12. c. Acts 14. 15. So also in Preaching the Word they sought the Glory of Christ not their own 2 Cor. 4. 5. We Preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake Reas 1 Reas 1. Ministers are Ambassadours of Christ 2 Cor. 5. 20. Therefore they must procure honour to him that sends them and not to themselves Reas 2 Reas 2. They are servants of Christ and therefore ought to seek the Glory of their Master not their own Use Vse This is for the reproof of such Ministers who in their Ministry seek themselves and not Christ their own glory not His Such are they who in Preaching make vain shews of humane Learning Wit Eloquence c. to breed in the Peoples minds an opinion of their great parts This is to preach themselves and not Christ and to prefer their own Glory before his A stronger than I cometh c. Obser 2 Obser 2. In that John saith of Christ that he was mightier than himself in respect of his person Hence we gather that Christ is not a meer Man but also very God equal with his Father therefore called Immanuel Math. 1. And Isa 9. 6. The Mighty God Revel 1. 8. The Almighty John affirming him to be stronger than himself doth imply that he is also stronger than all other men and so that he is more than a Man even God himself Therefore also he is said to be stronger than the Devil Luke 11. 22. That Christ is God as well as Man was more at large proved Ver. 1. Use 1 Vse 1. To confute all Hereticks that have denied or do at this day deny the God-head of Christ as the Arrians Turks and Jews Use 2 Vse 2. Hence gather that Christ is an all-sufficient Saviour able perfectly to save c. Hebr. 7. 25. He is able to merit salvation for us in that he is God as well as Man the Dignity of his Person gave vertue and efficacy to his Blood because it was the blood of him that was God Act. 20. 28. Again he is able actually to confer and bestow salvation upon the faithful Joh. 10. 28. I give eternall life to my sheep and they shall never perish neither shall any pluck them out of my hands Again Christ being God Almighty is stronger than all our spiritual enemies as Satan Hell Sin the World and he is well able to vanquish and tread them under foot for us Revel 12. 7. Michael and the Dragon fought but the Dragon prevailed not but was cast out c. This is matter of great comfort to all Believers to assure them of their salvation if they be once ingrafted by faith into Christ they cannot miss of salvation nothing can hinder them from it not their sins not the World not Hell-gates What if thou have many enemies to oppose against thy salvation Christ is stronger than all that are against thee What if Satan be strong to tempt thee to sin and to draw to destruction Christ is stronger than he able to restrain his power and malice so that he shall not hurt thee or hinder thy salvation Learn then by faith to rest and rely on Christ Jesus as our powerful and all-sufficient Saviour trust perfectly on him for salvation c. It followeth Whose shoo 's Latchet c. Obser 3 Obser 3. Here we learn that Christ Jesus is a person of great dignity honour and excellency for John Baptist was the greatest among them that were born of women Matth. 11. 11. yet he doth here acknowledge himself unworthy to do the basest service unto Christ unworthy to stoop down and unloose his shooe This shews the excellency and dignity of Christ's person And indeed he was the worthiest person that ever lived upon Earth even in that state of humiliation when he lived on earth he was more excellent than all men and Angels much more therefore now since he is exalted to God's right hand c. Hebr. 1. 4. He hath obtained a more excellent name than the 〈◊〉 Cant. 5. 10 c. the Church at large describeth the excellency of 〈…〉 My beloved is white and ruddy the chiefest among ten thousand See also Esa 9. 6. Now this Excellency and Dignity of Christ's Person may be considered three ways 1. In respect of his divine Nature in that he is the Son of God equal to God the Father and the Holy Ghost in respect of his God-head Phil. 2. 6. Of this we heard before 2. In respect of his humane nature also in that it is united into one Person with his divine nature and so advanced by union with his divine nature above men and Angels and all creatures 3. In respect of his whole Person as he is Mediator God and Man especially now since his exaltation to heavenly Glory Ephes 1. 20. and Phil. 2. 9. Vse 1 Vse 1. This teacheth us to yield all due honour and reverence to Christ's Person now sitting in heaven If in the daies of his Flesh he were so honourable and excellent a Person How much more is he now being advanced to the right hand of God far above all principality and power c. Ephes 1. 21. See then that we yield due reverence to the person of Christ Psal Kiss the Son c. Phil. 2. 10. At the Name of Jesus shall every knee bow c. Not that the outward bending of the knee at the very sound of the Name is required but the meaning is that every creature should yield subjection and reverence unto Christ's Person Now the reverence to be yielded unto Christ is two fold 1. Inward in the heart by thinking and conceiving of him in our minds with all due reverence of so high a Majesty 2. Outward in our words and behaviour by speaking reverently of Christ and of his Person as also by carrying our selves reverently at all times and in all places as in the presence of Christ especially we are to shew this reverence towards Christ at such times as we come before him in special manner to perform special services to him as to hear his Word to pray to him c. 1 Cor. 11. 10. Paul will have women behave themselvee decently in the Congregation because the Angels are present there to behold them much more should we use all reverent carriage in the Church because of the presence of Christ Use 2 Vse 2. Christ being so excellent a Person Hence we may gather the dignity and excellency of every true Christian that is a member of Christ and a believer in him The Members partake in the dignity of the Head and the Wife in the dignity of the Husband so it is with us in respect of Christ our spiritual Head and Husband Again every Believer is of spiritual kindred and alliance with Christ having Christ to be his elder Brother and being a Son of the same heavenly Father Therefore as it is with natural Brethren if the eldest be advanced to honour the rest do in
beginning of the solemn publishing of the doctine of the Gospel or The preaching of the Gospel began first in the ministery and preaching of John Gospel of Jesus Christ It is so called in two respects chiefly 1. Because Christ Jesus as he is God is the Authour of this Doctrine 2. Because 〈…〉 principal subject and matter of this doctrine The Son of God Christ is 〈…〉 God not in respect of Creation as Adam and the Angels nor of Adoption as the faithfull but in respect of eternal generation in that he was begotten of God the Father Now this begetting was by communicating the whole Divine essence of the Father unto him from all eternity after an unspeakable manner Note that Christ is begotten of the Father not as he is God if we speak properly but as he is the Son for he is God of himself as well as the Father but his person is from the Father The Godhead of the Son was not begotten of the Godhead of the Father but the person of the Son was begotten of the person of the Father or thus He hath the beginning of his person from the Father but not the beginning of his essence and nature So much for the sense of the words which being thus explained we may consider these two things in them 1. The Prerogative of John Baptist his Ministery or preaching in that it was the beginning or first publishing of the Gospel 2. A description of the doctrine of the Gospel 1. By the name given it The Gospel 2. By the Authour and Matter of it Christ Jesus who is also set forth to us further by a special title or attribute the Son of God Now let us see what matter of Instruction may be gathered from this Verse Obser 1 First From this that the ministery of John is called the beginning of the Gospel That John Baptist was the first preacher and publisher of the doctrine of the Gospel it was his priviledge to be the first preacher of Christ and of the doctrine of salvation by Christ. See Luke 16. 16. Math. 11. 13. All the Prophets and the Law prophesyed unto John Though Moses and the Prophets spake more obscurely of Christ and of salvation by him yet none preached this doctrine so plainly and evidently before the time of John Baptist He was the first plain and express preacher of the Gospel in respect of which honour done unto him he is said in the 11. Verse of that Chapter to be the greatest of those that were begotten of Women before his time that is greater then any of the Prophets of the Old Testament which is to be understood not in respect of his person simply but in regard of this prerogative of his office and ministry that it was the first beginning of the plain preaching of the Gospel Use See our happiness who live in these times since the Gospel hath been thus clearly taught by John Baptist the first publisher of it yea not onely by him but by Christ himself also who followed John and by the Apostles and Ministers of Christ who have followed since Eph. 3. 5. The mystery of Christ in other Ages was not opened unto the Sons of Men as it is now revealed unto his holy Apostles and Prophets by the Spirit They that lived before John Baptist had the Gospel darkly preached in the Sermons of Moses and the Prophets which were but as a candle shining in a dark place 2 Pet. 1. 19. But we now have the Gospel plainly and clearly taught in the Sermons of John Baptist the first that ever preached Christ directly and plainly and not onely in his Sermons but in the Sermons of Christ himself and his Apostles This is our great priviledge and happiness that now there is a clearer manifestation of the Gospel than ever was before John Baptist's time so that we may come now to a clearer knowledge and discerning of Christ than they could possibly attain to who lived in the times of the Old Testament This must stir us up unto true thankfulnesse to God for this his mercy to us that live in this Age of the World since the first publishing of the Gospel in such clear manner and withall it must move us to open our eyes to look upon this clear light of the Gospel which now hath long shined ever since John Baptist's time and beware that we shut them not against it as many do which continue still in grosse ignorance of the doctrine of Christ notwithstanding it hath now been so long time most clearly published But let us remember that speech of our Saviour Joh. 3. 19. This is the condemnation that light came into the World and men loved darknesse rather than light c. Take heed how thou continue and live in ignorance of the Golpel in these times wherein so clear a light of it shineth for as Paul saith to the Corinthians if our Gospel be now hid it is hid to those that perish c. 2 Cor. 4. 4. So much of the prerogative of Johns Ministery Now followeth the description of the doctrine of the Gospel his verbis The Gospel of Jesus Christ. Obser From the nature of the word Gospel signifying good tydings we may observe the excellency of this doctrine of the Gospel It is such a doctrine as containeth the most gladsome tydings and message that ever was sent from God unto mankind Namely the tydings of salvation by Jesus Christ therefore called the Gospel of our salvation Eph. 1. 13. To this purpose is that prophesie of Christ Esay 61. 1. that the Lord anointed him and sent him to preach good tydings unto the poor by which good tydings is meant nothing else but the doctrine of the Gospel and comfortable promises of it So Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace and bring glad tydings of good things So Luke 2. 10. The Angel preaching Christ to the Shepherds tells them that he brings them good tydings of great joy that shall be to all People All which places shew the excellency of the doctrine of the Gospel contained in it and such happy and joyfull tydings concerning our reconciliation with God and salvation by Jesus Christ for what news or tydings can be more excellent and blessed than the tydings of forgiveness of sins peace with God and eternal salvation of our souls Use 1 To stir us up to a love and liking of this doctrine and to cause us with all readiness to embrace believe and obey it in our hearts and lives How gladly do we entertain good news touching our Body Goods Friends or outward Estate how welcome is it to us See Prov. 25. 25. And shall not this blessed tydings of the salvation of our souls by Christ which is brought to us in the Gospel be much more welcome to us Is not the news of Liberty welcome to the Prisoner the news of a pardon from the Prince welcome to the condemned Malefactor And
Christ though in themselves they are polluted and sinful Again Christ being also a loving gentle and meek Saviour he will not deal with us in rigour or wrath but in compassion love and gentleness accepting our weak endeavours in his services pardoning our wants and infirmities and cherishing in us the smallest beginnings of Grace Isa 42. 2 3. He shall not cry nor lift up nor cause his voice to be heard in the streets A bruised Reed shall he not break c. Use 2 Use 2. Strive we to imitate our Saviour Christ in these properties of the Dove to be harmless loving meek c. Mark 1. 11. And there came a Voice from Heaven saying Thou art my beloved Son in whom I am well pleased Aug. 23. 1618. IN this Verse is laid down the second way or means by which the solemn investing of Christ into his publick Office of Mediator was declared namely the extraordinary Voice and Testimony of God the Father uttered immediately from Heaven But before I come to the particular handling of the Testimony it self observe here two general Points of Doctrine from the coherence of this Verse with the former Doct. 1 1. Doctrine We see here the Wisdom and Goodness of God to us in affording us so many helps and means for the strengthning of our Faith to believe those things which are revealed in the Gospel touching Christ For the Lord having before confirmed the Calling of Christ by visible signs as by the opening of the Heavens and by the sensible descending of the Holy Ghost in shape of a Dove now he doth further confirm the same by an audible Voice uttered by himself from Heaven Thus he exercised both the eyes and ears of John Baptist and of the rest of the People which saw and heard these things and all this was done to bring both them and us to a more certain perswasion of the truth of those things which were now testified from Heaven touching Christ viz. That he was the beloved Son of God in whom alone the Father is well-pleased and consequently that he was the true Messiah appointed of God the Father to be the Saviour of the World So in these times God hath so provided that we have not onely our Ears affected with the Word preached but our Eyes also and our Taste with the Sacraments which are visible and sensible All this is for the helping of our Faith and it is God's goodness and mercy to afford us so many helps and means to this End We must make much of these helps and labour to have our Faith confirmed so much the more by them Doct. 2 2. Doctr. Again by comparing this Verse with the former we are plainly taught the Doctrine of the Trinity of Persons in the Unity of the divine Essence For here we see that at this time when our Saviour was baptized of John there was a glorious â—â—d sâ—nsible manifestation of all the three Persons in holy Trinity For God the Father uttered his Voice from Heaven Christ Jesus the second Person was upon the Earth and was now newly baptized of John and the Holy Ghost the third person appeared from Heaven in shape of a Dove This then doth plainly teach us that although there is but one true God yet in this one Godhead and divine Essence there are three distinct Persons to be conceived of us 1 Joh. 5. 7. There are three which bear record in heaven the Father the Word and the Holy Ghost and these three are one So Matth. 28. 19. 2 Cor. ult ult This is a mystery to be adored rather than to be curiously searched into yet we may and ought to understand and know it so far as it is discovered in the written Word Now for the opening of this Mystery to us in part I will briefly shew three things 1. What is meant by a Person in the Godhead and how it differs from the Godhead it self 2. Wherein the three Persons do agree or what things are common to them all 3. Wherein they differ and are distinguished Touching the first we must know that by a Person in the God-head is meant nothing else but a distinct manner of Being or Subsistence in the God-head distinguished by an incommunicable property as the property of begetting being begotten and proceeding Now by this it may appear what is the difference between the God-head it self and a Person in the God-head The God-head is the Divine Nature considered absolutely in it self A Person is the same Divine Nature considered with some personal property as the property of begetting c. for example the Person of the Father is the God-head considered with the property of begetting the Son the Person of the Son is the God-head considered with the property of being begotten of the Father the Person of the Holy Ghost is the God-head considered with the property of proceeding from the Father and the Son Touching the second Point to be opened namely What things are common to all the three Persons in Trinity Answ 1. They have one common Essence and Nature The God-head of Father Son and Holy Ghost is one and the same though the Persons be distinct for it is not here as it is in the Persons of men Take three men as Paul Peter and James and they differ not onely in person but in nature they are not onely three distinct persons but also three distinct men But it is not so in the holy Trinity though the Persons in the God-head are three yet one and the same Divine Nature and Essence is in them all This is a Mystery above Reason yet it may in some part though not fully be shadowed forth to us by some comparisons drawn from the Creatures For example the light of the Sun Moon and Aire are but one light in Nature and substance and yet they are also in some respect three distinct lights viz. in regard of the different subject in which they are So the Soul of Man is but one in substance and yet it may after a sort be said to be three in respect of those three faculties which it hath as first the vegetative faculty whereby a man liveth and groweth as Plants do 2ly The sensitive faculty whereby a man is partaker of sense as hearing seeing c. like as brute Beasts 3ly The reasonable faculty whereby Man is partaker of Reason and Understanding The second thing common to all the three Persons in Trinity is the Essential Properties and Attributes of the Divine Nature as wisdom power holiness c. All these are common to all the three Persons God the Father is essentially wise holy just c. so is God the Son and God the Holy Ghost 3. All the external works of the God-head performed toward the Creatures are also common to all the three Persons as the works of Creation Redemption Preservation of the World c. Touching the third Point namely Wherein the three Persons in the God-head do differ and are distinguished
Answ They are distinguished 1. In order of Subsisting and Being The Father is the first in order having his Being from Himself The Son is the second in order of Being who hath the beginning of his Person from the Father and the Holy Ghost is the third Person in order of Being who hath the beginning of his Person from the Father and the Son Note that although they differ in order of Subsistence yet one is not before another in time but all are co-eternal 2. They are distinguished by their internal and personal properties as begetting being begotten and proceeding The personal property of the Father is to beget the Son from everlasting and by this he differeth from the Son and Holy Ghost the personal property of the Son is to be begotten of the Father from everlasting and by this he differeth from the Father and Holy Ghost the personal property of the Holy Ghost is to proceed from the Father and from the Son and by this he differeth from the Father and the Son 3. They are distinguished in the manner and order of performing all external work toward the Creatures The Father worketh of and from himself by the Son and Holy Ghost The Son worketh of himself from the Father and by the Holy Ghost The Holy Ghost worketh from the Father and the Son of and by himself Thus is it in the work of Creation Regeneration and in all the external works of the Trinity performed toward the Creatures Note here that howsoever the Persons in the God-head are thus distinguished yet they are not divided and separated one from the other but they are all united together in one common Essence and Nature The Father is in the Son the Son in the Father the Holy Ghost in the Father and the Son c. Use 1 Use 1. To confute all Hereticks old and new which have heretofore or do at this day deny the Trinity or any Person in it as the Arrians Turks and Jews which deny Christ the second Person Use 2 Vse 2. Teacheth us how to conceive of God in our minds not after our own fancy but so as he is revealed in his Word not confusedly but as one Essence distinguished into three Persons else we conceive amiss of him and frame an Idol to our selves in our thoughts Use 3 Use 3. Teacheth us how to worship God aright viz. That we must worship the Trinity in Unity so in Prayer we must direct our selves to one God distinguished into three Persons c. So much of these general Doctrines gathered from the co-herence of this Verse with the former Now I come to the particular handling of this Testimony of God the Father uttered from Heaven concerning Christ It containes a Description of Christ 1. By a Relative attribute Son 2. By a Priviledge Beloved c. And there came a Voice from Heaven This was an audible Voice distinctly sounded forth so as that not only our Saviour Christ but also John Baptist and the People that were present at the Baptism of our Saviour might hear it From Heaven that is from God the Father manifesting Himself at this time from Heaven in special manner Thou art c. St. Matthew hath the words in the third person This is my beloved Son c. whence some do probably gather that the words were twise uttered first unto Christ Himself as St. Mark hath them here and after to John and the People as Matthew sets them down Now although this seemeth doubtful yet there is no contrariety between the Evangelists For those words which Matthew hath are in effect included in those which Mark and Luke have and Matthew doth mention them as spoken to the People to shew that this Testimony of God the Father was uttered from Heaven not so much for our Saviour Christ's own sake to assure him of his Calling for he knew it before as for John's sake and for the People to assure them that this was the true Messiah and that Person which was appointed to be our Mediator according to that which our Saviour said at another time to the People when the like Voice was heard from Heaven testifying of Christ Joh. 12. 30. This Voice saies He came not because of me but for your sakes My beloved Son Christ is called the Son of God in that sense as before ver 1. namely in respect of that eternal Generation whereby according to his God-head he was from everlasting begotten of the substance of God the Father Beloved The word doth properly signify one that is dearly or intirely beloved Si◠Kemnit in hunc locum Now Christ is said to be beloved of God the Father in two respects 1. In himself and in regard of his own person 2. In respect of the faithful who for his sake are also beloved of God In whom I am well-pleased The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify to be well-affected to one as to rest satisfied and well-contented in him So God the Father doth rest contented and satisfied in Christ both in regard of his own person and also in respect of us with whom he is well-contented for Christ's sake So much of the meaning Now to come to the Instructions Observ 1 Obser 1. From this Title of Son which is given to Christ we learn that he is true and very God of one and the same Divine Essence with God the Father because otherwise he could not be called the Son of God in that sense as here he is But this Point was spoken of ver 1. Therefore here I onely name it Observ 2 Observ 2. Again in that Christ is called here the beloved Son of the Father we learn this that God the Father doth embrace Christ Jesus his Son with an entire and most affectionate Love so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth Esay 42. 1. Behold my Elect in whom my soul delighteth c. Col. 1. 13. He is called the Son of his Love Typified in Solomon called Jedidiah 2 Sam. 12. 25. This love God the Father hath shewed to his Son sundry wayes 1. By communicating his nature and essence to him by erernall Generation John 17. 24. Contra Dionys. Carthus in John 17. 24. Vide etiam Jansen in locum 2. By bestowing all perfection of gifts and graces of his Spirit upon the humane nature of Christ Psal 45. 7. God even thy God hath anointed thee with Oyl of gladnesse above thy fellows And John 3. 34. God giveth not the spirit by measure to him that is to Christ 3. By committing Power and Authority to him over all Creatures and over the Church The Father loveth the Son and hath given all things into his Hand John 3. 35. 4. By advancing the Person of Christ unto fullness of Glory with himself in the Heavens John 17. 24. That they may behold the Glory which thou hast given me For thou lovedst me before the Foundation of the World See Mr. Byfield on Col. 1. 13. Use 1 Vse 1.
1. ver 24. Now whether our Saviour did cast out these Devils at this time out of the Possessed is not expressed but it is most probable that he did â—or he did not refuse at other times to dispossesse any that were brought unto Him So much of the meaning Observ 1 Observ 1. Here we are taught that our Saviour Christ hath absolute Power over all wicked Spirits and Devils being able to subdue and master them at his pleasure and to force them to subjection as he did here and at sundry other times while he lived on Earth for he no sooner commanded them to go out of the Possessed but presently they were forced to go out yea sometimes He cast out a Multitude of them at once as Chap. 5. Ver. 9. Now if he had this Power over the Devils while he was on Earth in the state of Humiliation How much more now being exalted to Glory See this Point before upon Chap. 1. Ver. 25. Observ 2 Observ 2. Further From the Attribute given to the Devils being called Unclean Spirits we learn that the Devils are most impure and polluted Creatures wholly polluted with sin c. See this also handled before Chap. 1. Ver. 23. Mark 3. 11 12. And the unclean Spirits when they saw hâ—m c. Octob. 17. 1619. IN these two Verses the Evangelist sheweth how our Saviour Christ did tame and master the wicked Spirits in such as were possessed In the words I considered two things 1. The behaviour of the Devils towards our Saviour 1. In falling down before him at the very fight of him 2. In crying out and confessing him to be the Son of God 2. The carriage of our Saviour towards them in that He rebuked them sharply that they should not utter him Touching their falling down before our Saviour I have spoken It follows to speak of their crying out and confessing of him And they cryed saying Thou art c. Some think that this Confession was forced from the Devils by the Power of Christ which he made them to feel Sic Calvinus in locum Howsoever it be whether they were forced to it or whether they made it willingly it is certain that in making this Confession they aimed not at any good End but at evil and sinister Ends. What these were see before Chap. 1. Ver. 24. Observ 1 Observ 1. In that the unclean Spirits do profess Christ to be the Son of God though it be in Hypocrisy and for evil Ends Hence observe that it is not enough for men to speak of Christ or to make an outward Profession of Him or of the Doctrine of the Gospel concerning Christ unless they do it in truth and sincerity of heart and for good and right Ends. The Devils themselves can make an outward Profession of the Truth of Christ's Person and Offices and of the Doctrine of the Gospel But it is for evil Ends as either to bring the Truth into disgrace and discredit causing men the more to doubt of it because he that is the Father of Lyes gives Testimony to it or else to make the World believe that he is a friend to Christ and to the Gospel when there is no such matter but the contrary So also wicked men and gross Hypocrites yea Reprobates may make outward Profession of Christ and of his Doctrine as we may see Matth. 7. 22. Many shall say to Christ at the last day Lord Lord Have we not by thy Name prophesyed and by thy Name cast out Devils and by thy Name done many great Works And then he shall profess to them I never knew you depart from me c. Judas though a Devil incarnate yet professed Christ and the Gospel and was a Preacher of it and even then when he came to betray Christ yet he could salute him kindly saying Hail Master and kissed him So that the vilest Hypocrites in the World yea the Devil himself may sometimes make an outward Profession of Christ Use Vse See then that we must not rest in a bare outward Profession of Christ's Name and Gospel as if this were enough to prove us good Christians Such as think so do miserably delude themselves If this were enough to speak well of Christ and of the Gospel and to profess love to them in word it were an easy thing to be a Christian and the Devil himself should then be a Christian But there is much more required of Christians Know therefore that our outward Profession of Christ and the Gospel is nothing worth nor shall ever do us good unless it be made in sincerity and truth of heart proceeding from a true love to Christ and his Gospel and unless also it be joyned with a holy practice and conscionable Obedience to the Word of Christ in our lives Not every one that saith Lord Lord c. Mat. 7. 21. So Luke 6. 46. Why call ye me Lord Lord and do not the things that I speak Observ 2 Observ 2. Further we learn here from this that these Devils do confess Christ to be the Son of God That there is an Historical Faith in the very Devils themselves whereby they know and believe in generall the History of the Gospel concerning the Person and Offices of Christ See this Point before Chap. 1. Ver. 24. It followeth Ver. 12. And he sharply rebuked them or straitly charged them yet so as withal he did reprove them That they should not utter him Or make him known or manifest who he was Not that our Saviour would have the Knowledge of his Person wholly suppressed for at another time he commended Peter for confessing him to be the Son of God Matth. 16. 17. and it was one end of his Miracles to prove his God-head but the Reasons why he forbad these unclean Spirits to utter him were these as we heard before Chap. 1. ver 25. 1. Because the Devils were no fit Persons to utter or teach the Truth of Christ's Person and divine Nature being the professed Enemies of Christ and of the Truth See Psal 50. 16. 2. Because they confessed Christ for evil and sinister ends 3. Because the time appointed for the full and clear Manifestation of the God-head and divine Glory of Christ was not yet come for this was not to be done till his Resurrection and Ascension See Matth. 17. 9. In the mean time he was to continue in his estate of Humiliation and Abasement and the Glory of his divine Nature was to lye hid after a sort under the Vaile of his Flesh until the time came in which it was more fully to be manifested So much of the sense of the words Observ 1 Observ 1. Here first we learn not to hearken to the Devil though he speak things true in themselves because he uttereth the Truth with a false and deceiptful purpose and for evil ends Of this Point see Chap. 1. Ver. 25. Observ 2 Observ 2. In that our Saviour Christ perceiving that the unclean Spirits did confess him in
good and shall have a happy and comfortable issue Then we shall be in some measure able to hold out in time of trial Hab. 2. The just live by Faith especially in time of trial and under the Crosse This is our Victory which makes us more than Conquerours c. By Faith the Saints have endured the greatest trials Heb. 11. 4. Daily pray unto God to fit and prepare us for the evil day and time of trial seeking to him for spiritual strength courage patience c. as Paul for the Colossians Chap. 1. v. 11. Observ 4 Observ 4. See here the Wisdom of our Saviour in dispensing the mysteries of Faith in that he doth herein apply himself to the ability and capacity of his Disciples not plainly telling them of his Passion and death which was yet a great Mystery to them and very hard to be conceived and believed until such time as he had first confirmed their Faith touching his Person that they might be the better able to hear of this strange and mystical Doctrine of his Death and Sufferings The like is noted of him before as we heard Chap. 4. 33. that He preached the Word to his Disciples as they were able to hear it This Wisdom of our Saviour is to be imitated of Ministers of the Word in their Teaching They are to apply themselves unto the ability and capacity of their Hearers both in the manner and matter of their Doctrine not teaching high and difficult mysteries of Faith at the first to such as by reason of their Ignorance and weakness of Judgment are uncapable of them but first labouring to inform their Minds and Judgments with easier and more plain Points of Faith that so they may afterward be more fit to hear and understand higher and harder Doctrines Thus Paul 1 Cor. 3. 2. I have fed you with Milk and not with strong Meat for hitherto ye were not able to bear it neither yet now are ye able So Hebr. 5. 12. When for the time ye ought to be Teachers ye have need that one teach you again the first principles and are become such as have need of Milk and not of strong Meat Mark 7. 31. And He began to teach them that the Son of Man must suffer many things and be rejected of July 3. 1625. the Elders c. NOW followeth the Person whose Sufferings our Saviour here foretelleth viz. Himself described by this Title The Son of Man Touching which Title see before Chap. 2. 28. It is a title which our Saviour doth often give unto himself in the History of the Evangelists thereby to note out unto us his humane Nature and to distinguish it from his God-head Quest 1 Quest 1. How doth he call himself the Son of Man seeing he was not begotten of Man but conceived and born of a Virgin without the knowledge of a Man c Answ By Man we are to understand Mankind indefinitely and so this Word implyeth both Sexes as well the Woman as the Man And so Christ being conceived and born of a Woman though a Virgin and not knowing Man is neverthelesse truly called the Son of Man because he was conceived and born of Mankind that is of the Race and Stock of Adam Quest 2 Quest 2. Why doth our Saviour in this place call himself by this title implying his humane Nature Answ Answ To teach his Disciples that although he was indeed the Son of God as they had now newly confessed him to be yet he was not to suffer as he was God but as he was Man in his humane Nature Observ 1 Observ 1. The truth of Christ's Man-hood or humane Nature that as he is the true and eternal Son of God so also true and very Man partaker of the same Nature with us Called here the Son of Man to shew that he was conceived and born of Mankind that is of the Virgin Mary and consequently was true Man 1 Tim. 2. 5. He is called the man Christ Jesus Hebr. 2. 14. He took part of Flesh and Blood with the rest of the Children of God Quest 1 Quest 1. How did Christ being the Son of God become true Man Answ Answ By assuming or taking unto himself the Nature of Man and by uniting it with his God-head in one and the same Person Joh. 1. 14. Hebr. 2. 16. He took on him the Seed of Abraham Phil. 2. 7. He took upon him the form of a Servant and was made in likeness or habit of Men c. Touching Christ's Incarnation See Mr. Perkins on Gal. pag. 315. Here we are to note two things 1. That he took not a part but the whole Nature of Man that is a true humane Soul and Body together with all the essential properties and faculties of both 2. That he took not onely the substance of our Nature but also the infirmities thereof as to be Hungry Thirsty Weary to suffer pain grief of mind c. Yet not any sinful Infirmities but such onely as were meerly Natural or Consequents of man's Nature and not tainted with sin Quest 2 Quest 2. When did Christ the Son of God become Man Answ Answ When the Humane Nature was perfectly conceived in the Womb of the Virgin Mary Then began this great work of Christ's Incarnation Quest 3 Quest 3. Why was it needful that Christ should be true Man as well as God Answ Answ 1. That in man's Nature he might dye and suffer the Wrath of God and whole Curse due to our Sins which otherwise being God onely he could never have done Hebr. 2. 14. 2. Because it was requisite that God's Justice should be satisfied for Sin in the same Nature which had offended 3. It was fit that the Mediatour who was to reconcile God and Man should pertake in the Natures of both Parties to be reconciled Use 1 Use 1. To confute such as deny or any way corrupt this Doctrine touching the truth of Christ's humane Nature As 1. Those old Hereticks which opposed this Doctrine and troubled the Church with their Errours For Example Apollinaris who held that Christ took not the whole Nature of Man but a humane Body onely without a Soul and that the God-head was instead of a Soul to the Man-hood Also Eutyches who confounded the two Natures of Christ and their properties c. Also Apelles and the Manichees who denyed the truth of Christ's humane Body and held him to have an aerial or imaginary Body c. 2. All corrupt Teacherâ— of late Times and at this Day who by their Doctrine do any way oppose this Truth as the Papistâ— who by their Doctrine of the real presence of Christ's Body in the Sacraments do overthrow one of the properties of his humane Nature which is to be but in one place present at once So the Lutherans or Ubiquitaries teaching Christ's humane Nature to be in all places by vertue of the personal union c. Use 2 Use 2. See here in Christ a wonderful pattern of Humility even
manner of life and practice having no likeness or resemblance to the practice and behaviour of Christ Jesus when he lived on Earth but being quite contrary to the same He walked holily uprightly and unblamably before God and Men they walk profanely unconscionably c. He shewed himself most humble and meek in his carriage they discover Pride and Wrathfulness c. Use 2 Use 2. To exhort us every one who profess Christ to make his excellent Example and practice the Rule of our life striving to imitate and follow the same in all the course and carriage of our life Set his Example before us daily to imitate Look at the Holiness Uprightneâ—s and Innocency of his whole life and actions striving to follow him and to tread in his holy steps Look at those excellent heavenly Graces of Love Humility Meekness Patience c. which shined forth in all his carriage and labour to express and shew forth the like graces and vertues in our carriage Labour more and more to be like unto Christ and conformable to him our Head and Saviour to resemble him in the manner of our life and carriage and our thoughts words and actions We must endeavour so to live that Christ may appear to live in us so to carry our selves that the Image of Christ may appear in our behaviour that it may appear whose Disciples we are In the Primitive Church the Christians were known by mutual loving c. Whom should the Servants and Disciples imitate but their Master Whom should Souldiers imitate but their Captain c. Great benefit will come of this by propounding to our selves Christ's example to follow for by this means we shall still see how short we come of our pattern and so be humbled for our wants and provoked and stirred up daily to labour to grow in all heavenly graces and vertues Use 3 Vse 3. See by this how needful it is for us to know and be well acquainted with the life and actions of Christ our Saviour and with his manner of carriage and conversation amongst men while he lived upon Earth For else how shall we follow his Example and conform our life unto his Therefore search the Scriptures which testify of Christ and especially the History of the four Evangelists in which the whole course and tenure of Christ's life is recorded and set before us We willingly read the lives of the Saints and Martyrs that we may be stirred up to imitate them How much more the life of Christ Jesus the Son of God Mark 8. 34. He said unto them Whosoever will come after me let him deny himself and take up his Cross and Octob. 23. 1625. follow me OF the general and principal duty enjoyned here by our Saviour to all Christians ye have heard viz. That they should come after him or follow him Quest 2 Now I am to speak of the more particular and less principal duties which he requireth of every Christian as helps to the former which duties are two 1. The denial of our selves 2. The taking up of our Cross Answ Of the first Let him deny himself The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies utterly to deny or renounce Now this is not so to be taken as if our Saviour required that a man should in words deny himself to be that he is or feign himself to be another Person than he is for this cannot be done without lying or dissembling which being a Sin our Saviour was far from enjoyning any to practise it But it is a figurative Speech implying nothing else but an utter contemning rejecting and forsaking of a Man's self The like Phrase is used Tit. 2. 12. it is said The Grace of God teacheth us to deny Ungodliness c. that is utterly to reject forsake and cast off Ungodliness and worldly lusts Quest Quest How can a man be said to reject or forsake himself This seemeth impossible Answ Answ It is not to be understood of contemning rejecting or forsaking a Man's own Person or Nature simply considered but in comparison of following Christ and so far forth as himself or his own Nature may be a hinderance to him in the Duty of following Christ There are two things to be considered in the Person of a Man 1. The Substance and Being of his Nature viz. His Soul and Body with the Union of them and all faculties 2. The Corruption of his Nature which is in every power and faculty as in Mind Will c. Both these here comprehended under this word Himself are to be renounced though not in like manner The corruption of Nature simply and the Substance in some sort that is in comparison of the Duty of following Christ c. as we have heard before Doctr. Doctr. So many as will be Christ's Disciples and followers must utterly contemn reject and forsake themselves that is their own nature and the corruption of it so far forth as it is or may be any hinderance to them in following Christ and yielding obedience to his Will 1. They must in some sort deny and forsake the very Substance and Being of their Nature that is contemn neglect and not regard their natural Life and Being in comparison of their duty to Christ in following him c. yea they must hate their own Souls and Bodies in this respect Luke 14. 26. If any come to me and hate not his Father Mother Wife c. yea and his own life also he cannot be my Disciple 2. They must deny and renounce the Corruption of their Nature yea of their whole Nature as being a main enemy and hinderance unto them in following Christ As 1. Their own carnal Reason and Understanding This they must renounce and forsake captivating and subduing it to the Word of God 1 Cor. 3. 18. If any man among you seemeth to be wise in this World let him become a Fool c. 2. Their own corrupt Wills being opposite to the Will of God These they must also utterly deny and renounce that they may become subject to the Will of God If Christ Jesus did deny his Humane Will though not tainted with Sin submitting it to the Will of his Father Luke 22. 42. much more ought we to renounce our corrupt Wills c. 3. All sinful Lusts and Affections of their own Flesh as Pride Self-love Ambition Covetousness carnal Love of earthly things sinful Wrath Envy c. Tit. 2. 12. The Grace of God teacheth to deny worldly Lusts c. Gal. 5. 24. They that are Christ's have crucified the Flesh with the affections and lusts 4. Their own bodies and the several parts and Members of them so far as they are tainted with sin and weapons of niquity by curbing and restraining them from the practice of Sin Rom. 8. 13. If ye mortify the deeds of the body by the Spirit ye shall live Quest Quest How are Christians to renounce and forsake this corruption of their Natures Answ Answ This is to be done three
2 Observ 2. That there is a distinction of Persons in the God-head Though there is but one God and one Divine Nature and Essence yet this one Nature is distinguished into several Persons There is the Father who is the first Person and there is the Son the second Persion who is partaker of one and the same Glory with the Father as our Saviour himself here sheweth So also there is the Holy Ghost the third Person in the God-head as appeareth by other places of Scriptures although he be not here expresly named 1 Joh. 5. 7. There are three which bear Record in Heaven the Father the Word and the Holy Ghost and these three are one Note that though these three Persons be truly and really distinguished one from the other and have distinct and incommunicable properties by which they differ so as the Father is not the Son or the Son the Father c. yet they are not divided or separated one from the other but are most nearly united together within themselves being all but one and the same Nature and Essence But I will not here insist further upon this Use Use To confirm our Faith in this Mystery and Doctrine of the distinction of Persons in the God-head and to teach us how to conceive of God in our prayers and other Worship which we perform unto him namely as one God in Essence and Nature distinguished into three persons c. Thus labour to think of God yet withall take heed of troubling and distracting of our thoughts in time of prayer or other religious Duties with curious speculations about this distinction of Persons in the Trinity lest it hinder our Affections in prayer c. It followeth With the holy Angels Observ The excellent nature and quality of the good Angels that they are most holy and pure Creatures perfectly holy and free from all spot of Sin and that by vertue of their first Creation Acts 10. 22. Cornelius was warned from God by an holy Angel Therefore they are sometimes called Saints Deut. 33. 2. The Lord at the giving of the Law came from Mount Sinai he came with ten thousands of Saints c. So Jude ver 14. For this cause they used to appear in white Apparrel to shew the purity of their Nature c. Use 1 Vse 1. See the excellent state of the Saints after this Life Eph. 5. 27. like the Angels free from sin c. Matth. 22. 30. Long for that estate to be rid of Sin So Paul Rom. 7. 24. Vse 2 Vse 2. See the excellency and dignity of the Saints of God in this Life in that they have these holy Angels to attend upon them for their good and to protect them from evil Hebr. 1. ult Are they not all ministring Spirits sent forth to Minister for them who shall be Heirs of Salvation See Psal 34. And Psal 91 Great comfort to the Godly against the contempt of the World c. Psal 16. The excellent of the Earth Use 3 Use 3. Teacheth us to imitate this holiness and purity of the Angels striving to resemble and become like unto them in some measure even in this Life that so we may be perfectly like unto them after this Life in Heaven which otherwise we cannot be we must first be Saints on Earth before we can be Saints in Heaven Labour therefore to know and feel our selves in some measure truly sanctified in this Life and to shew forth the Fruits of Sanctification in our Lives purging our Hearts and Lives more and more from the corruption of Sin 2 Cor. 7. 1. Let us cleanse our selves from all Filthinesse of Flesh and Spirit perfecting Holinesse c. The more we do this the nearer we come to the holy Nature and Life of the Angels in Heaven We pray that we may do God's Will on Earth as it is done in Heaven by the holy Angels and Saints and this is one principall part of the Will of God that we should hate sin and be holy in all manner of Conversation 1 Thess 4. 3. This is the Will of God even your Sanctification c. Use 4 Use 4. For admonition to look to our outward carriage and behaviour at all times that it be holy and religious forasmuch as we are before the Angels of God which pitch their Tents round about us and do take notice of our outward behaviour what it is Now they being so perfectly holy and pure cannot but hate all sin and profaness in word and deed therefore take heed of such carriage lest we grieve and offend the holy Angels They are said to rejoice in the conversion of a Sinner therefore they are grieved to see sin committed c. Take heed therefore of all profaness in word and deed be careful to carry our selves in all holy and seemly manner considering that the Angels of God which are perfectly holy and pure do continually behold our outward Conversation If we could with bodily eyes see those glorious Creatures the holy Angels which encamp about us how would their presence curb us from Sin and cause us in all holy and reverent manner to carry our selves wheresoever we become Now it is as certain That they are about us and do take notice of our wayes as if we did see them in bodily shapes Therefore look to our behaviour before them c. Especially in the publick Congregation where they are in special manner present to behold what is done 1 Cor. 11. 10. Women must be decently covered because of the Angels Finis Octavi Capitis CHAP. IX Mark 9. 1. And he said unto them Verily I say unto you that there be some of them that stand here which shall Mar. 19. 1625. not taste of Death till they have seen the Kingdom of God come with Power THE principall parts of this Chapter are these 1. The History of our Saviour Christ's transfiguration before certain of his Disciples in the Mount unto ver 14. 2. His miraculous casting of the Devil out of a Child that was possessed from ver 14. to the 30. 3. His foretelling of his Passion and Resurrection to his Disciples from ver 30. to the 33. 4. His private teaching of the Doctrine of humility to his Disciples from ver 33. to 38. 5. Lastly A further discourse which he made to his Disciples teaching them sundry other points of Christian Doctrine and Practice from ver 38. ad finem Capitis Concerning the first The Evangelist mentioneth 1. Our Saviour's prediction or foretelling of his transfiguration ver 1. 2. The actual accomplishment of it ver 2 c. And he said unto them c. These words have dependance upon the latter end of the former Chapter being the conclusion of that excellent Speech or Doctrine delivered by our Saviour unto his Disciples and the Multitude touching the bearing of the Crosse in this Life for Christ's sake For having taught them the necessity of the Crosse and used forcible Reasons to move them to take
at the first appearing of it yet so as at length it did in speciall manner overshadow Moses and Elias namely by inclosing and compassing them about and so separating them from Christ and taking them away out of the Disciples sight Luke 9. 34. They feared as they entered into the Cloud that is the Disciples feared when they saw Moses and Elias enter into the Cloud and ready to be taken out of their sight Quest 1 Quest 1. Wherefore or to what end was this extraordinary and miraculous Cloud now sent and caused to appear over Christ and those that were with him in the Mount Answ Answ For sundry Causes or Ends. 1. That it might be a sensible Sign and Token of the extraordinary presence of God that is of God the Father and to shew whose Voice it was that was immediately uttered out of this Cloud that so they might hear it with more attention and reverence So at other times God used to testify and manifest his presence by causing some speciall and extraordinary Cloud to appear sensibly as at the giving of the Law on Mount Sinai Exod. 19. 16. And when Solomon had builded the Temple the Lord shewed his speciall presence there by the filling the House with a Cloud 1 King 8. 10. See Psal 97. 2. 2. That by means of this Cloud appearing that heavenly Voice of God the Father which was now immediately to be uttered touching Christ might the more easily be uttered and sounded forth in the hearing of the Disciples 3. That by this Cloud Moses and Elias might be suddenly taken away and conveyed out of the Disciples sight ut suprà dictum 4. This Cloud was sent to cover and hide the unspeakable Glory of God the Father and of Christ and of Moses and Elias from the sight of the Disciples lest otherwise their eyes should be too much dazled and their minds too much astonished with the beholding thereof 5. Lastly It is probable That this Cloud was sent to curb and restrain the Disciples from too curious prying into that heavenly Glory of Christ and of the Saints further then was fit for them as yet to do Therefore as they saw not the first beginning of Christ's Glorious Transfiguration nor the manner of the first appearing of Moses and Elias for they were then fallen asleep as hath been shewed before so neither were they suffered to see the particular manner of the ceasing of Christ's Glory nor of the departure of Moses and Elias by reason of this Cloud over-shadowing them Quest 2 Quest. 2. Why did God the Father now testify his presence by a bright or shining Cloud seeing at other times the Lord used rather to appear in a dark or black Cloud as at the giving of the Law on Mount Sinai c. Answ Answ Because this bright and glorious Cloud was most suitable to the present occasion that is to the glorious Transfiguration of Christ Observ 1 Observ 1. See the great Power of God That he is able not onely to work by ordinary means but also to create new and extraordinary means and instruments for the effecting and manifesting of his Will As here he created this Cloud extraordinarily c. And thus he doth in two cases 1. In shewing mercy to his Church and People See Exod. 13. 21. So he created the Manna and Quailes in the Wildernesse 2. In punishing the wicked So he created new Instruments of Vengeance upon Pharoah Exod 9. and 10. Use 1 Use 1. Terrour to the wicked living in their sins without Repentance They shall feel the wonderful Power of God executing Wrath and Justice upon them in this life and after this life Hebr. 10. 31. it is a fearfull thing to fall into the hands of the living God And Psal 90. 11. Who knoweth the power of thine Anger c. God is able to make new Creatures to be Instruments of his Vengeance upon the Wicked as he did in punishing Pharoah c. Let this move such now to repent Use 2 Use 2. Comfort to the godly at all times but especially in times of trouble and distress outward or inward The Lord being of such wonderful Power is able to help strengthen and deliver them either by means or without means If ordinary means fail he can create new and extraordinary c. Think of this Almighty Power of God in our greatest distresses and by Faith rest on it for help comfort deliverance So Dan. 3. 17. Our God is able c. Ephes 3. 20. Above all we ask or think So our Saviour himself Mark 14. 36. Father all things are possible to thee c. Vse 3 Vse 3. Teacheth us to fear offending this God who is of so great and wonderful Power to punish Sinners Psal 4 4. Tremble and sin not Luke 12. 4. Fear not them that can kill the body but him that hath power to cast into Hell If we fear to displease a mortal man whose breath is in his Nostrils because he is perhaps a man of Power or Authority How much more ought we to fear and stand in awe of the living God to beware of offending him by Sin who is so powerful to punish us able to muster all Creatures against us yea to make new Creatures as Instruments of his Wrath. Jer. 10. 6 7. Observ 2 Observ 2. Though God the Father did now sensibly manifest his presence in the Mount with Christ and those that were with him and did speak to them audibly yet he did not appear in any distinct form or shape either of Man or any other living Creature but onely testified and declared his presence by a bright Cloud over-shadowing Christ and those that were with him Whence we may gather that neither the â—od-head it self not the Persons in Trinity can be expressed or resembed by any outward form or shape of Man or of any Creature and therefore that we ought not to frame or make to our selves any Image or Picture to express the Nature of God or of any Person in the God-head Isa 40. 18. To whom will ye liken God Or what likeness will ye compare unto him For this very cause when the Lord did sensibly appear or manifest his presence unto men he did usually forbear to appear in any visible shape or form thereby to teach us that he would not have us to frame to our selves any Image or Shape of any Creature thereby to resemble either the Nature and Essence of God or any Person in Trinity So Deut. 4. 15. Take good heed to your selves for ye saw no similitude on the day that the Lord spake to you in Horeb c. lest ye corrupt your selves and make you a graven Image the similitude of any figure the likeness of Male or Female c. So also at this time of Christ's Transfiguration God the Father manifesting his presence did not appear in any visible form or shape but onely shewed his presence by a miraculous Cloud to shew that the Persons in Trinity cannot
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
Thus doth God himself account them and so will have us to esteem them This Decree did the Lord set down at the first Institution of Marriage as our Saviour here sheweth and the same is ratified by Christ himself Hence is it that the Scripture speaking of man and wife doth sometime speak of them as of two and sometimes as of one to shew that they are two in one So Gen. 1. 27. God created man in his Image in the Image of God created he him male and female created he them Therefore Ephes 5. 28. So ought men to love their wives as their own bodies He that loveth his wife loveth himself And again Verse 29. No man ever hated his own flesh c. In the fourth Commandment the Wife is not named to shew that she is comprehended in the husband Now more particularly man and wife are one flesh or one person 1. In regard of the first Creation of Mankind in that the woman was taken out of the man as we have before heard in which respect she was a part of him and after a sort one and the same with him 2. In respect of Gods speciall Decree and Ordinance pronounced by Adam immediately after the Creation as here we see confirmed also by Christ's own testimony 3. In respect of the mutual communion of their bodies each to other in the married estate and that by vertue of that right and interest which they have in each others body as is shewed 1 Cor. 7. 4. In this respect it is said 1 Cor. 6. 16. that he which is joyned to an harlot is one body with her Much more then is the husband to be accounted as one body or one person with his wife 4. Lastly This union is also confirmed by the Laws of men which do suppose and take man and wife to be one and the same person Mark 10. 8. And they twain shall be one flesh So then they are no more twain but one flesh March 9. 1627. Use 1 Use 1. SEE by this how unlawful it is for man and wife to be separated one from the other by divorcement for any cause whatsoever except the sin of adultery What else is this but to divide one and the same person into two or to cut a man off from himself and the wife from her self which is not only flat against Gods Ordinance who hath ordained man and wife to be two in one flesh but also against nature But more of this afterward upon Verse 11 12. Vse 2 Vse 2. By this also we may judge of the haynousness and foulness of the sin of adultery or incontinency of married persons by which this most strait union betwixt man and wife is broken and dissolved and so those who by Gods Ordinance and by the Marriage-bond were made one of two are now on the contrary of one made two again directly contrary to Gods Ordinance and the Institution of marriage No sin but this of adultery can or doth dissolve the marriage-bond no sin so directly contrary to marriage and the Institution of God in it as this of adultery being a breach of the Marriage-Covenant which is called the Covenant of God Prov. 2. 17. yea a sin against Nature cutting a man off from himself and the woman also that is guilty of it from her self c. Job 31. 11. An heynous crime yea an iniquity to be punished by the â—udges A sin which by the Law of God was to be punished with death Levit. 20. 10. A sin which if men do spare yet God will not but will most severely â—udge Heb. 13. 14. Whoremongers and adulterers God will judge Use 3 Use 3. Seeing man and wife are so nearly united that they are both as one person this shews how unfit it is for married couples to live in debate discord or strife between themselves and so to be divided one from the orâ—er This is all one as if one should be at strife and debate with himself or fall out with himself And if a house divided against it self cannot stand Matth. 12. 25. much lesse can one and the same person being divided against himself stand that is hold out or continue to prosper and thrive either in his worldly or spiritual estate Contrà the dissensions of man and wife do hinder the prosperity of themselves and of the whole Family As it is in a ship upon the Sea if the Governours of it be at debate all that sayl with them are in danger c. Chrysostom's comparison Homil. 56. in Genes pag. 434. Use 4 Use 4. See further how great a sin it is for man and wife to live in hatred and malice one against another and to shew it by maliciou hard or cruel dealing one against another This is as if one should hate and deal cruelly with himself which is unnatural and no better than self-murder Ephes 5. 29. No man ever hated his own flesh c. Use 5 Vse 5. Seeing there is such a strait bond between man and wife that they are two in one person this should be a fâ—â—cible motive unto all married couples to cleave mutually to each other by practice of all marriage duties whereby this near union is preâ—erved especially by the mutual affection of love and by all fruits of love as doing good to each other bearing with one anothers infirmities c. To this end let the husband consider with himself that in loving and doing good to his wife he loveth and doth good to himself in bearing with her infirmities he beareth with his own in cherishing her he cherisheth himself for they are not two but one So also the Wife is to consider that in loving her husband and doing him good she doth good to her self c. Observ 2 Observ 2. In that it is said Two shall be one flesh not three four or more c. we learn That lawfull marriage is and ought to be between two persons only and no more viz. one man and one woman It is such a bond as doth tye and unite only two persons and no more into one This was Gods Ordinance in the first creation and institution of marriage that it should be between one man and one woman Mal. 2. 15. Did not he make one that is one wife for one husband yet had he the residue of the spirit c. Vse Use This condemns the sin of Polygamy or marrying of more Wives than one or of more husbands than one at once A sin directly against the first Institution of marriage and condemned also by other speciall Laws of God given afterwards as Deut. 17. 17. The King himself is forbidden to take many Wives and generally Levit. 18. 18. Thou shalt not take a Wife to her sister or one wife to another c. vide Jun. in locuâ—s Object Object Some of the Patriarchs and other holy men who lived in times of the Old Testament did take many Wives as Abraham Jacob c. Answ Answ This doth not prove
which is fitly resembled by the Union that is between Man and Wife And this Resemblance stands in sundry things but chiefly in these 1. As the Union between man and Wife is between two onely and no more according to that Matth. 19. 5. Two shall be one Flesh So the Union between Christ and his Church is between two and no more for there is but one Christ and one true Church though that one Church have many particular Members 2. As the Union between Husband and Wife is made by a mutuall consent of both parties given each to other so in the Mysticall and Spirituall Union of Christ and the Church there is a mutual consent between both parties for the making up of this Spirituall contract and Marriage Christ gives his consent and shews it two wayes 1. By his readiness to take our Nature upon him and to be made Man to the end that there might be a correspondence and likeness of nature between himself and his Spouse or Wife the Church See Hebr. 2. 11. He that sanctifieth and they that are sanctified are of one c. 2. He shews his consent to this Marriage by giving and imparting his Spirit unto his Church and to every faithfull member of it by which he testifyeth his Love to them and therefore this Spirit is called a Seal and earnest-penny Ephes 1. And 1 Joh. 3. 24. it is said Hereby we know that he dwelleth in us by his Spirit which he hath given unto us The Church gives her consent by Faith c. 3. The Union between Husband and Wife is a true and reall Union not imaginary onely they are truly and really united both in respect of their Bodies and in respect of their Hearts so also is there a true and reall Union between Christ and his Church whereby every faithfull member of it is really joyned and knit unto the whole person of Christ first and immediately to his humane nature and so by his humane Nature unto his Divine Nature or God-head See 1 Cor. 10. 16. and 1 Cor. 6. 17. 4. The Union between Husband and Wife is very strait and near they are said to be two in one Flesh so the Spiritual union between Christ and the Church is a most near and strait conjunction Whence the faithfull are said to be members of his body of his Flesh and of his bones Ephes 5. 30. 5. By reason of the Union betwixt Husband and Wife the Wife comes to partake with her Husband in all that is his viz. in his body in his goods in his Honour c. so by reason of the strait union between Christ and the Church it comes to passe that the Church is partaker not onely of Christs person but also of all that is his of all Spirituall benefits which he hath by his death and obedience purchased for it as forgiveness of sins Gods favour and Salvation it self 1 Cor. 1. 30. Use 1 Use 1. See by this the great happiness of true Believers in that Christ is their Bridegroom or Husband and they his Bride or espoused Wife they are as nearly united to him as man and Wife yea much more nearly How great an Honour is it Marriage in it self is Honourable much more to be Married to some great and Honourable person as to a King but this is above all Honours to be Married or Espoused unto Christ by Faith This may comfort the Faithfull against all reproaches and disgraces which they meet with in the World Besides as it is an honour so is it also a wonderfull Priviledge in other respects to have Christ our Bridegroom or Husband for he being so will protect us and take care of us in all Estates and times as the loving Husband doth for the Wife yea which is more he being our Husband we have right to be partakers of all Spiritual benefits which he hath purchased at the hands of his Father for us Labour then for true Faith whereby thou mayest be married unto Christ c. Use 2 Use 2. This also must teach the Faithfull to carry themselves towards Christ so as becommeth a good Wife towards her own Husband especially to be carefull of yielding unto him the duties of true love and Loyall obedience c. Observ 4 Observ 4. It is said ver 20. When the Bridegroom shall be taken from them then they shall fast that is When Christ should be taken from them in regard of the presence of his humane Nature the reason is because that should be a time of great Affliction and trouble unto them not onely in regard of the losse of his most sweet and comfortable society but also in regard of the grievous Persecutions which should be stirred up against them immediately after Christs Ascention as may appear in the Acts of the Apostles Now then from hence we may gather that the time of great Affliction is one fit time for the use and exercise of Religious Fasting We have examples in Scripture of the use of it in such times Judg. 20. 26. when the Israelites had bin twice put to flight in battell by the Benjamites and two great slaughters were made of them they came all to the house of God and wept and Fasted till evening 2 Chron. 20. 3. When Jehâ—saphat and his people were in a great strait by reason of the great Army of the Moabites and Ammonites comming against him he proclaimed a Fast c. So Hest 4. 16. when the Jews were in danger to be cut off and slain Hester and they gave themselves to Fasting So the Ninevites Fasted when they feared the Destruction of their City â—onah 3. See also Joel ch 1. 2. So then in times of great and extraordinary calamity affliction or danger Fasting is an exercise fit to be used The reason is 1. Because it is a means in that Case to Testify our extraordinary Humiliation before God for our sins which are the procuring causes of such great troubles and Afflictions Joel 2. 12. 2. It is a means to quicken and stir us up to more earnest Prayer and supplication unto God for mercy and pardon of our sins and for the removall of his Judgments and chastisements therefore Prayer and Fasting are often joyned together in Scripture because the latter is a speciall help and furtherance to the former So much of the first Reason used by our Saviour to prove that it was not fit for his Disciples to be tyed to Fasting as the Disciples of John and the Pharises were Now to speak something also of the second Reason taken from their Infirmity and weakness Verse 21. and 22. No man also seweth a peice of new Cloath c. The purpose of our Saviour in these two comparisons is to shew that it is not onely unfit and unexpedient but also hurtfull and dangerous to urge or tye his Disciples being as yet but young Christians to a strict course of Fasting even as it is a thing not onely unfit but hurtfull also to piece an
yet being also true and very God did Institute the Sabbath day and therefore am Lord of it and consequently have power to dispense with the breach of it in case of necessity Son of Man This title is used in Scripture three wayes 1. Sometime it signifies a Man in generall and indefinitely Mark 3. 28. All Sins shall be forgiven to the Sons of Men c. 2. It is given to the Prophet Ezekiel often to humble him in respect of his naturall frailty and to magnifie the Power of God to strengthen him See Ezekiel Chap. 2. 3. Sometimes it is attributed by our Saviour Christ unto Himself in respect of His humane nature For although He was not begotten of Man yet in that He was conceived and born of a Woman that is of the Virgin Mary He is rightly called the Son of Man that is such a one as was born of Mankind Now though our Saviour here do mention onely His humane nature yet He doth not exclude his divine nature but include it as if He should have said That Son of God who was made Man and so is the Son of Man Lord of the Sabbath Having absolute Power and Authority over it This for the meaning Doctr. 1 Doctr. 1. In that our Saviour calls himself the Son of Man we are taught the Truth of his humane nature that he is not onely the Son of God but true Man partaker of the true nature of man that is of a true humane Soul and Body and made like unto us in all things except sin 1 Tim. 2. 5. The Man Christ Jesus Hebr. 2. 14. He is said to be partaker of Flesh and Blood And Ver. 16. He took on Him the Seed of Abraham c. Rom. 1. 3. Made of the Seed of David according to the Flesh that is according to his humane nature Reasons Why needfull that Christ should become Man and partake in the true nature of man 1. That in mans nature he might dye and suffer for our sins for if he had not been incarnate and made man he could not have dyed or suffered for the God-head can neither dye nor suffer 2. That satisfaction might be made to Gods Justice for our sins in the same nature that had sinned This was agreeable to Gods Justice 3. That in our Nature he might feel our frailties and weaknesses and so be the more moved to commiserate and pitty us Hebr. 2. 17. Use 1 Vse 1. To confute those Hereticks which have denyed or do at this day deny or overthrow the truth of Christ's humane Nature Vse 2 Vse 2. This shews us the wonderfull Love and Humility of Christ in that for our sakes and to do us good he being the Son of God abased himself so far as to become the Son of Man This is a Pattern of Humility for us to imitate and it must move us to be content to abase our selves towards our brethren to do them good and to gain them Phil. 2. 5. Let the same mind be in us that was in Christ c. Gal. 5. 13. Use 3 Use 3. This is matter of great comfort to the Faithfull Christ being partaker of their nature and of the infirmities of it cannot but be ready to pitty and help them in all those miseries and Afflictions unto which their Nature is subject See Hebr. 4. 15. Doctr. 2 Doctr. 2. Further we learn here that our Saviour Christ hath absolute Authority and Lordship over the Sabbath day He hath it in his power That which is said of God the Father Act. 1. 7. is true of Christ also c. Here I will shew two things 1. How he hath this Authority 2. Wherein it stands Touching the first Christ hath this power over the Sabbath 1. As he is God being equall in power and Majesty with God the Father and the Holy Ghost and so having equall Authority with them over all Creatures and Ordinances of God and consequently over the Sabbath Day 2. As he is Mediator being God and Man in respect of the Union of both his Natures in one person for so all power is given unto him in Heaven and Earth Matth. 28. 18. and therefore consequently he hath power given unto him over the Sabbath Touching the second Christ power over the Sabbath stands in two things 1. In Instituting and ordaining the Sabbath at the beginning immediately after the Creation For as in the Creation of the World so likewise in the Institution of the Sabbath all the three persons in Trinity did concur and joyn together according to that Rule among Divines Opera Trinitatis ad extra sunt indivisa 2. In ordering and disposing of the Sabbath being Instituted And this power is manifested three wayes especially 1. By continuing and establishing the substance of the first Institution of the Sabbath It was Christ that renewed the Commandment of the Sabbath in Mount Sinai Exod. 20. 2. By altering the particular day on which the Sabbath was first appointed to be kept and by appointing another day for the keeping of it For whereas at first the Sabbath was appointed to be kept upon the seventh day from the Creation of the World our Saviour Christ after his Resurrection changed the Day appoynting the day of his Resurrection to be kept for the Sabbath which in the new Testament is usually called the first day of the Week and Rev. 1. 10. it is Called the Lords Day both because our Saviour Christ rose from Death that Day and also because in Remembrance of his Resurrection He ordained that Day to be kept for the new Sabbath The reason of which change was this The Work of Mans Redemption being greater then the Work of Creation it was fit that the Sabbath should not be kept any longer upon the seventh Day from the Creation but rather upon the day of Christ's Resurrection because upon that Day he did declare and manifest that he had fully accomplished the work of our Redemption 3. Our Saviour Christ hath manifested his Authority in ordering and disposing of the Sabbath by abrogating that precise and strict manner of Resting unto which the Jews were tyed upon that day for they were forbidden to kindle fires or dresse meat on that day Exod. 35. 3. Exod. 16. 23. Now the rigorous and strict manner of Resting is abrogated by our Saviour Christ The reason is because it was Typicall signifying unto the Jews their Spirituall rest from sin as also their Eternall rest from all sin and Misery in Heaven See Heb. 4. And therefore it is now abolished by our Saviour Christ with other Types and Ceremonies Thus we see this point cleared to us that our Saviour Christ is Lord over the Sabbath Use 1 Use 1. This serveth to prove unto us the truth of his Divine Nature that he is not onely the Son of Man as here he calls himself but also the Son of God partaker of the same Divine Essence and Nature with God the Father and the Holy Ghost For none
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
Knowing in himself that vertue had gone c. By vertue understand here the Divine power of Christ's God-head by which the woman was cured and this is said to have gone out of him in regard of the Miraculous effect which was wrought by it in the Woman It did not go out of him locally for Christ's divine power is every where present but virtually in regard of the efficacy of it shewed in the Miraculous curing of the disease Now when it is said Christ knew that vertue was gone out of him this must not be so taken as if he knew not this till after the cure was wrought for he knew it at the very time of working it and before also for seeing it was wrought by that Divine power which was in himself he could not therefore be ignorant what himself did in shewing forth his power by this Miraculous effect Therefore the Evangelist speaketh thus of Christ That he knew vertue was gone out c. onely to shew that the Miracle was wrought by Christ's Divine power and not by the womans touching of him nor by any other means So much of the meaning Observ 1 Observ 1. Here first the Papists are confured who from this Miracle of the Woman cured by touching Christ's garments would infer that the reliques of the Saints departed have power to work Miraculous cures and therefore are to be worshipped with some degree of Religious Worship But here the Evangelist telleth us plainly that the power and vertue whereby the woman was cured was not in Christ's Garments but in Christ himself and that it was not conveyed locally from him to her by his Garments but that he did immediately shew it by the Miraculous effect in the woman c. But of this I spake before Observ 2 Observ 2. Further we learn here that the Miracles of Christ were wrought onely by that Divine power and vertue which proceeded from himself immediately and not by any other helps or means whatsoever All the power and vertue by which he wrought Miracles was in himself and from himself alone and not in or from any means out of himself Therefore it is said here that the vertue by which this Woman was Miraculously cured went out of Christ So also Luke 6. 19. There went vertue out of him and healed all the Diseased which came to him and touched him To this purpose it is that our Saviour saith that He cast out Devills by the Spirit of God Matth. 12. 28. And by the finger of God Luk. 11. 20. that is by that Divine power which was in him as he was God and not by the power or help of Satan as the Scribes and Pharisees accused him nor yet by any other means out of himself Use 1 Use 1. This proveth Christ to be true God for none but God can work Miracles by his own proper power and vertue immediately But of this upon the former verse Vse 2 Vse 2. See a difference in this between Christ's Miracles and the Miracles wrought by the Prophets and Apostles as by Eliâ—ah Elisha Peter John Paul c. These wrought Miracles but not by their own proper power not by any vertue from themselves but onely by the power of God and of Christ which was after a sort communicated to them for a time as to Instruments by which it did work So Act. 3. 12. and Act. 9. 34. But our Saviour wrought all his Miracles by his own proper power and Divine vertue as it is here said Use 3 Use 3. This also shews the truth of Christ's Miracles that they were indeed such works as were done above and beyond the power of nature and without any natural helps or means for they were wrought supernaturally by the immediate vertue and efficacy of Christ's God-head Herein therefore they differed manifestly from the false and lying wonders which Satan and his instruments as Magicians and Sorcerers do work for these are not works above the power of nature though they may be above or contrary to the ordinary course of nature but they are wrought by natural helps and means used by Satan Observ 3 Observ 3. In that there came Divine vertue from Christ to heal this woman of her bodily disease hence gather That there is also sufficient Divine power and vertue in him to heal us of our sins which are our spiritual diseases The same vertue is shewed in both Therefore he professeth himself to be our spiritual Physitian Mar. 2. 17. The whole saith he have no need of the Physitian I came not to call the righteous but sinners to repentance and Luke 4. 18. He hath sent me to heal the broken-hearted and Revel 3. 18. He giveth Physical counsel to the Laodiceans to cure their spiritual blindness This Point was observed before in handling the 3. former Verses Use Use Seek to Christ Jesus to be cured in Soul and Conscience of our sins Come to him and touch him by true faith as this diseased woman did and thou shalt feel Divine vertue to come from him to heal thee of thy sins both of the guilt and of the corruption of them Thou shalt feel his Divine power healing thee of the guilt of thy sins by the merit of his Obedience and Sufferings applyed to thy Conscience by faith and the same Divine power healing thee of the corruption of sin that is mortifying thy sinful lusts that they may not raign in thee as they have done and as they do in the wicked and unbelievers Oh therefore thou that feelest thy soul diseased with sin make haste unto Christ to be cured by this Divine healing vertue that is in him pray him to manifest it in thee and withall labour by some measure of faith to apply it to thy self as this Woman did then shalt thou most certainly be healed in soul by it as she was in body And let not the grievousness of thy diseases that is of thy sins hinder thee from coming to Christ to be cured but rather cause thee to make the more speed to him by faith for be assured there is vertue enough in him to heal thee of thy sins though many and grievous if thou do but see and feel them and complain of them and lay them open to him and seek earnestly to him by the prayer of faith to be cured of them Do this therefore and do it speedily without delay As in a dangerous sickness of body thou wouldst not dare to put off sending to the Physitian lest it cost thee thy life so much less must thou dare to delay the time in seeking to Christ to be healed of thy sins lest it cost thee the losse of eternal life and the salvation of thy soul Be carefull therefore forthwith to seek to Christ to be healed of thy sins The rather because there is no other means or Physick in the world to cure thee besides the Divine healing vertue that is in Christ Jesus no power or vertue that is in any herb pretious
they may be the more settled in the Truth And this also shews withall how good and profitable it is for Christians to read not onely the Scriptures though principally them but also other holy Treatises made and set forth by Learned and Judicious Divines and Teachers of the Church that in their Writings they may see their consent in Doctrine and so be the more firmly established in the truth of it Observ 3 Observ 3. Further In that our Saviour sent forth the Apostles two and two together that they might be a mutual help and comfort one to another We may observe the great good and benefit that is in humane society and fellowship of Christians together in that it is a means of affording mutuall help comfort and encouragement one to another in good Duties Eccles 4. 9. Two are better then one For if they fall the one will lift up his fellow But woe to him that is alone when he falleth for he hath not another to help him up c. 1 Pet. 2. 17. Love the brotherhood or brotherly fellowship Act. 2. 44. The Christians in the Primitive Church had fellowship together Vse 1 Use 1. This condemneth the practise of Popish Eremites who separate themselves from humane society to live alone under pretence of being more free for heavenly contemplation and for the service of God but by this means they deprive themselves of the help and comfort of humane society and separate themselves from the outward fellowship and communion of the Saints contrary to the Ordinance of God and the practise of good Christians in all Ages of the Church Use 2 Use 2. Let us every one esteem well of humane society and take the benefit of it as occasion is offered especially desire the fellowship of the Saints that by it we may be encouraged in good duties and comforted also in our distresses Heb. 10. 24. Let us consider one another to provoke unto love and to good works How can we do this if we refuse to come in company with our Brethren and fellow Christians as occasion is offered So much of the manner of sending forth the Apostles Two and two Now to speak of our Saviour's qualifying or furnishing them with the gift of Miracles for the better discharge of their weighty Embassage He gave them power over unclean spirits That is he gave them the extrordinary gift of working Miracles Casting out Devils being one principal kind of Miracles is here named for all other kinds as healing the sick cleansing Lepers raising the dead Matth. 10. 8. Quest Quest Why did our Saviour confer this power of working Miracles upon the Apostles Answ Answ This was necessary in two respects 1. To procure reverence to their persons being otherwise men of mean outward condition in the world unlearned Fishermen and such like therefore they would have been lyable to contempt if they had not been qualified and indued with this rare gift of Miracles 2. Principally it was necessary for the confirming and sealing of the Divine truth of that Doctrine which they were to preach and to win credit and authority unto it For the Doctrine of faith in the Messiah now come and exhibited in the flesh being as yet new and strange to the people of the Jews they were hardly moved to imbrace it and therefore the truth and certainty of it was needful to be extraordinarily ratified not only by Christ's own Miracle but also by such as he wrought by his Apostles See Joh. 20. 31. So much in way of clearing the words Observ 1 Observ 1. See here an evident proof of the Godhead and Divine Nature of Christ in that he was able being on earth not only to work Miracles in his own Person but also to confer on his Apostles that extraordinary gift and power of working Miracles in casting out Devils curing uncurable Diseases raising the dead c. This is a manifest argument of his Godhead For as it is proper to God alone to work true Miracles so God alone can give the gift of working them unto men This therefore must more and more confirm our faith in the undoubted truth of Christ's Divine Nature That he is the Son of God and consequently a most Powerfull and All-sufficient Saviour to so many as by true faith lay hold on him unto Salvation Observ 2 Observ 2. We further see here one other priviledg of the Apostles above all other Ministers of the Gospel in that they had the gift and power of working Miracles bestowed on them for the sealing and ratifying of the Doctrine they preached which gift other ordinary Ministers of the Church have not Therefore 2 Cor. 12. 12. Paul saith That Miracles are the signs of an Apostle yet not peculiar only to the Apostles but common to some other Believers in those times Mar. 16. 17. Quest Quest Why have not other ordinary Ministers of the Church this power of Miracles given them as the Apostles had Answ Answ Because it is not now needfull as then it was The Doctrine of the Gospel when it first began to be preached had need of such extraordinary confirmation but now the Divine truth and certainty of it being already sufficiently sealed and ratified by those famous Miracles of Christ and his Apostles and also by the constant testimony of the Church in all Ages since the Apostles there is no further use or necessity of the gift of Miracles Further touching this gift of Miracles bestowed on the Apostles we must observe two things 1. That the power given them was not any quality or vertue inherent in their persons but it was the Divine power of Christ himself which wrought Miracles by them as by outward Instruments employed to that end Therefore to speak properly the Apostles did not work Miracles by their own power but Christ by them and upon their faith and prayers made unto him Act. 3. 12. Peter saith Why look ye on us as though by our own power we had made this man to walk Verse 16. His Name that is the Name or Power of Christ through faith in his Name hath made this man strong c. See Stella upon Luke 9. 1. and Tho. Aquin. secunda secundae quaest 178. act 1. 2. We are also to observe and know That this power given to the Apostles was not an absolute power inabling them to work all kind of Miracles whatsoever they would or whensoever they would For Matth. 17. 16. they could not cast out the Devil from him that was Lunatick But they were enabled to work such Miracles only as made for the glory of God and at such times only when the working of them tended to his glory and when they were thereunto moved by special and extraordinary instinct Observ 3 Observ 3. In that our Saviour sending forth his Apostles to preach and to work Miracles for the confirming of their Doctrine doth qualifie them with the gift of Miracles for that end we may observe this That such as are called
own Power But I proceed to the second principall Action of Christ viz. His blessing the Loaves and Fishes Amplyfied by the manner or gesture used therein He looked up to Heaven He Blessed This implyes two things 1. Thanksgiving See Joh. 6. 11. 2. That he prayed unto his Father for a blessing to be given to the Loaves and Fishes which he was about to distribute And it is likely that he prayed not onely for an ordinary blessing but also for an extraordinary viz. That those few Loaves and Fishes might be so multiplyed that they might be sufficient for so many Thus the word Blessed is sometimes used in Scripture to signifie Petition or Prayer for a blessing from God Gen. 48. 20. Jacob blessed the sons of Joseph that is prayed for them Numb 6. 23. The Priests were to bless the People c. Quest Quest How did Christ pray and give thanks to God his Father seeing Himself was God equall with the Father Answ Answ Though he which prayed was God yet he prayed and gave thanks not in his God-head or according to it but in and according to his Humane Nature See Muscul on Joh. 6. 11. Observ Observ See here that we are not to take and use the good Creatures of God for our nourishment and sustenance of this Life without Prayer and Thanksgiving unto God for them blessing and praising Him for the use and benefit of them and praying for a blessing upon them and upon us in the use of them If our Saviour Christ used to do this being the Son of God c. as we see he did both here and Mark 8. 6 7. and Matth. 26. 26. and Luke 24. 30. then how much more ought we to do it If he that was Lord of all Creatures and had Power of himself to bless them and make them nourishable did yet give thanks for the Meat and Drink he received and pray to his heavenly Father for a blessing on them How much more ought we c. 1 Sam. 9. 13. It was the custom of Samuel to bless the Sacrifice before the People did eat of it at the times of the solemn Feasts which they sometimes made after the Sacrifices Which argues That it was the custom amongst God's People not to eat their Meat without Thanksgiving and Prayer to God The like custom was used in the Apostles times as we see by Paul's practice Act. 27. 35. And it was continued in the Church after the Apostles times as Tertullian witnesseth in these words Non priùs discumbitur quà m oratio ad Deum praegustetur Vide Magdeburg Cent. 3. Cap. 6. Col. 142. Reas Reasons Why it is fit for Christians to use Prayer and Thanksgiving when they receive their Meat and Drink 1. We are commanded to Eat and Drink to the Glory of God 1 Cor. 10. 31. Which that we may do the better it is fit and requisite that we give solemn thanks to God at the receiving of our Food and that we pray for Grace to use the Creatures to his Glory c. 2. We receive all Meat and Drinks from the hands of God He is the Author and Giver of all Bodily Food This Jacob acknowledged Gen. 48. 15. The God which fed me all my Life long c. He it is that filleth our hearts with Food and Gladnesse Act. 14. 17. Therefore it is fit we do by thanksgiving at our Meat acknowledge Him as the Giver of it and blesse his name for his goodness toward us If the eyes of all living Creatures wait on God for their Meat c. Psal 145. 15. much more should we c. 3. By Prayer and Thanksgiving the Creatures are sanctified to us 1 Tim. 4. 4. that is by this means we come to use them in holy and lawfull manner as having right and interest to them by the mercy of God in Christ in that we do not presume to take them without his leave but first asking him leave as it were by Prayer c. 4. Without the blessing of God the Creatures have no Power or Vertue to nourish and do us good Hag. 1. 6. Ye eat and have not enough c. Therefore the blessing of God is called the Staff of Bread Ezek. 4. 5. Chap. and Levit. 26. Therefore when we take our bodily Food we have need to go to God by Prayer for his blessing on it that it may have strength and vertue to nourish c. Vse 1 Vse 1. See the brutish profaness of such as sit down to Eat and Drink and rise up again without a word of Thanksgiving or Prayer to God yea they do not so much as lift up their hearts to God in Prayer or Thanksgiving for their Meat and Drink which they receive But like greedy Vultures or Kites seize upon their Meat and Drink as upon a Prey never looking or thinking whence it cometh or like Swine eating Acorns and never looking up to the Tree from whence they fall or like Oxen devouring their Fodder and never regarding him that gives it them In such brutish sort many fall to their Meat without blessing their Tables by Prayer c. A most ignorant and profane Custom utterly unfit to be heard of among Christians professing the knowledge and fear of God What are such profane Persons but wrongfull Usurpers of God's Creatures which they take and use for their nourishment having no right to them but laying violent hands on them without leave from God the Author c. If one of us should take and use another Man's Goods as his Cattle Corn c. and never ask him leave how great a wrong were it no better then Theft and such a one might have an Action in Law against us c. So for any to take the Creatures of God and to feed on them without his leave it is a high injury to his Majesty it is robbery against God and he may and will have an Action against such c. Use 2 Use 2. Let all remember and be carefull to sanctifie to themselves their Meat and Drink by Prayer and Thanksgiving I say All both Rich and Poor Men and Women Masters and Servants c. For this Duty is most neglected by Servants and by the Poorer sort as if they were exempted from it Contrariwise they in some respect have more especiall Cause to be thankfull for their Meat because they are not so well able to provide for themselves as the Richer sort and therefore they are in more speciall manner bound to God for providing for them And besides their store of Provision being but small it is the more needfull for them to pray for a blessing on it that it may be sufficient to nourish them c. So much of the Action of Christ in blessing the Loaves c. Now followeth the Gesture which He used in blessing them He looketh up to Heaven This Gesture our Saviour most commonly used in praying as we may see Joh. 11. 41. and Joh. 17. 1. and
28. 16. He that believeth will not make haste He will stay the Lord's leasure c. Use 2 Use 2. See also how great need we have of Christian patience Hebr. 10. 36. yea not onely of patience but of long patience whereby to submit obediently and constantly to the bearing of every Crosse and Tryall sent on us of God though he hold us never so long under it An easie matter to be patient for a little while in trouble but when trouble continueth long when the Lord doth long hold us under the Rod and doth nor remove or mitigate his hand here is the patience of the Saints that is the greatest tryall of their patience Here it is a most difficult thing to continue our patience and obedience and not to repine grudge murmur or use any unlawfull means to help and ease our selves Oh therefore let us in this Case labour for constant patience Let it have Her perfect work c. Jam. 1. 4. Use 3 Use 3. This is for the comfort of God's Children when they are long holden under a Crosse or Tryall before God come unto them by deliverance Let them not think this strange nor be at all discouraged much less cast away their confidence in God's promise of deliverance nor their patience but remember that God doth often thus deal with his faithfull Servants letting them alone very long in the midst of their troubles not coming to them by deliverance but seeming to forget them c. And this he doth for speciall reasons as we have heard before both in respect of his own glory and of their good and profit that being long trained up in the School of affliction they may profit the more in sound knowledge of God Faith Repentance Patience and all saving graces Therefore no cause for us to faint or be dismayed though God should long deferr to help and deliver us in our troubles outward or inward though he tarry never so long yet come he will at length most certainly to give deliverance in the due appointed time when it shall be best for us Hebr. 10. 37. Yet a little while and he that shall come will come and will not tarry Though he may tarry a while or long yet not alwayes c. In the mean time we must live by Faith and Hope and Patience not limitting God any time for our deliverance but leaving that to his wisdom c. So much of the Circumstance of Time Now to speak of the miraculous Act of Christ in walking on the Sea to his Disciples Walking upon the Sea Quest Quest How could this be seeing his humane body being naturally heavy as the bodies of other men are must needs be apt to sink of it self Answ Answ The Divine Power of Christ's God-head did bear up his body miraculously above the Waters not suffering it to sink and withal the same Power of Christ did alter the nature and property of the waters that whereas naturally they are apt to swallow up and sink all heavy bodies they did now on the contrary help to bear up the body of Christ so as he walked as safely on the top of them as if he had walked upon a way paved with stone Here the Papists and Lutherans the better to establish their Doctrine of Transubstantiation and Consubstantiation and to prove that his body may be miraculously in diverse places at once do affirm that Christ in walking on the Sea did miraculously change and alter the natural property of his body making it of a heavy body to become light c. Now if Christ could do this then say they by the same reason he can make his body be present in divers places at once contrary to the natural property of it But this is easily confuted For 1. We deny this that Christ in walking on the Sea did alter the natural condition or property of his body for then it should not have remained a true humane body but the Miracle consisted partly in the bearing up of his body by the Power of his God-head that it should not sink and partly in making the waters firm and solid underneath his feet to bear him up so that the change and alteration was in the waters and not in Christ's body Observ 1 2 Though we should grant that Christ did here work a Miracle in changing the naturall Property of his body which is false yet let them prove if they can that he doth the like in the Sacrament Observ 1. See an evidence of Christ's God-head bearing up his humane body that it did not sink and causing the waters to be as firm land underneath his feet Object Object Peter also did walk on the waters to Christ Mat. 14. Answ Answ Not by his own power but by the Power of Christ commanding him to come to Him on the Sea This appears in that so soon as Christ began but a little to withdraw his powerful help Peter began presently to sink c. Observ 2 Observ 2. In that Christ walked on the Sea as upon the Land causing it to bear him up We learn that he is absolute Lord over the dead and sensless Creatures such as the Sea is he hath absolute Power over such Creatures to command and over-rule them and to make them obedient to his Will See this Point spoken of before in Ver. 39. of the fourth Chapter where Christ rebuked the Wind and Sea shewing his Power over them c. This Power of Christ is manifested sundry wayes 1. By altering the natural properties of the insensible Creatures and causing them to work against Nature when it pleaseth him as here he changed the nature and property of the waters causing them to bear up his body So at his death he caused the Vail of the Temple to rent the Earth to quake the Rocks to cleave asunder and the Graves to open Matth. 27. 51. See also Luke 19. 40. and Joh. 20. 19. The doors opened c. 2. By making even such dead Creatures obedient to his Word and Command and to his Will as in the fourth Chapter He rebuked the Wind and the Sea and made them still So afterward in this Chapter Ver. 51. when He came into the Ship to his Disciples he made the storm of Wind presently to cease 3. By turning one Creature into another as Water into Wine Joh. 2. 4. By multiplying the Creatures extraordinarily without means as he multiplied the five Loavs and two Fishes as we heard before 5. By employing them as Instruments and Means of effecting His Will either in punishing the Wicked or in comforting and doing good to the Godly which fear his Name See Chap. 4. Ver. 39. 6. Lastly in changing the quality and condition of these insensible Creatures at the last day from Corruption to Incorruption for there shall be new Heavens and a new Earth Christ shall at that day manifest his Dominion over the Heavens and Earth and Sea and the other insensible Creatures by purging them with fire
they have knowledge enough that they see enough though their eyes be but half opened c. Now followeth the Miracle it self in the end of Ver. 25. He was restored c. Observ 1 Observ 1. In this Miracle we have an evidence and proof of Christ's God-head and consequently that he is the true Messiah and Saviour of the World foretold by the Prophets c. This appears in that he was able to cure bodily Diseases and Infirmities without natural and ordinary means yea above and contrary to nature which is proper to God alone to do To strengthen our Faith in the Truth of Christ's God-head and that he was and is our onely true Messiah and Saviour ordained and sent of God to work our Salvation and actually to bestow it upon all his Elect. And therefore to seek Salvation in him onely who being not only Man but God is able perfitly to save all such as come unto God by him Hebr. 7. 25. But of this often before Observ 2 Observ 2. In that our Saviour thus miraculously cured the bodily eyes of this blind man hereby he declared himself to be that person who is able and doth enlighten the minds of such as are spiritually blind and ignorant in the matters of God which concern his Glory and their own Salvation For the same divine Power which Christ manifested in the miraculouâ— curing of the bodily eyes of the blind he doth shew also in the spiritual enlightening of such as are blind in spiritual and heavenly matters So that here we learn That as Christ Jesus the Son of God did miraculously cure such as were blind of their bodily eyes while he lived on Earth so it is he alone that can and doth cure and heal us of our spiritual blindness of mind enlightening us by his Spirit to see and know things spirituall and heavenly Isa 35. 5. In the Kingdom of Christ the eyes of the blind shall be opened that is not onely the bodily eyes of the blind but much more the spiritual eyeâ— of their minds c. And who shall open them but Christ himself Therefore Mal. 4. 2. he is Called the Sun of Righteousness who shall arise to all that fear God's Name Joh. 1. 9. He is that true light which enlighteneth every man that cometh into the World that is to say all the Elect which are enlightened with true spirituall and saving knowledge of God Therefore also it is said Ephes 5. 14. Awake thou that sleepest c. and Christ shall give thee light Luke 24. 45. He opened the understanding of his Disciples c. Act. 16. He opened the heart of Lydia to attend to the Doctrine of Paul and to conceive it aright Rev. 3. 7. He is said to have the Key of David c. Use 1 Use 1. See what we are by nature without the Spirit of Christ enlightening us even blind and ignorant in matters of God Having our Cogitations darkned through the ignorance that is in us Ephes 4. 18. Yea we are darkness it self Ephes 5. 8. We sit in darkness and in the shadow of Death Isa 9. 2. Not able to see or understand the things which concern God's Glory or our eternal Peace But they are hid from our eyes 1 Cor. 2. 24. The naturall man receiveth not the things of God neither can he know them c. How blind was Nicodemus though a Master in Israel before he was instructed of Christ and further enlightned Joh. 3. Labour to see and bewail this thy naturall blindness of mind in things of God without Christ and to be truly humbled for it This is far worse and more to be lamented than any outward bodily blindness c. Use 2 Use 2. Comfort to such as do truly feel and complain of their naturall ignorance blindness and dullness of mind to conceive things spirituall Remember who it is that enlighteneth the minds of such as are ignorant in the matters of God even the same person who miraculously opened the bodily eyes of the blind while he was upon Earth And he is well able to give the light of spirituall knowlegde and understanding to such as are most blind and ignorant and hard to conceive heavenly matters and he will do it if we use the means Use 3 Vse 3. Teacheth us to seek to Christ the true light and Sun of Righteousness to enlighten us more and more by his divine Spirit opening the eyes of our minds to see the things which concern God's Glory and our Salvation being revealed in his Word unless he do it it will never be done Till he enlighten us we sit in Darkness c. Seek to him therefore by prayer for his Spirit to open our blind eyes c. He onely hath that spiritual Eye-salve Rev. 3. 18. therefore seek to him to be anointed therewith that we may see withall be diligent in the use of all other means whereby he hath appointed to enlighten us especially the publick Ministery of the Word ordained to this end Acts 26. 18. So much of the Miracle it self Now followeth the Event or Consequent He forbid him two things 1. To publish the Miracle 2. To go into the Town least it should be an occasion c. Verse 26. And he sent him away to his House c. Note here that our Saviour's purpose was not simply and absolutely to forbid this man to speak of this Miracle for his Miracles being wrought for confirmation of his Doctrine and to prove the truth of his God-head and so that he was the true Messiah It was therefore necessary that they should be known to some and therefore he permitted some that were cured by him to tell it to their Friends privately as Chap. 5. 19. him that was dispossessed of the Legion of Devils but he forbad him to tell it to any in the Town that is to make it publickly or commonly known to those in the Town at this time being unfit and inconvenient Touching the Causes and Reasons why our Saviour did usually forbid this and other his Miracles to be commonly divulged I have had occasion before to speak The principal are these 1. Because one chief end and use of all his Miracles was to declare and manifest the Truth and Glory of his God-head that he was the Son of God Now this glory of his divine Nature was not yet to be fully and clearly manifested because he was yet in the state of his Humiliation in which his God-head was for a time to lye hid after a sort and not fully to shew it self till the time of his Resurrection See Mat. 17. 9. 2. The publishing of his Miracles and making of them commonly known at this time would have been a means to draw the multitude in all places after him and to cause them to come so fast unto him for new miracles that it would have greatly hindered his Ministry and Preaching which was more necessary for the People Cap. 1. ult when the Leper cured by him
once foretell his Disciples of his Passion and Resurrection but at sundry times repeating the same matter unto them and putting them in mind of it again and again afterwards as may appear Cap. 9. 31. and Cap. 10. 33. Quest Quest 1. Wherefore or to what end did our Saviour foretell unto his Disciples his Passion Answ Answ 1. To prevent that scandall or offence which otherwise they might have taken at his death and sufferings if these things should have suddenly and unexpectedly hapned to him after they had confessed him to be the Son of God and true Messiah therefore He gives them notice and warning before-hand of his Sufferings that they might not think strange to see him that was the Son of the living God to be reproached and put to death by wicked men and that they should not think He suffered these things out of weakness c. therefore he shew that He knew of all before-hand 2. The better also to fit and prepare them to the bearing of that great trial and affliction which was to happen unto them by occasion of his death and suffering See Mat. 26. 31. Joh. 16. 20. 3. To correct an Errour which the Jews and Christ's Disciples had conceived touching an earthly Kingdom of Christ which as they dreamed should be accompanied with outward Glory and prosperity in this World as may appear Mat. 20. 21. and Act. 1. 6. Therefore our Saviour to draw them out of this Errour tells them before-hand that his Kingdom stood not in outward pomp and glory in this World but that it must be accompanyed with ignominy and baseness and with suffering many things Quest Quest 2. Why did our Saviour at this time and not before foretel his Disciples of his Sufferings Answ Answ 1. To shew one reason why he forbad them before to publish that truth which they had confessed touching his Person that he was the Son of God c. because being afterward to be so much abased in his Sufferings and Death it was not fit the Glory of his God-head should be publickly and openly professed till the time of his sufferings and abasement was past that is till his Resurrection which was the due time for the clear manifesting of his Glory as we heard upon the former Verse 2. Because it was necessary that the Disciples Faith should first be throughly confirmed in the truth of his God-head before he did plainly foretell them of his Passion lest otherwise the hearing of his Sufferings and Death should have caused them to doubt and waver in this Point of Faith Therefore they having now newly confessed him to be the Son of God and he having confirmed them in this Faith by approving and commending that their Confession now was the fittest time for him to begin plainly to teach them the Doctrine of his Sufferings Till now they were not fit to hear this Doctrine because not sufficiently confirmed in the Faith of his God-head Observ 1 Obsâ—rv 1. Here is an evidence and proof of Christ's God-head or Divine Nature in that He did of himself foresee and know before hand things which were to come as if they were already present and was able to foretell them namely his own Death and Sufferings with the manner and circumstances of it as that it should be a reproachfull Death that he should be rejected and despised at the time of his Death and by what persons he should be so rejected by the Elders c. Also the very place where he should suffer which was at Hierusalem c. Math. 16. 21. All these things our Saviour did of himself know before hand and was able to prophesie of them certainly and particularly before they were fulfilled And this he did by the divine Power of his God-head for it is proper to God onely to know and foretell things to come of himself and without Revelation from any other all things being present to God whether they be thing past or to come This therefore must strengthen our Faith touching the God-head of Christ Observ 2 Observ 2. That our Saviour Christ suffered and dyed for us willingly and of his own accord not by compulsion or being drawn to it against his Will This may appear hence in that he knew before hand that he was to dye and suffer and the very Place and persons that should be the Instruments of his Death namely the Elders chief Priests c. and was able to foretell these things and yet for all this he did not go about at this or any time afterward to escape these Sufferings or to save himself from Death as he could have done as easily as he did foretell it therefore also though he knew that Hierusalem was the place where he was to Suffer yet did not he refuse to go up thither but rather made haste both to the Place and Time appointed for his Suffering Mark 10. 32. As they went up to Hierusalem Jesus went before them c. to shew his forwardness Luke 22. 15. With desire have I desired to eat this Passover with you before I suffer Luke 12. 55. Therefore also Joh. 18. 1 2. though he knew that Judas was appointed to betray him and that the same Judas knew the Garden whither he was wont so much to resort yet he did not refrain going thither a little before his Passion but entered in there with his Disciples And being there when Judas and his company came to take him he shewed himself not unwilling but willing to be apprehended For he went out to meet them and when they told him that they sought for Jesus of Nazareth He answered I am He ver 5. See also Joh. 14. 31. To this purpoâ—e also is that which our Saviour speaketh Joh. 10. 18. No man taketh my Life from me but I lay it down of my self I have power to lay it down c. For this cause also he rebuked Peter so sharply for disswading him from it as we shall hear afterward He could have prayed to his Father for more than twelve Legions of Angels to rescue him yet would not Matth. 26. 53. thereby shewing his willingnesse and readinesse to dye and suffer for us and hereof he gave evident Signs also at the very time of his Death as that he dyed sooner than those that were Crucified used to do for when the Souldiers came to break his Legs as the Custom was he was dead before they could do it whereupon Pilate marvailed that he was so soon dead Also in that it is said Joh. 19. 30. That he bowed his Head and gave up the Ghost which shewed his willingnesse to dye Therefore also he is said to have given himself to Death c. to offer himself c. Tit. 2. 14. Object Object He prayes afterward Chap. 14. Ver. 35. that if it were possible c. Answ Answ 1. It was a Conditionall prayer If it might stand with God's Will 2. He prayes not simply that he might not taste of the Cup but
the greatest that ever was in that he being the Son of God equal with the Father and Holy Ghost and being the Lord of Glory from everlasting did in time so far abase himself as to become Man by taking on him our vile and base Nature and that into the unity of his Person that so in this our Nature he might dye and suffer for us c. That he should come from Heaven and be made Flesh and live upon Earth as Man in the true shape and fashion of a Man yea in the form of a Servant as the Apostle speaketh Phil. 2. and yet all the while be the Son of God and Lord of Glory Behold here is the greatest humility and abasement that ever was of any person which is for our Example to teach uâ— to humble our selves before God and one towards another as the true Disciples of Christ Phil. 2. 5. Let the same mind be in you that was in Christ c. Labour therefore for this Grace of true humility after Christ's Example Matth. 11. 29. Learn of me for I am meek and lowly in heart The more humility the more like we are unto Christ The very character and mark of a true Christian as on the contrary Pride is the mark of a wicked Man and a Hypocrite such as the proud Pharisees were yea it is the character of the Devil 1 Tim. 3. 6. Therefore pray and labour for true humility that thou mayst be like unto Christ 1 Pet. 2. 5. Cloath or deck your selves with humility c. This Grace should adorn the whole life and behaviour of a Christian strive therefore to shew it forth in all our carriage before God and one towards another abase your selves for the good of others Gal. 5. 13. The rather because it is a Grace so necessary for a Christian that without it a man is not fit for the Kingdom of Heaven Matth. 18. 3. Except ye be converted and become as little Children ye shall not enter into the Kingdom of Heaven Luke 3. 5. Every Mountain and Hill must be brought low c. Humility is all in all in a Christian The first second third thing c. as Austin saith Use 3 Use 3. By this we may see how and by what means we that are by nature so far separate and estranged from God by our Sins may come to have accesse unto God and Communion with him namely by means of Christ's humane Nature which he hath taken upon him to the end that he might in it dye and suffer for our Sins and so reconcile us to God Ephes 2. 8. By him we have access unto the Father that is by Christ incarnate or made man 1 Tim. 2. 5. There is one Mediatour between God and Us even the Man Christ Jesus that is Christ the Son of God being made true Man that in our Nature he might reconcile Us to God This he could never have done if he had not become true Man and the Son of Man as here he calls himself Therefore without this humane Nature of Christ we could never have had fellowship with God or peace with Him For by nature we are enemies to God and he to us and our sins are as a Wall of separation to keep us from him Onely by Faith in the mediation of Christ incarnate and made Man we come to be reconciled and to have entrance to God and into his favour By nature God and We are far estranged and divided asunder yea there is an infinite distance between Us But in Christ's humane Nature we meet together and have near Communion Of our selves by Nature we dare not so much as look towards God and his Majesty who is a consuming fire to Sinners yet in Christ being made Man we may by Faith behold the Face and Glory of God with unspeakable joy and comfort Let us then labour thus to do In our prayers let us set the Man Christ Jesus or Christ the Son of Man before us and between God and us and through him alone look at God and call upon him with confidence to be heard yea in all our thoughts of God set Christ incarnate between Him and Us Look at God through the Humane Nature of Christ in which we come to be reconciled to God and without which there is no comfort to be found of us in God but the least thought of him out of Christ God and Man breeds horrour and amazement Use 4 Use 4. Comfort in all afflictions and miseries of this life which our nature is subject to in that Christ partaking in the same Nature and having had experience of the Infirmities of it is the more able and willing to help and succour us Hebr. 2. 17. Hebr. 4. 15. If one come to visit a man that is sick of a grievous disease who hath himself formerly been afflicted with the same disease he will shew more compassion than 20 others who have not felt the like So here c. Observ 2 Observ 2. That although Christ Jesus was the Son of God yet he dyed and suffered for us not as God but as Man or in his Humane Nature Therefore himself saith here The Son of Man must suffer c. 1 Pet. 3. 18. Christ suffered for our sins being put to death in the Flesh Phil. 2. 8. Being found in fashion of a man He humbled himself and became obedient unto death c. For this cause it was necessary as we heard before that he should become Man that he might in this our Nature dy and suffer and that God's Justice might be satisfied for sin in the same Nature which offended Note two things here for the understanding of this Point 1. That though Christ died and suffered according to his humane Nature onely yet this his humane Nature was personally united with his God-head and so remained at the very time of his death and sufferings whence it follows that though he did not suffer as God yet he that dyed and suffered was God at the very instant of his death and sufferings 2. That though He suffered onely in his humane Nature yet He is our Mediator according to both his Natures as God and Man in one Person In his Humane Nature He dyed and suffered and wrought the Work of our Redemption But his God-head did sustain his Man-hood in all his Sufferings and gave vertue and efficacy to the same to make them meritorious for us See Heb. 9. 14. and Act. 20. 28. Use 1 Use 1. To strengthen our Faith in the merits and vertue of Christ's Death and Sufferings assuring us that God's Justice is satisfyed and we are thereby justifyed and freed from our sins and the Curse of God due unto them in as much as Christ hath not onely suffered the wrath of God and punishment of sins but hath suffered it in our Nature which He took upon him that is in his humane Soul and Body So that now the price of our Redemption is paid and God's Justice
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
Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you c. Contrà Consider the danger of not professing Christ and the Gospel for fear of shame and disgrace in this World that this is the way to move Christ to be ashamed of us that is utterly to deny and renounce us for ever at the last Day yea to send us to Hell with that fearfull and irrevocable sentence Go ye cursed c. Think how fearfull a thing this will be and let it move us to contemn all wordly shame that may be cast upon us for the profession of Christ and his Word c. Better to endure all the shame in the World than to be denyed of Christ at the last Day Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 26. 1625. Observ 2 Observ 2. VVHen he cometh Hence we learn that there is a second coming of Christ in Glory to Judge the World which is hereafter to be fulfilled when he shall come to pass Sentence of absolution or of condemnation for ever upon all persons in the World and to execute the same accordingly Matth. 25. 31. When the Son of Man shall come in his Glory c. Then shall He sit upon the throne of his Glory Act. 1. 11. This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven This is an Article of our Faith which needs no further proof But for the opening of it some Questions are to be resolved Quest 1 Quest 1. From whence shall Christ Jesus come at the last day Answ Answ From the third Heaven where now he sits at the right hand of God in equall Glory with God the Father and the Holy Ghost So it is said in the Creed From thence he shall come c. that is from the right hand of God in Heaven where now he is Where note by the way also that this coming of Christ is properly to be understood of his humane Nature and not of his God-head His Humane Nature is said most properly to be now in Heaven because it is there onely and not any where else whereas his God-head being every where cannot be said to remove or to come or go from one place to another but filleth all places Yet he that cometh shall be God as well as Man in the same Person Quest 2 Quest 2. Whither or to what place shall Christ come and where shall he execute the last Judgment Answ Answ This is not particularly or expresly determined in Scripture and therefore we are not curiously to search after it This is sufficient that it is said Matth. 24. 30. that He shall be seen coming in the Clouds of heaven and 1 Thess 4. 17. the Elect shall be caught up to meet him in the Air whence it may probably be gathered that the place whither Christ shall come and where he shall fit in Judgment shall be in some part of the Air which is above us and where the Clouds are yet not so far from the Earth but that he may be seen and discerned of those that shall be upon the Earth Quest 3 Quest 3. When shall the time be of Christ's second coming to Judgment Answ Answ The particular time that is to say the Day Moneth Year or particular Age of Man is not revealed of God but is altogether uncertain and unknown to Men and Angels yea to Christ himself as He is Man though as God he cannot but know it Mark 13. 32. Of that day and hour knoweth no Man no not the Angels which are in Heaven neither the Son but the Father See Act. 1. 7. But the time is not like to be far off but rather near at hand because most of the Signs foretold in Scripture as fore-runners of it are already accomplished Use 1 Use 1. To convince such as deny or oppose this Truth and Doctrine of Christ's second coming to Judgment Some plainly and directly deny it in words 2 Pet. 3. 3. There shall come in the last daies Scoffers c. saying Where is the Promise of his coming c. Others deny it in heart not believing the Truth of it Others deny it in life and practice by walking after their wicked Lusts and living so as if there were no such coming of Christ unto Judgment to be expected How many such are there amongst us in these times who though in words they profess this Article of the Creed That Christ shall come from Heaven to judge the quick and dead yet in heart and life deny it by living and going on in their sins without Repentance as if they should never come unto Judgment like those Amos 6. 3. who put far off from them the evill day c. Vse 2 Use 2. Terrour to the wicked and impenitent living in their Sins without Repentance Swearers Drunkards Sabbath-breakers Contemners of Religion and Scoffers at it unclean Adulterers Enemies of Christ c. Christ shall come in flaming fire to render vengeance to such 2 Thess 1. 8. How shall they be able to stand before Christ at his coming to judge them and to pass Sentence of Condemnation upon them saying Go ye cursed c. Where shall the ungodly then appear Who shall plead for them before Christ the Judge of all the World How shall they stand in that Judgment Object Object That day of Christ's coming to Judgment may be far off and we hope to have time enough to repent hereafter Answ Answ Though the time of Christ's coming to general Judgment should be deferred which is uncertain to us yet how soon may he come to thee by death which shall be the day of particular Judgment to thee and as that leavs thee so shall the day of Judgment find thee Do we not see in experience of late in sundry Examples not far from us but hard by us and even amongst us how suddenly some are cut off by death c. I wish that our profane livers may duly lay it to heart and be warned to turn from their Sins while God gives them space to repent that they may stand before Christ at his coming Otherwise if God's Patience lead thee not to Repentance thou dost treasure up wrath to thy self against the day of Wrath c. Rom. 2. 4. Use 3 Use 3. Comfort to the godly and faithful in that there is a time in which Christ their Saviour shall come in Glory to judge them I say to judge them not with the Judgment of Condemnation as he shall the wicked but with the Judgment of Absolution acquitting them for ever from the Guilt and Punishment of their sins delivering them from all evils and miseries whatsoever which they were subject to in this life wiping away all tears from their eyes and giving unto them eternal Rest and Glory in his heavenly Kingdom 2 Thess 1. 6. It is a righteous thing with God
to recompence tribulation to them that trouble you and to you who are troubled Rest with us when the Lord Jesus shall be revealed from Heaven c. What a comfort is this to us in the midst of all the troubles of this life in the midst of all wrongs and abuses offered us by wicked men That Christ our Saviour is shortly coming to right our cause and give us final and perfect deliverance Therefore Jam. 5. 8. Be patient stablish your hearts for the coming of the Lord draweth nigh Though Christ's second coming shall be dreadful to the wicked yet it will be most comfortable to the godly Luke 21. 28. Look up and lift up your heads for your Redemption draweth nigh Act. 3. 19. it is called a time of refreshing from the presence of the Lord. Use 4 Use 4. To teach us certainly to expect and look for this second coming of Christ to Judgment As we profess to believe it as an Article of our Faith so shew our Faith by living in continuall expectation of the day and time of Christ's coming making it present oftentimes to us before it cometh as that ancient Father who whatsoever he was doing still thought he heard the last Trumpet sounding in his Ears and these words Arise ye dead and come to Judgment Luke 12. 35. Let your loins be girded And your selves like men that wait for the Lord when he will return from the Wedding Phil. 3. 20. Our Conversation is in Heaven from whence we look for the Saviour c. If all Creatures do earnestly expect and wait for this coming of Christ as appeareth Rom. 8. 19. much more ought we especially seeing it is said Hebr. 9. in the last Ver. that to such as look for him He shall appear the second time unto Salvation And so much the rather must we live in expectation of Christ's second coming because the time of his coming is uncertain and yet is not like to be far off Mark 13. 36. Watch for ye know not when the Master of the House cometh c. Great good comes of this continual expecting of Christ's coming to Judgment For this will cause us to shake off security and to be the more watchful and careful to prepare our selves unto the coming of Christ On the contrary Mat. 24. 48. Because the evill Servant said in his heart My Lord delaieth his coming he begins to smite his fellow Servants c. Use 5. To move us to prepare our selves unto this second coming of Christ to Judgment that we may be ready to meet him and able to stand before him with comfort at that day 2 Pet. 3. 14. Be diligent that ye may be found of him in peace without spot and blameless Quest Quest How shall we prepare our selves to Christ's coming Answ Answ 1. Get Faith in Christ that we may be found in him not having our own Righteousness but his imputed to us whereby we may stand before God at that day Phil. 3. 9. Get this Oyl in our Lamps to meet our Bridegroom 2. See that we repent of our sins so many as have not done it to do it speedily without delay judging themselves that they be not judged of the Lord at his coming 1 Cor. 11. 31. and such as have repented already to renew their Repentance daily Act. 17. 30. Now God commandeth all men every where to repent Because he hath appointed a day c. So Act. 3. 19. 3. Walk conscionably before God in the duties of our general and particular Callings that the Lord may find us well imployed at his coming Mat. 24. 46. Blessed is that Servant whom his Lord when he cometh shall find so doing Act. 24. 15. Paul looking for the general Resurrection endeavoured alwaies to have a Conscience void of offence toward God and Man Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 12. 1625. NOW followeth the Description of Christ's second coming by the manner of it In two things 1. In the Glory of his Father 2. With the holy Angels In the Glory of his Father that is with the same Glory or Divine Majesty which is originally and primarily in God the Father as the Fountain of the God-head and which Christ as he is the Son and as he is the Mediator doth receive from the Father He is called the Father of Christ in regard of eternal Generation by which He was begotten of the Substance of the Father and received the beginning of his Person from Him Object Object Luke 9. 26. it is called his own Glory Answ Answ The Reason of that is because as he is God or in respect of his God-head simply considered He hath this Glory and Majesty from himself See Joh. 17. 5. With the holy Angels that is Being accompanied with the good Angels as his Ministers Servants or Attendants They are called Holy to set forth the excellency of their Nature and to distinguish them from evil Angels or Devils which are unholy and therefore are called Unclean Spirits There is a two-fold Holiness 1. Increated and infinite which is in God onely One of his essential Attributes 2. Created which is in elect Angels and Men which they receive from God and he worketh it in them Now this created Holiness is also two-fold 1. Imperfect which is in some measure begun to be wrought in the Saints in this life The Grace of Sanctification whereby God's Image lost in Adam is in part restored in them 2. Perfect Holiness and purity both in regard of the parts and degrees of it without all imperfection or mixture of Sin which is the elect Angels by Creation and with which Man also was at first created and which shall be in all the Saints after this life in Heaven And this is here meant when the Angels are called holy Doct. General Doctrine That the second coming of Christ to Judgment shall be in most glorious manner full of divine Glory and Majesty It is here said He shall come in the Glory of his Father and with the Holy Angels So elsewhere the glorious manner of his coming is set forth Matth. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory Mat. 25. 31. When the Son of Man shall come in his Glory and all the holy Angels with him c. More particularly That the second coming of Christ shall be glorious in these respects 1. In respect of that infinite Glory and Majesty of Christ himself which he shall then manifest in his own Person being the same Glory which is in God the Father as is here said And if at the time of his transfiguration on Mount Tabor his face did shine as the Sun Mat. 17. 2. then how glorious shall he be in his second coming from Heaven 2. In respect of his glorious Attendants which shall then accompany him and wait on him viz. the good Angels being most excellent and glorious Creatures
hinderances but also to use all helps and means to further us in the performance of holy and spiritual exercises as Prayer Meditation Reading Hearing c. Our Saviour here did not onely withdraw himself from company but made choice of the fittest and most convenient place where to pray with his Disciples and to manifest his Glory to them that the opportunity of the place might be a furtherance to himself and them in those heavenly exercises Now if our Saviour had need thus to do much more we c. to take the fittest time and place also to use due Preparation before we set about such holy duties and Watchfulnesse in performing them See before on the Ver. 46. of the 6th Chapter Reason Reason We are of our selves very unfit and untoward to all spirituall Duties and therefore had need to use of all good helps to further us in performance of them Use See the cause why many perform holy and religious Duties with so little fruit and comfort because they are not carefull to use all good helps and means to further them therein c. Mark 9. 2 3. And he was Transfigured before them And his Raiment became shining c. April 23. 1626. NOw followeth the Transfiguration it self 1. Generally and briefly propounded together with the persons before whom or in whose sight it was done He was Transfigured before them 2. More particularly amplified by one speciall Adjunct or Circumstance of it The shining and perfect whiteness of his Garments which whiteness is amplified 1. By comparison to Snow 2. By comparison to Cloth purged and whited by the Fuller's Art He was Transfigured Or transformed and changed in the figure or shape of his Body the former shape which he had before was altered and changed into a far more excellent and glorious shape or figure Luke 9. 29. As he prayed the fashion of his countenance was altered And Matth. 17. 2. His face did shine as the Sun Now touching this Transfiguration or change of his shape some things are to be remembred for the better conceiving of it 1. That it happened while he was at prayer Luke 9. 29. 2. That it was not a change or alteration of the nature or substance of his Body as if that were turned into a Spirit or spiritual substance for it remained still a true humane Body with the same nature and essentiall properties which it had before but it was onely an alteration of the outward quality and condition of his Body that is of the colour shape or outward form and visage of it from that which it was before that whereas before it was of an ordinary colour and outward shape like the bodies of other men now it became most excellent bright and glorious to behold even as bright as the Sun c. 3. That although this change was not in the essentiall form or substance of Christ's body yet it was a true real and sensible change and alteration of the quality of his body and not in imagination or in shew and appearance only Luke 9. 29. It is not said The fashion of his countenance seemed to be altered but it was altered And ver 32. The Disciples saw his Glory Therefore it was visible c. 4. That although this wonderfull change and alteration appeared chiefly in his face as being the most conspicuous part of his body yet it is probable That it was more or less throughout all the outward parts of his Body and from thence the brightness and glory was derived to his Garments shining through the same as is said afterward 5. That this change was not perpetual or long to endure but for a short time onely though it is not expressed how long that is to say during some part of that time in which Christ and his three Disciples were abiding in the Mount for this Glory ceased before they came down again from the Mount Object Object Matth. 17. 9. Called a Vision Answ Answ Yet it might be really done as Acts 10. 3. Before them That is in the presence and sight of those three Disciples before mentioned c. viz. Peter James and John It followeth Ver. 3. And his Raiment became shining c. This is added the more to amplifie and set forth the excellent brightness and heavenly Glory of Christ's body in which he now appeared to the three Disciples Brightness and Light are in Scripture put for heavenly glory and happiness 1 Tim. 6. 16. So also the colour of white Therefore the Angels used so to appear Contrà blackness and darkness signifies misery of Hell which was so great that it shined through all his Garments making them also to shine most bright and to appear perfectly white as the Snow and whiter than any Fuller upon Earth can make any Cloth with Water and Fulling-Earth Note that this perfect whiteness and glittering was not in the Garments of themselves but in the body of Christ and thence derived to his Clothes c. As the Sun which enlighten the Ayr. Quest 1 Quest 1. How or by what means was this perfect whitenesse and brightnesse caused in the Body and Garments of Christ Answ Answ By the divine Power and Majesty of his God-head now manifesting it self extraordinarily for the time not onely in his humane Soul as at other times but also in his Body and Garments Before this time the Glory of his God-head did hide and cover it self under the vail of his humane Flesh or Body even as the brightness of the Sun beams is sometimes covered under a dark Cloud but now this Glory of his God-head did for a time extraordinarily and wonderfully shew and manifest it self outwardly even to the bodily sight and view of the Disciples Object Object 2 Pet. 1. 17. He received this Glory from God the Father Answ Answ As he was Mediatour he received it from the Father but as God he had it in himself c. Quest 2 Quest 2. Whether did the Disciples now see the God-head it self or divine Nature of Christ Answ Answ Not so for the God-head cannot be seen with bodily eyes Joh. 1. 18. but they saw an outward sensible effect of the God-head or a true symbolicall Sign and Representation of it viz. the outward brightness and glory which appeared in his Body and Garments and especially in his Face A symbolicall sight like that of Moses when he saw the back parts of God Exod. 33. 23. Quest 3 Quest 3. Wherefore or to what end was Christ now transfigured and the shape of his Body and Garments thus gloriously changed before his three Disciples Answ Answ 1. To prove and manifest the Truth of his God-head and that he was the Messiah and to confirm their Faith therein For which cause also that heavenly Voice was uttered from God the Father at the time of this Transfiguration of Christ This is my beloved Son hear him ver 7. 2. The better to arm them against that scandall or offence which they might take
at his Crosse that is at this Death and Sufferings whereof he had a little foretold them as we heard Chap. 8. ver 31. lest they should think he dyed of weakness or willingly and not rather because it was the Will of his Father that he should suffer for man's Redemption therefore he now manifested his divine Power and Glory of his God-head to shew that he was as well able if he would and if it might stand with the Will of God his Father to save himself from Death as he was to manifest his heavenly Glory at this time in this wonderfull manner Therefore no cause for them to take offence at his Sufferings or thereupon to doubt of his Person whether he were the Son of God and true Messiah but that they ought undoubtedly to believe him so to be notwithstanding his Death and Sufferings which must after be fulfilled For though he should dye and Suffer yet not unwillingly or of weaknesse but to fulfill the Counsell and Will of God his Father touching man's Redemption And besides though he dyed yet should he not remain in Death but raise himself by the Power of his God-head c. 3. To confirm their Faith touching the certainty of his glorious coming to Judgment at the last Day and of that heavenly reward which he would then give them for all their sufferings for his Name and so to comfort them against the Cross c. 4. To comfort them with hope and assurance of that blessed state of the Saints in Heaven after this Life in which they should more perfectly see his Glory Observ 1 Observ 1. In that this Glory of Christ in his Transfiguration was revealed to him and to the three Disciples while they were at prayer in the Mount as we have heard we may observe and learn The excellent Fruit and Benefit to be reaped by being conversant in the duty of prayer This is a speciall means whereby God doth reveal himself and his Glory to his Saints and a speciall means whereby the Saints of God do usually attain to a more clear sight and knowledge of divine and heavenly things Hence it is That we read in Scripture that the Lord hath so often revealed himself and his Will in speciall and extraordinary manner to such as have been exercised in prayer as to Damel Chap. 9. ver 21. while he was speaking to God in prayer the Angel Gabriel is sent to him to touch him and to inform him both of the deliverance of the Jews out of Captivity and of the Coming and Death of the Messiah c. So Acts 10. 3. Cornelius being in prayer had an Angel sent to him c. So ver 9 10. Peter at prayer fell into a Trance and saw Heaven opened c. So Acts 9. 12. while Paul was at prayer Ananias was sent to him to put his hands on him and to open his eyes and to baptize him And experience may teach this unto the Saints of God that prayer is a speciall means to obtain from God the sight and knowldge of his Glory and of his heavenly Will and that the Lord doth never so clearly and comfortably reveal himself and his glory to them nor the knowledge and experience of things spirituall and heavenly as he doth by means of prayer and oftentimes in the very time of their prayers Use Vse To encourage us to be frequent and diligent in this excellent duty of prayer upon all occasions not onely in publick or in company with others but also in private Ephes 6. 18. Pray alwayes with all manner of prayer c. that so by this means the Lord may be pleased to reveal himself and his glory and his heavenly Will to us more and more that by frequency and constancy in this holy exercise we may come to have nearer communion with God and to see his Glory yea to partake in it after a sort in this Life As Christ by prayer received this heavenly Glory from his Father which made his face to shine as the Sun So by this holy and heavenly exercise we shall be in some sort tranfigured or changed into that glorious Image of God by it we shall obtain more and more heavenly Wisdom and Knowledge of God which will make our faces to shine as the face of Stephen did like the face of an Angel Acts 6. 15. or as the face of Moses after he had been with God in Mount Sinai Exod. 34. Eccles 8. 1. The wisdom of a man maketh his face to shine c. True of heavenly Wisdom which is obtained by prayer Jam. 1. 5. Not that we are now to expect such extraordinary Visions or Revelations from God in prayer or that Angels should be sent in visible shapes to us as they have been to many heretofore in the beginning of the Church but because the Lord doth still reveal Himself and his Will and his heavenly Glory to his Saints in and by this holy exercise of prayer To quicken and stirr us up unto it Observ 2 Observ 2. From this brightness and glory of Christ's Face and Garments which appeared in his Transfiguration we may have a manifest proof and evidence of his God-head or divine Nature that he was not onely true Man but true God in one and the same Person For this outward Glory of his humane Body was nothing but an effect and sensible Sign and Token of the divine Essence of his God-head nothing but a little beam issuing or proceeding from the body or sustance of that uncreated Sun viz. the God-head of Christ Therefore as the created Sun in the firmament is known and discerned by the beams of it So here c. As this God-head of Christ was proved by all his Miracles as we have often heard before so also by this his Glorious Transfiguration which may likewise be reckoned amongst his Miracles But having often spoken of this point before I will not here insist on it Mark 9. 3. And his Raiment became shining c. May 7. 1626. Observ 3 Observ 3. FRom this Glory of Christ which appeared in his Transfiguration we may gather the greatness and excellency of that Glory and Majesty which now he hath and enjoyeth in Heaven at the Right hand of God which also he shall manifest in his second coming at the last Day If the Glory which he shewed in the Earthly Mount were so great that it made his Face shine as the Sun and his Garments to become as perfectly white as the Snow and as the Light how much more Glorious is he now being in heaven not onely as he is God but in humane Nature c His face doth now far exceed the brightness of the Sun and of all the Starrs joyned together in one See this Point further opened ver 6. Infra Note here that the Glory of Christ's which was manifested in his Transfiguration is the same in nature and substance with that Glory and Majesty which he hath now in Heaven even
in his humane Nature onely it differeth in these Respects 1. In the measure and degree of it for that Glory which he hath now in Heaven is in a far more excellent degree than that which was shewed on the Earthly Mount 2. In time or continuance the Glory of his Transfiguration was but for a little time but that in Heaven is for ever to endure 3. In the quality or condition of the subject in which this Glory is For whereas the subject of this Glory of his Transfiguration was the body of Christ being then corruptible and mortal the subject of that heavenly Glory which now he hath is the same body of Christ being incorruptible and immortal Vidt Stellam in hunc locum Et Tho. Aquin. pars tertia Quest 45. Art 2. Vse Vse If the Glory and Majesty of Christ now in Heaven be so great and excellent then this further teacheth us that the Glory of the Saints in Heaven after this life shall be very great and most excellent For they shall partake in Christ's Glory and be like unto him and not onely in our Souls but in our bodies Phil. 3. 21. He shall change our vile body that it may be fashioned like unto his glorious body Col. 3. 4. When Christ shall appear we shall appear with him in Glory And 1 Joh. 3. 2. We know that when He shall appear we shall be like him 1 Cor. 15. 42. As his face and whole body now in Heaven shineth as the Sun yea far above the brightness of the Sun so shall the bodies of every one of the Saints after this life Matth. 13. 43. Then shall the righteous shine as the Sun in the Kingdom of their Father Dan. 12. 3. They that be wise shall shine as the brightness of the Firmament and they that turn many to Righteousness as the Stars for ever and ever The meanest of the Saints shall partake with Christ after this life in the same heavenly Glory which he now hath in the same I say for quality and kind though not for degree and measure and yet every one of the Saints shall receive an unspeakable measure of Glory an eternal weight of Glory as Paul calleth it even as great a measure as every one shall be capable of which being so how great comfort is this for the Saints and all true Believers 1. To comfort them against all reproach contempt and disgrace which here they suffer in this World for Christ's Name and the Gospel When we are reproached or contemned for Christ's sake remember the Glory which he shall put upon us after this life when we shall be like him in Glory c. 2. To comfort the faithful against all miseries imperfections and infirmities which their bodies are subject to in this life as bodily Sickness Weakness Infirmities of old Age Blindness Deafness Lameness Deformities Remember the time in which our bodies shall be freed from all these and not onely so but be perfectly glorified as Christ's body now is 3. To comfort the Saints against death and the corruption of the Grave Though our bodies dy and turn to rottenness and dust yet they shall rise again and be made like to the glorious body of Christ they shall be perfectly and gloriously transfigured as his body was they shall shine as the Sun c. Who would not be willing to dy that his corruptible body may thus be changed Who would not have such a body as Christ now had in his Transfiguration shining like the Sun glistering like the light Observ 4 Observ 4. In that our Saviour was thus gloriously transfigured not onely in the presence and company of his three Disciples which were with him but also in their sight and view as the words before them do imply We may further learn the excellent state and condition of the glorified Saints in Heaven how it shall be with them in that life to come viz. That they shall not onely be with Christ enjoying immediate society with him Luke 23. 43. Rev. 14. 4. but also shall see and be Eye-witnesses of his divine Glory and Majesty Joh. 17. 24. As the three Disciples did sensibly behold the Glory of Christ in this earthly Mount for they did see his face shining like the Sun and garments glistring c. So shall the Saintes in Heaven much more sensibly and more fully and clearly see Christ's heavenly Glory and not onely the Glory of his humane Nature but even of his divine Nature so far as is possible We shall see him as he is 1 Joh. 3. 2. We shall see him face to face 1 Cor. 13. 12. and not onely with the eyes of their Mind and Understanding which shall then be perfectly opened but even with their bodily eyes they shall see Christ though not the very essence of his God-head yet the sensible effects and evidences thereof manifested in his Humane Nature Job 19. 26. I shall see God in my Flesh c. and Matth. 5. 8. Blessed are the pure in heart for they shall see God Use 1 Vse 1. See by this the excellency and blessedness of that estate of the Saints after this life wherein they shall not onely be with Christ immediately joyned to him in whose presence is fulness of joy c. Psal 16. but shall also see and behold his unspeakable Glory in the sight whereof consisteth true happiness If it were so excellent and glorious a sight to behold Christ transfigured in the earthly Mount his face shining as the Sun c. that Peter desired to dwell there how much more blessed a sight shall it be for the Saints in Heaven to see the face and heavenly Glory of Christ even with bodily eyes to see him as he is c. This is matter of unspeakable comfort to the Saints of God and true Believers having hope and assurance to be partakers hereafter of that blessed estate in Heaven where they shall not onely be with Christ and follow him wheresoever he goes but shall also see him face to face and behold his unspeakable Glory and Majesty the very first sight whereof shall ravish their hearts with unutterable Joy and Comfort It was a great joy and comfort to Simeon to see Christ come in the Flesh c. This may comfort them against all miseries and troubles of this life which they suffer for the Name of Christ and for well-doing To remember the time wherein they shall not onely be freed from all these miseries but also shall be with Christ and live and reign with him beholding his face enjoying his blessed presence continually c. Think of this in midst of all troubles and afflictions of this life Rom. 8. 17. If we suffer with Christ we shall be glorified with Him If we be with him upon the Crosse we shall also be transfigured with him in the heavenly Mount Vse 2 Vse 2. See that there is no cause at all why the Saints of God should be unwilling or loath to dy and
humane Flesh while he lived on Earth in a low and base condition but now it doth fully and clearly manifest it self both in Heaven and from Heaven Especially it shall be manifested from thence at the last Day in his second coming to Judgment Concerning the second The Glory of his humane Nature stands in two things especially 1. In the full perfection of all supernaturall and heavenly Gifts whereof he is now partaker as he is Man and that in his whole humane Nature both Soul and Body His Soul is qualified and indued with perfect Knowledg Wisdom Holiness and all other heavenly Graces above all Men and Angels His Body is immortall incorruptible full of beauty and unspeakable brightness and glory having no need of earthly means to sustain it as Meat Drink Apparrel c. 2. In a soverain Power and Authority which he hath even as man over all Creatures Men and Angels Matth. 28. All Power is given to me in Heaven and Earth c. Sic suprà Phil. 2. and Ephes 1. Note two things here touching the Glory of Christ's humane Nature now in Heaven 1. That though it be very great and unspeakable and above the Glory of all Men and Angels yet it is not infinite as the Glory of his God-head is but finite Reason Reason The humane Nature it self is finite and therefore not capable of infinite Glory 2. That this Glory though very great yet doth not take away the true properties of his humane Nature as to be circumscribed in place to be but in one place at once to be visible sensible c. Against the ubiquitaries c. Thus we see the greatness of that Glory and Majesty which Christ hath now in Heaven and the same shall he shew and manifest at the last Day Vse 1 Use 1. Terrour to the Wicked and Impenitent who shall be found in their sins at the last Day and shall then be forced to see and behold that infinite and unspeakable Majesty of Christ's coming in the Clouds to Judge and Condemn them for their Sins yea to cast them into Hell How shall they be able to behold that Glory of Christ or to stand before it where shall they then appear when he shall appear in such unspeakable Glory to Judge and Condemn them for their Sins If the Glory of Christ upon the earthly Mount were so great that the holy Disciples could not behold it without fear and astonishment Oh how terrible shall the sight of his Glory and Majesty be to the Wicked at the last Day c No marvail if then they call to the Mountains to cover them from the presence of Christ c. Revel 6. Let this move them now to repent that they may see Christ's Glory with comfort Vse 2 Use 2. Great comfort to the Godly and Faithfull who after this Life and especially at the last Day shall not onely see and behold that unspeakable Glory of Christ which he hath now in Heaven and that without any fear or astonishment at all but they shall also be partakers with him in the same Glory though not in the same degree c. See 2 Thess 1. 10. But of this before upon ver 2 3. Vse 3 Use 3. Teacheth us to be affected in heart with due fear and reverence toward the person of Christ now exalted in Heaven to so great and unspeakable Glory And to shew it outwardly by humble and reverent carriage before him in all Duties of his Worship Psal 2. 11. Even Kings and Rulers must serve him with fear c. And kisse the Son c. Phil. 2. 10. At the Name of Jesus every knee to bow c. that is to yield all reverent subjection to Christ's Person now glorified in Heaven Not to do reverence to the very syllables of this Name Jesus c. Observ 3 Observ 3. Hence also gather the greatness and excellency of that Glory which the Saints of God are partakers of in Heaven after this Life For if the Glory of Moses and Elias in which they now appeared on Earth were so great that the Disciples were astonished at the sight of it how much greater shall we think is that Glory which not onely Moses and Elias but all the other Saints are partakers of in Heaven For although that glory in which Moses and Elias appeared on Earth was the same for nature and substance with that which now they and the rest of the Saints have in Heaven yet no doubt but it was inferior to it in measure and degree Therefore if the former were so excellent much more the latter But of this also before ver 2 3. Mark 9. 7 8. And there was a Cloud c. June 25. 1626. VVEE have before heard of one speciall Accident which happened at the time of the Glorious Transfiguration of our Saviour Christ on the Mount viz. The extraordinary and miraculous Apparition of Moses and Elias in Glory with him and their Conference with him about his Death and Sufferings to be fulfilled afterward at Hierusalem We have also heard of the Effect which these things wrought in Peter That upon sight of Christ's Glory and of the Glory of Moses and Elias and upon hearing their Conference he was so affected to the place that he desired to dwell there still with Christ and with Moses and Elias c. Now in the next place the Evangelist in this 7th and 8th Verse setteth down another extraordinary Accident which happened at the time of Christ's Transfiguration and did accompany the same the more to set foâ—â—h the Glory of it viz. The apparition of a Cloud which out-shadowed them together with a Voice uttered c. Where consider three things 1. The Apparition of the Cloud c. 2. A speciall Adjunct or Circumstance accompanying that Apparition A heavenly Voice uttered or sounded forth through that Cloud saying This is my beloved son hear him 3. The Event or Issue which followed viz. That Moses and Elias being taken out of their sight upon the sudden ver 8. the Disciples saw Christ left alone with them in the Mount Of the first There was a Cloud c. Matth. 17. 5. It is said to be a bright Cloud or full of Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not so bright or lightsome but that it was mixed with some obscurity For it is said to have overshadowed them Now this was no naturall or ordinary Cloud such as are commonly ingendered in the Ayr above us but extraordinary and supernatural being suddenly created by the Power of God and caused to appear Matth. 17. 5. While Peter yet spake a Cloud overshadowed them which shews how suddenly it appeared and so afterward it did as suddenly vanish out of sight Which overshadowed them Some referr this word Them onely to Moses and Elias but I take it the words are to be referred also to Christ himself and likewise to the three Disciples That this Cloud did overshadow them all in some sort and for a time
none good but God thereby intimating unto him his Godhead or Divine Nature and shewing withall that whereas he called him good whom he conceived to be but a man he should much rather know and acknowledg him to be God and so give that title unto him Sic Jun et Cartwr in analys Et alii Vide Zanch. in 2. Praec pag. 359. 2. Because he perceived this young man to be too highly conceited both of his own and others external goodnesse and righteousnesse before men not looking so much as he should at the inward power of Religion and grace in the heart as appeared both by his asking What good thing he should do to inherit eternal life and perswading himself afterwards that he had kept the Commandements and also by giving the title of good unto Christ whom he conceived to be but a meer man therefore our Saviour checketh this erroneous conceit in him at the very first and labours to beat him from it closely reproving him for his too much admiring and magnifying the external goodnesse and righteousnesse of men and especially for being too much conceited of his own goodnesse and righteousnesse before men and withall admonishing him to be more humble in himself and to ascribe goodnesse unto God rather unto whom it doth most truly and properly belong Sic. Bucer Jansen 3. Some think it was â—o teach us by his example to be far from ambitious seeking of such titles of honour therefore though this title of good did belong to him yet because this young man did not rightly attribute it unto him but out of an erroneous opinion of the outward goodnesse and righteousnesse of men therefore our Saviour refuseth this title putting it from himself and teachiâ—g him to ascribe it rather unto God to whom it did most truly belong There is no man good This is to be understood according to the opinion which this young man had of Christ supposing him to be a meer man So the meaning is there is no man good that is no meer man such as thou conceivest me to be Object Object In some other places of Scripture goodnesse is attributed unto men as Luke 6. 45. A good man out of the good treasure of his heart bringeth forth good c. And Act. 11. 24. Barnabas is said to be a good man c. So Luke 23. 50. Joseph of Arimathea Answ Answ Distinguish of goodnesse It is two-fold 1. Absolute and perfect of it self in every respect and degree And so no man is good as our Saviour here affirmeth 2. Imperfect goodnesse when there is some degree of this quality or property of goodnesse yet joyned with contrary evâ—l and with some defect and imperfection And this goodnesse is and may be truly ascribed unto some men as in the places of Scripture before mentioned But one that is God The word one is to be referred not unto man but unto God and so the sense is That God onely is good Which is to be understood of that perfect and absolute goodnesse before mentioned That he alone is most absolutely and perfectly good of himself Now followeth the Instructions And first from all the words joyntly considered Observ 1 Observ 1. In that our Saviour perceiving this young man to be faulty in the ignorant and erroneous manner of giving this title of Good Master unto him doth not let him alone in his ignorance and errour but doth admonish him thereof at least closely and so useth means to pull him out of that ignorance and errour this teacheth us that we ought not to let others alone in their ignorance and errours which we see them to be tainted with but as occasion is offered we should endeavour to pull them out of their ignoranâ—â— and errours either by admonishing them thereof in words directly or indirectly when we have a calling â—o to do especially such as are of our peculiar charge or by our good example directing and instructing them and by our prayers unto God that he may draw them out of their ignorance and errours See Levit. 10. 17. To this end remember that of the Apostle James Chap. 5. 19. Brethren if any of you do erre from the truth and one convert him let him know that he which converteth the sinner from the errour of his way shall save a soul from death c. Observ 2 Observ 2. See the wisdome of our Saviour in dealing with this young man by conference in that he doâ—h apply himself to his disposition and accordingly frame his answer and speech to him for the better discovering of his errour to himself For perceiving him to be too highly conceited of the outward civility goodness and righteousnesse of men and especially of his own goodnesse and righteousnesse he doth therefore so frame his answer as to check this erroneous conceit in him and to draw him from it if it might be Therefore he first blames him for calling him good whom he conceived to be but a meer man like himself taking occasion from his own words to put him in mind of his errour then he tells him plainly withal that there is no man good c. This wisdom should we practise in conferring with others taking notice of their affection and disposition and accordingly framing and fitting our speeches so as may be best for their edification so as to do them the most good we can If we perceive them to be ignorant we should so frame our speeches and answers as to minister matter of Instruction to them If we see them to be self-conceited we should so speak as to humble them If already humbled much so speak as to comfort them c. If their Consciences tender so speak as not to offend or grieve them justly c. Prov. 25. 11. A word fitly spoken or upon his wheels is like Apples of Gold in pictures of Silver See Joh. 4. and Joh. 3. how our Saviour dealeth in conference with the woman of Samaria and Nicodemus Paul with Agrippa Act. 26. Observ 3 Observ 3. See how far we should be from ambitious seeking of vain titles of honour from men so far that we should not take to our selves all such titles given us by others but rather modestly put them from us and take occasion from thence to give glory unto God for all the good that is in us It was the sin of the Pharisees to affect such names and titles of honour which therefore our Saviour warneth us to take heed of Matth. 23. 8. Be not ye called Rabbi c. yea though the titles given us be just and such as do some way agree to us yet we must not be too forward in taking them to our selves especially if we perceive that others do give us such names or titles upon a false ground or supposition or in other manner than is fit as in way of vain flattery or soothing us up c. In this case refuse such titles of honour and take occasion of giving glory to God
every one of us especially such as are most blind and ignorant in the things of God that is in things spiritual and heavenly c. and were never yet cured by Christ of this blindness nay never yet had the eyes of their minds truly â—nlightned by the Spirit of Christ to see and know those things which concern their eternal peace and salvation let such above all others be stirred up here by the example of this poor blind man to seek and sue to Christ to be cured of their spiritual blindness and to have their minds enlightned as he did to have his bodily eyes opened c. How often doth David in the Psalms pray to God to open the eyes of his mind and to enlighten him with true knowledg of his Will as Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law and Verse 33. Teach me O Lord the way of thy Statutes c. and Verse 34. Give me understanding and I shall keep thy Law So let every ore of us pray and sue to God and to Christ Jesus the Son of God often and daily to open the eyes of our minds and understandings to see and know the things of God revealed in his Word c. For he only can do it He that opened the bodily eyes of this blind man he only can cure us of our spiritual blindness c. He it is that must anoint the eyes of the mind with that spiritual eye-salve mentioned Rev. 3. 18. Therefore 1 Joh. 2. 27. it is said The anointing which ye have received abideth in you and shall teach you all things c. We have not this anointing from our selves but must receive iâ— from Christ Therefore also Joh. 1. 9. he is said to be that light which lighteth every man that cometh into the world that is every one of God's Elect which comes to be enlightned and Mal. 4. 2. He is called the Sun of righteousnesse who giveth light to such as sit in spiritual darkness of ignorance c. This being so let every one that is yet ignorant and blind in the things of God seek and sue to Jesus Christ this Sun of righteousness to be enlightened and ro be cured of his spiritual blindnesse c. And to this end labour first to see and be sensible of thine own blindness and ignorance by nature in the things of God that thou dost sit in darknesse and in the shadow of death as the Scripture saith of such as live in ignorance of God and of the means of salvation yea that thou art very darknesse it self as the Apostle sayes of the Ephesians Chap. 5. And think what a misery this is far worse than to be blind in body That blindnesse is nothing to this Therefore let this consideration drive thee to Christ and cause thee to call and cry most earnestly to him to cure thee c. Here followeth Verse 52. the Miracle it self Where 1. Consider the manner of our Saviour's working it or the means used by him in the working of it viz. the uttering of these words of comfort to the blind man Go thy way thy faith hath made thee whole Whither also is to be referred the outward action of touching the eyes of both the blind men which were at this time cured Matth. 20. 34. 2. The miraculous Effect which followed in this blind man Immediately he received his sight 3. Another Effect which this caused and brought forth in him viz. his thankfulness to Christ for the benefit of this Miracle which he testified by following Jesus in the way Of the first Our Saviour in curing him of his blindnesse did use these words here mentioned as also the outward touching of his eyes not that he could not have wrought the Miracle without these but the more to confirm the faith of the blind man as also the faith of his Disciples and others which were present Observ Observ In that our Saviour used no other means here in curing this blind man but only his bare word spoken together with the outward action of touching his eyes which yet was no means or cause in it self of the Miracle but a sign only c hence gather the Divine power of Christ and consequently the truth of his God-head in that he was able to work this miraculous cure above and beyond the power of nature and that without any natural or ordinary means but only by speaking the word and touching the eyes of the blind c. This seemeth to confirm our faith in the Person of Christ that he is not only true man but true God also in one and the same person and consequently the only true Messiah the confirmation of which truth was one main end of all the Miracles of Christ Joh. 20. 31. But of this often before Now more particularly touching the words of comfort which our Saviour here useth to the blind man they consist of two parts 1. He bids him go his way that is to depart in peace and with this comfort and assurance That his Petition was now granted and that he should indeed be cured of his blindness 2. He doth for his further comfort commend his faith as the instrumental cause or mean by which he came to be made whole that is to receive and be partaker of this miraculous cure of his blindnesse Thy faith c. Upon the first I will not insist Of the second Thy faith Whereby thou dost believe me to be the true Messiah and that I am both able and willing to cure thee of thy blindnesse Hath made thee whole This is not to be understood as if he were cured by the power or vertue of his faith either as the efficient cause or as the meritorious cause deserving this at the hands of Christ for the cure was wrought only by the power of Christ and that freely of his meer grace and mercy but he ascribes it to the faith of the blind man 1. Because it was the instrumental cause or means by which he did apprehend the power and goodnesse of Christ for the obtaining of this miraculous cure 2. Because it was also a Motive to move Christ the rather to cure him though no meritorious cause of the cure Quest 1 Quest 1. Whether was this faith of the blind man a true justifying faith apprehending Christ's mercy for pardon of his sins c or only a belief of his power and mercy for the obtaining of this Miracle Answ Answ It is most probable that he was indued with a justifying faith at least with some seed or beginings of it sowen in his heart and wrought in him by the Spirit of Christ and this is the more probable because it is said afterward that he followed Christ in the way in token of his thankfulnesse for this benefit expressing his faith by that special fruit of it c. Yet our Saviour doth not seem here to speak of his faith as it did justifie him but as
after a sort viz. in their causes See Mr. Perk Treatise of Witchcraft pag. 617. And thus not only the Devil but men ordinarily may and do know and foretell some things which are to come viz. such things as are already present in their causes Thus Astronomers do foretel the Eclipses of the Sun and Moon and thus our Saviour sayes of the Phariseâ—s Matth. 16. that by the face of the Sky they could foretell what Weather would be c. Of the second The Divine power of Christ This he shewed here 1. In making choyce of a young Asse or Colt to ride upon which never had been rid upon before He sends his Disciples for a Colt for him to ride on upon which never any man had sate before and upon the same he did afterwards ride into Hierusalem as appeareth Verse 7. He sate upon him Now by this he shewed his Divine Power which he had over all the Creatures even over the brutish and unreasonable Creatures to rule and over-rule them and to make them serviceable to his Will and that miraculously and contrary to the ordinary course of Nature for so was this that a young untamed Colt which had never been ridden upon before should now suddenly become fit for him to ride upon c. The like Divine power over the Creatures in causing them to be subject and serviceable to him against the course of Nature our Saviour manifested at other times as when he did walk upon the waters causing them to bear up his body contrary to nature c. So when he suddenly and miraculously turned water into Wine at the Marriage-Feast Joh. 2. 2. He shewed his Divine Power in causing the owner of the Asse and Colt to let them go But of this afterward Verse 6. Thus we see these two Divine Properties of the Godhead amongst other which were in Christ being on Earth viz. his Divine Knowledg and Power c. Now as these were in him being on Earth in state of humiliation so much more now he is exalted to the right hand of God in Heaven Now he doth much more clearly manifest the same General Use To strengthen our faith in the Person of Christ assuring us that he was and is true God as well as Man in one Person and consequently that he is a most Powerful and All-sufficient Saviour Heb. 7. 25. He is able to save them to the uttermost which come unto God by him c. But of this often before More Particular Uses from the particular Properties of the Divine Nature in Christ mentioned before Vse 1 Use 1. In that Christ Jesus our Lord and Saviour whom we serve and by whom we hope to be saved is such a Person as doth know all things even things done in his absence and in places far remote and distant from him I mean from his humane Nature which is now in Heaven only yea he knoweth what is done in all places though never so private or secret This must teach us to look to our selves and to our carriage in all places wheresoever we live or become that we walk holily uprightly and conscionably in all our wayes watching over our thoughts words and actions at all times and in all places though never so secret knowing and remembring still that we are in the sight and presence of Christ Jesus the Son of God who seeth all our wayes and what our carriage is in all places in publike and in private at home and abroad in our beds at our tables c. Psal 139. 7. Whither shall I go from thy Spirit c. and Heb. 4. 13. All things are naked and opened unto the eyes of him with whom we have to do Vse 2 Vse 2. To comfort us in all afflictions and miseries which we suffer at any time or in any place where we live In that Christ Jesus the Son of God seeth and taketh notice of all we suffer of all our troubles c. Though we suffer in private and so as men take no notice yet Christ the Son of God doth and is ready to help comfort and deliver us c. Use 3 Vse 3. Seeing Christ Jesus our Saviour had this Divine Property being on earth and hath still to foreknow things to come and that of himself and by his own Divine Spirit yea most certainly and infallibly to know and foretell such things as are to come this seemeth to strengthen our faith touching the truth and certainty of those Prophecyes which are revealed in the New Testament in the Writings of the Apostles and Evangelists and are yet unfullfilled to assure us that they shall all be fullfilled in due time For example the Prophecy of the Calling of the Jews of the destruction of Antichrist of the general Resurrection and last Judgment and of the Life to come c. These things are foretold in the Writings of the Apostles who received them by revelation from Christ the Son of God and he being God as well as Man had a Divine and Infallible knowledg of things to come yea of all things to come and therefore of these which are thus foretold in Scripture which must cause us undoubtedly to believe the same as if we saw them already fullfilled Vse 4 Use 4. From the second Property of the Godhead or Divine Nature in Christ which is his divine power in that he hath absolute power over all Creatures even over the sensless and unreasonable creatures to rule and make them subject to his Will and that contrary to the course of Nature This serveth partly for the terrour of wicked men being enemies of Christ and of his Church And partly for comfort to the godly c. 1. For terrour of wicked men c. In that Christ Jesus having such absolute power over the creatures both can and will employ them as Instruments of his wrath against his enemies c. 2. For comfort to the godly assuring them That he having such power over the Creatures will cause them all to work and conspire together for the good and comfort of his Saints yea contrary to their nature Rom. 8. 28. Mark 11. 4 5 6 7. And they went their way and found the Colt tyed c. Sept. 20. 1629. IN the three first Verses of this Chapter we heard of Christ's preparation to his riding into Jerusalem in sending forth two of his Disciples to a Village over against them to fetch from thence a young Colt never ridden upon before c. together with the particular charge and Instructions which he gave them at the time of sending them forth Now followeth the obedience of the two Disciples to Christ's charge and commandment given them Their obedience consisteth in a threefold action performed by them 1. In going to the place whither he appointed them ver 4. They went their way Where also is mentioâ—ed the event or consequent which followed That they found the Colt tyed by the dore without c. 2. In loosing the Colt which
suddenly or in a moment but some of them by degrees and in tract of time as we heard Chap. 8. Verse 24. Observ 1 Observ 1. An evidence and proof of the Godhead of Christ in that by his bare Word spoken this miraculous Effect was wrought in the Fig-Tree viz. the sudden or speedy withering and drying up of it by the roots contrary to the course of Nature which was also the more strange and the greater Miracle because the Fig-Tree as the Learned write of it is a Tree by Nature very moyst and full of juice therefore it was the more against Nature for it to dry up by the roots so soon upon the Word of Christ This then serves to confirm our faith in the Godhead of Christ even as all the other Miracles of Christ do it being proper to God only to work Miracles contrary to nature by his own proper and immediate power c. But of this often before Observ 2 Observ 2. In that the words of Christ uttered by lively voyce when he was on Earth had such a Divine power accompanying them as did work such miraculous Effects as this sudden drying up of the Fig-Tree hence we may gather the great Power and Efficacy of the written Word of Christ when it is opened and applyed to the consciences of men in the Ministery of it that it is able by the power of Christ and his Spirit accompanying it to work miraculous and wonderfull effects in the hearers viz. to work faith and repentance in them to regenerate and make them new creatures to turn them from darkness to light and from the power of Satan to God Act. 26. 18. In a word it is able to save their souls Jam. 1. 21. Rom. 1. 16. The power of God unto salvation Heb. 4. 12. Quick and powerful sharper then a two-edged sword c. It is the sword of the Spirit to kill sin in us It is able to make our corruptions and sinful lusts to wither and dry up by the roots in us even as the Fig-Tree withered upon the Word of Christ For it is one and the same Divine power of Christ which he manifested by his lively voyce and words uttered in working Miracles while he was on Earth and which he doth still manifest in the Ministery of his Word c. Vse 1 Vse 1. See by this that it is possible for such as are yet most ignorant profane and hardened in their sins to be called and converted by the Ministery of the Word though as yet they do contemn it and profit not by it For there is a Divine power of God and of Christ which accompanyeth the Ministery of the Word which is able to work miraculous effects in the hearts and consciences of men c. yea in such as are most profane and wicked Use 2 Vse 2. Examine our selves every one whether we have truly profited by the Ministery of the Word Know it by this If thou hast felt the Divine power of Christ accompanying it in thy heart to humble thee for thy sins and to work faith and regeneration in thee and to turn and change thy heart c. Observ 3 Observ 3. How easie with Christ to inflict Judgment upon wicked men his enemies yea suddenly to destroy and root them out As easie as to dry up the fig-tree by the roots by his bare Word spoken c. Verse 21. And Peter calling to remembrance c. The second occasion of our Saviour's exhorting his Disciples to stedfasâ—ness of faith viz. Peter's acquainting of our Saviour with the withering of the Fig-Tree which he did in the name of all the Disciples as may appear by our Saviour's answer directed not to Peter only but to them all in the following Verse And this was Peter's usual manner to be most forward in speaking and to speak for himself and all the rest of the Disciples In which respect the Ancient Fathers call him The Mouth of the Apostles Gerard. Harm Calling to remembrance Viz. the words of our Saviour which he had heard him use the day before in cursing the fig-tree No man eat fruit of thee hereafter for ever Verse 14. where also it is said that the Disciples heard those words of our Saviour Master The ordinary Title of honour which the Disciples used to give unto our Saviour Behold A word of Admiration here as it is many times in other places of Scripture for both Peter and the other Disciples did much wonder at the sudden and unexpected withering of the fig-tree Matth. 21. 20. When the Disciples saw it they marvailed saying How soon is the Fig-Tree withered away Though they had seen him work many Miracles as great yet none in this kind therefore they wondred c. And it is probable that this admiration did proceed from some weakness of faith in them or at least from a want of due coâ—sideration of the Divine power of Christ manifested by former Miracles And this is the more likely because our Saviour in the Verse following takes occasion presently upon this their admiration at the Miracle to exhort them to stedfastnesse of faith See before Chap. 6. 51. Vide etiam Gerard. Harm pag. 718. Quest The fig-tree which thou cursedst is withered Quest. Why doth Peter in the name of the rest acquaint our Saviour with the matter and tell him of it Answ Answ Not because he thought him to be ignorant of it but 1. By way of question or doubt desirous to know and to be resolved by him touching the cause of the Miracle and in working so strange and unwonted a Miracle at that time as also to give him occasion to instruct and teach them what use to make of the same Because he had not as yet taught them the end of the Miracle nor what hâ—s purpose was in working of it nor what use he would have them to make of it therefore now Peter gives him occasion to teach and resolve them further in these things 2. By this speaking of the matter to Christ in way of admiration they seem to intimate a desire in themselves to be made partakers of the like gift or power of working Miracles or miraculous Effects such as that of our Saviour's causing the fig-tree to wither This may appear by our Saviour's answer See Matth. 21. 21. In the words explained consider 1. The Occasion of Peter's acquainting our Saviour with the withering of the fig-tree viz. His calling to remembrance the Curse which he had heard our Saviour denounce against it 2. The manner of his speaking to our Saviour 1. Reverently calling him Master 2. By way of admiration at the miraculous withering of the fig-tree implyed by the word Behold 3. The matter it self which he acquainteth our Saviour with viz. the sudden withering of the figg-Tree Of the first Peter calling to remembrance Having before heard our Saviour's words when he cursed the fig-tree and now seeing the miraculous effect which followed he calls to mind what he had heard