charge in time of sickness Prov. 12. 10. A good man is merciful to his Beast how much more to his Children and Servants Use 2. If such as have charge of others ought to be carefull of the bodies of those of their charge in time of sickness then much more ought they to take care for the sick and diseased souls of those that are of their charge as Children and Servants if they seem to be sick and diseased with sin if they see them dangerously infected with the spiritual diseases of ignorance unbelief hardness of heart stubbornness disobedience to their Governours c. How carefull should they be in this case to afford them the best spirituall Physick they can for their souls how careful to pray for them to instruct them to admonish and reprove them in due manner This is much more needfull than to provide Dyet and Physick for their sick bodies See hen the wretched carelesness of
bodily diseases Miraculously did sometimes assure the parties thereof by his express Word Thus he assured this Woman that she should hereafter enjoy her health Thus also he assured the Leper that he should be cleansed chap. 1. ver 41. And thus he promised the two blind men Matth. 9. 29. that it should be unto them according to their Faith This shews that it is needfull for us to have the Word and promise of God to warrant unto us the comfortable use and enjoying of those benefits which we receive from him Therefore Luke 1. 38. when God sent an Angell to the Virgin Mary to promise unto her that great priviledge that she should conceive and bear Christ she thus answered the Angel Be it unto me according to thy Word which shews that she built all her hope and comfort for the enjoying of that great favour upon the Word and promise of God delivered to her by the Angell Quest Quest Must we have a particular and express promise from God for every blessing which we receive and enjoy Answ Answ Not so but we must have at least the general Word and promise of God both for Spiritual and Temporal blessings For example Though we have not a particular promise of Forgiveness of sins made expresly to every one of us by name yet we must have this benefit warranted to us by the general promise of God whereby he hath promised forgiveness of sins to all that truely Repent and believe in Christ So for Temporal blessings as Health and outward Prosperity though we have not particular and express promises of these things made to every one of us yet we must enjoy them by vertue of Gods general promise whereby he hath promised these things to the Faithfull so far forth as is good for them Psal 34. 10. Use Use Examine what Word and promise of God we have for all Spiritual and Temporal blessings which we enjoy To this end look how we keep the conditions of Gods promises upon which they are made Spirituall blessings are promised on condition of our Faith and Repentance Temporall blessings upon condition of our obedience and Conscionable serving of God 1 Tim. 4. 8. See that we keep these conditions Mark 5. 35 unto 40. While he yet spake there came c. Jan. 7. 1620. HAving spoken of the two first Miracles of our Saviour mentioned in this Chapter Namely the casting out of the Legion of Devils and the curing of the Womans bloudy Issue We are now to speak of the third and last Miracle recorded in this Chapter which is the raising of the Daughter of Jairus the Ruler of the Synagogue from death The History of which Miracle having bin in part set down before from Verse 22. unto the 25th Verse is now prosecuted by the Evangelist from the 35th Verse to the end of the Chapter Where we are to Consider 1. Some other special Antecedents of the Miracle besides those before mentioned 2. The Miracle it self ver 41 42. 3. The Consequents of it ver 42 43. Touching the Antecedents they are three in number 1. The news or report which was brought unto Jairus from some that came from his house touching the decease of his daughter together with the perswasion used by them unto him not to trouble our Saviour any further about the raising of her from death ver 35. 2. Our Saviour's incouraging and comforting of Jairus upon the hearing of that heavy news lest he should be dismayed with it ver 36. 3. His going with Jairus unto his house where his Daughter was newly departed Where consider 1. The persons which he made choice of to accompany him into the House Verse 37. 2. His comming to the House together with the accidents which happened and were done in the time of his being in the House ver 38 39 40. While he yet spake viz. to the Woman cured of the bloudy Issue which shews that the Antecedents of this Miracle followed immediately upon the Consequents of the former There came from the Ruler of the Synagogue Jairus by name as before ver 22. Certain which said Luk. 8. 49. There commeth one c. There was but one which did the Message yet others accompanyed him and it is likely these which came were his houshold Servants or else some others which being at his House when his Daughter departed did now come to him to bring this heavy news of her death Thy Daughter is dead Why troublest thou c. By these words they do not onely report to him the news of his Daughters decease but withal they go about to put him out of all hope to have her restored again to life and therefore wish him not to trouble or molest our Saviour any further that is not to seek to him to restore his daughter to life this being as they ignorantly thought a thing impossible to be done by our Saviour and therefore that it was in vain for Jairus to trouble him about it Now this was a great tryal unto Jairus to hear these words of the Messengers reporting the death of his Daughter and perswading him not to trouble Christ any further there being no hope that he could restore her to life this could not but be a great discouragement to him and a means to shake his Faith dangerously being but weak before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to put one to the trouble of a long or â—edious Journey Vide Boys Annot. in Chrysost Tom. 7. pag. 107. 3. Observ Observ The Lord doth sometimes suffer the Faith of good Christians to be greatly assaulted with discouragements and temptations So was the Faith of this Ruler of the Synagogue assaulted and tryed with this heavy Message which was brought to him So the Faith of the Woman of Canaan Matth. 15. 23. So the Faith of the Disciples being in danger of drowning Mark 4. 37. And the Faith of Peter in the like case when he walking on the Sea began to sink Matth. 14. See also Luke 22. 31. where our Saviour telleth him that Satan desired to fift or winnow him and the other Apostles as Wheat that is to say greatly and powerfully to assault their Faith by his Temptations Thus also was the Faith of David assaulted Psal 30. 7. Thou didst hide thy face saith he unto God and I was troubled So also Psal 77. 3. I remembred God and was troubled I complained and my spirit was overwhelmed ver 7. Will the Lord cast off for ever and will he be favourable no more c. So the Faith of Job chap. 6. ver 7. The Arrows of the Almighty are within me c And job 13. 15. Though he slay me yet will I trust in him Reasons Reasons why God doth suffer the Faith of his Children to be assaulted with so great Temptations 1. For his own Glory that he may shew his power and mercy in strengthening and inabling them to bear so great assaults his power being
arise and walk thereby shewing that life was truly restored to her this shews that the Miracles of Christ were truly and really wrought not in shew and appearance only But of this we have spoken often before in handling other Miracles It followeth And they were astonished c. Now the Evangelist setteth down two special Consequents of the Miracle The first is the Effect wrought by it in the beholders They were in great measure astonished The second is a two-fold Commandment or Charge given by our Saviour Christ unto them 1. That they should not publish the Miracle 2. That meat should be given to the damsel Verse last Touching the first In that they were so greatly astonished at the sight of this Miracle this shewes the greatness and strangeness of it Some think it was the greatest that Christ had hitherto wrought and that this Damsel was the first which he raised from death but it is rather likely that the Widowes son of Naim Luke 7. 11. was the first Howsoever this Damosel was one of the first and the Miracle one of the greatest and most admirable which Christ had yet wrought Therefore no marvail if the beholders were so greatly astonished with admiration Observ Observ Hence learn That it is fit that we should be much affected with reverence and admiration of the extraordinary Works of God which we see or hear of But this hath also been spoken of before Quest Verse 43. And he charged them straightly that none should know it Quest Why did he give this charge seeing his Miracles were wrought to the end they might be known and he knew this Miracle could not be long hid Answ Answ 1. His meaning was not simply to forbid that any at all should be acquainted with it but not any such as were unfit to be told of it being not likely to make good use of it but rather to cavil at it and to grow more malitious and envious against Christ as the Scribes and Pharisees c. 2. His purpose was not to restrain them from making it known at all but he would not have it presently divulged and made common 1. Lest the People by hearing of this great Miracle should be moved too much to flock after him out of a vain curiosity and desire of novelties and so should hinder his preaching 2. Lest the People flocking after him upon the hearing of this Miracle this should incense and enrage the Scribes and Pharisees against him and so cause them to seek his death before the due time for it was come 3. Because this was one of the greatest Miracles which he had hitherto wrought which did most plainly and clearly prove and manifest his God-head shewing him to be Lord of life and death therefore he would not have it made commonly known to all at the first but by little and little afterward in tract of time For so it was ordained of God that the Divine glory of Christ should not be manifested all at once on the sudden but by certain degrees untill his Resurrection which was the time appointed for the full manifestation of it as may appear Matth. 17. 9. Observ Observ Hence then we may gather That every Truth is not fit to be uttered or published at every time but in due time and season when it may bring glory to God and when we may do good by uttering and professing it See this Point observed before Chap. 1. 43. And he commanded to give her meat To shew that she truly lived and to shew the truth and certainty of the Miracle But of this before See Joh. 12. 2. Act. 10. 41. Finis Quinti Capitis CHAP. VI. Mark 6. 1. And he departed thence and came into his own Countrey c. Febr. 11. 1620. THis Chapter containeth in it sundry speciall Histories 1. Our Saviour Christ's Preaching in his own Countrey unto Verse 7. 2. His sending forth of the Twelve Apostles to preach and work Miracles from Verse 7. to the 14. 3. The Judgment and Opinion of Herod concerning Christ when he heard of his fame by occasion whereof the Evangelist relateth also the history of the beheading of John Baptist from Verse 14 unto the 30. 4. Our Saviour's withdrawing himself with his Disciples into the Wilderness to rest themselves where nevertheless the people assembling to him he took occasion to teach them and to feed five thousand of them miraculously with five loaves and two fishes This is set down from Verse 30 unto the 45. 5. His miraculous walking upon the Sea to his Disciples and his helping them being much troubled with difficult rowing in a storm from Verse 45 unto 53. 6. Lastly his coming into the Land of Gennesareth and working sundry miraculous Cures of Diseases there from Verse 53 to the end of the Chapter Touching the first of these the Evangelist layeth down Four Things 1. Our Saviour's coming into his own Country together with the persons which accompanied him viz. his Disciples Verse 1. 2. His Preaching there in the Synagogue on the Sabbath day 3. The Effects which followed in the people upon his Preaching Which Effects are three 1. That many which heard him were astonished 2. They questioned among themselves about his Doctrine Miracles and Person Verse 2 3. Whence hath this man these things c 3. They were offended in him 4. The Evangelist mentioneth certain Events or Consequents which followed upon their taking offence at him 1. Our Saviour answereth for himself and closely reproveth them for their unthankfulness in being offended at him and contemning his Person and Doctrine shewing them the cause of this contempt which was this because he was now in his own Country and among his own kindred c. and therefore the more subject to contempt Verse 4. 2. He wrought but few Miracles there but only cured a few sick persons Verse 5. 3. He marvailed at their unbelief 4. He went and preached in the Towns near about on every side Verse 6. And he departed thence That is from that part of Galilee where he was before and where he had wrought the two former Miracles in curing the Woman of her Bloody-Issue and of raising Jairus his Daughter from death See Chap. 5. 21. And came into his own Countrey That is to the City Nazareth in Galilee which is called his own Countrey or City Luke 4. 23. 1. Because there he was conceived by his Mother the Virgin Mary as appeareth Luke 1. 26. 2. There his Parents Joseph and Mary dwelt Luke 2. 39. it is called their own City and there also his Kindred dwelt as may appear by that which is said Verse 3. of this Chapter 3. There our Saviour himself dwelt with his Parents and was trained up under them being subject to them as is said Luke 2. 51. all the time that he lived a private life till he took upon him his publike Office which was about the space of 30. years See Luke 4. 16. And hence it is that he was
then for the Jews who contemned and rejected the Gospell Preached to them So Matth. 11. 22. Easier for Tyre and Sidon then for Chorazin and Bethsaida c. Matth. 23. 14. The Scribes and Pharisees for devouring Widdows houses under pretense of long Prayers shall receive the greater damnation Luke 12. 47. Some shall be beaten with many stripes some with fewer Though the least measure of torments in Hell shall be unspeakable and intolerable yet the punishment of all and every one of the damned shall not be in the same measure but in different measure Reason Reason The sins of the Reprobate are not all of one measure and degree but some more hainous and grievous then other therefore the Lord also in Justice will proportion their damnation and punishment to their sins So it is said of Babylon Revel 18. 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her Use 1 Use 1. Hence also gather by proportion of contraries that there shall be an inequality and different degrees of Glory among the Elect of God in Heaven answerable to the different measures of Grace and Sanctification bestowed on them of God in this life And this is plainly proved by that saying of Paul 2. Cor. 9. 6. He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully Vide stellam in Luk. 10. 14. Use 2 Use 2. This also serves for the terrour of such profane and dissolute wretches who do not onely live in sin securely but even in the most hainous and foul sins as outragious Swearing Blasphemy brutish Drunkenness Adultery c. such also as give themselves over to all kind of sin with greediness heaping sin upon sin adding Drunkenness to thirst as it is said Deut. 29. 19. What do these but treasure up the more wrath to themselves against the day of wrath Rom. 2. For this is certain the more deeply they here drink of the sweet and pleasant Cup of sin the more deeply shall they drink of the bitter Cup of Gods everlasting wrath in Hell So much sin as they have heaped up against God so much Judgment and Damnation shall he heap upon them in the day of his wrath Oh let such tremble at the thought of this If the least measure of Hellish torments shall be easeless and endless how intolerable shall the greatest measure be Oh that our profane dissolute and wicked livers would so think of this in time that it might strike them with some remorse and work Repentance in them and not onely Repentance but a great and extraordinary measure of Repentance and humiliation for so many and foul sins as they have heaped up lest otherwise the Lord do justly bring upon them a high degree and measure of Damnation in Hell answerable to the greatness and foulness of their sins So much of the measure of the Judgment threatned by our Saviour against contemners of the Gospell Now followeth the Circumstance of time when this Judgment shall be fully executed on them In the day of Judgment That is at the last day of general Judgment which Christ shall come to execute upon all the World Now our Saviour mentioneth that day of general Judgment for two Reasons 1. Becauâ—e then and not before the Reprobate shall receive their full and finall Judgment and punishment in Soul and body 2. To shew also that although the contemners of the Gospell might possibly escape the Judgment of God in this life yet most certainly the Judgment of Hell after this life should seize upon them to the full Doctr. Doctr. Here we are taught that there is a day or time of general Judgment to come in which the Lord shall bring upon wicked Reprobates that full measure of punishment which is due unto their sins Act. 17. 31. God hath appointed a day wherein he will Judg the World in Righteousness c. Rom. 2. 5. This is called the day of Wrath and Revelation of the Righteous Judgment of God who will render to every man according to his deeds unto them that are contentious and do not obey the truth but obey unrighteousness Indignation and Wrath c. 2 Thess 1. 7. There is a time to come in which the Lord Jesus shall be revealed from Heaven with mighty Angels In flaming fire rendring vengeance on them that know not God c. So Matth. 25. There shall be a time in which Christ shall say to the Reprobate on his left hand Depart from me ye cursed into everlasting fire c. Reas Reas The Justice of God requireth this that the wicked should be rewarded with such a measure of punishment as is proportionable to their sins but this is not done in this life for although the Lord do make them feel his wrath even in this life in some degree yet not in such measure as is answerable to the desert of their sins and sometimes in stead of punishing them according to the desert of their sins he doth suffer them to enjoy much outward prosperity in this World Therefore there must needs be a time to come after this life in which they shall receive their full reward of punishment from the Lord which shall be at the last day of Judgment 2 Thess 1. The Apostle himself alledgeth the Justice of God as a reason to prove that there is a time of general Judgment to come wherein the wicked shall be rewarded with full punishment Quest Quest Do not the wicked receive sufficient punishment after death when their Souls are cast into Hell torments Answ Answ No this is not sufficient to satisfy God's Justice which requireth that as in this life they have sinned and dishonoured God both in Soul and body so after this life they should receive deserved punishment in Soul and body together Now this shall not be till the day of Judgment at which their bodies being raised shall again be united to their Souls to the end that in both they may be for ever punished in Hell torments See 2 Cor. 5. 10. Vse 1 Use 1. Let all wicked ones think of this and tremble at the very hearing of the Judgment to come as Foelix did Act. 24. 25. such as live and go on in their sins impenitently they must know that for all their sins God will bring them to Judgment Eccles 11. 9. There is a time comming in which the Lord will call them to a most strait account for them and reward them with such a measure of punishment as is answerable to the desert of their sins and then shall they drink of the Cup of the Lords wrath even to the very dregs Therefore let them not presume or bless themselves in their ungodly wayes though God spare them a while in this life and suffer them for a time to prosper and to escape Judgment yet they shall not alwayes escape unpunished 2 Pet. 2. 3. Their Judgment of long time lingreth not and their damnation slumbreth not
first doctrine preached by John Baptist and the Apostles and by Christ himself See Matth. 3. 2. 4. 17. Mark 1. 15. and Luke 24. 47. The Apostles were to preach Repentance and Remission of sins c. Reas 1 Reasons 1. The practise of Repentance is of absolute necessity for the attainment of forgiveness of sins and salvation as we have before heard therefore the doctrine of Repentance must needs be of great use and necessity seeing it cannot be rightly put in practise if it be not first taught and known Reas 2 Reas 2. Repentance and the doctrine of it is needful not only for some but for all sorts of persons of all estates and conditions Luke 24. 47. Repentance to be preached among all Nations Some Doctrines are more peculiar for some sort of persons Some most necessary for the Rich some for the Poor some for young some for old some for Ministers some for the People some for Magistrates some for Subjects c. But Repentance being for sinners as our Saviour sayes Matth. 9. 13. I came to call sinners to repentance it is therefore a needful Doctrine for all sorts and degrees of persons living in the Church none being exempted from sin none therefore but have need of repentance and so of the Doctrine of it Object Object Luke 15. 7. There is more joy in heaven over one sinner that repenteth than over ninety and nine just persons which need no repentance Answ Answ There are two kinds of Repentance or degrees of it 1. A general repentance which is practised by the sinner at his first Conversion whereby of a wicked man he becomes good and the child of God And of this our Saviour there speaketh And so it is true that the righteous that is such as are already converted and in state of grace have no need of repentance that is of the first and general repentance because they are already converted 2. Particular repentance which is a daily renewing of repentance for new and particular sins And this is needful for all even for such as are already converted Use 1 Use 1. This should move Ministers of the Word to take all good occasions to handle this doctrine of Repentance and often to urge the practice of it unto their people So do the Prophets and Apostles c. Use 2 Use 2. To move the people also to desire often to hear this doctrine unfolded seeing it is of so great use and necessity for all sorts of persons They cannot be too well instructed in the nature of true repentance nor be too often stirred up to the practise of it Doctr. 2 Doctr. 2. Further we learn here That repentance is a part of the Doctrine of the Gospel not of the Law for the Apostles at this time preached the Gospel Luke 9. 6. So Luke 24. 47. Repentance is to be preached among all Nations as a part of the Gospel So Mark 1. 15. our Saviour himself is said to have preached repentance as a part of the Doctrine of the Gospel And that Repentance is no part of the Law may appear by these Reasons 1. The Law sheweth us our sins and the curse of God due unto them but doth not reveal or teach any remedy against sin And though it be said to be our School-Master unto Christ Gal. 3. 24. yet it is not so of it self directly but indirectly and by consequent only because shewing the sinner his sins and the curse due unto them it doth consequently shew him that he cannot be saved by the works of the Law and therefore deriveth him to seek salvation in Christ revealed in the Gospel 2. The Law being the Ministery of death 2 Cor. 3. 7. cannot teach repentance which is unto life and salvation as it is said to be Act. 11. 18. 2 Cor. 7. 10. 3. The Law revealeth nothing but the Justice and Wrath of God against sinners but Repentance presupposeth mercy and forgiveness in God which mercy and forgiveness is promised onely in the Gospel therefore repentance is a doctrine of the Gospel and not of the Law Use 1 Use 1. Hence gather That the Doctrine of Repentance is not so sowr and sharp a doctrine as some think it to be but rather very sweet and comfortable for it is a part of the Gospel which is called the glad tydings of salvation the Gospel of peace and the Word of life Being therefore a part of the most sweet and comfortable doctrine of the Gospel it cannot be an uncomfortable tedious or grievous Doctrine Indeed the doctrine of Repentance in it self is tedious and sharp to flesh and blood but the bitterness is allayed by the sweet promises made to the penitent How willing and glad then should we be to have this doctrine preached to us Use 2 Use 2. Seeing repentance is required and taught in the Gospel and not in the Law this may comfort such weak Christians as are troubled and discouraged because of the weak measure of their repentance and of the fruits thereof Let them remember That Repentance is an Evangelical Grace commanded in the Gospel and that it doth not require absolute perfection as the Law doth but accepteth the sincere desire and endeavour after grace for grace it self Verse 13. And they cast out many Devils c. The Evangelist mentioneth two kinds of Miracles for all the rest which the Apostles wrought for Matth. 10. 8. in their Commission or Charge there is mention of more sorts than are here named How far forth they had this gift or power of working Miracles we have shewed before Verse 7. Anoynted with oyl c. This is an outward rite or ceremony which the Apostles used in the Miraculous healing of the sick Concerning which some questions are to be answered Quest 1 Quest 1. Upon what ground and warrant they used this rite seeing it is not expresly mentioned in their Commission either by St. Mark in this Chapter or by St. Matthew Chap. 10. Answ Answ Though it be not expresly named yet it is included implicitely in that Commission Matth. 10. 8. Heal the sick For the Apostles practise in this matter is a sufficient proof to us that they had Christ's command and warrant for their practise Therefore also Jam. 5. 14. expresly enjoyneth the use of this ceremony to be continued in the Church so long as the gift of miraculous healing should continue Quest 2 Quest 2. To what end or use this anointing served Answ Answ Not to be a natural help or Physical means to cure the sick for then the Cures had not been miraculous but only as an outward sign and testimony of the miraculous healing of the sick which outward sign was necessary for the helping and strengthening of the faith of such as were to be cured assuring them That as certainly as their bodies were anointed so certainly health should be restored to him so far as did make for Gods glory Quest 3 Quest 3. Why should they use this ceremony of
will still shew himself powerful in the Ministery of his own Word and will not suffer the course of it to be stopped by all the policies and practise of the Devil and wicked men against it Let this discourage and daunt all enemies of the Word and make them weary of plotting and practising any thing against the Ministery of the Word or against those that preach or profess it remembring that in so doing they fight against God who will be too strong for them and will prevail against them and punish them too most severely if they repent not of this sin Vse 2 Use 2. Comfort to Ministers of the Word and to all sincere Professors of it Though they see never so great opposition made by the Devil and wicked men against the Gospel of Christ yet let them not fear that either the Gospel or Ministery of it shall ever be utterly abolished Though all the World should conspire against it yet still the Lord will give power to his Word and make it prevail more and more if not in one place yet in another and though for a little time he may suffer the free course of it to be hindred yet he will soon after make it to run and be glorified again as the Apostle speaketh 2 Thess 3. 1. Observ 2 Observ 2. Our Saviour by preaching and working Miracles groweth famous and that even in the Court of Herod yet he sought not his own glory by his Doctrine and Miracles but the glory of God his Father who sent him as he saith Joh. 7. 18. and 8. 49. Hence we learn That the way to true honour even amongst men is to glorifie God by obedience to his will and by doing the duties he requires of us and to be far from seeking our own glory Never was there any so far from ambitious seeking after vain-glory as our Saviour was never any so careful to glorifie God his Father therefore his heavenly Father honoured him somuch even amongst men for though he were despised of some yet was he honourable and renowned among others Here then we see the truth of that 1 Sam. 2. 30. that God will honour such as honour him The truth of this see also in John the Baptist Matth. 3. 5. Use Vse Let this move us to be far from ambitious hunting after our own glory in the world and above all to seek Gods glory in all our wayes walking diligently and faithfully in our Callings and being conscionable in performance of all duties which he requires of us This is the way to true honour before God and men The less we seek our own honour and the more we seek Gods glory the more will he honour us So much of the Occasion of Herod's Opinion touching Christ Now followeth the erroneous Opinion or Judgment it self which he conceived of him which is first laid down in the end of the 14. Verse and afterward Verse 15. 16. it is compared with the different opinions of others whereby the Evangelist sheweth how firmly he was settled in it in that he would not be removed from it by any perswasions or reasons of those that were of different Opinions Touching the Opinion it self it consists of a twofold Errour 1. That he thought our Saviour to be John Baptist raised from the dead 2. That he thought the great Miracles wrought by Christ to have been wrought by John Baptist That John the Baptist was risen c. It is not likely that Herod thought John to be risen in body in such sort as we believe that the dead shall be raised at the last day with the same bodies in which they dyed but he rather spake thus according to the common errour then holden by many touching the dead namely that the souls of the dead do after death enter into other new bodies and so converse again upon earth This was the opinion of many wise Philosophers among the Gentiles as of Pythagoras Plato and others And it is likely that Herod and the Jews under his Government in our Saviour's time were tainted with this errour of the Gentiles Vide Joseph de Bell. Jud. lib. 2. cap. 7. where he writeth of the Pharisees that they were of this opinion That the souls of good men after death did passe into other bodies Vide Bezam in Joh. 9. 2. contra Maldonat in Matth. 14. 2. Quest Quest What moved Herod to think that John was risen Answ The guiltiness of his own Conscience For being guilty of that grievous sin of murdering so innocent and holy a Prophet as John was whom himself feared and reverenced for his holiness in his life-time no doubt but his conscience did much accuse and trouble him for this sin ever after the committing of it and now hearing of the great Miracles wrought by our Saviour and not knowing who he was that wrought them his guilty conscience made him to fear that John Baptist whom he had so cruelly murdered was risen and lived upon earth again and wrought those Miracles and that now he would either seek just revenge upon him or at least that he would more powerfully and plainly reprove his sins then ever before And that it was the guilt of his own conscience and the fear of John's person that moved him thus to think that he was risen from the dead may appear because Verse 16. he doth make mention of his beheading of John and because Luke 9. 7. it is said that he was perplexed or in great doubt when it was said of some that John was risen from the dead Now this perplexity argueth the guiltiness of his Conscience and the great fear which he was possessed with Object Object Luke 9. 7. It is said He was perplexed or in doubt c. How then is it here said by Mark that he directly affirmed that John was risen Answ Answ It is most probable that at first he was in great doubt by reason of the different opinions of others touching Christ but at last the guiltiness and terrour of his conscience made him resolve that it was indeed John Baptist Therefore great works are wrought by him Though John in his life-time wrought no Miracle Joh. 10. 41. yet Herod's guilty Conscience makes him fear that he is now grown more powerful than before c. Observ 1 Observ 1. Here we see that Herod did not only fear John being alive as we shall see Verse 20. but even after he had put him to death the consideration of John's innocency and holiness of life doth strike him with fear and terrour in his Conscience Whence we learn That the innocency and uprightness of God's faithful servants is of great power to strike terrour into their wicked enemies and that not only whilest they are living but even after the death of such servants of God Thus the innocency of Abel did strike Cain with great terrour of Conscience for murdering him and that even after Abel was dead So the innocency of our Saviour Christ bred great
of Aegypt and to be buryed in the Land of Canaan Ver. 25. of the same Chapter So Joseph of Arimathea and Nicodemus had speciall care of the honourable Buriall of our Saviour Christ So also the Women which came to his Sepulcher with purpose to embalm him See Matth. 28. Luke 24. John 19. 20. So Acts 8. 2. Steven was carryed to Buriall by Devour and Religious Men. Reasons why it is fit to bury the dead in decent manner with due honour especially such as have lived well and religiously are these 1. The bodies of such as dye are to be raised up again at the last day and to be re-united to their Souls therefore to shew that we believe the generall Resurrection of the Dead it is fit we should be carefull of the decent Buriall of the Dead This was one speciall Reason moving the Patriarchs in the Old Testament to be so carefull of their own Buriall and of the Buriall of their Friends 2. The bodies of the Faithfull whilst they live are the Temples of the Holy Ghost therefore even when they are dead they are not to be despised but to be respectfully used and to be honoured with seemly Burial 3. The want of Burial is threatned as a Curse against the wicked as we see Jer. 22. 19. Jehoiakim shall be buried with the burial of an Ass drawn and cast forth beyond the Gates of Jerusalem Therefore on the contrary it is a Blessing and favour of God to any to be well and honourably buried which should move us to be careful so to bury our Christian Friends 4. God hath appointed that Dust should return to Dust Gen. 3. 19. Use To move us to have a care of this work of Mercy and Love to the dead in affording them seemly Buriall especially such as have lived holily and religiously Yet in Buriall of the Dead remember two Cautions 1. Take heed of excessive Pomp and Ostentation and of superfluous Solemnities about Burials 2. Take heed also of superstitious Ceremonies such as are used by the Papists in burying their dead as superstitious ringing of Bells c. as if such Ceremonies were available to the dead We must be far from such ignorant conceipts and know that as Austin saies the Solemnities used about burial of the dead are Vivorum solatia potius quà m subsidia Mortuorum Observ 3 Observ 3. Though John Baptist was vilifyed and disgraced by Herod and by Herodias and her Daughter in his life time and at his death and immediately after his death yet God did provide that after his death he should have an honourable burial Whence observe that God doth take special care of the good Name and Credit of his faithful Servants even after they are dead and gone Though he suffer them to undergo much Ignominy and Disgrace at the hands of the wicked in their life time or in their death or after death yet he doth also provide that they should be honoured after death and that their good Name shall live and continue Prov. 10. 7. The memory of the just is blessed euen after death Psal 112. 6. The Righteous shall be in everlasting remembrance Matth. 23. 29. The Lord did provide that even the wicked Jewes should garnish the Sepulchres of the Prophets whom their Ancestors had ignominiously put to death The Martyrs were most reproachfully used in their life and at their death yet now their Memory is honourable Use Vse See here Comfort to the godly against all Reproaches which they suffer in life or death Mark 6. 30 c. And the Apostles gathered themselves c. Sept. 23. 1621. OF the three first general parts of this Chapter you have heard 1. Of our Saviour's coming and preaching at Nazareth to his own Country-men and how they entertained him 2. Of his sending forth his twelve Apostles to preach and work Miracles 3. Of Herod's Opinion touching Christ thinking him to be John Baptist risen from death by occasion whereof you have also heard the whole History of the imprisoning and beheading of John Now we are come to the fourth principal part of the Chapter In which the Evangelist recordeth our Saviour's withdrawing himself with his Disciples into a desert place as also his preaching there and woking the great Miracle of feeding five thousand men with five Loaves and two Fishes Laid down from Ver. 30. unto Ver. 45. In all which Verses consider two things 1. Our Saviour going apart and taking his Disciples with him into the Desert Unto the thirty fourth Verse 2. What he did being there 1. He preached to the People Ver. 34. 2. He wrought the Miracle c. Ver. 35. Touching his departure or going apart 5. things are laid down 1. The occasion of it which was the Apostles assembling to Christ after their Return and relating to him their Labours in preaching and working Miracles Ver. 30. This was one special Occasion of our Saviour's going apart that so his Apostles being now wearied with their Ministeriall labours might have some rest 2. The Evangelist mentioneth our Saviour's calling of his Apostles apart with him into the Desert there to rest awhile 3. The Reason of his calling them into the Desert Because they had no leisure to eat their Meat by reason of the multitude of commers and goers Ver. 31. 4. Their departure together by Ship privately Ver. 32. 5. The Event which hapned thereupon The People seeing them depart and many knowing our Saviour they ran thither before out of all Cities to meet him and came together to him Ver. 33. To begin with the first thing The occasion of their going apart into the Desert which was the Apostles assembling and relating to him their pains in preaching and working Miracles Ver. 30. Where is mentioned 1. Their Assembling to him 2. The Report made to him of all their labours what they had done and taught The Apostles gathered themselves c. We heard before in this Chapter of his sending them forth to preach and of their Obedience in going forth and in preaching c. Now the Evangelist having digressed to set down Herod's Opinion of Christ and the History of John's beheading doth return again to speak of the Apostles and to shew what they did after their Return back from doing that Embassage about which their Master had sent them Being returned they gather all together unto Christ and relate to him what they had done and taught by his Command and Appointment They gathered together For before in their journey they were dispersed asunder being sent forth by two and two as we heard And told Him all things c. This they did not as if He were ignorant c. but to approve unto him their Diligence and Faithfulnesse in discharge of the Embassage on which he had sent them Therefore they come and give him an Accompt what they had done and it may be he had appointed them so to do Observ 1 Observ 1. Ministers ought so to carry themselves in
Sometimes to Comprehend generally in a large sense all Sins of the Flesh As Rom. 1. 29. and 1 Cor. 6. 18. 2. Sometimes it is put for the sin of Adultery properly so called that is for breach of Chastity by marryed Persons as Matth. 5. 32. Whosoever shall put away his Wife saving for the cause of Fornication c. 3. In a strict and most proper sense it is used to signify incontinency of single persons or unmarried Thus we are to take it whensoever we find it named with Adultery as in this place and elsewhere Remedies against this Sin 1. Generall against all Sins of the Flesh Vide suprà 2. Speciall against Fornication First Consider the greatness of the Sin for though this Sin be not so hainous as the former yet it is also a grievous Sin as may appear by these Reasons 1. It is a Sin directly against the Body as the Apostle saith 1 Cor. 6. 18. That is to say Such a Sin as doth not only bring guilt upon the Soul and Conscience and so lay open the person to the curse of God but it doth also after a speciall manner pollute and defile the Body In that by this Sin the Body is made not onely an Instrument of Sin as in many other Sins but also the immediate seat and subject of Sin c. Vide Bezam in locum Note that this is also true of Adultery c. 2. It pulls down heavy Judgments of God upon such as are guilty and do live in it both in this life and after this life Hebr. 13. 4. Whoremongers and Adulterers God will judge It is one of the Sins which shut men out of God's Kingdom 1 Cor. 6. 9. and Gal. 5. 19. compared with 21. See before what Judgments follow the Sin of Adultery the like do often follow this Sin of Fornication though not in like measure and degree because this Sin is not so hainous as that is 3. This Sin of it self is a great Judgment inflicted of God upon such as ate given up to it for it is often a punishment of other great Sins Hos 4. 13. Because of their Idolatry their Daughters should be given up to commit whoredome c. 4. This Sin bringeth guilt of Sin upon two persons at once and so indangereth both their Souls everlastingly without Repentance In which respect it is much more hainous and dangerous than those sins which are committed by one alone and hard to repent of c. The second peculiar and speciall remedy against Fornication is that which God himself hath provided and sanctified for such single persons as finding themselves called of God and fit to enter into that estate 1 Cor. 7. 2. To avoid Fornication let every man have his Wife c. The next Sin is Murthers This word is used in Scripture to signifie not only actuall killing or taking away man's Life but also all cruelty and hard dealing towards the persons of men and all means and occasions tendring to the hurt of men's persons or to the taking away of Life More particularly this Sin may be distinguished in respect of the persons against whom it is committed into two kinds The first is That which is committed against the persons of others The second is Against a man's own person Called Self-murder To speak something of both these Touching murder against others it is of two kinds The first is inward murther of the Heart The second is outward in the externall carriage and practise Of inward Murther there are especially four kinds or degrees 1. Rash anger Matth. 5. 22. Whosoever is angry with his Brother without cause c. 2. Hatred or malice which is a continued and inveterate anger 1 Joh. 3. 15. Whoso hateth his Brother is a Murtherer 3. Envy for this makes way often to actuall Murther therefore these two are joyned together Rom. 1. 29. Gal. 5. 21. 4. Desire of Revenge for a revengefull mind is a murdering mind c. Outward Murther way be committed three wayes especially 1. In using disdainfull or despitefull gestures towards others expressing the malice and despite of the heart against them Matth. 5. 22. Whosoever shall say to his Brother Racha c. It is a word of disdain uttered with scornfull Gesture as the Learned observe So Acts 7. 54. the Jews gnashed with their teeth against Stephen 2. In words by rayling reviling and bitter Speeches Prov. 12. 18. There is that speaketh words like the peircings of a Sword Matth. 5. 22. Whosoever shall say to his Brother Thou Fool c. Also by scoffing words as Ismael Michal and the Children mocking Elisha c. 3. In Action or Deed and that two wayes 1. By striking hurting or maiming the Body of another See Levit. 24. 19. 2. By actuall killing and taking away the Life of another and this is the highest degree of murther against others and a fearfull and grievous Sin yea a crying Sin calling to God and to the Magistrate under God for Vengeance being appointed by the Law of God to be punished with Death and that without taking any ransom or satisfaction See Gen. 9. 6. and Numb 35. 30. The second kind of murther is That which is committed against a man's own person And that two wayes 1. Directly by taking away his own Life as Saul Ahitophel and Judas did which is a more fearfull and dangerous sin than killing of another both in that it is more against the light of nature and also because such a one dying in Sin cuts himself from Repentance the remedy against Sin 2. Indirectly by taking any course or using any means whereby his own life is indirectly hurt or shortned as immoderate grief and care intemperance surfetting c. neglect of good Dyet and Physick c. Remedies against all kinds of murther and cruelty against others and our selves but especially against the highest degrees of it as actuall killing c. are these 1. Consider the hainousness of the Sin being most odious unto God and making the person guilty odious unto Him as appears in that our Saviour here reckons it among the Sins which defile the person c. So Psal 5. 6. He will abhorr the bloody man And it must need be so because it is a Sin so contrary to the Nature of God who is a God of mercy and such a Sin it is as makes a man like unto Satan Who is said to be a Murtherer from the beginning Joh. 8. 44. 2. Look at the grievous Judgments of God which follow this Sin In this Life Gods punisheth Murderers and cruell Persons usually with great hardness of heart till their consciences be awaked and then with as great horrour of Conscience as we see in Cain and in Judas who being but accessary to shedding of innocent Blood was by the terrour of his conscience driven also to murder himself Matth. 27. God doth also usually punish Murderers in their Bodies with untimely and violent Deaths a◠appears in Abimelech Judg. 9.
then commonly spake but because it pleased our Saviour by the uttering of this word to shew and manifest his divine Power for the effecting of this Miracle Further observe That these words Be thou opened are to be referred both to the opening of the ears of him that was Deaf and also to the opening of his mouth or loosing of the string of his tongue to shew that both the use of his Hearing and also of his Speech should be miraculously restored unto him by the Power of Christ Observ Observ In that our Saviour doth use his Word as a means whereby to manifest his divine Power in working this Miracle We may hence learn That Christ is able to work great and wonderfull effects by means of his Word Hebr. 4. 12. Mighty in operation Now the Word of Christ is twofold 1. That word which He uttered immediately with His own Voice when He lived upon Earth either in preaching or otherwise 2. The written Word of Christ which is contained in the Books of the Old and New Testament which is as truly called the Word of Christ as that which He spake upon Earth with His own mouth because it was written by Authority from Christ and by infallible assistance of his divine Spirit Now it is true of both these parts or kinds of the Word of Christ that he was and is able by them to work great and wonderful Effects Touching his immediate Word uttered with his own mouth being upon Earth it is clear by this and sundry other places of the Evangelists how great effects He wrought by it sometimes by it curing incurable Diseases miraculously sometimes casting out Devils sometimes stilling the Winds and the Sea sometimes astonishing those that heard him Preach sometimes striking terrour into his Enemies and causing them to fall backward to the Ground as we may see Joh. 18. 6. And touching his written Word it is also true that by it he is able to work and doth daily work no less powerful and mighty Effects than he did upon Earth by the immediate words of his Mouth Indeed he doth not now work such extraordinary Miracles upon men's bodies in curing diseases casting out Devils c. by his written Word as he did being on Earth by his own lively Voice but yet he doth by his written Word work such Effects upon mens souls and consciences as are no less powerful and wonderful in themselves than those Miracles were which he wrought being upon Earth but rather more powerful and miraculous Quest Quest What are the powerfull Effects which Christ worketh upon mens Souls and Consciences by his written Word Answ Answ They are of two sorts 1. Such as he worketh in the Elect. 2. Such as he worketh in the Reprobate and Wicked In the Elect he doth by his Word work sundry powerful Effects especially these 1. By it he beateth down the Power and Dominion of Sin and sinful lusts in them 2 Cor. 10. 4. The Sword of the Spirit Ephes 6. 2. He subdueth and over-throweth the Kingdom of Satan in them casting him out of their Souls and Consciences and not suffering him there to hold possession Luke 10. 18. by the Preaching of the Word Satan is said to fall from Heaven like Lightning See Act. 26. 18. 3. He sets up his own Kingdom of Grace in the Hearts and Consciences of men working Faith Repentance Regeneration and all saving graces in them Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. it is called The immortall Seed of our new Birth 4. He saveth his Elect by it Rom. 1. 16. The Gospel is the power of God to Salvation c. Jam. 1. 21 Able to save your Souls In the Reprobate also Christ worketh powerful Effects by his written Word 1. Convincing their consciences of Sin by it and so making them more inexcusable 2. Striking terrour into their Consciences as we see in Foelix trembling at the Word preached by Paul Act. 24. 25. 3. Hardning their hearts more and more by his just Judgment and so giving them up to a reprobate sense Here observe That Christ worketh these mighty Effects by his Word not simply considered as it is written and set down by the Prophets and Apostles in the Books of Scripture but chiefly and principally by the Ministry of this Word being truly opened and effectually applyed to mens Consciences by the Preaching of his faithful Ministers The Reason whereof is this Because Christ hath ordained this Ministry and Preaching of the Word to be the onely ordinary and principal means for the working of all the fore-named Effects both in the Elect and Reprobate Use 1 Use 1. This commends unto us the excellency of the Word of Christ and of the Ministry thereof in that it is a means by which Christ doth usually work such powerful and wonderful Effects upon mens Souls and Consciences beating down the power of Sin and Satan in them working Faith Repentance c. This should stir up all Ministers to be diligent in Preaching this Word and all Christians to be forward and swift to hear it on all occasions Especially such as feel the Power of sin and of Satan bearing sway in their hearts and Consciences Let such come diligently to the Word preached which is able by the Power of Christ's Spirit accompanying it to cast down these strong holds Vse 2 Use 2. Labour to find and feel in our selves the saving Power of Christ's Divine Spirit manifested in and by the Ministry of his Word beating down the Power of all Sin in us mortifying and crucifying our sinfull lusts overthrowing the Kingdom of Satan in us working Faith Repentance Regeneration c. making us of sinful men to become new Creatures For certain it is if thou do not feel this saving Power and Vertue of the Word of Christ in thee thou must needs feel a contrary Power in it and by it to convince and harden thee more and more one way or other it will work powerfully upon thy Soul and Conscience one way or other Christ will shew his Divine Power in thee by the Ministry of his Word either he will make it powerful to soften or to harden thy heart it is a Hammer Jer. 23. and therefore by it Christ will either break thy stony heart in pieces or else make it harder like the Smith's Anvil by often striking upon it It shall be either the savour of death unto death or the savour of life unto life unto thee It cannot be preached in vain nor heard of thee in vain but some powerful effect or other it alwayes worketh in all that are hearers of it Look to thy self therefore what effects it worketh in thee So much of the manner of Christ's working this Miracle Now followeth the Miracle it self Ver. 35. And straightway his ears were opened c. In the words are two things contained First The miraculous Effects which followed upon the word of Christ uttered to the deaf and dumb man which Effects
1. Believe not every Spirit but try the Spirits whether they are of God c. Mark 8. 16. And He charged them c. Jan. 23. 1624. Observ 4 Observ 4. IN that our Saviour directeth this Admonition to his Disciples or Apostles whom he had before called to the Office of the Ministry Chap. 3. ver 14. Hence we may gather that as all Christians so especially Ministers of the Word are to be careful to shun the Leaven of false Doctrine and erroneous Opinions in matters of Religion and to take heed of being infected therewith Act. 20. 30. Paul having told the Elders of Ephesus that false Teachers should spring up even amongst them bids them therefore to watch that is not onely to be diligent in their Ministerial Office of teaching sound Doctrine but also in shunning the false Doctrine of those corrupt Teachers and opposing themselves against the same So 1 Tim. 6. 5. he warns Timothy to withdraw himself from false and corrupt Teachers which is to be understood not onely of shunning their Persons but especially of avoiding the Infection of their Doctrine Reason Reason Ministers have a Calling to instruct others in the sound truth of the Word of God and to preserve them from the Poison of Errours and corrupt Doctrine to the utmost of their Power which they cannot be fit to do if themselves be infected with errours and Leaven of false Doctrine and therefore they must by all means shun and avoid the same Use Use See how unfit and dangerous for Ministers of the Word who are called to teach unto others sound and wholesom Doctrine to be corrupt in their own Judgment and infected with Leaven of Errours How shall they lead others in the way of truth and keep them from Errour Blind Guides And if the blind lead the blind both will fall into the ditch c. Observ 5 Observ 5. In that our Saviour warns them to take heed of the Leaven of the Pharisees and of Herod which were Persons of great place and authority Hence we may learn that we are to shun Errours and false Doctrine though they have never so great Patrons which hold and maintain them They are never the better or less hurtful for this but rather the more dangerous when they are maintained and upheld by men of great place or accompt in the Church or Common-wealth for then the common People are the sooner seduced by them Therefore such Errours and Doctrines are the more to be taken heed of Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed Many of those old Heresies which sprung up in the Church in the times of the ancient Fathers had great Patrons and Defenders yet the godly Fathers and other good Christians did not embrace those Errours but utterly rejected and renounced them The Heresy of Arrius was maintained not onely by many learned Bishops of the East and West but also by some of the Emperours themselves as Constantius Valens c. Vide Magd. Cent. 4. c. 5. col 324. Use 1 Use 1. To convince the folly of such as think they may safely follow any Doctrine or Opinion in matters of Religion if they can alledge some Persons of great place or of great Learning who have holden or do hold and maintain the same though otherwise they can shew no good ground or warrant from the Word of God for that they hold As if great men were priviledged from Errour or as if it were safe to err with them in case they do err Here we see the contrary For the Pharisees and Sadduces were men of great Authority and accompt among the Jews and yet our Saviour shews they were not free from Errours in Doctrine and Opinion but greatly corrupted with the Leaven of such Errours and that it was not safe but dangerous to err with them for which cause he chargeth and warneth his Disciples to beware of their Leaven notwithstanding their greatness and Authority in the Church at that time The like may be said of the Scribes and of the Elders and High Priests in our Saviour's time who were all men of great place and authority and yet they erred most dangerously both in Judgment and practice in that they condemned Christ to death and therefore it was not safe but very fearful and dangerous to joyn with them as many then did in that their wicked Errour and Practice It is not therefore safe but dangerous to err with great men Errour in Doctrine or Opinion drawes on Errour in life and practice Now it is dangerous to sin with great Persons therefore dangerous to err with them Use 2 Use 2. Admonisheth us to beware of embracing or liking the better of any erroneous Doctrine or Opinion of men in matter of Religion because of the greatness of the Persons that do hold or maintain the same but learn to reject and detest all Errours and corrupt Doctrines though they have never so great Patrons or Defenders To this end in all Doctrines and Opinions of men look not at the Persons that teach or maintain them but upon what good Ground and Warrant from the Word of God they do teach and hold them Observ 6 Observ 6. In that our Saviour compareth the corrupt Doctrine of the Pharisees and Herodians unto Leaven which is of a spreading and infectious Nature as hath been shewed Hence we learn that corrupt Doctrine and erroneous Opinions of false Teachers are of a contagious and infectious Nature apt to spread their contagion and corruption further and further 2 Tim. 2. 17. the Doctrine of Hymenaeus and Philetus and other corrupt Teachers is compared to a Canker or Gangrene which is a fretting or eating disease which spreadeth further and further in the body so likewise their corrupt Doctrine as the Apostle saith Ver. 16. will encrease to more Ungodliness That which Tertullus said falsly and unjustly of Paul in regard of his Doctrine That he was a pestilent fellow Act. 24. 5. may truly be said of all false and corrupt Teachers They are pestilent fellows and their Doctrine is of a pestilent and infectious Nature c. The truth of this we may see in those old Heresies which sprung up in the Church heretofore in the Times of the Antient Fathers with the leaven of which though at first but some one or few persons were tained yet afterward by degrees the Contagion spread further and further to the infecting of many yea of whole Countries Thus the Arian Heresy did at first infect onely Arius himself and some few in the Country of Alexandria but afterwards the leaven of it spread so far that the greater part of the World was infected with the same Ingemit totus orbis miratus est se factum Arianum Hieronym So the Doctrine of Pelagius and other Hereticks though at first it infected but some few yet afterward it spread very far to the corrupting of
that it might passe from him c. Matth. 26. 39. See afterward upon Chap. 14. Ver. 35. 3. There might be and was in our Saviour as he was Man some Natural loathness to suffer that cursed Death as it was an enemy to Nature It is no sin by a meer natural fear to abhorr Death But when he looked higher at God's Will c. See Dr. Field Vse 1 Vse 1. See by this the unspeakable love of Christ unto us and his earnest desire of our Salvation in that he not onely dyed and suffered for us but also did so willingly readily and chearfully undergo all his Sufferings in that he did so willingly drink of that bitter Cup of the Wrath and Curse of God for us Joh. 15. 13. Greater love hath no man then this that a man lay down his Life for his Friends that is dye willingly for them c. This is that infinite love of Christ which passeth Knowledge Ephes 3. 19. which he manifested by dying and suffering for us so willingly Therefore Ephes 5. 2. Walk in love as Christ hath loved us and gave himself for us c. Now this must draw our Hearts to love him truly again who hath so loved us and to shew our love by our obedience to his Will and by seeking his Glory above all things in the World As our Salvation hath been dear and pretious to him so must his Glory be to us c. Use 2 Vse 2. This is also matter of endlesse comfort to Us and all the Faithful in that Christ's Death and Suffering being voluntary and freely undergone by him are therefore acceptable to God and consequently available to justify and save Us which otherwise they could not have been Therefore Ephes 5. 2. He gave himself for us an Offering and a Sacrifice to God for a sweet smelling savour Why was his Death a Sacrifice so pleasing unto God because he willingly gave himself c. If it had not been a free Will-offering it had not been accepted neither could have been a propitiation for us hereupon depends the Efficacy and Merit of Christ's Death and Sufferings that he dyed willingly and in way of obedience to God his Father and so his Death and Sufferings were accepted for us If he had dyed and suffered a hundred times yet if his Sufferings had not been a Sacrifice pleasing to God they could have done us no good nor ever have reconciled us to God c. And they could not have been pleasing to God if not voluntary c. See Hebr. 10. 10. compared with Psal 40. 8. Use 3 Use 3. Christ having been so willing and ready of his own accord to dy and suffer for us this teacheth us our duty which is to be in like manner ready and willing to suffer any thing even death it self for his sake As he willingly for our sakes suffered death yea that most shameful and cursed death so we must willingly suffer any thing in this life for his sake as reproach shame loss of Goods Friends Liberty and life it self if we shall be called to it as Paul Act. 21. 13. So did the Apostles Act. 5. 41. They rejoyced that they were counted worthy c. So the Martyrs suffered willingly for Christ Use 4 Vse 4. We should willingly part with our sins for his sake Tit. 2. 14. Observ 3 Observ 3. In that our Saviour foretelleth his Disciples of his death and sufferings thereby to prepare and arm them before-hand to the bearing of that grievous trial and affliction which was to happen unto them by occasion of his death Hence we learn that Christians have need to be prepared and armed before-hand to bear trials and afflictions as they ought when they come upon them whether they be outward or inward trials Matth. 26. 41. Watch and pray that ye enter not into temptation that is prepare and arm your selves before-hand by Prayer and Watchfulness against the time of trial that ye be not over-come of it Ephess 6. 13. Take unto you the whole Armour of God that ye may be able to withstand in the evill day and having done all to stand Joh. 16. 1. These things have I spoken that ye should not be offended They shall put you out of the Synagogues c. Reason It is a very hard and difficult matter to bear crosses and afflictions well as we ought which cannot be done without special Grace of God enabling us Phil. 1. 29. Unto you it is given to suffer for the Name of Christ Therefore we had need be well prepared and armed before-hand Use 1 Use 1. See by this how needfull for Ministers of the Word often to teach the Doctrine of the Cross instructing their people touching the necessity of Afflictions and touching the nature uses and ends of them and in the helps and means to bear them as they ought Thus doth our Saviour often put his Disciples in mind of the Cross and Afflictions which they should suffer as verse 34. of this Chapter Whosoever will come after me let him take up his Cross and follow me So at other times So the Apostles also do often teach this Doctrine of the Cross As Paul and Barnabas Act. 14. 22. taught the Disciples at Lystra Iconium and Antioch that We must through much Tribulation enter into the Kingdome of God So Paul in all his Epistles So 2 Tim. 3. 12. All that will live Godly c. Use 2 Vse 2. For Admonition to stir us up daily to prepare and arm our selves before-hand for times of tryall and for the bearing of Crosses and Afflictions inward and outward The not doing of this is the cause that many are so unfit and unable to bear troubles when they come and that they are so soon dismayed and discouraged casting away their hope and confidence in God being not able to comfort themselves in God as they should do in the midst of their troubles but are ready to despair of help from God and to fall to murmuring and impatiency All this is for want of being well armed and prepared before-hand to bear trials Therefore let every one of us look that we daily prepare and arm our selvs for the bearing of crosses and troubles when they shall come and for greater trials than we have as yet felt Quest Quest How may we prepare and arm our selves Answ Answ 1. Labour to be well instructed in the Doctrine of the Cross touching the necessity of it for all that will live godly touching the ends and uses to be made of Afflictions and the excellent fruit that cometh of them being sanctifyed to us and patiently suffered 2. Often meditate and think of troubles before they come accompt of them and making them present to us in Meditation even before they come This is to take up our crosse daily as we are required to do Luke 9. 23. 3. Get true Faith in Christ whereby to be assured of God's Love and that all crosses and trials shall work for our
Resurrection of our bodies and to unite them again to our Souls at the last day and therefore this must be accomplished This must strengthen our Faith to rest upon God for the fulfilling of all good things which He hath purposed and promised to us in his Word Vse 3 Vse 3. See one main cause and reason why all that will godly in Christ Jesus must in this life suffer many troubles and afflictions in one kind or other because God hath ordained them thereunto 1 Thess 3. 3. and He hath foretold as much in his Word and therefore it must be so As Christ must suffer and so enter into Glory because so God hath ordained and it was foretold by the Prophets so must we through many tribulations enter into the Kingdom of Heaven because of God hath ordained and said it in his Word This therefore should teach us patiently to bear all such troubles seeing it must be so submitting willingly to God's Decree and to his Word So did Christ Mat. 26. 54. Observ 2 Observ 2. In that there was a necessity of Christ's Suffering not onely in regard of God's Decree and the Prediction of the Prophets but also in respect of the accomplishing of the Work of our Redemption which could by no other means be effected Hence observe the greatness and excellency of this Work of our Redemption together with the dissiculty of it in that it is such a Woâ—k as could by no other means be effected but by the Death and Sufferings of Christ Jesus the Son of God He being by nature the eternal Son of God must take our Nature and become the Son of Man and being made Man He must also dy and suffer the Wrath of God and cursed death of the Cross else not possible for us to be saved See here how great and excellent is this Work of our Redemption far exceeding the Work of our Creation This must stir us up to all possible thankfulness to God all the dayes of our life for this wonderfull Work of our Redemption by the Death and Sufferings of Christ which is the blessing of all blessings unto us A Blessing not easily purchased for us it cost no small price no less than the precious Blood of Christ the Son of God 1 Pet. 1. 19. Oh how thankful then ought we to be for this unspeakable benefit If the Angels did sing Glory to God Luke 2. for Man's Redemption How much more ought we to blesse and praise God all the dayes of our life for the same To this end think often what we are without this Redemption think of the miserable bondage we are in by Nature that this may provoke us to Thankfulnesse Mark 8. 31. And he began to teach them c. July 17. 1625. NOw followeth the Sufferings themselves which our Saviour foretelleth 1. Generally He must suffer many things 2. Particularly in two kinds of Sufferings 1. He must be rejected c. 2. He must be Killed Of the first Suffer many things That is manifold Evils Mâ—series and Punishments which were to be laid upon him for our Sins especially about the time of his Death Here is occasion to speak of the Doctrine of Christ's Passion in General An Article of our Faith Quest 1 Quest 1. How could He Suffer being God Answ Answ This was answered before c. Quest 2 Quest 2. What were those manifold Evils which He was to Suffer for Us Answ Answ They were of two kinds 1. External or Outward 2. Inward First Bodily pains which He was put unto many wayes as by being bound with Cords being scourged by Pilate's appointment being Buffetted by the High Priest's Servant being Crowned with Thorns being stretched out and nailed on the Crosse and so hanging there for the space of sundry hours even till he dyed Also by Suffering thirst while he hung upon the Crosse and by drinking Gall and Vinegar in his thirst 2. Hither also refer the pangs of bodily Death which he was at length to Suffer Of which we shall hear more afterward 3. The great ignominy contempt and reproach which was cast upon him by mockings revilings slanders and false accusations of the Jews as also by dying the Death of the Crosse which was in it self so shamefull and accursed See Hebr. 12. 2. 2. Internal which he was to Suffer in his Soul namely the apprehension of God's heavy Wrath and Curse due to our Sins which should make his Soul heavy unto Death as we see it did Matth. 26. 38. and which should also cause him to sweat great drops of Blood and to stand in need of an Angel to strengthen him as appeareth Luke 22. 43 44. which also should cause him to cry out upon the Crosse in that lamentable manner My God My God why hast thou c. This Esay foretold Chap. 53. 10. His Soul an Offering for sinne Quest 3 Quest 3. Wherefore or to what end was our Saviour to suffer all these evils Answ Answ That he might thereby make satisfaction to God for our Sins and so both free us from the guilt and punishment due to them and also reconcile us unto God Rom. 4. 25. Delivered for our Offences c. 1 Pet. 3. 18. Christ hath once suffered for Sins the just for the unjust that he might bring us unto God Quest 4 Quest 4. How could these Sufferings of Christ for a short time be a satisfaction to God for the eternal Curse due to our Sins Answ Answ By reason of the dignity of the Person because he that suffered was the Son of God which gave infinite vertue and merit to his passion Hebr. 9. 14. Through the eternâ—â— Spirit offered himself to God c. Quest 5 Quest 5. How did it stand with God's Justice to lay the punishâ—â—nt of our Sins upon Christ being innocent Answ Answ Because he did voluntarily become our Pledge or Surety to God undertaking the payment of our Debt of punishment for Sin Hebr. 7. 22. As if one freely becomes Surety for payment of another man's Debt it is no injustice to require the Debt of him So here c. Vse 1 Use 1. See the infinite love of Christ in being willing to suffer for our sins c. But of this before Use 2 Use 2. See here the hainousnesse of sin how offensive it is to God and hard to be forgiven and satisfaction to be made unto God for the same in that Christ Jesus the Son of God must not onely become Man but in his humane nature suffer so many and grievous things and that for this end to satisfie God's Justice for our Sins and so to justifie and save us from the guilt and punishment of the same 1 Pet. 3. 18. This was the cause of all his bitter Passion which shews the hainousnesse of Sin in that nothing could satisfie God's Justice for it but the Sufferings of Christ the Son of God This was the onely price sufficient to satisfie God for our Debt of Sin and Punishment even the
four things 1. The Prediction it self 2. The Person who was to Suffer The Son of Man 3. The Necessity He must Suffer 4. The Passion it self Of the three former I have spoken In part also of the fourth and last viz. The Passion it self which our Saviour foretelleth 1. Generally That he was to Suffer many things 2. More particularly in two kinds of Sufferings 1. Rejection at the hands of the Elders Chief Priests and Scribes 2. Bodily Death Of his Sufferings in general I have spoken Now followeth the particular Sufferings He must be rejected of the Elders c. Where consider two things 1. The matter it self which he was to Suffer Rejection or Contempt 2. The Persons by whom he should be rejected Being of three sorts described by their severall Offices and Callings Aâ— 1. Elders 2. Chief Priests 3. Scribes And be reâ—ected Or disallowed that is contemned despised and cast off as a base vile and unworthy person Of the Elders This is not a name of Age in this place but of Office and Authority signifying those civil Judges or Magistrates among the Jews who had Power to Judge of civil Causes and Controversies pertaining to the Common-wealth Of which sort of Elders or Magistrates they had some in every City especially in Jerusalem their chief City they had a Colledge or set Company and Society of these civil Judges or Elders being seventy in number which were called their Sanhedrim as the Rabbies do testifie c. Sometimes called Elders of the People as Matth. 26. 3. Because as some think they were chosen out of all the Tribeâ— to distinguish them from other Ecclesiastical Judges or Officers which were chosen only out of the Tribe of Levi. Vide Bezam in Matth. 26. 59. See also Godwin's Antiq. of the Jews pag. 233. And they were called Elders because they were chosen out of the elder and graver sort of Men in every Tribe who were fittest to bear Office in the Common-wealth Touching the first Institution of these Elders see Num. 11. 16. See Goodwins Antiq. of the Jews Lib. 5. Cap. 4. And of the chief Priests There were three sorts of Priests among the Jews in our Saviour's time 1. The High Priest such as Aaron was and after him the first born Sons of himself and his Posterity to whom the High Priest-hood was tyed successively 2. The Chief Priests next to the Place and Authority to the High Priest which Chief Priests were those who were Heads or Chief of those several Orders of Priests Instituted by David 1 Chron. 24 Called Priesâ—s of the second Order 2 King 23. 4. And Chief of the Priests Ezra 8. 24. Matth. 2. 4. Heroâ— gathered all the Chief Priests and Scribes of the People together c. Vide Bezam in locum 3. The common sorts of Priests Here the two sorts are spoken of Scribes Of these often before They were Ecclesiasticall Officers among the Jews who by their Office were to expound and interpret the Law of God unto the People in their publick Synagogues in which respect they are sometimes called Lawyers or Expounders of the Law Observ Observ That one principal part of Christ's Sufferings which He was to undergo and did suffer for us was great contempt and disgrace at the hands of men to be rejected and despised of men to be counted as a vile and base Person This was prophecyed of Him Psal 22. 6. I am a Worm and no Man a reproach of men and despised of the People Isa 53. 3. He is despised and rejected of men and accordingly it was fulfilled afterward 1 Pet. 2. 4. He is said to be a Stone disallowed of men Great was the contempt and disgrace which our Saviour suffered at the hands of men both in his life time and at his death In his life time He was contemned and disgraced by the Scribes and Pharisees and other wicked Jews who rejected and cast him off as a base and vile Person yea as a notorious wicked Person as appears by the reproachful Terms they gave unto him calling him a Blasphemer a Glutton and Wine-bibber a friend of Publicans and Sinners a Samaritan and one that had a Devil But especially at the time of his death He suffered great contempt and disgrace as when he was taken as a Malefactor and brought before Authority and there falsly accused when he was mocked and derided of his Enemies spit upon buffeted on the face whipped crowned with thorns in derision Also when Barrabbas a Murderer was preferred before him which was so great an Indignity that Peter doth in particular lay it to the Consciences of the Jews Act. 3. 14. Ye denied the Holy One and the just and desired a Murderer to be granted unto you Lastly He was greatly contemned and disgraced by men in the very manner and kind of Death which He was put unto being crucifyed which was a most base vile and accursed Death Hebr. 12. 2. He endured the Crosse despising the shame Vse 1 Use 1. See how far our Saviour abased himself for us in that he being the Son of God and Lord of Life and Glory was nevertheless content for our good and Salvation so far to submit himself as to be contemned vilified and disgraced by mortal men yea by wicked men such as the Scribes and Pharisees chief Priests Elders c. This should teach us willingly to abase our selves to suffer the greatest contempt and disgrace in this World for his Name and Glory's sake Vse 2 Use 2. See also the unspeakable Love of Christ to us in being content for our sakes to be so much despised and rejected of men which therefore must stir us up to thankfulness and affect our hearts with true Love to him again and cause us to express it in obedience to his Will Use 3 Use 3. Teacheth us what we must look for and make accompt of if we will be Christ's Disciples even to suffer great contempt and disgrace in this World and at the hands of men to be basely and vilely esteemed of by men to be rejected and set at nought as Christ was before us We must be conformable to Christ our Head in this part of his Sufferings as well as in other parts of it Thus it was with the Apostles as Paul testifieth 1 Cor. 4. 13. they were defamed and made as the filth of the World and the Of-scouring of all things c. So must we make account to be in base and vile accompt in the World if we will professe Christ c. Therefore also we are to prepare and arm our selves daily to bear this contempt and disgrace at the hands of men for the Name of Christ praying unto God and labouring for Christian courage and resolution to go on constantly in the Profession of Christ and the Gospel and in the zealous practice of Christian Religion notwith standing all the contempt and disgrace which is cast upon us by men of this World And so much the rather we must thus
Quest 1 Quest 1. How could he be killed or put to death being the Son of God Answ Answ He was put to death according to his Humane Nature as He was Man 1 Pet. 3. 18. Put to death in the Flesh Yet he that dyed was God and that at the very time of his death for the personal Union betwixt the God-head and Man-hood of Christ was not dissolved but continued still even in the instant of his Death and after it Quest 2 Quest 2. What kind of Death was our Saviour to be put unto Answ Answ To the death of the Cross that is to be crucified or nailed alive to the Cross and there to hang until He was dead This appeareth by the History of the Evangelists who do particularly declare the manner of his crucifying Joh. 3. 14. As Moses lift up the Serpent in the Wilderness so must the Son of Man be lifted up that is upon the Cross at the time of his Death Now the reason why He was to suffer this kind of death was this that it might appear that he was made a Curse for us by imputation in taking upon him the guilt and punishment of our sins Therefore he was to dy the death of the Cross which was an accursed kind of death not only in the Opinion and accompt of men but even by the Law of God as appeareth Deut. 21. 23. and Gal. 3. 13. where it is said that Christ was made a Curse for us for it is written Cursed is every one that hangeth on a Tree Quest 3 Quest 3. Was our Saviour to suffer nothing but bodily pains at the time of his Death Answ Answ Yes He was withal to suffer the wrath and curse of God due to our sins in his Soul yea the pangs of the second death such as were answerable and equivalent to the very pains of Hell which was the cause that He so cried out upon the Cross My God My God Why hast thou forsaken me Matth. 27. 46. Quest 4 Quest 4. Wherefore or to what end was He to be slain or put to death and to suffer withal the Curse of God in his Soul Answ Answ 1. That by this means He might make satisfaction to God for our sins and the sins of all God's Elect People and so might free us from the Guilt and Punishment of our Sins both temporal and eternal Rom. 4. 25. He was delivered to death for our Offences c. 1 Cor. 15. 3. He dyed for our Sins according to the Scriptures 2. That by death He might destroy the Devill that is vanquish his Power and Tyranny which He had over us by reason of our sins and so deliver us from the same Heb. 2. 14. 3. That He might take away the Sting and Curse of bodily death and free us from the same 1 Cor. 15. 55. Quest 1 Quest 5. How could Christ's bodily Death and his Suffering of God's Wrath for a short time satisfie God's Justice for the eternall punishment due to our Sins Answ Answ Because it was the Death and Sufferings of him that was not onely Man but God Acts 20. 28. This dignity of the Person Dying and Suffering gave infinite vertue and efficacy to his Death and Suffering For it was a greater matter for the Son of God to Dye and Suffer God's Wrath though but for a little time than for all Men and Angels to have suffered it for ever Now follow the Uses of this Doctrine touching Christ's Death Vse 1 Vse 1. In that Christ must be killed or put to Death even ro the Cursed Death of the Crosse and that for our sins to satisfie God's Justice for them Hence we are taught the cursed nature and effect of sin in it self in that it is the meritorious and procuring cause of Death it brings forth Death as the proper fruit and effect of it Rom. 6. 23. The wages of Sin is Death And Jam. 1. 15. Sin being finished bringeth forth Death Therefore also Sins are in Scripture called dead Works because they do of themselves naturally bring forth Death This we see in Christ who though he had no sin of his own yet because he took on him the guilt of our sins by imputation he became subject to Death and was of necessity to be killed or put to Death and not an ordinary Death but to the cursed Death of the Crosse yea he must also Suffer the very pangs of the second Death in his Soul and all for Sin See what a deadly thing sin is being the Originall Cause and Fountain of Death even of Temporall and Eternal Death both which it doth necessary bring either upon us or upon Christ for us Learn by this to fear and talk of sin as the most deadly and dangerous evil in the World as we naturally fear and shun Death so much more sin the cause and Fountain of Death And to this end labour more and more for true hatred of all sin in our hearts that we may detest it as we do Death yea as we hate and detest Hell it self Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hate it like Hell How do we hate and abhorr poyson because it is deadly How do we fear and shun deadly Diseases as the Pestilence c Much more cause is there to hate and avoid sin which is more deadly to the Soul than any poyson or disease to the Body Think of this when thou art tempted to any Sin that it will bring Death of Soul and Body c. Prov. 14. 12. There is a way which seemeth right unto a man but the end thereof are the wayes of Death Use 2 Vse 2. See the unspeakable love of Christ to us manifested in this That he was content and willing to suffer Death for our Redemption yea the shameful Death of the Crosse together with the infinite Wrath and Curse of God accompanying the same Joh. 15. 13. Greater love than this hath no man that a man lay down his Life for his Friends Rom. 5. 7. Scarcely for a Righteous man will one dye c. But God commendeth his love to us in that while we were yet Sinners Christ dyed for us This must draw our love to Christ again c. Of this see before where I spake of Christ's willingnesse to Dye and Suffer for us Use 3 Use 3. The Death of Christ doth afford matter of unspeakable comfort to all true Believers and that three wayes 1. Against guilt of our Sins and the fear of God's Wrath and Curse due to them all which being fully satisfied for and taken away by the merit of Christ's Death there is now no condemnation to us being in Christ Rom. 8. 1. We may now say with the Apostle ver 33. of the same Chapter Who shall Condemn It is Christ that Dyed c. Christ by his Death hath paid a Counter-price to God's Justice for all our Sins and so freâ—d us from the guilt and punishment due to them He hath freed and delivered us
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
day Ephes 2. 6. we are said to be raised up together with Him viz. in regard of certain hope and assurance of our future Resurrection See what comfort here is to us against fear of death now in this grievous time of Mortality Labour by Faith to apply it to our selves that we may be able to say with Job cap. 19. 25. I know that my Redeemer liveth And though Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self c. Though the Resurrection of our bodies be a matter above reason and so hard to believe yet when we look at the Resurrection of Christ our Head this should strengthen our Faith and Hope touching our own Resurrection Use 4 Use 4. The Doctrine of Christ's Resurrection serveth to teach us a special Christian duty which is to labour by vertue of his bodily Resurrection to rise spirirually from the death of sin to the life of Grace Paul's care was to know Christ and the Power of his Resurrection Phil. 3. 10. that is to feel the vertue of it raising him from the death of Sin to the life of Grace So must we labour to feel the same Power and Vertue of Christ's Resurrection in us to quicken us with the life of Grace Now this Power of Christ's Resurrection flows principally from the Divine Spirit of Christ as he is God which Spirit of Christ doth quicken us with the new and spiritual life of Grace and that by means of the Resurrection of Christ applyed to our consciences by Faith Pray then unto Christ to give us to feel this quickning Spirit of his raising us up from the Death and Grave of Sin to the Life of Holiness and Righteousness and that by vertue of his own bodily Resurrection It is not enough to know the History of Christ's Resurrection but pray unto Christ to make us feel the vertue of his Resurrection Meditate on Christ's Resurrection not historically only but experimentally and feelingly so as to feel our selves spiritually risen with him Col. 3. 1. If ye be risen with Christ seek the things that are above c. This is the first Resurrection which whosoever is partaker of is blessed for the second death shall have no power over him Rev. 20. 6. It is sealed to us in Baptism by rising out of the water or by wiping it away Rom. 6. 4. We are buried with Christ by Baptism into his Death that like as Christ was raised from the dead so we should walk in Newness of life Now followeth the time when our Saviour saith He must rise again from death After three dayes or within three dayes as some translate and read the words and that rightly according to the sense For it must not be understood of three whole dayes fully complete and ended for Christ was not so long to continue dead but part of three dayes onely or rather one whole day and part of two other as may appear out of the History of his Death and Resurrection set down by the four Evangelists For He dyed upon the day before the Jews Sabbath which day is the same with our Friday and He was buried the same day toward the Evening Luke 23. 54. The day of his buriall was the Preparation of the Sabbath that is the day before the Sabbath and the Sabbath drew on Now the time of his Resurrection was early in the Morning on the day after the Jews Sabbath which they called the first day of the Week being the same with that which we now call Sunday or the Lord's day and is the day which we keep for our Christian Sabbath So then by these things laid together it may appear that our Saviour was not dead three whole dayes but one whole day and part of two other and therefore when it is here said He must rise again after three dayes it must not be understood of three whole dayes fully ended but of three dayes begun that he rose within the space of three dayes that is to say upon the third day after his death and burial Object Object Matth. 12. 40. As Jonas was three Dayes and three Nights c. So shall the Son of Man be three Dayes and three Nights in the heart of the Earth Answ Answ It is spoken figuratively by a Synecdoche the whole being put for a part Three Days for part of three Dayes And whereas it is said He should be also three Nights in the Earth it is to be understood according to the Jews Accompt who by a Day did understand usually a naturall Day consisting of twenty four hours and so comprehending both Day and Night Therefore our Saviour being part of three Dayes in the Grave is said to be three Nights also in the Grave though indeed he was but two Nights in it because the Night belonged to the Day and was reckoned as a part of it Quest 1 Quest 1. Why was our Saviour to rise from Death so soon viz. upon the third day after his Death Answ Answ 1. Because this was the time prefigured long before in the Type of Jonas his being three dayes in the belly of the Whale ut supra dictum 2. That he might not in his Body see corruption in the Grave by longer continuance there For so it was prophesied of him Psal 16. 9. Quest 2 Quest 2. Why was He not to rise sooner before the third Day Answ Answ Partly to fulfill the Type of Jonas partly to shew and confirm the truth and certainty of his Death and consequently the more to set forth the Glory of his Resurrection Observ Observ See here the Ground and Reason of the change and alteration of the Jewish Sabbath which was upon our Saturday into that which we now keep for our Christian Sabbath The reason is because this Day on which we keep our Sabbath was the Day on which our Saviour Christ did rise from Death being the third Day after his Death as hath been shewed Therefore it is called the Lord's Day Rev. 1. 10. because the Lord Jesus rose again from Death upon this Day Now because the work of our Redemption the accomplishment whereof was manifested by Christ's Resurrection was a greater and more excellent work than the work of Creation in remembrance whereof the Jews kept their Sabbath therefore the Apostles by direction and warrant from Christ changed the Day of the Jews Sabbath into that which we now keep See then what conscience we should make of sanctifying this Day unto the Lord in remembrance of the glorious Resurrection of Christ and of the work of our Redemption c. See more of this Point upon the Creed and upon the fourth Commandement lately handled Mark 8. 32. And he spake that Saying openly c. Aug. 21. 1625. TOuching our Saviour's foretelling his Disciples of his future Passion and Resurrection ye have heard in the former Verse Now in the beginning of this Verse is set down the manner of his foretelling
for so the words may be translated See Scultet Observat in Matth. Cap. 48. Now although this Reprehension of Peter thus given by him to Christ did proceed from a good intent and meaning and partly from his love and good will to Christ his Master as there is no doubt being loath and unwilling to hear of Christ's Death and Sufferings yet neverthelesse in this Action of reproving Christ he did greatly sin and offend as is plain by that sharp and severe reproof which our Saviour gives him for it in the Verse following Quest Quest How or wherein did Peter offend in this reproving of Christ Answ Answ 1. In taking upon him to blame or find fault with Christ himself whom he had so newly confessed to be the Son of God whence he should have concluded That he that was the Son of God could not erre or be faulty either in doing or speaking any thing amisse Therefore in that he did not stick to blame and charge Christ as faulty this was great rashnesse folly and presumption in him He should rather have further questioned with Christ touching that which he doubted of or he should have dealt with him by way of humble intreaty and not by way of reproof 2. In opposing his own Opinion and Judgment against the expresse words of Christ For whereas he had directly affirmed that he waâ— to suffer many things yea that he must Suffer c. notwithstanding all this Peter sticks not to affirm the contrary This shall not be unto thee whereas he should have rested absolutely in the bare words of Christ This savoured of naturall pride c. 3. In giving perverse and evil Counsell â—o our Saviour perswading Him not to Do and Suffer that which he had affirmed that He ought to Do and Suffer viz. To go up to Jerusalme c. Such Counsell as if it had been imbraced the work of our Redemption had been hindred Quest Quest What were the Causes of this grosse fault and sin of Peter Answ Answ 1. His ignorance in the Mystery of Christ's Death and Sufferings and of the causes and reasons thereof For although Christ had now plainly told him and the rest of the Disciples that He must Dye and Suffer yet Peter neither could nor did yet conceive how it could stand with the truth of Christ's God-head and excellency of his Person to Dye and Suffer so many and grievous things 2. Another cause was that grosse Errour of the Jews then holden with which the Apostles also were tainted That the Messiah should have an Earthly Kingdom accompanyed with outward Glory and Prosperity which therefore Peter could not see how it could stand with that great abasement by Dying and Suffering which our Saviour foretold them of See Matth. 20. 21. in the sons of Zebedee And Acts 1. 6. 3. A naturall loathness and unwillingness which was in Peter as also in the other Disciples to hear of the Crosse and Afflictions which they might well think would be occasioned to them by the Death and Sufferings of Christ their Master 4. Too much carnall love and desire of Christ's bodily presence which made him loath to hear of his being taken away by Death c. Observ 1 Observ 1. That the best Saints of God in this Life are tainted with sinfull Infirmities and Corruptions with many and great Corruptions Peter himself an Apostle of Christ yea one of the most eminent Apostles for Zeal and other Graces yet how many and great Corruptions did he discover in this one Action of reproving Christ at this time See this Point handled before Chap. 3. Ver. 31. Quest Quest Why doth the Lord suffer such corruptions to remain in his Saints and Children after their effectuall Calling Answ Answ For these Reasons 1. To humble them in the sense and feeling of these corruptions and to keep them from being puffed up with Pride in respect of the Graces in them 2 Cor. 12. 7. Lest he should be exalted above measure by Revelations a Thorn was given him in the Flesh c. 2. That they may have matter in themselves with which to be continually exercised in fighting and striving against their corruptions and infirmities 3. To wean them from the love of this World and of this present life and to stir up in them a longing after the life to come in which they shall be perfectly sanctified and freed from this body of sinfull Corruption Rom. 7. 24. O wretched man Who shall deliver me c Observ 2 Observ 2. That Ignorance in some main Points and Doctrines of Faith for a time may stand with sanctifying Grace in such as are effectually called or that such as are effectually called and sanctified may for a time be ignorant in some main and principal Doctrines of Faith and Christian Religion As here Peter though a chosen and sanctified Apostle yet was ignorant of the Doctrine of Christ's Death and Passion as appeareth by his blaming of Christ for affirming that he must dy and suffer So likewise the other Apostles were ignorant of this Doctrine and of his Resurrection and so continued long time after this as may appear Luke 18. 34. yea till the very time of the fulfilling of them as we have heard before See more of this before Chap. 4. 10. and afterward Chap. 9. 10. and Joh. 20. 9. Vse Use Comfort to such Christians as are yet but weak in Knowledge so that their hearts be upright and that they make conscience of practising those things they do already know God will in due time reveal to them a greater light of Knowledge in all Points and Doctrines needful to Salvation He will by his sanctifying Spirit lead them into all necessary truth so that they conscionably use the means to grow in Knowledge The Apostles themselves were for a time ignorant of sundry main Doctrines of Faith but afterward they were clearly revealed to them Observ 3 Observ 3. â—n that Peter took our Saviour aside to reprove him thereby shewing a reverent respect to his Person although he otherwise greatly offended in the Reproof it self this is commendable in him And hence we may learn how to carry our selves if at any time we be to give a Christian Admonition to our Superiours viz. to do it with due respect and reverence to the Person in regard of his preheminence above us 1 Tim. 5. 1. Rebuke not an Elder but entreat him as a Father c. Though we may admonish a Superiour of a fault in some Cases yet not in the same manner as we do an inferiour or equal but with a reverent regard to his place and dignity we are in this case to minister such an admonition in such manner and with such Circumstances as may stand with the dignity and place of the Person admonished Mark 8. 33. But when He had turned about c. Aug. 28. 1625. IN the end of the former Verse ye heard of Peter's carriage toward our Saviour upon the hearing of that Prophecy
wayes especially 1. In Opinion and Judgment by condemning it and themselves for it as guilty of God's Wrath and Curse Rom. 7. 24. Paul calls it a body of Death 2. In Heart and Affection by hating loathing and detesting this natural corruption of the whole Man Rom. 7. Paul hated the evill which he did therefore much more his natural corruption being the cause and fountain of that evil 3. In life and practice by labouring daily to have this corruption mortified in us as by Prayer and by the Word of God applied Col. 3. 5. Mortify your members which are on Earth c. and Eph. 4. 22. Put off the old Man which is corrupt c. Reasons Reasons 1. Christ Jesus our Head and Saviour did deny himself for our sakes He contemned and rejected his own life and laid it down for us He renounced also his own humane Will so far as it differed from the Will of his Father submitting it wholly to the Will of God in the Work of our Redemption therefore all that will be his true Disciples must herein follow him 2. Nature is a great enemy and hinderance to every Christian in doing the Will of God and consequently in following Christ especially corrupt Nature Rom. 8. 7. The carnal mind is enmity against God c. 3. Such as will be Christ's Disciples must wholly give up themselves in obedience to the Will of Christ But this they cannot do unless they first renounce and forsake themselves and their own Will Use 1 Vse 1. See by this how hard a matter it is to be a good Christian and true Disciple of Christ in practice Though it is easy to make Profession hereof yet how hard and difficult to be such a one indeed Esse Christianum grande non videri Hieron This may appear by the difficulty of this one Christian Duty here required of all that will be Christ's true Disciples viz. The denial of themselves that is the utter contemning rejecting and forsaking of themselves and their own Nature and of all that is in them by Nature so far as it may be a hinderance to them in following Christ How hard and difficult a thing is this to practise So difficult that it seems to the natural man impossible and so it is indeed without the Grace of God enabling us to do it It is a hard matter for a Christian to renounce the World with the profits and pleasures of it hard to forsake Houses Lands Goods Wife Children c. hard to leave a Man 's own Country as Abraham did But this is above all difficulties for a man to deny and forsake himself and to go out of himself to hate his own life to put off himself and his own Nature to renounce his own Reason Will and Affections and to crucify them c. Oh how hard a thing is this to practise It is a hard duty which our Saviour enjoyneth Matth. 5. 29. that if our right Eye offend us we should pluck it out if our right hand we should cut it off and cast it from us c. But this is much more difficult for the whole Man to be cut off from himself for a man to forsake and part with himself c. If we were onely to put off and change our Skin with the Snake yet this were both difficult and dangerous How much more then to put off and change our whole Nature How hard for the Black-moor to change his Skin and the Leopard his Spots much more for a natural man to deny himself and his own Nature c. Never can he do it of himself without the speciall Grace of God See then that it is not as some think an easy matter to be a Christian as if no more were required but to be outwardly baptized to make outward Profession to come to Church c. Do not so deceive thine own Soul Thou must deny thy self thou must utterly renounce and forsake thy self c. And if this one duty be so hardly practised How hard is it to perform both this and all other required Therefore make off security and work out Salvation with fear c. Vse 2 Use 2. To convince many not to be Christ's true Disciples what ever they professe because they never yet practised this duty of denying themselves that is of rejecting and forsaking themselves and their corrupt Nature c. So far are many from this That they know not what it meaneth but it is a very Riddle and a Mystery to them Others are so far from renouncing and forsaking themselves and their own Nature that they highly esteem of themselves and are in love with their own Natures pleasing themselves therein puffed up with pride because of natural parts c. So far also from mortifying and crucifying their sinful Lusts that they take care to satisfy them So far from denying and renouncing their own carnall reason and corrupt wills that they are wholly wedded and addicted to them c. How unfit are these to be Christ's Disciples How far from following him by true denyall of themselves Some again deny their corrupt Nature in some things but not in all Some carnall Lusts they renounce but not all c. Contra Col. 3. Mortifie your Members c. that is all the parts of the old man and body of sin Use 3 Use 3. To stir up all that profess to be Christ's Followers to the conscionable practise of this Christian Duty of contemning renouncing and utter forsaking of our selves and our corrupt Nature and all that is pleasing to it so far as it is or may be any hinderance to us in following Christ and in seeking his Glory and being obedient to his Will A duty hard and difficult but most excellent and necessary so necessary that without it impossible it is to be a good Christian impossible to follow Christ as a true Disciple without this denyall of thy self The first Lesson to be learned in the School of Christ If thou wilt follow him and serve him and be obedient to his Will thou must forsake not onely the World and thy Goods Friends c. but thy Self and go out of thy self thou must renounce thy own Reason Will Affections and crucify them Thou must contemn and despise thy self and be out of love with thy self and thine own Nature yea thou must hate thy self and thine own Life yea thy own Soul and Body in comparison of doing the Will of Christ Labour every one to practise this excellent Duty in some measure The more hard it is the more care and pains to be bestowed in it The difficulty must not discourage us but quicken our diligence and pains c. Helps to the practise of it 1. Labour to see and feel the corruption of our own Nature how great it is and how opposite and contrary to the Will of God hindering us from obeying it and from following Christ This will humble us and teach us to deny and renounce our selves
and easy is the Cross unto us and the less tedious and grievous c. Let us then labour for this Willingness c. Helps to further us in the willing and chearfull Suffering of Afflictions 1. Pray unto God to enable us hereunto to frame our Hearts to this willing and chearfull submission of our selves to his Will in all Troubles which come upon us 2. Labour by Faith to feel and be perswaded of the pardon of our Sins and of God's love and favour to us in Christ that he doth accept us as his Children in him Then withall we shall be perswaded That he doth Afflict us in love and for our good and profit Rom. 8. 28. And this will make us willingly to submit to his hand yea it will make us chearful and joyful in our Troubles Rom. 5. 1. Being justfied by Faith we have peace with God through our Lord Jesus Christ And ver 3. we rejoyce or glory in Tribulations c. 3. Look at God's special Hand and Providence directing all Crosses and Troubles unto us and that for our good He it is that layeth the Cross upon us and shall we not then willingly yield our selves to bear it Whatsoever be the instruments or means of our Trouble God is still the Authour who ordereth and disposeth all for our good Therefore submit willingly and chearfully to his Will and Appointment This made our Saviour Christ willing to Suffer Joh. 18. 11. The Cup which my Father hath given me shall I not Drink it 1 Cor. 11. 32. When we are judged we are chastened of the Lord c. 4. Set before us the example of Christ who hath suffered the Cross before us and that willingly he hath taken it up before us He hath not onely suffered all those Miseries and Afflictions in Soul and Body which he was appointed of his heavenly Father to Suffer and that for our sakes but he hath willingly and chearfully suffered them in way of voluntary obedience to the Will of God Phil. 2. 8. He became obedient unto Death c. He laid down his Life willingly for us c. Luke 12. 50. This must move us after his example willingly to submit our selves to the bearing of all Afflictions of this Life and Death it self when God shall call us thereunto Shall we not be willing and glad to follow Christ in Suffering Shall not his taking up the Cross before us make us the willinger so to do Shall we not willingly drink of this Cup which he hath drunk so deep of before us Especially seeing he Suffered to this end that he might sanctify the Cross unto us that it might become good and comfortable to us Besides that Christ by Suffering the Cross before us in his own Person hath by this means brought great Honour and Dignity to the Cross and to such Afflictions as he Suffered Quum Christus ipse crucem et supplicia passus sit tantum pretium illis accessit ut nemo ejusmodi pati dignus sit c. Luther Serm. de 10. Leprosis We are therefore now to count it an honour and priviledge to be afflicted as Christ was c. Phil. 3. 10. Paul counted all to be dung that he might have fellowship with Christ in his Sufferings c. See Acts 5. 41. 5. Look at the Examples of the Saints and Faithfull who have so willingly and chearfully taken up the Crosse before us that is yielded themselves to the obedient suffering of all Tryalls and Afflictions imposed on them by the hand of God yea they have rejoyced and gloryed in their Tribulations as Paul testifieth of himself and other Believers Rom. 5. ut supra Acts 5. 41. Hebr. 10. 34. Ye took joyfully the spoyling of your Goods c. And Hebr. 11. 35. They were tortured not accepting deliverance c. So willing they were to Suffer So the blessed Martyrs in all Ages how willingly and joyfully did they submit themselves to the Fire and to the Sword c. Some kissed and imbraced the Stake c. others sung Psalms c. Having these Presidents before us how willingly and gladly should we submit our selves to the bearing of all Crosses and Afflictions which the Lord calleth us to Suffer c. 6. Lastly Consider how gainful and profitable the Cross is being sanctified unto us Though Afflictions be for the present irksome and tedious yet all work for our good even for our spirituall Good and Salvation Psal 119. 71. It is good for me that I have been afflicted c. Now Afflictions are good and profitable for us many wayes As 1. To humble us in sight of our Sins 2. To mortifie the corruption of Sin and to purge it out of us more and more 3. To stirr us up to prayer 4. To wean us from the World c. 5. To teach us Christian wisdom and experience c. Est tribulatio tam nobis necessaria quam vita ipsa imo magis necessaria multoque utilior quam universae totius mundi opes dignitates c. Luther in Psal 118. Now then the Cross being so gainfull and profitable for us how willing should we be to take it up and bear it yea though it be tedious to the Flesh yet c. As we willingly take bitter portions and pills of the Physitian for our Bodily health and we willingly Suffer the Chirurgion to cut and lance us c. So here Hebr. 12. 11. No chastening for present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of Righteousness c. Mark 8. 34. And take up his Cross and follow me Nov. 20. 1625. Doctr. 4. IN that our Saviour saith His Cross that is to say those particular kinds of Afflictions which God hath allotted unto Him Hence we are taught That Christians must not onely be willing to suffer the Cross but also to suffer those particular kinds of Tryalls and Afflictions which God hath appointed and doth think fit to exercise them withall We must take up our own Cross and bear it willingly So Luke 14. 27. Whosoever doth not bear his Cross cannot be my Disciple As God hath appointed to exercise his Saints and Servants with the Cross in this Life so he hath appointed with what particular kinds of Troubles to exercise every one See 1 Thess 3. 3. And therefore he will have us to shew our obedience to his Will not onely in suffering Afflictions imposed on us but also in being content to suffer particular kinds of Trialls and Afflictions which he hath allotted unto every one of us We must not choose our own Cross nor be our own Carvers herein but stand to God's choyce and allowance in taking upon us that Cross which he thinks fit to lay upon us So have the Saints of God done as David 2 Sam. 15. 26. Job Chap. 1. 2. Jeremiah Chap. 10. 19. Reason Reason The Lord doth best know what Cross and Affliction is fittest and most necessary and profitable for
every one to humble them to wean them from the World and to mortifie their sinfull Lusts c. And therefore he will have every one of us stand to His choice for the particular Crosses which we are to Suffer As the sick Patient is not to choose his own Physick but willingly to take that which the wise and skillful Physician thinks best for his Disease So here c. The Child that is to be corrected must not choose his Rod but leave it to his Father c. Vse Use To reprove our Natural Corruption which makes us desire to be our own Choosers in the matter of bearing the Cross being unwilling to Suffer any Crosse or Affliction but such as our selves like well of Hence it is That in time of Trouble we repine murmur and are discontented not so much at this that God doth afflict us as that he doth afflict us in this or that kind otherwise than we would have him This doth cause many in their Troubles to wish that God would lay any other Crosse upon them rather than that which is upon them and they think they could bear any better than that The poor man wisheth any other Cross rather than Poverty the sick man on the other side thinks he could better bear Poverty than the pain of Sicknesse He that hath a long and lingring Sicknesse wisheth for a more sharp fit so it might be short Contra another feeling a sharp and violent sicknesse though but a little time wisheth rather a longer so it were less painful Marryed persons think they could bear any Crosses better than the Troubles of the marryed Life Contrà Single persons think they could bear any Crosses better than those which they meet with in the Single Life Thus we are by Nature apt to dislike our own Crosse which God layeth upon us for the present and to be unwilling to bear it and to desire to choose our own Crosses and Troubles But this is our corruption and weakness and herein besides that we are guilty of disobedience against God we are also our own enemies for if God should leave us to our selves to choose our own Crosses it is certain that we should choose worse for our selves than the Lord himself doth We should rather choose that kind of Tryall and Affliction which is hurtfull and dangerous for us than that which is most profitable and good for us Therefore leave the matter to God who knoweth best what is good and fit for every one of us And let us shew our willing and chearfull obedience not onely in Suffering but in Suffering what He will have us Suffer Think thy present Affliction ever the best for thee and therefore willingly submit to the bearing of it This is to take up thine own Cross c. Look not at other's Crosses nor wish them rather than thine own but take up thine own and to this end labour for a good opinion of it Be perswaded That it is the best and fittest for us of all other because the Lord doth lay it upon us who knoweth best c. Matth. 6. Our heavenly Father knoweth what we have need of not onely what Blessings but what Crosses c. Submit to his Will in thy particular Cross whatever it be Whether Outward or Inward whether in Body by Sickness or in good Name c. Say this is my Cross and I will bear it Our Cross is that which God layeth on us not that we desire or put upon our selves c. Mark 8. 35. For whosoever will save his Life c. Nov. 27. 1625. IN the former Verse our Saviour required this as a Duty at the hands of all that will be his true Disciples that they should take up their Crosse that is willingly submit themselves to the suffering of all Afflictions and Miseries of this Life imposed on them of God yea and of Death it self and that for his sake whensoever they should be called thereunto Now he doth in this 35th Verse lay down two forcible Reasons to perswade Christians to be willing to lay down their Lives and to Suffer Death for the Name of Christ in case they be called unto it The first is taken from the great hurt and danger or punishment threatned by our Saviour against such as refuse to lay down their Lives for his sake And on the contrary do desire and seek to save their own Lives though it be with the denyall or forsaking of Christ and the Gospel The punishment denounced against such is that they shall lose their Lives which they think to save Whosoever will save his Life shall lose it The second Reason is taken from the contrary great Benefit and Reward promised by our Saviour to such as are content to lay down their Lives for his sake and the Gospel's when they are called to it The Reward promised is That such shall save their own Lives In these words But whosoever shall lose his Life for my sake c. General Observation That it is no easie matter but very hard for a Christian to lay down his Life or to Suffer Death willingly for the Name of Christ and profession of the Gospel Therefore our Saviour is fain to use such strong and forcible Reasons here to perswade us unto it not contenting himself to enjoyn the generall Duty of taking up of the Crosse but urging and pressing this Branch of it by these Reasons to shew the difficulty and hardnesse of practising it As it is hard to Suffer any Tryal or Affliction for the Name of Christ so especially this Tryall by Death and by the losse of our bodily Lives of all Crosses to be taken up for the Name of Christ this is the hardest to take up Therefore Luke 14. 26. our Saviour speaking of sundry things dear to us which are to be denied and forsaken for Christ's sake nameth the forsaking of Life in the last place as hardest of all If any man saies he come unto me and hate not his Father and Mother Wife and Children c. yea and his own Life also he cannot be my Disciple Hence it is that not onely the wicked but even the Saints of God have sometimes been loath and unwilling to lay down their lives for Christ as Peter Joh. 21. 18. So some of the Martyrs for a time c. Reason Reason 1. Bodily life is dear and precious to us by Nature above all other temporal and earthly blessings enjoyed in this World Job 2. 4. Satan knew this that Skin for skin yea all that a man hath will he give for his life Therefore it must needs be hard for a Christian to overcome this natural love of life and to be content to part with it for Christ's sake 2. Death is terrible and fearful to us by Nature Flesh and Blood of it self doth abhor and shun it yea not onely corrupt Nature but pure Nature shunneth death as an enemy to it as we see in Christ himself praying that the cup
also the substance of this Divine and heavenly Doctrine of Salvation Therefore if we would willingly dye for Christ's sake let us as willingly dye for the Gospel's sake and for the profession of it Remember how Christ doth in this place promise the Reward of eternal Life not onely to such as lose this Temporal Life for His sake but also to such as lose it for his Word and Gospel's sake And let this move us to be willing to part with our Lives not onely for Christ's sake but also for the Gospel's sake especially seeing it is so that in suffering for the Gospel we do suffer for Christ also c. Now that we may be able and willing thus to lay down our lives if need be in defence of the Gospel of Christ we must daily prepare and arm our selves for the practice hereof To this end 1. Labour to be well grounded in the sound Knowledge of this Doctrine of the Gospel using all good means to this end as diligent hearing of this Doctrine preached to us diligent searching of the Scriptures that the Word of Christ may dwell in us richly Col. 3. 16. 2. Labour by true Faith to believe and be perswaded of the divine truth and certainty of this Doctrine of Christ and not onely so but to apply the same unto our selvs particularly for our comfort Then we shall be moved to stand out unto the death in defence of it 3. Labour to entertain the true love of the Gospel and Doctrine of Christ in our hearts else we shall never be content to lay down our lives in the defence and maintenance of it c. Such as esteem so little of this Word and Doctrine of Christ and have so little love and desire to it how would they be content to dy in defence of it Mark 8. 36 37. For what shall it profit a man if he shall gain the whole World and lose his own Soul Or Jan. 1. 1625. what shall a man give in exchange for his Soul IN the beginning of the former Verse our Saviour shewed the great hurt and danger which cometh of seeking to save the temporal life of our bodies by denying Christ or his truth and Gospel or by not confessing the same when we are thereunto called That such as so do shall forfeit or lose the eternal Life and Salvation of their own Souls and Bodies And this he used as one Reason to perswade Christians to part with their bodily lives for Christ's sake and the Gospel's Now in these two next Verses he confirmeth his Reason by shewing further how great a loss and dammage it is for a man to lose or be deprived of the eternal Life of his Soul which he sheweth 1. By comparing this losse with the gain of the whole World and shewing it to be greater in the 36th Verse What shall it profit a man c. 2. By shewing the irrecoverableness of this losse or the impossibility of redeeming the losse of a man's Soul by any way or means in the 37th Verse Or what shall a man give in exchange c. What shall it profit a man What good shall it do him What benefit shall it be to him q. d. None at all This Interrogation hath the force of an earnest Negation If he shall gain the whole World This is not so to be taken as if it were possible for any one man to gain the Right and Possession of all the World but it is an Hyperbole by which more is spoken than is to be understood q. d. If he shall gain or get unto himself never so much even the whole World if it were possible By the World understand metonymicè all temporal good things in this present World which may be any way helpful to a man or do him any good as profits pleasures honours c. 1 Joh. 2. 15. Love not the World nor the things that are in the World c. Ver. 16. All that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life And lose his own Soul that is If he shall be deprived of the eternal Life and Salvation of his Soul in God's heavenly Kingdom or if he shall fail or come short thereof Note here also that the Soul being the principal part of man is by a Synechdoche named for the whole Person consisting of Soul and Body Therefore Luke 9. 25. it is said If he lose himself Doctr. 1 Doctr. 1. That the eternal Life and Salvation of Man's Soul in God's heavenly Kingdom is a matter of great worth and excellency A Blessing of great value and price if it be rightly estimated This appears here in that our Saviour doth prefer it before the gain of this whole World and of all the good in it affirming that the gain of all that is in the World will not countervail the loss of one Soul 1 Pet. 1. 8. This is reckoned as the greatest Blessing which the Faithful have by believing in Christ that by this means they receive the end of their Faith even the Salvation of their Souls Therefore also the Apostle the more to set forth the excellency and worth of this benefit doth call it there the end of our Faith For if Faith be a precious Grace as it is called 2 Pet. 1. 1. being but the means of attaining to Salvation how much more precious is Salvation it self being the end of our Faith Now the Worth and Excellency of the Salvation of Man's Soul may further appear by these following Reasons 1. By the excellency and dignity of the Soul of man in its own Nature in that it is a spiritual Substance and immortal never dying or perishing as the Souls of Brute-beasts do but living for ever even after the death of the body And this excellency of the Soul is confirmed by the manner and order which God himself observed in creating the Soul of the first man in that he did not make it of the dust of the earth as he did the Body but made it of nothing breathing it immediately from himself to shew that it is of a more divine Nature than the Body Gen. 2. 7. Vide Chrysost in Psal 48. pag. 668. 2. By the excellency of that estate and condition whereof the Soul of Man being saved is made partaker after this life in Heaven which is an estate of perfect happiness Set forth in Scripture by most excellent Names and Titles it is called a Crown of Life and a Kingdom 1 Pet. 1. 4. An Inheritance immortall undefiled c. 2 Cor. 4. 17. An eternall weight of Glory 1 Cor. 2. 9. Eye hath not seen nor Ear heard c. 3. By the excellent and precious means ordained of God for the procuring and working of the Salvation of Man's Soul viz. The precious Blood of Christ the Son of God that is to say his precious Death and Sufferings 1 Pet. 1. 18. Ye were not redeemed with corruptible things as Silver
to the temptations of Satan c. On the contrary abstain from fleshly lusts which fight against the Soul 1 Pet. 2. 11. Resist the Devil who goeth about as a roaring Lion seeking to devour our Souls Take heed of doing any thing whereby to endanger the Salvation of our own Souls or to bring upon our selves this great and incoâ—parable loss of our Souls In worldly matters we are very saving and thrifty very careful to prevent all losses and hinderances even the smallest Oh how much more careful had we need be to save our own Soul and to prevent this invaluable and infinite loss of them This is the loss of all losses greater than the loss of all this World if we could lose it There is no loss to be compared with this of our Souls all other are nothing to it Labour to be truly sensible of the greatness of this loss that it may make us careful above all things to prevent the same and on the contrary to use all possible means for the saving of our Souls Then no worldly loss can hurt us or undo us Job lost all he had in this World yet was not undone because he lost not his Soul but that was safe still Mark 8. 36 37. But what shall it profit a Man c. Jan. 15. 1625. Doctr. 3 Doctr. 3. THat all the Temporal good in this World if it could be gained cannot help or do good to him that loseth his Soul that is to him that is deprived of the eternal Salvation of his Soul after this Life What shall it profit a man saies our Saviour if he gain the whole World c. Job 27. 8. What is the hope of the Hypocrite though he hath gained when God taketh away his Soul q. d. What is he the better for all the worldly Goods he hath gained in case that he lose his Soul What good did profane Esau's messe of pottage do him what good did all his worldly Wealth and Honour do him when he had not onely sold his Birth-right but withall had lost his Title to Heaven whereof his Birth-right was a Pledge Gen. 25. What profit was it to that rich Fool Luke 12. to have so much Goods laid up in store and to have his Barns full of Corn when his Soul was taken from him What good did Judas his money do him which he got by betraying Christ when for this he lost his own Soul c Reas 1 Reas 1. He that loseth the salvation of his Soul loseth all communion with God being for ever deprived of his favour and presence as hath been shewed before and so not enjoying God all that is in this World can do him no good Reas 2 Reas 2. He that loseth his Soul is sure to live in everlasting Torments of Hell after this Life and what good then can all that is in this World do him What good did all the rich Glutton's Wealth rich Apparrel and dainty Fare do him when his Soul after Death was in Hell Torments Luke 16. All the Wealth he had could not then help or ease him It could not purchase one drop of Water to cool his Tongue Prov. 11. 4. Riches profit not in the Day of Wrath. Vse 1 Use 1. See here the fearful estate of the Wicked and Reprobate after this Life who suffer the loss of their own Souls All that is in this World can do them no good nor afford them any help or comfort Though in this Life they have enjoyed Wealth Honour fair Lands goodly Houses c. yet after Death and when their Souls are in Hell torments they shall have no benefit or comfort No help by any thing which they formerly enjoyed in this World In their Life time these outward Earthly things were their chief comfort and delight but when they are in Hell all these shall forsake them and no longer stand them in stead or be able to help comfort or ease them at all They shall not have so much as a drop of Water to cool or refresh them in midst of those everlasting Flames not so much as any light of the Sun or of any the smallest Starr to comfort them c. So fearfull and uncomfortable shall their estate be Let such think of this who now live in sin without Repentance destroying and casting away their own Souls so much as lyes in them And let it move them to Repent that they may be saved and not come unto that fearful estate of the Reprobate after this Life Use 2 Vse 2. Admonition to us to beware of hazzarding our Souls and the eternal Salvation of them any way for the gaining of things of this World as worldly Honours Pleasures Profits Wealth c. Take heed of seeking these with the hazzard and losse of our own Souls either by neglecting the means of our Salvation publick or private or by doing any thing whereby to endanger the Salvation of our Souls as by committing sin or making shipwrack of a good conscience Take heed of hazzarding our Souls though we might thereby gain or purchase to our selves never so much Honour Preferment Wealth Pleasure c. Take heed of buying any of these at so dear a rate as the price of our own Souls Remember what is here said by our Saviour What shall it profit a man if he gain the whole World and lose his Soul Think of this when we are tempted to any sin by the hope of worldly profits preferments pleasures c. when the Devil propoundeth these to allure us as he did the Kingdoms of the World to our Saviour Then think with thy self what good shall these things do thee with the loss of thy Soul What shall it profit to get Honour Wealth Credit c. in this Life and after this Life to go to Hell To gain this World and to lose that which is to come To gain this World and to lose our selves yea to lose God and Christ c. Doctr. 4 Doctr. 4. In that our Saviour joyneth these two together The gaining of this World and the losing of a man's Soul and mentions the former as an occasion of the latter We may hence gather That the desire and seeking of the profits and good things of this World is hurtful and dangerous to the Soul hazzarding the eternal Salvation of it Especially when these worldly things are sought over-much or by unlawful means 1 Tim. 6. 9. They that will be Rich fall into temptation and a snare and into many foolish and noysom Lusts which drown men in destruction and perdition c. Luke 8. 14. Riches and Pleasures of this Life that is the inordinate love of them are as Thorns choaking and hindring the saving Fruit of the Word in those that hear it Reason Reason The love of these Earthly things doth steal away the Heart from God and hinder our desire and care of things spiritual and heavenly which concern the Salvation of our Souls See Matth. 6. 24. Vse 1
seeing our Saviour threatens to deny such before his Father c. Mat. 10. 33. Others confess Christ in word and deny him in life and practice like those Tit. 1. 16. who profess they knew God but in Works deny him being abominable disobedient c. Use 3 Use 3. To stir us up to the conscionable practice of this Duty of confessing Christ and our Faith in him before men upon all occasions when we are thereunto called and that not onely in words but also really by tâ—e actions and carriage of our life yea thus we are daily and continually to confess Christ c. So also by suffering for his Name if we be called to it at any time And that we may thus make Profession of Christ we must pray unto God to enabâ—e us by his Spirit For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12. 3. Ruleâ— for the right performance of this duty of confessing Christ before men especially for vocal Confession in words see before Ver. 29. Mark 8. 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull Generation Jan. 29. 1625. c. Observ 2 Observ 2. THat it is our duty not onely to profess Christ but also his Word and Doctrine before men It is not enough to believe and embrace the truth of it in heart but we must make outward Profession of it before men as occasion is offered when it makes for God's Glory and the edifying of others Confession of Christ and of his truth must go together and not be severed Therefore our Saviour here threatens that he will be ashamed not onely of such as do not confess him but also of such as do not confess his words before men to shew that he requires the Confession of both Therefore also before Ver. 35. where he spake of suffering death for the Profession of his Name he joins the Gospel with himself Whosoever shall lose his life for my sake and the Gospel's c. Rev. 2. 13. The Church of Pergamus is commended for holding fast his Name and for not denying his Faith that is the Doctrine of Faith Quest Quest How are we to make outward Profession of the Word or Doctrine of Christ before men Answ Answ 1. By a vocal or verbal confession and acknowledgment of the truth of Christ's Word and giving testimony to the same before men when we have a calling so to do And not onely by acknowledging and testifying the truth but also speaking in defence and maintenance of the same against the enemies thereof Jude 3. ver 2. By a real Profession of the Truth and Doctrine of Christ in our life and practice and that both by doing and suffering 1. By doing that is by yielding conscionable obedience to the Word of Christ and framing our lives by the Rule of it Phil. 1. 27. Let your Conversation be as becometh the Gospel of Christ c. 2. By suffering in defence of the Truth and Doctrine of Christ as the Martyrs have done in all Ages Rev. 6. 9. John saw under the Altar the Souls of them that were slain for the Word of God and for the testimony which they held Use 1 Use 1. See how needful it is for all Christians to be well grounded in the sound Knowledge of Christ's Word and Doctrine For else how shall we be able to make outward Profession thereof before men both by word of mouth and by the actions of our life yea by suffering for it c. Col. 3. 16. Let the Word of Christ dwell in you richly c. To this end be diligent in hearing this Word search the Scriptures by private reading and pray unto God to open our Understandings c. Seek to him who hath the Key of David Vse 2 Use 2. To reprove such as fail in this duty of professing the Word and Doctrine of Christ before men Some are so ignorant that they know not how to make Profession of it Some think it enough to know and understand the Doctrine of the Gospel to believe the truth of it and to hold and maintain it in Judgment though they make no outward Profession of it Some are afraid to make outward Profession of the Gospel lest they be ill thought of or ill spoken of by the Enemies of the Gospel or lest they bring themselves into trouble or danger of losing their goods liberty or lives Therefore in time of Persecution they deny or dissemble the truth yea sometimes abjure it rather than they will bring themselves into danger Others profess the Doctrine of Christ in word and tongue but deny it in life and practice living in gross and known sins contrary to the Word of Christ To such Hypocrites the Lord may say as he doth Psal 50. 6. What hast thou to do to declare my Statutes c. Magna profectò insania non credere Evangelio c. sed longè major insania si de Evangelii veritate non dubitas vivere tamen quasi de ejus falsitate non dubitares Picus Mirand Epist ad Nepotem suum pag. 342. Vse 3 Vse 3. To exhort to the conscionable practice of this duty of making outward Profession of the Word of Christ Think it not enough to know this Doctrine and to believe it in heart but be ready to make outward Profession of it to the glory of God and edifying of others Be ready to acknowledge the divine Truth and Doctrine of Christ and to give testimony unto it before men and that freely and boldly yea to stand forth in the defence of this Truth against the Enemies of it and not onely in time of peace but also in time of trouble and persecution even with the hazard and loss of our goods liberty and lives No troubles or dangers must make us shrink from the Profession of the Truth and Doctrine of Christ but we must stand to it and hold it fast even to the death as the blessed Martyrs did We must glorify God not onely by believing his truth but also by professing it before men Neither must it be onely a verbal Profession but real in our life and practice by conscionable obedience yielded to the Word of Christ yea not onely by an active Obedience but also by a passive by suffering for testimony of the truth yea dying for it if need be and sealing it with our Blood Use 4 Use 4. See that we are not to blame or censure any for speaking of the Word of Christ and professing it before others so they do it in due manner wisely seasonably with reverence to edification of others c. It is a duty required of them so to do Therefore take heed of censuring them for it as Hypocrites but on the contrary commend and encourage them Observ 3 Observ 3. That it is a great fault and sin in Christians to be ashamed of professing Christ or his Truth before men when they are thereunto called This
appears in that our Saviour threatens that he will be ashamed of such at his second coming Therefore Paul gives special warning to Timothy to take heed of this Sin of being ashamed of the testimony of the Lord that is of the Profession and Preaching of the Gospel before men 2 Tim. 1. 8. Be not thou ashamed c. This was the sin of Nicodemus that he was ashamed to profess Christ openly before men and therefore he came to him in the night lest he should be seen Joh. 3. 2. It was also the Sin of those Rulers mentioned Joh. 12. 42. who believed on Christ but durst not confess him lest they should be shamed by being put out of the Synagogue For they loved the praise of men c. and this is there noted as a great fault and sin in them Reas 1 Reas 1. To make outward profession of Christ and his Word before men is a especial duty required of all Christians as we have before heard Therefore to be ashamed to do it is a great sin Reas 2 Reas 2. It is a great dishonour to Christ and disgrace to his Word and Doctrine for any to be ashamed of professing Him or his Word before Men and consequently a great sin As for a Souldier to be ashamed of his Captains or a Servant of his Master c. Use 1 Vse 1. To reprove such as are guilty of this sin of being ashamed of professing Christ or his Word before Men Some are afraid they shall be mocked or counted Puritans c. No small or leight sin but hainous Our Saviour threatens to be ashamed of such at the Day of Judgment This sin alone therefore is enough to condemn a man at that Day if it be not repented of Such also are reproved here who are ashamed to give accompt of Faith being required by such as have Authority over them as by Pastors Parents c. Such of younger sort who are ashamed to answer questions of Carechism c. Such also as are ashamed to pray read conferr of the Scriptures before others c. Use 2 Vse 2. For admonition to take heed of this great sin of being ashamed of Christ and his Word before Men. Let not fear of worldly shame hinder us in this Duty of professing Christ and the Gospel of Christ before Men when we are called so to do Be content to suffer any shame or disgrace in the World rather then deny Christ or not confess Him and his Truth c. Remedies against this Sin 1. Consider the dignity and excellency of Christ and of his Word how worthy they are to be professed by us The dignity of Christ in that he is the Son of God and true Messiah our onely Saviour and Redeemer c. The dignity of the Word of Christ in that it is the onely Word of Life and Doctrine of Salvation c. Therefore it is no shame but a great honour to be a professour of Christ and of the Gospel If it be an honour for the Servant of some Noble man or Prince to profess his Master's name much more for a Christian c. Paul Gloryed in the Cross of Christ Gal. 6. 14. that is in the profession of Christ Crucified And he often calls himself a Servant of Jesus Christ 2. Look at the examples of the Saints and Faithful who have not been ashamed of professing Christ and his Word before men when they were called to it Paul Rom. 1. 16. I am not ashamed of the Gospel c. David Psal 119. 46. not ashamed to speak of God's Testimonies before Kings The Martrys were not ashamed to confesse Christ and his Truth before their Adversaries These we must imitate not being ashamed to profess Christ and his Word yea to suffer for this profession if need be 1 Pet. 4. 16. If any suffer as a Christian let him not be ashamed but Glorifie God in this behalf 3. Consider that Christ our Saviour was not ashamed to dye and suffer the wrath of God and cursed Death of the Crosse for our sins Hebr. 12. 2. He endured the Cross despising the shame c. Therefore we are not to be ashamed to confesse Him and his Truth though with hazzard of Life c. Despise all shame that may be cast on us for the Name of Christ 4. The Wicked are not ashamed to commit sin they are not ashamed to deny and dishonour Christ and his Truth Esay 3. 9. They declare their sins and hide them not c. And shall we be ashamed of professing Christ and his Truth both by Word and Deed c 5. Lastly Consider the danger of being ashamed to confesse Christ or his Truth He will be ashamed of such at his second coming c. But of this afterward Mark 8. 38. Whosoever therefore shall be ashamed of Me c. Febr. 5. 1625. NOW followeth the occasion of this sin of being ashamed of Christ c. The profane and wicked People or Persons amongst which they lived Described by a twofold property or attribute 1. Adulterous Generation 2. Sinfull The meaning In this Adulterous Generation c. Or amongst this Adulterous Generation He seemeth principally to understand the wicked Nation of the Jews as they were at that Time especially the Scribes and Pharisees with such other who were greatest Enemies of Christ and the Gospel The more probable because he had before called them thus Matth. 12. 39. An evil and adulterous Generation seeketh a Sign c. So the words contain a sharp reproof of the Jews indirectly yet this is further to be extended to all other profane and wicked Nations or People amongst which the Disciples of Christ or any other good Christians should live at any Time Generation Put here for a Naturall Stock Progeny or Posterity Adulterous Generation That is a degenerate spurious or bastardly Brood or Progeny such as were not the true and lawfull Posterity of those whose Posterity they professed and boasted themselves to be that is to say of Abraham Israel and the other Patriarchs and Fathers in the old Testament Joh. 8. 39. They boasted That Abraham was their Father Therefore our Saviour here to convince their Hypocrisie calls them an Adulterous Generation that is a bastardly Brood to shew That although they were by natural Birth descended of Abraham and the other holy Fathers yet they were not the true and lawful Posterity of those Ancestors in regard of spirituall Birth because they did not walk in the steps of the Faith of Abraham and the Fathers but were Unbelievers neither did they do the Works of Abraham that is they lived not holily and uprightly as he did but profanely and wickedly therefore he calls them a sinfull Generation So Joh. 8. 39. If ye were Abrahams Children ye would do the Works of Abraham And he does not call them Adulterous Children but an Adulterous and sinfull Generation implying that not onely themselves but their next and immediate Parents and Ancestors were degenerated
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
us then work out our Salvation as the Apostle willeth us let us strive to enter in at the straight Gare as our Saviour warneth us Luke 13. The rather because many shall strive and not be able because they strive not enough or not in due time or not in due manner and by the right way and means See then that we strive as we ought by true Repentance of our sins taking pains to mortify our wicked Lusts daily And by true Faith in Christ fight the good fight of Faith and so lay hold on eternal Life strive also by patient Suffering of the Crosse and all Afflictions of this Life though never so painfull and tedious for the Name of Christ and for obtaining of that incorruptible Crown of Glory in the Life to come Heaven is worth our pains c. It is an everlasting Reward which shall never cease c. Observ 4 Observ 4. If the Body of Moses were now raised to Life by the Power of God and united to his Soul as it seems probable that it was that so he might appear with Christ in the Mount in his own Soul and Body then here is one proof and evidence to confirm our Faith touching the Resurrection of our bodies to eternall Life and Glory at the last Day The same Power of God which raised the Body of Moses to Life and re-united the same to his Soul after he had been dead so many hundreds of years can also quicken and raise our bodies and joyn them to our Souls again at the last day c. But I will not insist upon this Now followeth the Conference of Moses and Elias with Christ while they appeared with him in the Mount They were talking with Jesus What they talked of is particularly expressed by Luke Chap. 9. ver 31. That they spake of his decease or death which he should accomplish at Hierusalem that is they fore-told or prophesied unto Christ touching his Death and Sufferings which he was afterward to suffer at Hierusalem Quest Quest Why did they now foretell his Death and Sufferings seeing our Saviour himself had plainly foretold the same before unto his Disciples as we heard in the former Chapter ver 31. Answ Answ The more to confirm the Disciples Faith touching the truth and certainty of his Death and Sufferings and the better to arm them against the scandal and offence which otherwise they might afterwards take when they should see him whom they had confessed to be the Son of God to dy and suffer therefore besides his own testimony foretelling his Sufferings as we heard before here is also added another extraordinary testimony beyond all exception even the testimony of Moses and Elias brought down from Heaven to testify before-hand of the Death and Sufferings of Christ because the Disciples were hard to conceive and believe that he who was the Son of God and Saviour of others should himself be subject to death and they were very apt to be offended hereat as we heard before in Peter Chap. 8. 32. Therefore to prevent this offence as much as might be and to strengthen their Faith the more it was appointed of God that Moses and Elias appearing now in heavenly Glory with Christ in the Mount should in their Conference wit him give testimony of his future Death and Sufferings Where also it is to be observed that it seems probable this Conference was in the hearing of the three Disciples being present because it was for the strengthning of their Faith and not to teach or inform our Saviour himself touching his own Death which he knew well enough before Observ 1 Observ 1. In that the Disciples were so hard to conceive and believe the Doctrine of Christ's Death and Sufferings that they must be often told of it and now Moses and Elias must come down from Heaven to testify it again to them We learn that by Nature and of our selves we are very slow and hard to conceive and believe the mysteries of Christian Faith and Doctrine taught in the Gospel concerning Christ as concerning his Person and Office concerning his Death and Sufferings and our Salvation by it c. Also concerning the necessity of the Cross and Afflictions in this life for all Christ's Disciples that through many tribulations we must enter into the Kingdom of God c. How hard are we by Nature to conceive and understand these and such like mysteries of Christian Faith and much more to believe and apply them effectually and savingly to our selves So hard that we cannot with once or twice teaching learn and embrace these Doctrines as we should but we have need to be often taught the same over and over again yea we have need not onely of earthly but even of heavenly Teachers to instruct us in these mysteries we had need of Moses and Elias to come from Heaven if it were possible to teach us these things as here they did unto Christ's Disciples on the Mount Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things c. Use 1 Use 1. See what need we have to be often taught and instructed in these hidden mysteries of God's Kingdom which are above humane reason and therefore so hard for us to conceive and believe We have need of precept upon precept line unto line c. Vse 2 Use 2. See what need both for Ministers and People to joyn Prayer unto God with all their preaching and hearing that the Lord may by his Spirit enlighten our minds and open our hearts as the heart of Lydia to conceive and believe these heavenly mysteries of God's Kingdom Observ 2 Observ 2. In that Moses and Elias appearing with Christ in glory did talk with him about his Death and Sufferings to be fulfilled afterward and that in the hearing of the Disciples We learn further that in the life to come we shall not onely enjoy the company but the Conference of the Saints and especially of Christ himself we shall not onely be with him but we shall also speak with him and hear him speak to us though not after an earthly manner yet after a far more excellent and heavenly manner So also with the Saints in Heaven we shall have Conference in heavenly manner Reason Reason We shall have true bodies consisting of all the parts and members of them and among other parts we shall have our tongues and lips which are instruments of Speech and our ears which are instruments of Hearing Now these parts of the body may seem to be in vain and to serve for no use in Heaven if it were so that there should be no use at all of Speech or of hearing others speak unto us Therefore it seems most probable that we shall in some sort both speak and confer with the Saints of God and with Christ himself as he is man and hear them also speaking to us in that heavenly life But if
City whose Street is of Gold and Walls and Gates of Pearls 2. This is proved by those excellent Priviledges and Benefits which the Saints shall enjoy in that Life to come which are of two sorts 1. Freedom from all evils and miseries of this Life which do here grieve or discontent them 2. Fruition of all good which may any way bring joy delight and contentment to them Of the first They shall be freed 1. From all corruption of Sin which now is burdensome and grievous to them Eph. 5. 27. 2. From all Troubles and Afflictions of this Life Rev. 21. 4. All tears shall be wiped from their Eyes 3. From subjection and power of Death 4. From all Satan's Temptations Of the second They shall enjoy all good things which may bring joy and comfort them As 1. The immediate sight and presence of God and of Christ Jesus who shall be all in all to them In whose presence is fulness of joy c. They shall see him as he is 1 Joh. 3. 2. And face to face 1 Cor. 13. 12. 2. The society of all the blessed Angels and Saints glorified Matth. 8. 11. They shall sit down with Abraham c. ut suprà audivimus 3. Perfection of all heavenly Gifts both in Soul and Body 1 Cor. 13. 10. In Soul they shall be indued with perfect Knowledge Wisdom Love Holiness c. In Body with all glorious qualities as perfect beauty brightness strength agility c. Phil. 3. 21. He shall change our vile Body c. Use 1 Use 1. The estate of the Saints in Heaven after this Life being so full of delight and contentment to those that enjoy it This should draw our love and affection to it causing us earnestly to desire and long after it above all other estates and conditions in this World We naturally desire those things in this World which we think will bring us most joy delight and contentment Let us then above all things desire and long after Heaven and the Life to come which will give us more delight and contentment then all this World can afford us That is the onely delightfull and comfortable condition most amiable and most to be desired in it self in comparison whereof all Earthly things are to be despised as utterly unworthy of our love or desire The best estate in this World either of Wealth Honour c. is mingled with some grievances and discontentments which will make us weary of it in time Onely Heaven and the Life to come is such an estate as hath in it such full contentment and delight that when we shall once enjoy it we shall still desire to enjoy it and say It is good being here we shall never be weary of it c. If David so much desired to dwell in God's House c. Psal 27. 4. Labour we then for Hearts to desire and long after that joyfull and most comfortable estate of the Life to come The rather because none shall be partakers of it but such as desire and thirst after it in this Life Rev. 21. 6. I will give unto him that is athirst of the Fountain of the Water of Life freely This desire hath been in the Saints of God as in Paul and others 2 Cor. 5. 2. In this we groan earnestly desiring to be clothed upon with our House which is from Heaven Yea all Creatures in their kind do groan and sigh after that joyfull and comfortable estate of the Saints after this Life Rom. 8. 22. much more ought we c. Vse 2 Use 2. To move us every one to labour and seek above all things to have part in that blessed and joyfull condition of the Saints in Heaven to get good assurance hereof unto our own Souls Else what profit is it to know there is such a joyful and comfortable estate so full of delight and contentment c. Our chief care and labour therefore must be to have our part therein Matth. 6. 33. First seek the Kingdom of God c. Luke 13. 24. Strive to enter in at the straight Gate c. 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be c. To this end often remember and think of the excellency of that state and condition of the Saints in Heaven how full of joy delight and contentment how much to be desired such as we shall never be weary of such as shall have no matter of grief or discontentment in it c. And let this consideration stirr up our diligence to work out our Salvation who would not take pains for such a blessed estate to be partaker of so much joy delight c. as no Heart can now conceive What though there be many hard Works and Duties to be performed of such as shall come to Heaven as the denyal of our selves the mortifying our Lusts the taking up of our Cross c. Remember still that Heaven is worth our pains Remember what a good place it is what a blessed estate how full of joy delight c. How good it shall be to be there c. Vse 3 Vse 3. For comfort to all that know and have assurance of their part in that blessed and joyfull condition of the Saints in Heaven 1. This may comfort them against all Miseries and Troubles of this Life against all Crosses and Afflictions against all occasions of grief sorrow and discontentment which we here meet with in this World In midst of all remember that joy delight and contentment which we believe and hope for in the Life to come This will sweeten all bitter Crosses and Troubles of this Life this will comfort and chear up amidst all discomforts 2 Cor. 4. 17. Our light affliction which is but for a moment c. In all Crosses and Troubles of this Life look beyond them and thorough them at the joy and comfort of the Life to come So did Moses Hebr. 11. 26. So Christ himself Hebr. 12. 2. For the joy that was set before him he endured the Cross c. Here we meet with such and so many grievances and troubles that they make us weary of Life and of being in this World Now then comfort our selves with hope of our heavenly Estate and Life in which we shall find such full delight and contentment that we shall never be weary of it but still desire to be in it c. 2. This affords comfort to the Saints of God against the fear of Death and against our Naturall lothness and unwillingness to part with this earthly Life and Condition Consider that blessed estate which follows The Death of the Saints dying in the Lord Rev. 14. 13. An estate which shall afford such fulness of joy delight and contentment that they shall never be weary of it but for ever desire to be in it c. Labour by Faith to be perswaded hereof then wilt thou say with Paul Phil. 1. 23. I desire to depart and to
be with Christ which is far better or best of all And with Simeon Luke 2. 29. Lord now lettest thou thy Servant depart in peace c. Labour then by Faith to believe and be perswaded of that joyfull and blessed estate in Heaven which we shall be partakers of after Death look beyond Death at Heaven and the Life to come fix the eyes of our Faith upon that Heaven of joy set before us If we can truly see and behold but even a glimpse of it if we can see it but as it were with one eye of our Faith or as we do sometimes the light of the Sun through a small crevis This sight will so ravish our hearts with joy and comfort that it will swallow up all the terrours and discomforts of Death Observ 2 Observ 2. Peter was so affected and taken up with delight in beholding the heavenly Glory of Christ and of Moses and Elias that out of desire to dwell in that place he doth forget all other earthly delights and contentments which he had formerly found in other places or persons c. as in the company of his fellow Disciples or other Friends and Kindred yea of his own Brother Andrew he makes no mention of any of these but forgetting and neglecting them all his desire and care now is to abide still in the holy Mount with Christ and with Moses and Elias to enjoy still the blessed sight of their heavenly Glory Hence we may gather That it shall much more be thus with the glorified Saints in Heaven that is to say That the joy and delight which they shall feel in the fruition of that blessed estate shall so take them up that they shall wholly forget all earthly delights and contentments which they have enjoyed in this Life as in Wealth Honour outward and carnall society of Friends Kindred c. Husband Wife Children c. Use Use Teacheth us not to set our Hearts too much upon any such earthly delights comforts or contentments in this World nor to make too much accompt of them seeing all these shall be quite forgotten in the Life to come as if they had never been at all they shall be swallowed up in that heavenly delight c. 1 Joh. 2. 15. Love not the World nor the things that are in the World c. Then a reason is given ver 17. The World passeth away and the Lusts thereof that is all things in the World which are usually desired or lusted after all worldly delights and contentments passe away and come to nothing And as they shall perish in themselves so shall they be all forgotten of us in that heavenly life to come Therefore set not our hearts upon them but use them as if we used them not 1 Cor. 7. 29. They that have Wives let them be as though they had none they that rejoyce as if they rejoyced not and they that buy as if they possessed not c. We must now in this life begin to wean our hearts from these earthly delights and contentments Seeing they shall all cease and be forgotten of us in the life to come let us now learn by degrees to forget and neglect them and on the contrary to set our hearts chiefly upon spiritual and heavenly delights and comforts which shall continue with us in Heaven Delight in God and his Worship and Service in the comforts of his Word in the society of the Saints c. These delights shall never cease or be forgotten of us but shall for ever continue with us in that life to come Observ 3 Observ 3. In that Peter knew Moses and Elias and calleth them by their names though he had never seen them before Hence we may gather at least probably that the Saints in Heaven shall mutually know and take notice one of another yea of such as they never knew before For if in this short taste or glimpse of the heavenly life which was now vouchsafed to Peter and the other two Disciples the Lord did reveal unto them the Knowledge of those heavenly Saints which they had never seen or lived with before then no doubt but when the Saints shall fully enjoy that heavenly Life and Glory they shall much more have this mutuall Knowledge of one another revealed and discovered unto them Reason Reason The Knowledge of the Saints shall then be fully perfected 1 Cor. 13. 12. Now I know in part but then shall I know even as I am known This is true not onely of the Knowledge of God but also of that Knowledge which the Saints have one of another and generally of all such Knowledge as they have in this life which doth any way make for their good and comfort All such Knowledge of theirs shall be perfected in Heaven Therefore seeing they know one another here and have comfort hereby much more shall they in Heaven c. Yea it is most probable they shall there know such as they never knew in this life Take this Caution Though they shall know one another yet not in an earthly manner but in a heavenly that is in a far more excellent and comfortable manner than now we know one another Use 1 Use 1. Comfort to the godly in their own death and in the death of their Christian friends dying in the Lord. Though they part with them for a time and lose the sight and company of them yet they shall come to see and know them again in Heaven and that after a more excellent and more comfortable manner c. Luther talked with his friends of this matter and herewith comforted himself the same Night in which he dyed Vse 2 Vse 2. See what to do if we desire to know and be acquainted personally with those excellent Saints of God who have lived and dyed before us as the Patriarchs Prophets Apostles Martyrs Fathers of the Church c. Labour so to live in this World that we may go to Heaven after this life There we shall see and know them c. Mark 9. 5. It is good to be here c. June 11. 1626. NOW follow Instructions to be gathered from those things wherein Peter failed and was faulty in uttering these words to our Saviour Observ 1 Observ 1. In that Peter being delighted with beholding the Glory of Christ was desirous to stay in the earthly Mount and there to dwell with Christ and with Moses and Elias in earthly Tabernacles thinking himself happy and blessed if he might so do Hence we may take notice of a natural corruption and fault which is in us that we are naturally apt to desire and seek true happiness and contentment here upon Earth and in earthly things not heavenly as we should do Peter desired and sought happiness in the earthly Mount c. So we naturally seek true joy and happiness in the fruition of earthly delights and contentments as in Wealth Honour fair Houses pleasant Dwellings the company of earthly Friends c. Phil. 3.
Salvation in that he appointed his own Son to be our Redeemer and Saviour yea gave this his Naturall Son unto Death yea to the most shamefull and cursed Death of the Cross to the end that we might be redeemed and saved Rom. 5. 8. God commendeth his love towards us in that while we were yet Sinners Christ dyed for us 1 Joh. 4. 9. In this was manifested the love of God towards us because that God sent his onely begotten Son into the World that we may live through him See Ephes 2. 7. This giving and sending of Christ to be our Saviour and that by his Death doth highly commend and set out the infinite love of God to us and doth plainly shew how dear and pretious our Salvation was unto him If Abraham shewed his great love to God in not sparing his own and onely son Isaac but being ready to Sacrifice him upon God's Commandment Gen. 22. how much greater love hath God himself shewed to us in not sparing his onely begotten Son for our sakes but giving him to Death for our sins c And so much the greater is this love of God to us if we consider how unworthy we were of it being his enemies by Nature c. Vse 1 Use 1. To draw our hearts to the true love of God who hath so loved us as to give his Son to redeem us c. And not only to love God but even with our chiefest love To love him above all things in the World preferring Him and his Glory above all and seeking his Glory above those things which are most dear and precious to us As our Salvation hath been dear and pretious to him so must his Glory be to us Be content to do or suffer any thing for his sake to part with any thing c. To this end labour to be truly sensible of his unspeakable love to us in Christ which he hath shewed in giving his own Son for our Salvation yea his onely Son yea his beloved Son as he is here also called c. Pray therefore unto God to shed the sense of his love abroad in our hearts as the Apostle speaketh and to make us feel it by Faith Then it will inflame our hearts with true love to God again and cause us to shew and express it by all possible means The true love of God will never kindle in our hearts of it self for we are by Nature most averse from it but it must come from God himself who is Love and the Fountain of it 1 Joh. 4. 19. We love him because he loved us first Vse 2 Vse 2. To stirr us up unto true thankfulness to God for this his unspeakable and infinite love shewed to us in giving Christ his own proper and naturall Son to be our Redeemer yea to suffer Death for our Redemption c. The greater this love of God is the greater measure of thankfulness must we endeavour to shew for the same And this thankfulness must not be onely in Word and Tongue but in Deed in and Truth Reall thankfulness expressed in our Lives by consecrating our Souls and Bodies wholly to the obedience of God's Will Rom. 12. 1. This is true thankfulness for the unspeakable love of God shewed in giving his own Son to be our Saviour Labour to shew such thankfulness all the dayes of our Life To this end often think of the greatness and incomprehensible measure of this Love of God to us Think of the unspeakable length breadth heighth and depth of it consider also how free and undeserved it was on our part how unworthy we were of it c. Use 3 Use 3. A forcible motive to us to love one another and earnestly to desire and seek the Salvation of each other 1 Joh. 4. 11. If God so loved us as to send his Son to be a propitiation for our Sins we ought also to love one another Seeing God hath so loved us and been so desirous and carefull of our Salvation as not to spare his own Son but to give him to Death for us how should this affect our hearts with love to our Brethren and cause us earnestly to desire to seek their Good and Salvation And to this end to be content and willing to part with that which is most dear and pretious to us in this World yea with our Lives if thereby we may procure and further the Salvation of our Brother's Soul 1 Joh. 3. 16. Hereby perceive we the love of God because he laid down his Life for us and we ought to lay down our Lives for the Brethren Labour to be sensible of God's love to us The more we feel his love to us in Christ the more shall we be affected to love our Brethren John the beloved Disciple writeth most of Love c. Mark 9. 7 8. This is my beloved Son c. Aug. 13. 1626. Observ 4 Observ 4. SEE here the greatness and fearfulnesse of our misery by Nature in regard of our Sins and the punishment due unto them in as much as Christ Jesus the Naturall Son of God was fain to come from Heaven and to take our Nature on him yea in our Nature to Dye and Suffer the Wrath of God for us that so we might be delivered from Sin and Condemnation This shews the greatness of our Naturall misery and difficulty of the work of our Redemption in that it could by no means be wrought but by the Incarnation and Death of the Son of God See 1 Pet. 1. 18 19. And Rom. 8. 3. Suppose one to have committed some grievous offence against an earthly King and that no person could appease the King's Wrath but his own Son yea that the Kings Son himself could not make satisfaction or deliver the Offender unless he will in his own person suffer the punishment due for the Offender Should we not think such an Offender to be in a wretched case and that his offence and crime were most hainous So here c. Use 1 Use 1. To humble us before God in the sense of our Naturall misery by reason of our Sins and the curse of God due unto them and to break our hearts with godly sorrow for the same To this end often think of the greatness of our misery from which we could by no means be delivered but by the Death and Sufferings of Christ the Son of God Think of the hainousnesse and foulnesse of our Sins for which we could by no means be purged but by the precious Blood of the Son of God no other Fountain to cleanse us from it No Sacrifice to appease God's Wrath but the offering up of Christ himself the Son of God in his Death Neither thousands of Rams nor ten thousands of Rivers of Oyl c. Mich. 6. 7. Vse 2 Use 2. To stirr up such unto a great measure of Thankfulness who know and feel themselves delivered from that fearfull misery and that by such a means c. Now follows the second
to Law for trifles taking malicious courses against others Again Christ commands them to seek God's Kingdom and Righteousness in the first place Matth. 6. 33. On the contrary they seek this World and the profits and pleasures of it first He commands them to deny themselves and to take up their Cross willingly c. Contra their care is to satisfy their corrupt lusts and as for the Cross they abhor and shun nothing more shewing nothing but unwillingness and impatiency Use 2 Use 2. To exhort and stir up all that profess to be Christ's Disciples to make Conscience of Obedience to his Commandments His Servants we are to whom we obey as the Apostle saith therefore if thou be a true Servant of Christ shew it by thy Obedience to his Will and Commandments by doing what he commands thee in his Word and by forbearing to do what he forbids thee Else never profess to be Christ's Disciple or Servant It is gross Hypocrisy to call him Lord and not to do what he commandeth Take heed of this therefore and as we call Christ our Lord and Master so be careful to shew our selves to be his true Servants by obeying his Will and Commandments Now further in this our Obedience to the Commandments of Christ some special properties are requisite that it may be such as it ought to be 1. It must be a free and voluntary Obedience not forced or by compulsion for that is not accepted of Christ Now that it may be free and voluntary it must proceed from true Love to Christ himself it must be the Obedience of Love Joh. 21. 15. Peter lovest thou me Then feed my Lambs c. 2. It must be an entire or universal Obedience to all the Commandments of Christ even to such as are most hard and difficult to such as are most contrary to our Nature and to our corrupt Wills and Affections as in denying our selves and mortifying our lusts in taking up our Cross in forgiving and loving Enemies c. The three Disciples here obeyed Christ's Command though in a matter hard and difficult for so it was as we heard before to conceal and keep to themselves the glorious Vision of Christ's Transfiguration and that for so long a time even till after his Resurrection Vse Use See how needful it is for us to be well-instructed in the Word of Christ that we may know what he commandeth us else how can we yield Obedience unto him Therefore search the Scriptures which testify of Christ and come diligently to the publick hearing of his Word Now followeth the amplification of the Disciples Obedience in concealing the matter by a speciall Circumstance accompanying the same viz. Their questtoning one with another c. Questioning one with another or Debating or disputing the matter between themselves by mutual Questions and Conference What the rising from the dead should mean This is not to be understood of the general Resurrection from the dead at the last day for it is not likely that the Apostles were ignorant of that seeing that other ordinary Disciples of Christ did know and believe it as Martha Joh. 11. 24. but it is to be restrained to the Resurrection of Christ whereof he made mention to them immediately before About this they questioned and reasoned together what it should mean whereby is discovered their great ignorance and dulness to conceive this Doctrine of Christ's Resurrection notwithstanding that he had so plainly foretold them of it as we heard Chap. 8. ver 31. Quest Quest What was the cause or reason of this their dullness and harduess to conceive this matter of Christ's Resurrection Answ Answ Because his Resurrection did presuppose his Death for he could not rise from Death unless he first Dyed now they could not yet conceive or comprehend how it was possible or likely that he who was the Son of God and true Messiah that must save others should himself suffer Death at the hands of Men. Besides that the Death and Resurrection of Christ could not stand or agree with that Earthly and Temporall Kingdom of the Messiah which the Disciples as yet erroneously supposed and dreamed of which made the matter so much the harder for them to believe Observ 1 Observ 1. In that the Disciples were so hard to conceive the Truth and Doctrine of Christ's Resurrection we may learn this That even the best Christians are by Nature and of themselves hard to conceive and understand the Mysteries of Faith and Doctrines of Christ taught in the Gospel See before Chap. 8. ver 32. and ver 16. Luke 18. 34. Though he plainly foretold his Disciples of his Passion and Resurrection yet it is said They understood none of these things and this saying was hid from them neither knew they the things that were spoken See Hebr. 5. 11. Reas 1 Reas 1. The Doctrines of Faith touching Christ and our Salvation by him are above humane reason and therefore hard to be conceived of us by Nature Such are the Doctrines of Christ's Incarnation Death Resurrection c. Hence the Gospel is called a Mystery 1 Tim. 3. 16. Reas 2 Reas 2. There is much ignorance left in the Saints of God in this Life after their effectuall calling and enlightning by the Spirit of God 1 Cor. 13. 9. We know but in part Use 1 Use 1. To move the best Christians to labour to see and to be humbled for this their Naturall dulness and hardness to conceive the Doctrines of Christ taught in the Gospel c. Vse 2 Use 2. See what need for us to pray unto God for his Spirit to enlighten our minds to conceive the mysteries of Faith revealed in the Gospel c. Vse 3 Use 3. See how needfull for Ministers of the Gospel to strive unto plainness and evidence of the Spirit in teaching the Doctrine of Christ Observ 2 Observ 2. That true Faith and sanctifying Grace in this Life may stand with ignorance in some Points of Christian Faith at least for a time The Apostles of Christ though effectually called and sanctified yet were ignorant for a time of some main and necessary Points of Christians Faith as of Christ's Death and Resurrection as here we see and in this ignorance they continued till the Death and Resurrection of Christ were fulfilled So those Women who came to imbalm Christ's Body c. they were also ignorant of the nature and quality of Christ's Kingdom as He was the Messiah supposing it to be an earthly Kingdom c. as appeareth Acts 1. 6. Ignorant also they were of the Calling of the Gentiles and that the distinction of Clean and Unclean was taken away by Christ's coming as we see in Peter Acts 10. 14. Acts 18. 25. Apollos was a Believer and a sanctified Person and yet was ignorant in some Points of the Doctrine of Christ having need to be more fully instructed therein by Aquila and Priscilla Use Vse To comfort such Christians as are weak and defective in
abuses offered them Think of this you that are guilty of this sin thou that hast any way wronged or abused the Saints and Servants of God or any one of them whether in word or deed And examine whether thou hast been truly humbled and repented of this grievous sin if not see thou do it speedily lest the Lord do strike thee in his wrath with some grievous Judgment in this life or else reserve thee for the Judgment of Hell if thou repent not of this sin Repentance is the only way to prevent and escape those Judgments which God hath in his Word threatned against this sin of offending his Saints and Servants c. Use 2 Use 2. To comfort the true Saints and Servants of God when they are wronged or abused by profane or wicked men in this world and cannot right their own cause or have it righted by others let them know That although the Lord suffer this for a time for tryall of his yet he will at length take their cause into his own hands and will not onely deliver them but be revenged on their enemies Psal 125. 3. The rod of the wicked shall not rest upon the lot of the righteous c. With this the Apostle comforteth the Thessalonians 2 Epist Chap. 1. Ver. 6. Use 3 Vse 3. See by this that there is no cause for us to envy or fret at the outward prosperity of wicked men in this world who are enemies to God's true Church and faithfull servants c. But on the contrary there is cause to pity such in regard of the Wrath and Judgments of God which are to come upon them hereafter for this their sin of hating persecuting and abusing the Saints of God c. Observ 2 Observ 2. The grievousness of that Judgment and Punishment which the wicked and reprobate shall suffer in Hell after this life in that it is said here by our Saviour That it were better for one to have a mill-stone hanged about his neck and to be drowned in the Sea than to be guilty of the sin of scandalizing the Saints of God and so by this sin to bring upon himself that eternall Judgment and Punishment in Hell which shews that the punishment of the damned in Hell shall be far more grievous than any bodily punishment in this life yea than death it self yea than the vilest and basest death worse than for a man to be drowned in the Sea with a Millstone about his neck c. For all punishments torments and miseries of this life are but short and for a little time whereas that punishment and torment of the wicked in Hell is everlasting and shall never have end Besides all torments and miseries of this life do touch the body onely or chiefly whereas the torments of Hell shall seize both upon the souls and bodies of the damned Matth. 10. 28. Fear not them which kill the body c. but rather fear him that is able to destroy both soul and body in Hell This shews that the damnation and punishment of the wicked in Hell is â—uch more fearfull and grievous than any bodily death which can be suffered in this world at the hands of men Vse 1 Use 1. See the wofull misery of all wicked and impenitent sinners living in their sins without repentance who must suffer this fearfull and most grievous punishment in Hell for their sins What cause for such to weep and howl for the miseries that shall come upon them How should this tâ—rrifie such and move them to repentance What cause for us to lament the case of such If we pity such as are to be hanged drowned or burned c. Oh how much more such as live in sin and are going the high-way to Hell Pray for such and use all means to gain them to repentance that so they may be delivered from the wrath to come Vse 2 Use 2. Seeing the torments of Hell are worse than any bodily death or punishment of this life this teacheth us how much we ought to fear and shun all sin even so much that we should rather suffer any bodily punishment yea death it self yea the worst kind of death than to commit sin because sin being committed and lived in will bring a worse kind of punishment even eternal death of soul and body in Hell This must cause us to resist sin even unto blood as it is Hebr. 12. 4. So did the Martyrs c. Mark 9. 43 44 unto ver 49. And if thy hand offend thee c. Octob. 28. 1627. IN the former verse our Saviour disswaded from the sin of giving offence unto true humble Christians by threatning a grievous Judgment against those that offend any such by any wrong or abuse offered to them Now in these six Verses next following he prescribeth a remedy against that and all other sins viz. to avoid occasions of sin From this kind of scandall our Saviour's purpose is to disswade his Disciples in this place Therefore he doth here admonish and warn his Disciples and that with great earnestness carefully to shun and avoid such things as may be any occasion of sin unto them and to remove and take them away yea though they be such things as are most dear unto them even as their Hand Foot or Eye c. And the better to perswade them hereunto he sheweth them both the good and benefit that will come unto them by this carefull avoiding and taking away of such occasions of sin as also the great danger which will ensue on the contrary if they do it not First I will clear the meaning of the words and then speak more particularly of the matters of Instruction contained in them If thy hand offend thee By hand we are to understand here not the hand of the body so called in proper sense but any thing which is as near and dear unto us in this World as our hand is yea as our right hand Matth. 5. 29. So also afterward ver 45. and 47. by the foot and eye understand whatsoever is as dear to us as our foot or eye A figurative speech one sort of things near and dear to us viz. these naturall parts and members of our body being put for all other things near and dear to us Offend thee Or cause thee to offend or be any occasion unto thee of stumbling and falling into sin and so of being hindred in thy Christian course So that our Saviour speaks of another kind of offence then that he spake of in the former verse There of offence given to others by offering outward wrongs c. Here touching offence which we our selves take by occasions of sin Cut it off That is remove and take it away or separate it far from thee though it be as much pain or grief to thee as to have thy hand cut off So ver 45. and 47. A metaphor from Surgeons who to save the whole body being in danger cut off some one member It
them which private Christians do enjoy Reas 2 Reas 2. The Word of God being unsavoury in them with which they should be seasoned there is no other ordinary means to recover them As Salt having lost the saltnesse there is nothing else with which it can be seasoned c. Caution Caution This comparison is not so to be urged as if it were impossible for a Minister of the Word falling away from his first fidelity or diligence in his Ministery afterward to repent and become faithfull for there are some examples of such as have so done as in Peter who by his dangerous fall in denying Christ became unsavoury for a time yet repented and recovered himself The same is probably held by some Divines touching Demas that although for a time he forsook Paul and embraced the world 2 Tim. 4. 10. yet did afterward repent and recover himself and therefore is afterward reckoned by Paul among his fellow Labourers Philem. 24. Verse Use 1 Use 1. See how needful for all Ministers of the Word carefully to look unto themselves and to their Ministery that they do not only begin but also continue to be diligent conscionable and faithfull in execution of it lest if they degenerate and fall from their diligence and faithfulness they become like unto salt that hath lost the saltnesse c. 1 Tim. 4. 16. Take heed unto thy self and unto the doctrine continue in them for in so doing thou shalt both save thy self and them that hear thee Vse 2 Use 2. See also what great cause there is for the flock and people to pray unto God for their Pastors and Ministers that they may not fall away but continue constant in the faithful discharge of their Ministery lest if they lose their Ministerial saltness they do become utterly unprofitable to the people yea hurtfull and dangerous by their evil example c. Mark 9. 50. Have salt in your selves c. Janu. 13. 1627. NOw followeth the third thing in the words An Admonition or Precept given by our Saviour to his Apostles touching the practice of a twofold duty respecting their Ministeriall Office The first more directly Have salt in your selves The second Indirectly and by consequent only as a help to the former Have peace one with another Have salt c. Our Saviour having in the former part of this Verse compared Ministers of the Gospel unto salt and withall shewed how dangerous it is for such to become unsavoury that is to â—all from that dâ—ligence and faithfulnesse they have made shew of and so to become unprofitable in their Ministery and unfit to season others with the doctrine of the Gospel Now in the next place for the preventing of the foresaid danger he admonisheth his Apostles who were called to the Ministerial Office to be carefull to retain and keep in themselves that seasoning vertue which ought to be in them in regard of their Ministery that is to say that Ministerial care and faithfulnesse whereby they should continue profitable and fit to season others So then by salt understand here that seasoning vertue which was in them in regard of that Ministerial care conscience and fidelity which they had hitherto shewed in seasoning others with the doctrine of the Gospel Thâ—s Salt of Ministerial faithfulnesse he admonisheth or exhorteth them to have in themselves that is to be careful to hold retain and keep it constantly as they had hitherto done that as they had begun to be profitable and fit to season others by their Ministery and Doctrine so they might continue to be so still even to â—he end Having is put here for retaining holding or constant keeping Doctr. Doctr. That it is not enough for Ministers of the Gospel to be diligent conscionable and faithful in seasoning others by their Ministery and doctrine for a time or to make shew for a time of such Ministerial faithfulnesse but they must labour to hold out and continue constant in the faithfull and conscionable discharge of their Ministery for the spiritual seasoning of others They must not only be profitable in their Ministery or have a seasoning vertue in it for a time but labour to hold and retain this salt in themselves that is in their Ministery by continuing constantly diligent and faithful in it 1 Tim. 4. 16. Take heed to thy self and unto the doctrine continue in them c. and 2 Tim. 4. 5. Fulfill thy Ministery or Make full proof of it viz. by continuing constant in the faithful discharge of it Col. 4. 17. Say to Archippus Take heed to the Ministery which thou hast received in the Lord that thou fulfill it Reas 1 Reason 1. Because it is so dangerous as we heard before for Ministers that have been faithful and profitable for a time or made shew of it afterward to fall away and become unprofitable and unsavoury Reas 2 Reas 2. This is the way to approve themselves to be truly conscionable and faithful in seasoning others by their Ministery when they do continue constant herein whereas otherwise if they fall from it and give over their first care diligence and faithfulnesse this gives just cause of suspition that they were never truly faithful at all Reas 3 Reas 3. Thiâ— is the way to obtain that blessed reward which God hath promised freely to give unto such Ministers of his Word as do continue faithful to the end So Revel 2. 10. To the Angel of the Church of Smyrna Be thou faithfull unto the death and I will give thee the crown of life Use Use To stir up Ministers of the Word to labour for this constancy and perseverance in their Ministerial care diligence and faithfulness for the spiritual seasoning of others with the doctrine of the Gospel not thinking it enough to have salt in their Ministery that is to be profitable and savoury in it and by it for the seaâ—oning of others but to hold and retain constantly this seasoning vertue of their Ministery c. Helpâ— or means to attain to this constant faithfulnesse in their Ministery 1. To look that they have a good calling and entrance into the Ministerial Office at the first That they find themselves called of God that is qualified and furnished with some measure of gifts fit for the Ministery c. Then there is a good foundation laid for continuance in the faithful execution of his Office 2. To labour for sincerity and uprightnesse of heart in all Ministerial duties seeking God's glory and the edification of his Church and people above all worldly things 3. Earnest and daily prayer unto God to give them the gift of perseverance and constancy in the faithful discharge of their Ministery 4. To â—oyn a holy and conscionable life with diligence in their Ministery being careful to practise those things which they teach unto others Now followeth the second Duty whereof our Saviour admonisheth his Disciples and unto which he exhorteth them that is To have peace one with another And this he
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
which he speaketh How hard is â—t for them c. Observ 1 Observ 1. The entire affection of love which Christ Jesus doth bear to all his true Disciples and servants that is to all true Christians believing in him and professing his Name in truth and sincerity He loveth them as a Father his Children yea more dearly than a natural father can love his Children Joh. 13. 1. Having loved his own which were in the world he loved them unto the end And Joh. 15. 15. He calleth them his friends Matth. 12. 50. His sister brother and mother Such is the love of Christ to true Believers as the love of the husband to the wife yea much greater and therefore it is in Scripture propounded as a samplar or pattern for the husband to follow in loving his Wife Ephes 5. Husbands love your wives as Christ loved the Church and gave himself for it c. The greatness of the love of Christ to his Church and faithful servants may further appear by considering the fruits and effects of this love especially that one most excellent effect above the rest The giving of himself to death for them and that when they were his enemies Walk in love as Christ loved us and gave himself for us c. Joh. 15. 13. Greater love than this hath no man that a man lay down his life for his friends Use 1 Use 1. Great Comfort to good Christians believing in Christ and living answerably in that they are so dear to Christ Jesus the Son of God even as children to a father He loving them as his children will take care of them and provide them all things needful for soul and body Having given himself for them he will not deny them any thing else that is in his power and what is there that is not in his power being both God and man c. He will also shew his love by bearing with their infirmities not breaking the bruised reed Esay 42. 3. by protecting them c. Use 2 Use 2. Seeing good Christians are so beloved of Christ and dear to him let them be so to us His friends our friends His children our brethren and sisters Observ 2 Observ 2. Such as have a calling to instruct others in the doctrine of God and of his Word ought to do it in loving manner expressing a fatherly affection toward those whom they are to teach So Paul 1 Thess 2. 11. You know how we exhorted and comforted and charged every one of you as a father his children So should all Ministers strive to express like affection to their people in teaching them So Parents and Masters of Families in teaching their children servant c. Love is a great Doctor or Teacher as Chrysost sayes Homil. 33. in 1 Cor. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This kind of teaching in love is most effectuall to move those that are taught to receive and embrace the doctrine taught Now followeth the Matter or Doctrine which our Saviour here repeateth and further cleareth to his Disciples How hardly shall such as trust c. Doctr. 1 Doctr. 1. Of all rich men it is especially hard for the covetous rich to be partakers of Gods Heavenly Kingdom How hardly shall such as trust in riches enter c. that is the covetous rich whose property it iâ— to put confidence in their wealth c. So Verse 25. It is easier for a Camel c. 1 Tim. 6. 9. They that will be rich fall into temptation and a snare and into sundry hurtfull lusts which drown men in perdition c. Therefore very hard for the covetous rich to be saved Yea not only hard but impossible so long as they continue in their sin of covetousness 1 Cor. 6. 10. The Covetous shall not wherit the Kingdom of God Ephes 5. 3. Reason Reason Why it is so hard for covetous rich men to be partakers of eternal life Because it is hard for such to repent of the sin of covetousness and to forsake it Whence it is that Jam. 5. 1. the Apostle doth not exhort such to repentance there being little hope of that but rather denounceth the Judgment of God against them saying Go to ye rich men weep and howl for the miseries that shall come upon you c. He speaks of the covetous rich as appeareth Verse 3. where he taxeth them for their covetous hoarding up of treaâ—ure for the time to come Now it is hard for the covetous rich to repent of their sin in these respects 1. Because it is the nature of this sin of covetousness to grow and increase in old age when other sins decay in men 2. Because no repentance without forsaking sin Now this the covetous rich man is most hardly drawn to do 3. The covetous have many excuses to cloak and defend their sin as that riches are the blessings of God that they have a great charge depending on them as wife children c. He that provides not for his own c. That hard times may come c. Now Nemo periculâ—sius peccat quam qui peccata defendit as Primasius â—ayes Vse 1 Use 1. See whereunto we are to impute the difficulty of rich mens being saved not so much to riches themselves which are not evil simply c. as to the corruption of mans nature so apt to abuse them c. Vse 2 Use 2. See again the haynousness and danger of the sin of covetousness whereof we heard before Ver. 22. in that it is so hard a matter for covetous rich men of all other rich men to be saved yea impossible so long as they continue covetous and repent not truly of their sin And this being also so hard a sin to repent of c. This shews how fearful and dangerous it is to be tainted with this sin of covetousness and especially for one to have it reign in his heart c. to have this sin rooted in him c. How hard for such a one to repent and be partaker of eternal life Yea how impossible without the special grace of God c. It is easier for a Camel to go thorough the eye of a needle c. This should move every one to fear and take heed of this sin especially rich men to pray against it as David Psal 119. 36. Incline my heart to thy testimonies and not to covetousness and to use all other good means whereby to be â—reserved from this dangerous sin A sin not to be naâ—ed amongst Christians Ephes 5. 3. And therefore of all others especially professours of Religion should take heed and beware of it yea of the very shew and suspition of it that they be not justly suspected or noted for it 1 Cor. 5. 11. If any man that is called a brother be covetous keep not company with such a one no not to eat Doctr. 2 Doctr. 2. In that our Saviour having before shewed how hardly such as have riches are saved now here applyes this especially
19. 28. Ye which have followed me c. Reason Reason That by following Christ and conversing with him they might be fitted and prepared in time for their Apostolical Office c. Vse Use To confirm our faith in the doctrine of the Gospel taught and delivered to the Church in writing by the Apostles assuring us that it is indeed the doctrine of Christ himself which they received from his own mouth in as much as it is delivered to us by such as lived with Christ and were ear-witnesses of his doctrine and beholders of his Miracles by which it was confirmed Luke 1. 2. They delivered them unto us which from the beginning were eye-witnesses and Ministers of the Word This maketh much for the credit and authority of this doctrine of the Gospel 1 Joh. 1. 1. Now from that which is evil and discommendable here in Peter and the other Disciples Observ 1 Observ 1. That the Saints of God in this life are not free from all corruption of sin but are tainted with remnants of sin left in them after regeneration The disciples of Christ do here discover the corruption of heir Nature and some sinful infirmities as we have heard as spiritual pride and a mercenary mind c. Jam. 3. 2. In many things we offend all And Chap. 5. 17. Eliah himself was a man subject to passions c. Rom. 7. Paul complains of the corruption of sin dwelling in him after regeneration c. But of this often before See Chap. 3. 31. Use 1 Use 1. See the rashness of such as censure all for hypocrites who do discover some sinful corruptions or infirmities c. Vse 2 Use 2. Comfort to good Christians feeling and complaining of their sinful corruptions so they be truly humbled for them and daily strive against them c. From these they cannot be perfectly freed till death free them c. Observ 2 Observ 2. More particularly here in Christ's Disciples we are to take notice of some special corruptions which are natural to us all even to the Saints of God so far forth as they are in part unregenerate and carnal As 1. That by nature we are apt to think too well of our good works and obedience performed to God to be too well conceited of our obedience thinking better of it than it doth deserve or that we have done more than indeed we have in the service of God as we heard before of the young man Verse 20. He thought he had kept the Commandements c. Even Christ's Disciples here do speak of their good works and obedience with a kind of ambitious boasting c. 2. That we are by Nature apt in our obedience and good works performed to look too much at the reward or recompence to be given unto us for the same either in this life or after this life So here the Disciples For to this end as we have heard they make mention of this their obedience in forsaking all c. that they might know what Reward should be rendred to them for so doing And this is a natural corruption and fault in every one of us too much to look at the reward of our good works and obedience to God's Will and Commandment and to be too sollicitous about that reward The Devil knew this and therefore accused Job though falsly that he did not serve God for nought but because he made an hedg about him c. Job 1. 9. Reason Reason We are by Nature full of self-love which makes us so apt to seek our own good and benefit more than Gods glory Phil. 2. 21. All seek their own and not that which is Jesus Christs Not that it is simply unlawful to look at the reward of our obedience but that our fault is to look too much at it that is only or principally which is mercenary obedience Whereas we ought to obey and serve the Lord for his own sake though there were no reward promised 3. That we are also apt to be too hasty after the reward which God hath promised us for our obedience in this life and after this life We are apt to desire it too soon before the due time appointed To desire our wages before we have done all our work to triumph before the warfare be ended to sit down and rest before we be come to our journeys end Mark 10. 37. The sons of Zebedee were too hasty to be glorified with Christ and therefore he puts them in mind of suffering asking Whether they could drink of the Cup c. Contrà Esay 28. 16. He that believeth shall not make haste Vse Use The more natural these corruptions are unto us the more must we labour to see and be humbled for them and especially to resist and strive against them in our selves by all means as by prayer meditation in the Word of God c. Mark 10. 29 30. And Jesus answered and said Verily I say unto you There is no that hath left house or brethren or sisters or father or mother or wife or children or Lands for my sake and the Gospels But he shall Dec. 7. 1628. receive an hundred fold c. IN the former Verse we heard how Peter speaking in the name of all the Disciples made profession unto our Saviour of their obedience in forsaking all and following him which he did to the end he might know what reward they should have for so doing Now the Evangelist setteth down Christ's answer unto Peter professing their obedience in forsaking all c. and demanding what reward should be given them The answer consists of two parts 1. A promise of a rich reward which our Saviour maketh both to his Apostles and to all others that had forsaken any thing that was dear to them in this world for his sake and the Gospels Verse 29 30. 2. A Prophetical Admonition touching the apostacy of some that had seemed forward at first in profession of Christ and touching the Calling and Conversion of others who seemed farthest off from the Kingdom of God Verse 31. Of the first part The promise Consider 1. The manner of our Saviour's propounding it to Peter and the rest 1. With his usual Asseveration Verily The more to confirm their faith in the promise c. 2. Avouching it in his own Name and Authority I say unto you 2. The Matter or Promise it self in the words following Of the first we have often heard before Of the second The Promise it self The sum is this That whosoever he be that hath forsaken any thing that is dear to him in this world for Christ's sake and the Gospels shall be richly and plentifully rewarded of God both in this life and after this life First I will explain the words There is no man No Christian whatsoever man or woman of what estate degree or calling soever That hath left Or forsaken or been content to part with House or brethren c. That is any thing whatsoever which was dear unto him
such as are lawfull and our liberty yea our life c. All or any of these must be forsaken if God call us to it Reas 1 Reas 1. We are to love God above all things even with our whole Soul and strength Deut. 6. 5. and Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. Therefore we are to part with things most dear to us when God calleth us so to do Reas 2 Reas 2. The Saints of God have done this before us upon the calling of God as Abraham left his Countrey and his kindred when God required him so to do Gen. 12. and went out he knew not whither Hebr. 11. 8. Job was content to part with all he had though never so dear to him in this World not onely with his goods and substance but with his children when God took them away Onely his Wife and some other friends were left unto him who yet were rather crosses than comforts to him in his misery The Apostles being called of Christ to follow him forsook their former friends and goods c. as we heard in the former verse Matth. 4. 22. The sons of Zebedee left not onely their Ship and Nets but their Father in the Ship The blessed Martyrs of ancient and latter times being called of God to suffer for Christs cause and the Gospells were content to part with the things most dear to them in this World as their Goods Friends Parents Children Liberty Lives The same must every Christian do in like case Reas 3 Reas 3. With this condition we possess and enjoy those things which are dear to us in this World viz. to part with them when God doth call us hereunto We are not absolute owners of our Goods Friends c. but Tenants at will c. Therefore we must be content to part with them when God calls us to it Quest Quest. When doth God call us to forsake the things that are most dear to us in this World Answ Answ There are two times in which he calls us to it 1. In our life time 2. At the hour of death Of the first In our life time God calls us to do this in these cases 1. When he takes from us such things as are dear to us as our Goods Friends c. either immediately by his own hand or else by means For example when he takes from us our worldly goods and substance or any part of it either by his own immediate hand or otherwise by means as by Thieves and Robbers or by fire or water c. or other casualties happening to us in our outward estate as he did to Job Then it is our duty willingly to forsake and part with those things which the Lord doth thus take from us as Job did Heb. 11. 34. So when God takes from us our friends by death as Parents Children Wife c. or otherwise doth separate them from us we ought willingly to part with them It is reported of Luther that when a daughter of his was sick c. he should say thus Lord thou knowest that I love this Child yet if thou wilt take her I am ready to give her thee with both arms 2. Whensoever the glory of God or good of our brethren and of the Church of God requireth us to forsake or part with any of those things which are dear to us in this world Then God calls us to part with them and that willingly For example when there is occasion for us to give of our goods to holy uses as to the poor or to the Church and maintainance of Gods worship In this case God calls us to part with so much of our wealth as is necessary for the present occasion and according to our ability and means c. And this is to honour God with our substance as we are commanded Prov. 3. 9. 3. When we cannot with a good Conscience retain and keep the things that are dear to us in the World as our Goods Friends Children c. but we must either part with them or else make ship-wrack of Conscience as it was with the Martyrs being urged to deny the truth or to yield to Idolatry and Superstition c. In this case God calls us to forsake that is most dear to us Of the second The second time in which God calls us to forsake the things that are dear to us in this World is at the time of our death when we are to leave and go out of this World and consequently to forsake all things in it for as we brought nothing into the World so we can carry nothing with us out of it as the Apostle sayes 1 Tim. 6. 7. The Uses of this Doctrine being the same in effect with those of the second Doctrine or Observations gathered from the former verse See them there set down Mark 10. 29. There is no man that hath left House or Brethren c. Dec. 14. 1628. NOw follow the grounds or motives which moved them to forsake their goods friends c. being for Christ's sake and the Gospells Observ 1 Observ 1. That it is not every forsaking of things dear to us in this World which hath the promise of reward from Christ but onely that which is practised upon the right grounds or motives moving us thereunto Now the principal grounds and motives are such as are here either expressed or implyed by our Saviour As 1. The will and command of God and of Christ calling us to forsake our goods friends c. and requiring us so to do This moved the Apostles to forsake their Nets and Ship and their Father c. Matth. 4. 2. The love we bear to Christ and desire of advancing his glory by this means Matth. 10. 39. He that loseth his life for my sake shall find it As the Apostle sayes in another case 2 Cor. 5. 14. The love of Christ constraineth us c. So here 3. The love we bear to the Gospel of Christ and desire of maintaining the truth and credit thereof Mark 8. 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Use 1 Use 1. See what to judg of such as forsake things dear to them in the World as Goods Friends Liberty Life upon other false grounds and motives These are to look for no reward from Christ As 1. Popish Monks who renounce all propriety in worldly goods and vow voluntary Poverty upon Opinion of meriting thereby and of attaining to a state of perfection in this life These have their reward as our Saviour saith of the Pharisees in another case 2. Such as riotously mispend their goods and substance to satisfy their lusts and so bring poverty upon themselves and upon such as depend on them Worse than unbelievers 1 Tim. 5. 8. 3. Such as are content to part with goods friends liberty or life in defence of errors and heretical opinions as Donatists Papists
of these words of the Disciples being astonished with admiration or wondring at Christ's alacrity and sorwardness in going before them to Jerusalem the place of his suffering but we may take both the words to be used by the Evangelist to signify one and the same thing viz. the great fear with which they were amazed or astonished at this time when they followed Christ in the way Quest Quest What was the cause of this fear in them Answ Answ Most likely that the cause was the great perill and danger which they conceived both their Master Christ and themselves also to be in by going up to Jerusalem For 1. They knew that our Saviour had most malicious enemies there which sought his life as may appear Joh. 11. 8. where they disswade him from going into Judaea and so to Jerusalem because the Jews had formerly sought to stone him there 2. They had before heard our Saviour foretell them of his suffering death at Jerusalem Matth. 16. 21. Now although they did not as yet thorowly conceive that prediction of Christ yet they did so far believe his words to be true that hereupon they began now to be stricken with great fear lest his life and their own too should be brought into great danger at Jerusalem whither they were now going At least they feared that some great troubles and distresses were like to come upon them in case that Christ their Master should be put to death as he had foretold them Observ 1 Observ 1. It is a natural Infirmity even in the Saints of God that they are apt to be too timerous and fearful of the cross and of outward troubles and dangers and especially when their lives are indangered Christ's Disciples conceiving now that great troubles and dangers were like to come upon them at Jerusalem whither they were going do begin to be astonished with fear notwithstanding that Christ was with them and did go before them in the way This shews how timerous and fearful even the Saints of God are of troubles and dangers like to come upon them So Matth. 8. 26. when they were in danger of drowning in the water being in the Ship with him in a great tempest they were stricken with great fear Joh. 21. 18. Our Saviour tells Peter that when he should be led forth to execution he should be unwilling to go and to suffer death which is to be understood of his natural will in regard of the infirmity of his flesh which should make him fearful and unwilling to suffer such a violent death as he should be put unto This fear caused all the Disciples to forsake Christ and to fly when he was apprehended Matth. 26. 56. and made Peter follow a far off This also was the cause of Peters denial of him afterward Matth. 26. 41. The Spirit is ready but the flesh is weak This natural weakness of the flesh in fearing outward troubles and dangers and especially death some of the Martyrs did feel at the first and for a time though afterward the Lord strengthened them to overcome it Vse 1 Use 1. See the cause and reason why even the Saints of God themselves as well as others do by nature abhor and shun afflictions and death and are very loath and unwilling to undergo and suffer them It is because they do naturally fear such troubles and dangers through the infirmity and weakness of their flesh and corrupt nature and this fear maketh them so much to shun that which they fear and to be so loath to suffer it Vse 2 Use 2. To comfort weak Christians at such time as they do feel in themselves such timerousness and fearfullness of suffering troubles and of going through dangers and death it self It is no otherwise with them then it hath bin and is with the best Saints of God so far forth as they are in part unregenerate and so have flesh as well as Spirit in them c. If Christ's Disciples having him with them yet were so fearfull c. Vse 3 Use 3. See what need for the best Christians to labour and strive against this natural weakness in themselves viz. this timerousness and fear of the cross and outward troubles and dangers and especially against fear of death c. What need to pray to God to strengthen them and to use all means to resist and overcome this naturall timerousnesse labouring for Faith in Gods mercy and protection the onely remedy c. Observ 2 Observ 2. Though they were amazed with fear yet for all that they follow Christ in the way to Jerusalem which shews that they did not give way to their timerousness but resisted it offering violence to themselves rather then they would forsake Christ or refuse to go with him to suffer which teacheth us that we are not to give way to our natural infirmity and timerousness in times of trouble and danger but we must labour so to resist and overcome it that it may not hinder us in obtaining Christ by following him and taking up our Cross Peter followed though it were far off when Christ was apprehended We must here deny our selves that we may take up our Cross and follow Christ as it is Matth. 16. We must câ—ucify our flesh and corrupt nature offering violence to our selves that we may obey and follow Christ in suffering the Cross and Afflictions yea death it self when we shall be called to it Thus did some of the Maâ—tyrs when feeling themselves fearful of death at first they did not give way to this timerousness but resisted it and laboured to overcome it by faith So must we in like case the rather because this is the difference between the fear of the wicked and the fear of Gods children in time of trouble and danger The wicked give way to their fear so as to be overcome of it but the Saints of God do not so but resist it by all means labouring by faith and prayer to vanquish it in themselves c. Mark 10. 32. And he took again the Twelve and began to tell them c. Mar. 15. 1628. NOw follow the persons to whom he foretold his Passion and Resurrection His twelve Disciples or Apostles together with the manner and circumstances of his foretelling these unto them 1. He took them apart as is more plainly expressed Matth. 20. 17. 2. He did this again notwithstanding that he had before foretold them these things in private as we heard before chap. 8. 31. and chap. 9. 31. yet now again the third time he doth take them aside to foretell them of the same things Quest 1 Of the first Quest 1. Why did he foretell these things to his Twelve Disciples or Apostles in private Answ Answ 1. Because they were his most familiar friends and nearest unto him and about him and therefore fittest to be made acquainted with such secrets and private matters as these were at this time Joh. 15. 15. I have called you friends for all things that I
would not deny him By these speeches they shewed their willingnesse and readinesse of mind to suffer with him and for him when they should be called to iâ— And although afterward when it came to tryal they shewed much tâ—norousnesse and weaknesse in bearing the Crosse yet it is clear that there was in them a willing mind and affection to suffer with him and this they shewed by their words unto Christ The like readiness and willingness ought we to shew This is taking up of our Crosse c Vse 1 Use 1. For reproof of such as are so backward and unwilling to suffer the crosse with Christ and for his sake so loth to yield their necks to this yoak they abhor and shun troubles by all means and all their desire is to enjoy outward peace and freedom from the crosse How can these be said to take up their crosse c. Use 2 Use 2. Pray and labour for this willingnesse and readinesse to suffer with Christ and for him to drink of the Cup of the crosse with him c. and to shew this willingness on all occasions when God shall call us to suffer for a good conscience Seeing there is a necessity of this taking up our crosse if we will be Christ's Disciples make a vertue of this necessity c. Good wisdom to do that willingly which we must do necessarily This willingnesse is not from nature but from grace Matth. 26. 41. The Spirit indeed is willing but the flesh is weak Observ 2 Observ 2. From that which is evill and discommendable in the Disciples here viz. their confidence and presumption of their own strength to bear the Cross c. This teacheth us that by nature we are apt to be too confident of our selves and to presume too far on our own strength to bear the Cross So were these two Disciples So also was Peter afterward in professing that though all men should deny Christ yet he would not and both he and the rest in professing that they would rather dye with him then deny him as we heard before And that herein they were too confident of their own strength appeared afterward by their timerousness in that they all fled from him and Peter himself denyed him Now the cause of this confidence and presumption of our own strength is this that we are ignorant of our selves and of our own strength and ability to bear the Cross supposing that we have much strength this way when indeed we have none at all but such as is given us of God Phil. 1. 29. Vse Use Take heed of this confidence in our selves and presumption of our own strength for the bearing of the Cross Multos impedit à firmitate firmitatis praesumptio sayes Austin de verbis Dom. 6. 73. On the contrary learn to know our selves and our own weakness and unability to bear the least affliction as we ought that this may cause us to deny our selves and so to take up our Cross The weaker we are in our own opinion the stronger we are indeed to bear afflictions Therefore renounce out own strength and labour to be strong in the Lord and in the power of his might Ephes 6. 10. Now followeth our Saviour's reply to their answer in which is included his further and more full answer to their Petition His reply consisteth of two parts 1. A concession or granting that they should indeed partake with him in his Passion Ye shall indeed drink of the Cup c. ver 39. 2. The reason which he alledgeth of his denying their Petition Because to sit at his right hand c. was not his to give c. ver 40. Of the first Ye shall indeed drink c. Though they answered rashly in saying that they were able to drink of the same cup with him c. shewing too much confidence and presumption of their own strength yet he doth not reprove them for it but bearing with their infirmity replyes to them in mild and gentle manner and although he do not grant that to be true which they rashly affirmed of themselves that they were able to drink of the same Cup c. yet he granteth that they should indeed drink of it in some sort and be in some sort Baptized with the Baptism wherewith he should be Baptized that is they should partake with him in suffering the same or the like afflictions which he should suffer And so it came to passe afterward for James was unjustly killed with the sword by Herod Act. 12. 2. and although John did not dye a violent death yet he suffered in his life time grievous afflictions and persecutions for he together with the other Apostles was cruelly beaten or scourged by the Jews Act. 5. 40. and afterward he was banished by the Emperour Domitian into the Isle Patmos for the Word of God c. Revel 1. 9. where also he professeth himself to be a companion with Christ and the Church in suffering tribulation It is also reported by Hierome out of Tertullian that being at Rome he was put into a barrel of scalding hot Oyl from the which he was miraculously delivered comming out of it again more fresh and lively then he went in Hieronym lib. 1. contra Jovinian cap. 14. Observ 1 Observ 1. In that our Saviour doth deal here so mildly with his two Disciples not reproving or censuring them so as he might for their rash answer but beareth with their infirmity this should teach us to shew like â—eekness and gentleness in bearing with such as do offend of infirmity not alwayes reproving or censuring them as they deserve but sometimes passing over such infirmities Prov. 19. 11. And when we do reprove or admonish such to do it in mild and gentle manner See Gal. 6. 1. We are to shew all â—eekness to all men Tit. 3. but especially to such as offend of infirmity Observ 2 Observ 2. In that our Saviour here granteth that they should drink of the cup of the Cross with him c. thereby foretelling unto them the great afflictions which they should suffer Hence we learn that good Christians must make account in this World to suffer the Cross and afflictions yea many and great tryals c. not onely to drink of the cup of the Cross but to be baptized in the deep waters of affliction c. For that which our Saviour saith of these two Disciples James and John is true of all other good Christians Joh. 16. ult In the World ye shall have Tribulation This inheritance Christ left unto us when he was to dye and go out of the World 2 Tim. 3. 12. All that will live godly in Christ c. Act. 14. This must teach us to prepare for many and great troubles if we profess and resolve to be Christ's true Disciples especially in these evill times of the Church c. cast our accompts what this profession of Christ will cost us c. Prepare for that which must come Cristianus
Phil. 2. 7. He took on him the form of a servant yea not onely the form but the office of a servant or Minister so far forth as was needfull for the good of men and especially for the good and Salvation of the Church Luke 22. 27. I am amongst you as he that serveth Vse Use This must teach us after Christs example to practice the like humility towards others especially towards our brethren and fellow Christians submitting our selves as Ministers and servants to them in love not refusing to do the meanest duties of love to others in way of procuring and furthering the good and Salvation of their Souls and bodies If the Son of God refused not to become a servant unto men the Creator to the Creatures c. how much lesse should we think much to become servants to our brethren in love Joh. 13. 14. If I your Lord and Master have washed your feet ye also ought to wash one anothers feet c. Mark 10. 45. And to give his life a ransome for many July 19. 1629. IT followeth And to give his life c. In these words our Saviour further proveth that he came rather to Minister or serve others then to be Ministred unto or to be served by instancing in one special kind of Ministry or service which he came to perâ—orm for men viz. the giving of his life a ransome for many First to open the meaning of the words Where are three things to be considered 1. The special service which Christ came into the World to perform for us or for mankind To give his life for us 2. The end for which he gave his life To be a ransome for us 3. The persons for whom he gave his life as a ransome For many To give his life Or his Soul A metonymy of the cause for the effect The Soul which is the cause of life being put for life it self Now this phrase of giving his life doth imply a free and willing laying down of his life and pâ—rting with it Aransome Or price of Redemption whereby to free and deliver such as were in captivity and bondage before under sin and Satan For many This is not to be understood of all mankind but of the true Church which are the elect or chosen people of God appointed to Salvation in Gods eternal purpose and in time effectually called and indued with Faith to believe in Christ and so to apply the merits of his death to themselves These are said to be many because they are so in themselves though in comparison of the Reprobate they are few Now follow the Instructions from the words And first from the first thing contained in them which is the special kind of Ministry or service which Christ came into the World to perform for us viz. the giving of his life for us Observ 1 Observ 1. In that this was one main end of Christs Incaâ—ation and of his first comming into the World in our nature that the might give his life or lay it down for us by suffering death which otherwise he could not have done this teacheth us the great necessity of his Incarnation and comming into the World and how great a benefit the same was unto us in that it was the means which made way to the death of Christ and consequently to the work of our Redemption The necessity appears in that without this Incarnation he could not have dyed or suffered for us And the greatness of this benefit of Christs Incarnation or comming in the flesh appears by this that it made way to the work of our Redemption by the death of Christ Phil. 2. 7. He took on him the form of a servant c. And being found in fashion of a man humbled himself to death c. Hence it was that at the birth of Christ when he came first into the World the Angells themselves did appear and in solemn manner praise God for this benefit of Christs Incarnation Luke 2. 13. How much more are we bound to be truely thankful to God for this great and unspeakable benefit of Christs Incarnation and comming into the World for whose sakes it was that he was Incarnate and came into the World As it is in the Nicene Creed Who for us men and for our Salvation came down from heaven c. This must stir us up to bless God and to shew our true thankfulness for this great benefit by reforming our lives and giving up our selves in obedience to God all the dayes of our life This is not to be done at one time of the year onely as at the time of Christs Nativity when we keep the memory of it but at all times of the year c. Observ 2 Observ 2. See how far Christ the Son of God did abase himself as a Minister or servant to us and for our good and Salvation even so far as to give his life and to suffer death for us which was the greatest Ministry or service which he could possibly perform for us Phil. 2. 7. He took upon him the form of a servant c. And he humbled himself to the death of the Cross c. Thus he became our servant not onely in his life time but in and by his death also which was the greatest service that could possibly be performed for us Vse 1 Use 1. See by this the great and unspeakable love of Christ to us and earnest desire of our Salvation in that for the accomplishment thereof he so far abased himself as to serve and minister to us not onely in his life but in his death by giving his life for our Redemption c. This was the highest degree of Christs love to us and most excellent service of love which he performed for us Joh. 15. 13. Greater love then this hath no man that a man lay down his life c. To stir us up to thankfullness c. And to this end to labour for true feeling of this love of Christ in our hearts c. Pray with Paul Ephes 3. Especially now we come to the Lords Table c. Vse 2 Use 2. This should cause us willingly to submit our selves to do this service unto Christ which he hath abased himself to do for us viz. to give our lives for him that is for the profession of his name and truth if need be as he hath done for us Thus did the blessed Martyrs Revel 12. 11. They loved not their lives unto the death in giving testimony to the truth of Christ Use 3 Vse 3. See also how far we should submit our selves as servants to our brethren for Christs sake so far as to give our lives for them if it be to procure the good and Salvation of their Souls 1 Joh. 3. 16. Observ 3 Observ 3. From the manner of speech To give his life We learn that Christ Jesus the Son of God did freely and willingly part with his life and lay it down for us He gave his
life Now gift is free or else it is no gift properly So elsewhere he is said to have given himself for us Ephes 5. 2. and to lay down his life for us Joh. 10. 15. I lay down my life for my sheep And ver 18. No man taketh it from me but I lay it down of my self c. See before chap. 8. ver 31. the same point in effect handled with the uses of it Now followeth the end of Christs giving his life To be a Ransome or price of Redemption for us Observ 1 Observ 1. By Nature we are all Captives and Bond-slaves under the power of sin and Satan else no need for Christ to ransome us 1. We are Captives and slaves to sin 2. To Satan To Sin in three respects 1. In regard of the guilt of it with which we are all holden before God by Nature Rom. 3. 19. By the Law every mouth is stopped and all the world found guilty before God 2. In respect of the corruption of sin and sinful lusts which naturally raign in us and over us Joh. 8. 34. He that committeth sin is the servant of sin and Tit. 3. 3. We our selves in time past were disobedient serving divers lusts c. 3. In respect of the punishment due to sin which is the wrath and curse of God both temporal and eternal which we are liable unto Ephes 2. 3. We are by nature children of wrath c. To Satan we are also Captives and Slaves by Nature 2 Tim. 2. ult wicked men are said to be taken captive by him at his will Now this is true not only in regard of that power which the Devil hath over us in our natural estate to tempt us unto sin and to cause us to yield to his temptations in which respect he is said to work effectually in the children of disobedience Ephes 2. 2. but also in regard of that power he hath over us as the executioner of God's Wrath and Justice to inflict punishment upon us for our sins especially the punishment of eternal death Heb. 2. 14. the Devil is said to have the power of death that is power to inflict death c. and Verse 15. we are said by nature to be in bondage to him through fear of death Use Use This must teach and move every one to labour for a true sight and feeling of this our spiritual captivity and bondage by nature under sin and Satan that we are under the power of these as cruel Lords and Tyrants not only under the guilt and power of sin raigning in us but liable to the wrath and curse of God yea to eternal death and subject to Satan as the executioner of it c. Labour to see and know this our miserable bondage out of the Word of God which only can teach it us And not only to see it but to be truly sensible of it and humbled in sight of it and of the greatnesse of this bondage being worse than any outward bodily slavery or captivity worse than that of the Galley-slaves under the Turks c. Especially thou that didst never yet come truly to see and feel this thy spiritual slavery and bondage under sin and Satan labour now to see and feel it and pray unto God to open thine eyes to see it c. The rather because till thou come to this thou wilt never truly desire or seek to be redeemed from it neither canst thou have any part in this Redemption or deliverance by Christ He is sent to proclaim liberty and to purchase liberty for the captives c. Not to all such but to those that feel and groan under this captivity sighing and crying to God as the Israelites in Egypt c. Observ 2 Observ 2. The main end of Christ's laying down his life and suffering of death was to redeem and deliver us from the spiritual bondage of sin and Satan to which we were subject by Nature and that by giving this Ransom or Price for our Redemption Here two things are to be shewed 1. That the end of Christ's death was to redeem and deliver us from the bondage of sin and Satan from the guilt and punishment of sin and from the power of Satan c. 2. That this Redemption was by paying a ransom or price for us Of the first It is proved Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquity c. and Heb. 2. 14. He took part of flesh and blood that through death he might destroy him that had the power of death that is the Devil And deliver them c. Of the second That this Redemption was by paying a price even the price of his own life c. is proved 1 Tim. 2. 6. He gave himself a ransome for all Therefore also this deliverance is called a Redemption which signifies properly such a deliverance as is obtained by payment of a price or ransom and Christ is called our Redeemer to shew that he delivered us by paying a price even the price of his own life which he laid down or the price of his own death which he suffered for us or the price of his blood shed for us for all these come to one and the same thing in effect 1 Pet. 1. 18. Ye were redeemed not with silver and gold c. but with the pretious blood of Christ c. Quest 1 Quest 1. To whom was this price paid by Christ whether to God himself or unto Satan under whose power we were Answ Answ To God Himself and not unto Satan Reason Because we were properly Captives and Prisoners unto â—od and to his Justice by our sins As for Satan though we were in some sort also his Captive and under his power yet not simply or absolutely but only so far forth as he is the Executioner of God's wrath c. Quest 2 Quest 2. How was the payment of this price a means to free and deliver us from our spiritual bondage c Answ Answ Because by it there was a full satisfaction made to the Justice of God for the guilt and punishment of our sins and so we are delivered from the same and consequently from the power and tyranny of Satan as the Executioner of God's Justice Quest 3 Quest 3. Seeing Christ dyed to redeem or ransom us from the power of sin and Satan how is it that even the godly and faithful who have part in this Redemption are still subject in this life to sin and to the temptations of Satan c Answ Answ Because this Redemption is not in every respect perfect in this life but inchoâ—te and begun and not to be fully perfected till after this life In the mean time the faithful are in this life freed from sin 1. In regard of the guilt of it so as none of their sins are imputed to them of God c. 2. From the power and dominion of it that it raign not in their mortal bodies as it doth in
the wicked 3. From the eternal punishment of all their sins 4. From the curse and sting of all temporall afflictions and of death it self They are also delivered from the power and tyranny of Satan so far forth that though he may tempt them and sometimes cause them to yield to his temptations for a time yet not so as finally to vanquish or overcome them neither are they any longer subject to him as he is the Executioner of God's Wrath and Justice on the wicked Use Use For unspeakable comfort to so many of us as truly feel and are sensible of our spiritual bondage under sin and Satan labouring by faith to believe in Christ and to lay hold oâ— the merits of his death Let such consider and remember to what end Christ the Son of God also did give his life and suffer death even to this end that by payment of this counter-price to the Justice of God he might fully satisfie for our sins and so deliver and free us not only from the guilt and punishment of all our sins but also from the power and dominion of sâ—n and our sinful lusts that we may be no longer captives and slaves to them as also from the power and tyranny of Satan in whose snare we were holden by Nature and to whom we were subject as the Executioner of Gods wrath c. So that now we are no longer captives or slaves of sin and Satan no longer subject to God's wrath and curse but we are in Christ Jesus freed from all these so as they can no longer hurt us or hinder our salvation We are the Lord's Free-men 1 Cor. 7. And this is the best of all kinds of liberty and freedom and a full and perfect freedom so far as we are capable of it in this life Joh. 8. 36. If the Son make you free ye shall be free indeed If it be a great benefit and comfort to a prisoner or captive under the Turk to be delivered and ranâ—omed from that bodily slavery how much more to a child of God to be delivered and freed in Christ from this spiritual bondage c. How should this comfort us against our sins against the fear of God's wrath and against the power of Satan c. Think of this now we come to the Lord's Supper in which we are in special manner put in mind of this unspeakable benefit of our redemption by Christ's death c. to strengthen our faith in God's promise of forgivenesse of sins and salvation by Christ and to stir us up to thankfulnesse for the same c. Observ 3 Observ 3. Here also by comparing the end with the means that is to say our Redemption or Ransoming with the death of Christ we might observe the greatnesse of our spiritual bondage by Nature and how hard it was for us to be delivered from the same in that there was no way to effect this but by the death of Christ the Son of God no Ransom or Price would serve but the giving of his life for us c. But I will not inâ—ist on this here It followeth The persons for whom our Saviour came to give his life as a Ransom not for all Mankind but for many viz. for the Elect of God being many in number Observ 1 Observ 1. Christ Jesus did not give his life or suffer death for the redemption of all Mankind simply but for his true Church that is for his elect people chosen and appointed to salvation in his eternal Counsel These signified here by the word many as also in other places of Scripture as Esay 53. ult He bare the sin of many and Matth. 26. 28. This is my blood of the New Testament which is shed for many c. These many are the true Church c. Joh. 10. 15. called the sheep of Christ for whom he layeth down his life See Ephes 5. 25. True it is that the death of Christ was in it self of sufficient merit and vertue to redeem all Mankind but it was not intended by him or in the counsel and purpose of God as an effectual means to redeem all but only the true Church which are the Elect and faithful People of God Use 1 Use 1. To confuâ—e the Opinion of those which hold an Universal Redemption of all Mankind by the death of Christ On the contrary here we see that Christ came into the world to give his life a Ransom not for all but for many c. Object 1 Object 1. In some places of Scripture Christ is said to have dyed for all men as 2 Cor. 5. 15. and Heb. 2. 9. he tasted of death for all men and 1 Tim. 2. 6. He gave himself a ransom for all men Answ Answ By All we are to understand not simply and absolutely all Mankind but 1. All the elect and faithful people of God which are his true Church 2. That he dyed for some of all â—orts of men as it is plain that place in Timothy is so to be understood not for the Elect Jews only but also for the chosen of God among the Gentiles for some of every Nation So also for some of every estate degree or calling of men for Kings and Rulers as well as for meaner persons and for these as well as the former Object 2 Object 2. 1 Joh. 2. 2. Christ is the propitiation for our sins and not only for ours but for the sins of the whole world Answ Answ The Apostles meaning is That Christ was a propitiation not only for the sins of those Believers to whom he wrote which then lived but also for the sins of all other the elect and faithfull which should live to the end of the World Vse 2 Vse 2. If we would know whether we be redeemed by Christ's death To examine our selves whether we be in the number of God's true Church and chosen people effectually called to faith in Christ Now the way to know this is by the true fruits and effects of God's Election and effectual Calling if we can find them in us especially by one fruit amongst other which is the grace of true sanctification wrought in our hearts and appearing in our lives If thou feel an inward change in thy heart from the love of sin to the hatred of it if thou make conscience to refrain all sin and to walk before God in holinesse of life this is a sign thou art one of God's Elect and true Church c. and consequenâ—ly in the number of those for whose Redemption Christ gave his life 2 Tim. 2. 21. If a man purge himself he shall be a vessel unto honour sanctified c. Tiâ— 2. 14. Christ gave himself that he might redeem us from iniquity and purifie to himself c. See Esay 59. 20. Observ 2 Observ 2. The true Church of God which are his Elect and faithful people though in comparison of the Reprobate and wicked which are out of the Church they be but few yet in themselves
and Gold c. but with the precious Blood of Christ Psal 49. 8. If the Redemption of bodily life be so precious c. Use 1 Use 1. See how excellent and precious a Work it is for any to be an instrument or means of saving the Souls of men The Salvation of Man's Soul being a matter so excellent and precious such as are a means to procure this benefit to others must needs do a Work most excellent and precious in God's accompt Jam. 5. ult He which converteth a Sinner from the Errour of his way shall save a Soul from Death c. This is reckoned as a great and excellent Work which shews the dignity and excellency of the Minister's Calling 1 Tim. 3. 1. being conversant about the saving of mens Souls as the proper Object of it Hebr. 13. 17. They watch for your Souls c. It sheweth also how excellent a Work it is for any Christian to be an instrument of saving the Soul of another by Instruction Admonition Prayer c. a Work most acceptable to God Therefore a singular Reward is promised in Heaven to such Dan. 12. 3. They that turn many to Righteousness shall shine as the stars for ever and ever How should this in encourage both Ministers and others to all care pains and diligence in the performance of this most excellent Work of saving Souls c. especially such as have charge of others To save one Soul is a greater and more excellent Work than to save many bodies of men more than to save a whole City or Country from the Fire and Sword of an Enemy Therefore have a care to pluck others Souls out of the fire of Hell Jude 33. ver Vse 2 Use 2. See how great a sin it is to hinder the Salvation of Souls as by discouraging others in a good and Christian course by mockings slanders or any other Persecution in word or deed also by enticing others to sin or encouraging them therein by word or example Act. 15. 24. the Jewish Teachers are said to subvert Souls by teaching a necessity of Circumcision c. Also by giving offence to the weak by abuse of our Christian liberty in indifferent things either grieving their Consciences or emboldning them by our practice to do things against their Conscience This is to lay a stumbling-block before them in the way of Salvation yea to destroy their Souls so much as lies in us Rom. 14. 15. Destroy not him with thy Meat for whom Christ dyed Take heed then how we do any of these wayes or any other way hinder the Salvation of others Souls lest we become guilty of a heinous and grievous Sin To hinder the Salvation of one Soul is to hinder that which is more worth than all the World c. This is the Devil's Work Who goes about as a roaring Lion c. Vse 3 Use 3. Hence gather that it is no easy matter but hard and difficult to obtain eternal Life and the Salvation of our own Souls for all excellent and precious things are hard to obtain Now the Salvation of our Souls is a matter of great worth and excellency a precious benefit more worth than all this World Therefore we must not look to attain to it easily but with much hardness and difficulty Some indeed think it an easy matter to go to Heaven and to have their Souls saved They think if they be outwardly baptized and come to Church and make an outward Profession to be Christians this will bring them to Heaven but on the contrary Matth. 7. 21. Not every one that saith unto me Lord Lord shall enter c. Others think that if they live never so profanely yet if upon their Death-beds they can have but an houres respite to call to God for mercy they shall have their Souls saved without any further difficulty But let none thus deceive themselves The Salvation of our Souls being a matter so excellent and precious more worth than all this World let us not dream of obtaining it so easily No no it will cost us a great deal of care pains and labour before we attain to it Here then we are to be quickned and stirred up to shake off all security and sloathfulness in the wayes of God and to work out our Salvation with fear and trembling as the Apostle willeth Phil. 2. 12. Give diligence to make our Calling and Election sure 2 Pet. 1. 10. Strive to enter in at the streight Gate c. Luke 13. 24. The difficulty must not discourage us but quicken our care and diligence to obtain this precious benefit the Salvation of our Souls And to this end we are often to think of the great and invaluable worth and excellency of this Blessing the Salvation of our Souls that it is the Blessing of all Blessings more worth to us than all that is in this World if we could have and enjoy it as our own What pains do we take to get but a little portion or piece of this World a little wealth a little worldly preferment c. Quantis sudoribus haereditas cassa expetitur minori pretio Christi Margaritum emi possit Hier. What care and pains do men take to save their bodies from danger yea to save their goods being in danger of losing by fire And wilt thou not take much more care and pains to save thy Soul This is a thousand times more worth than thy body and goods yea than all that is in this World Use 4 Use 4. See here matter of great comfort to the faithful knowing and being assured that they shall be partakers after this life of this most excellent and precious benefit the Salvation of their Souls For this is such a benefit as is more worth than all this World and shall be better to them than all the profits pleasures and honours of this World if they could enjoy them Oh then how great comfort is this unto true Believers against all afflictions and miseries which they suffer in this World as against poverty disgrace and contempt What though they enjoy but a small portion of things of this life as of Wealth Honour c. yea what though they suffer many troubles This is enough that they are assured of the Salvation of their Souls which is more worth and better to them than all that this World can afford 1 Pet. 1. 7. The Apostle shews how the believing Jews being then in great Affliction did rejoyce and comfort themselves with this assurance that after this life they should receive the end of their Faith even the Salvation of their Souls Mark 8. 36 37. For what shall it profit a man c. Janu. 8. 1625. Doctr. 2 Doctr. 2. THat it is a great and invaluable loss for a man to lose himself or his own Soul that is to be deprived of the eternal Salvation of his Soul or to fail and come short thereof Such a loss as the gain of this whole World cannot