generall little Children should be admitted to the signes of his blessing because Of such is the kingdom of heaven then who is he who after he hath heard the Disciples reproved for debarring of such dare debarre any such from the first signe of entry into Christs Kingdome for Christ hath said by way of reason-giving for their admission Of such is the Kingdome of heaven and He laid his hands on these for example Verse 16. And behold one came and said unto him Good Master what good thing shall I do that I may have eternall life Here cometh a young man very holy in his own estimation and hopeth to be approved of Christ. In the example of this Youth observe 1. That a naturall man may perceive that true happinesse is not in riches but in eternall life for this rich Youth having riches for this life seeketh Life eternall A naturall man may have a desire of Heaven for so hath this Youth That he may have life 3. The naturall man is utterly ignorant of justification by faith in Christ and inclined to seek justification by works for he saith What good thing shall I do that I may have eternall life 4. The naturall man presumeth on his own strength as able to do whatsoever good work can be prescribed unto him for What shal I do saith he 5. A natural man may seem to have a good estimation of Christ and call him Good Master and make fair offers to serve God and follow the commands of Christ and yet he found void of all reall truth herein which to himselfe and others he seemeth to have as in this man is found Ver. 17. And he said unto him Why calleâ—â— thou me good there is none good but one that is God but if thou wilt enter into life keep the Commandements 18. He saith unto him Which Iesus said Thou shalt do no murder Thou shalt not commit adultery Thou shalt not steal Thou shalt not bear false witnesse 19. Honour thy father and thy mother and Thou shalt love thy neighbour as thy self In Christs answer learn 1. That Christ loveth no complements of fair words which proceed not from sound faith and love to him therfore saith he Why callest thou me good 2. Christ wil be known to be God by them who come unto him or else they cannot worship him aright for the reproof being fitted to allay the young mans high estimation of himself who could not speak a right word doth import this much Give me not divine attributes seeing thou takest me not to be God or give me not fairer words then thy judgment and affection do allow 3. In proper speech only God is good by whom alone a man must be made good made to do good and made to receive good for there is One good even God 4. Such as seek justification and eternall life by works must be taught that to keepe the whole Law in all points without the least sin is the only way to heaven by works which way to every man now polluted with sin is impossible There is no better way to humble a proud Pharisee then to teach him soundly the mind of the law Therfore saith Christ If thou wouldst enter into life keep the Commands 5. The precepts of the second Table wherein Pharisees conceive themselves most perfect are a sufficient touchstone whereby to try their unfruitfulnesse and imperfection therfore Christ names only the Commands of the second Table Ver. 20. The young man saith unto him All these things have I kept from my youth up what lack I yet From this impudently false answer learn 1. That the natural man knows not the Laws meaning rightly but conceiveth of it as if it did command some externall duties only and did forbid only some of the grossest sins and did not reach unto the utmost branch of every duty and sin in the inner man no lesss then in the outward Acts Therfore saith this ignorant All these have I kept 2. A short exposition of the Law makes a large opinion of righteousnes keeping of the Law Therfore saith he All these have I kept from my youth up 3. All the righteousnesse that a natural man can conceive himself to have attained unto will not give true quietnesse to his conscience for this youth for all this is asking What lack I yet Ver. 21. Iesus said unto him if thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me In Christs answer observe 1. That Christ will put the men who have a high estimation of themselves unto speciall tryalls that their inabilities may be openly known as here If thou wilt be perfect go sell all 2. Every man is bound to bestow as God directeth all which God hath given unto him goods lands and life when he is called by God unto it And therfore Christ giveth not here a simple counsell to this man but a speciall command to renounce the love of riches which was his idol and to bestow his goods as he was commanded and that upon promise of more durable riches in Heaven that so he may make the man who would appear perfect to be seen a grosse worshipper of Mammon for Sell and give to the poor is a particular and expresse command given to this man 3. Presuppose a man upon a speciall command sold all and distributed all to the poor as was commanded to this man yet unto the perfecting of him there will be required more to wit that he should be a follower of Christ enter himselfe Christs Disciple deny himselfe take up his crosse and follow Christ that so he might have righteousnesse and life eternall by him alone for it is here written If thou wilt be perfect not only sell all c. but also and come and follow me Ver. 22. But when the yong man heard that saying he went away sorrowful for he had great possessions The young man had no will of this blessed bargain but goeth away sorrowfull In the example learn 1. How trialls do bring men forth to the light and make them manifest what they are as here this youth He went away now 2. A man wedded to the love of this world will renounce Christ and his Commands rather then the world when it cometh to a proofe especially if he be a great man in the world therefore it is marked That hee had great possessions 3. A natural man may be sorrowful when he cannot with Heaven in his own way when he cannot get Heaven and his own wil in this world also for it is said He went away sorrowful Ver. 23. Then said Iesus unto his disciples Verily I say unto you that a rich man shal hardly enter into the Kingdom of Heaven 24. And again I say unto you it is easier for a camell to go through the eye of a needle then for a rich man to enter into the kingdome of God 25.
hath of his own unworthiness and misery for Christ of such doth pronounce Blessed are the poor in Spirit 2. Whosoever are poor in spirit seeking after Christ in the sense of their own indigence have right and title unto the riches of grace and glory albeit they be poor and beggerly in their own feeling yet are they rich in Christs estimatoin for of such Christ saith Theirs is the Kingdome of Heaven that is unto them belongeth eternall life Verse 4. Blessed are they that mourn for they shall be comforted The next mark of true Disciples is godly sorrow which maketh a man in all sort of grief to powre out himself unto God in Christ and to seek relief from him Doct. 1. Whosoever do follow after Christ mourning in the sense of sin or fear of wrath howsoever they may seem miserable in their own or the worlds eyes yet are they verily blessed for of such Christ saith Blessed are they that mourn 2. Such mourners may be destitute for a time of comfort but at no time can they be destitute of blessednesse for even in the time when they are mourning and do want comfort it is said of them They are blessed 3. Albeit their comfort be delayed for a time yet it shall not alwayes be with holden for the word of consolation is heâ—e spoken unto them which they in due time shall find applyed and verified unto them by Gods Spirit for it is said They shall be comforted and this shall be partly by being made to see satisfactory reasons of Gods delaying to comfort them partly by receiving now and then reall deliveries and sensible outgates of their mournfull condition and partly by being supported with strength in the inner man at all times that they succumb not till at last they be fully delivered for ever for They shall be comforted saith the Lord. Verse 5. Blessed are the meek for they shall inherit the earth The third marke of true Disciples of Christ is Meeknesse which is a grace of God whereby Christs followers are so nurtured and tamed by the Spirit of God in the sense of their own sins and wrongs done to God that they do without fretting submit themselves to Gods corrections whâ—ther mediately by the wickednesse of men or immediately in his providence falling on them Doct. 1. Whosoever do put a right construction upon Gods dealing with them how hard soever their case be certainly are blessed for of such Christ saith Blessed are the meek 2. A man indued with Christian meeknesse is master of as much in the world as he standeâ—h in need of that is to say How little portion soever he may seem to have of the earth and so much the lesse possibly because of his meek disposition and aversenesse from ungodly strife yet hath he right to all that he hath need of in this earth through Christ yea he shall have the use of all he hath need of in this earth so as he shall be content with his lot and that which he possesseth shall be joyned with the rich blessing of God poured out upon it and last of all he shall inherit that new Heaven and that new earth wherein dwelleth righteousnesse 1 Cor. 3.21 22.2 Pet. 3.13 For so much doth the promise import They shall inherit the Earth Ver. 6. Blessed are they which do hunger and thirst after righteousness for they shall be filled The fourth mark of true Disciples is hunger and thirst for righteousnesse such hungry souls are they who in the sense of their sinfulness and want of all inherent righteousnesse do heartily hunger to be more and more certified of the imputation of Christs righteousness and do thirst to draw sap and life from him for the changing their sinfull nature and making them more holy and righteous by his Spirit Doct. 1. Such as are heartily desirous to be justified and sanctified through Christ they are blessed for of such Christ prononnceth Blessed are they who hunger and thirst for righteousness 2. Kindly hunger after the righteousnesse of God in Christ shall be satisfied albeit for the present such soules as do feel this hunger be pained yet they shall have all that they desire in Gods own time the word of the Lord shall be made milk honey bread and marrow unto them a Well of living Water shall spring up from the Holy Spirit unto them now and then they shall have so large a meal and so full satisfaction as they shall be forced to say Enough O LORD and at length shall be put in full and sensible possession of all for it is written They shall be satisfied Verse 7. Blessed are the merâ—ifull for they shall obtain mercy The fifth mark of true Disciples is mercifulness whereby Christians have such a holy compassion of the miseries of other mens bodies and soules as doth make them actually to do them good as they are called unto their relief Doct. 1. The outletting of bowels of compassion to others who are lying under the burden of sin and misery is the sure evidence of a blessed man for Christ of such doth say Blessed are the mercifull 2. The Christian his shewing of mercy unâ—o others is a foâ—erunner of the renewed and fresh sense of Gods mercy to himself for this is imported in the proof of such mens blessedness for they shall find mercy now certain it is that such men have already obtained mercy else they could not be mercifull else they could not be blessed but it is possible that they do not feel mercy but rather for the present feel sad wâ—ath to their estimation yet the promise is They shall find mercy to their own discerning sensibly 3. When God maketh his children find the fruits of their mercifulness it doth not puff them up as if they merited or deserved it for it is not said here they shall merit but They shall find mercy Verse 8. Blessed are the pure in heart for they shall see God The sixth mark of true Disciples is purity of heart whereby Christians study not only to eschew sin and to have a blameless conversation before men but also to be holy in their mind in their designes and affections before God Doct. 1. Albeit beleevers in Christ do find sensibly much pollution in themselves yet if their heart love it not if when they come short in duties their heart is grieved for it if the honest indeavour and study of their heart be that they may be pure and holy they are notwithstanding of this felt sinfulnesse truely blessed for Blessed saith our Lord are the clean or pure in heart 2. Holinesse and purity of heart is a preparative for sensible communion with God for it is promised they shall see God that is their eyes shall be opened to behold by faith the invisible God the Lord shall make them to discerne the mysteries of salvation hid from the world he shall make them to observe the work of his providence in justice mercy goodness and power in
the murther should be of the vilest and most abominable sort then by the great Councell which sate at Jerusalem the guilty were to be adjudged without mercy or more ado to be executed most shamefully and burnt in the most abominable place in the valley of Hinnom or Gehenns whereby was represented Hell fire The first of the three ranks is mentioned vers 21. The rest are to be collected by CHRISTS alluding thereunto vers 22. Doct. 1. Naturall men are but slight interpreters of the Lords Law it is not killing in their sense if a man be not actually slain for Whosoever shall kill in the grossnesse of the letter he only is guilty in their judgment 2. Antiquity seemeth enough to carnall men for a reason in defence of whatsoever errour or corrupt custome for which they can pretend antiquity for Christ sheweth us that these Jewish Doctors did think it sufficient that It was said of old 3. Truth must never be prejudged by antiquity nor error strengthened thereby for unto their pretended antiquity It was said of old Christ doth oppose this But I say unto you c. Vers. 22. But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgment and whosoever shall say to his brother Racha shall be in danger of the councel but whosoever shall say Thou fool shall be in danger of hell fire While Christ doth expone the sixth command more exactly then the Pharisees did and doth shew the meaning of it by allusion unto the manner of their judgement of capitall crimes our Lords mind is not that those Judiciall courts with their different degrees of punishment should be the rule for censuring the breach of the sixth command but his mind is that albeit there be degrees of sin in breaking of the sixth command yet the command reacheth to the condemning of every degree of the sin forbidden so far that even rash anger is capitall and doth bring a man under the severe sentence of Gods judgment for Whosoever is angry saith he without a cause shall be in danger of the judgment that is he is culpable of death and if our neighbour be wronged by us in a disrespectfull speech the sin is yet more capitall and yet more deserveth the punishment of death and condemnation for Whosoever saith hee shall say to his brother Racha or any word of disdain shall be in danger of the councell that is shall be found guilty of a capitall or deadly transgression in a higher degree But if anger and disdain proceed so far as to reproach our Brother yet more despitefully and to call him Fool then we shall be in danger of hell fire that is of a yet higher degree of judgment in hell Doct. 1. The meanest and mainest outbreakings of our corruption in any sort are forbidden in one and the same command for our Lords exposition of Thou shalt not kill forbiddeth rash anger and every evill motion of the heart against our neighbours person no lesse then it forbiddeth murther 2. The wages of the least degree of sin is death for not onely murther but also rash anger and disdainfull speech are made capitall or deadly sins by our Lords interpretation worthy of death and hels fire So that no relief is to be looked for in Gods justice from the smalnesse of our sins but all standeth in the rich ransome of Christs Blood and largeness of his Grace unto which refuge the severe exaction of the Law and strict reckoning of Justice doth drive us Ver. 23. Therefore if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee 24. Leave there thy gift before the altar and go thy way first be reconciled to thy brother and then come and offer thy gift After the exposition of this command Christ maketh application of the doctrine unto his Disciples and all his hearers for making use thereof wherein he sheweth a necessity of making conscience to keep this command by two reasons one is that if we shall not entertaine love to our neighbour but both do him wrong and also not care to be reconciled with him then God will take no service or worship at our hand nor will from thee for it is profitable for thee that one of thy members should perish and not that thy whole bodie should be cast into hell This exhortation is set down as the use of the former doctrin wherein the words are not to be taken captiously as if one might hurt his own body under pretence to preveen sin for this is both forbidden in the sixth command and cannot be a solid cure or remedy of sin though it were permitted but the matter is proponed in allusion to a presupposed like case of the hazard of a mans life by a fester or gangrene in a mans eye or hand wherein as it were better that the Chirugion should pluck out the festered eye and cut off the festered hand then that the whole body should be lost so in the case of a darling sin or lust whereby a man is made to stumble and fall in sin it were better that he should be mortified and quat how necessary soever how dear soever though esteemed of as the right eye or the right hand rather then by sparing of that sinfull lust soul and body bothshould be cast in hell now there is no mortifying of the lusts of the flesh but by the Spirit of Christ Rom. 8.13 And as for pardon of sin we are led unto Christ in the exposition of the sixth command so are we here driven to Christ for the morfication of sin in the exposition of the seventh command for he is the onely Chirurgion who can cut off those fretting lusts which fight against the soul. Ver. 31. It hath been said Whosoever shall put away his wife let him give her a bill of divorcement 32. But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery For clearing yet further of the seventh command Christ correcteth a third corrupt glosse about the abuse of marriage in divorcements which howsoever the civill Law left unpunished for civill Reasons yet it did not exeem him from sin nor wrath who was the giver of the Bill of Divorcement upon a light cause this abuse Christ doth correct teaching that if any persons married should thrust away their party except in the clear case of Adultery found in the party put away they should be guilty of the breach of the seventh command and of all the consequents thereof and they who approved the Divorcement should be guilty also each in their own degree in so high estimation hath our Lord the band of marriage that nothing can dissolve it except that which everteth the nature of the bands and bringeth perjury beside the breach of the command is double
out for fear of him 5. The case of possessed souls in whom the spirit of disobedience doth rule is to be seen in these whose bodies were possessed with divels the man is their lodging house he is no more master of his own actions but is Satans slave The mans eyes look for Satan his hands and feet work and walk for Satan his throat is made Satans blowing-horn his mouth speaketh for Satan and here they cry out by the Poor mans throat saying What have we to do with thee 6. Divels did know Christ to be the Son of God but they knew also that he came not in the world for their good but to be Saviour of men therefore What have we 〈◊〉 do wâ—th thee say they 7. Albeit it be not in the divels power not to yeeld to Christ yet they remain their wicked aversnesse to obey him being loath to leave the possession they have gotten they would be let alone by him if they could and do wickedly plead for it saying What have we to do with thee 8. They know there is a time coming when they shall be more tormented then they are as yet even the day of Judgement and this they tremble at saying Art thou come to torment us before the time 9. They cannot hurt so much as a sow except Christ Lord of Heaven and Earth do suffer them therefore the divels besought Christ saying If thou cast 〈◊〉 out suffer us to go away into the herd of swine 10. The Lord suffereth somtime Satan to have his wil of mens bodies and goods for their tryal as here to go into the Gadarens swine to try the owners mind therfore Christ said unto them Go. 11. These wicked spirits love alwayes to do evill and make it a sport to destroy what they are permitted Therefore they drove the swine headlong into the sea and made them perish in the water 12. To the end that the tryal of men might be perfected Christ will have them to know be Spirituall benefits of the Gospel as well as the temporall inconveniencies following it This it the reason that Christ will have the Gadarens to know as well of the delivery of men possessed with divels as of the drowning of the swine for The swincherds tell them of all that so they might be inexcusable 13. Men left to their own selves will choose any thing rather then Christ and will do no better then these Gadarens did 14. Temporall losse of swine is so great in the worldly mens estimation that spirituall advantage is nothing esteemed of for the Gadarens are not so moved with the delivery of the souls and bodies of the possessed men as they are with the losse of their swine 15. If men see nothing of Christs sweet mercies but only take up his power they will be loath to have him in their company therfore these Gadarens do Beseech him to dapart from them Such worldly men will rather quit the Gospel then hazard their worldly goods 16. This is the greatest token of Christs leaving a place or not coming into a place when the whole incorporation city or place doth consist only of Gadarens and all do consent that he should depart for there apparantly he hath no errand to stay him and wheresoever Christ hath no imployment thence will he remove CHAP. IX Here are moe evidences of Christs divine power authority and love to his people in healing the palsie and pardoning of sin vers 8. Calling of Matthew and defending of his Disciples vers 17. Removing of sicknesse vers 22. Raising the dead vers 31. Dispossessing divels vers 35. And care to have ministers provided for the conversion of souls Ver. 1. ANd he entered into a ship and passed over and came into his own city HE cometh to Cpernaum which is called his own city not only because he dwelt in it but because he had a number of his own in it as may be gathered from the history Hence learn 1. That the more godly persons be in a city the more the Lord will own it and albeit a city for the most part be unthankfull as Capernaum was yet will noâ— the ungratitude of the multitude hinder him to be good to his own in it for Christ here returneth to Capernaum and makes it be stiled His own city Ver. 2. And behold they brought to him a man sick of the palsie lying on a bed and Iesus seeing their faith said unto the sick of the palsie Son be of good cheer thy sins are forgiven thee In the healing of the soul and body of the man sick of the palsie learn 1. That such as are seeking benefit of Christ will watch for oportunity to finde him When Christ cometh to Capernaum certain men do bring out One sick of the palsie to him 2. It is an act of lively faith as to come to Christ so also to help others to come unto Christ for of those that bring the palsie sick to Christ as well as of the palsie sick himself it is said Iesus saw their faith 3. Our Lord loves to entertain faith with evidences of respect unto the beleevers for Iesus seeing their faith speaketh comfortably unto the palsie sick 4. When Christ will heal sicknesse and miseries at the root he takes away sin and forgiveth it therefore saith he to the palsie sick Thy sins are forgiven thee 5. When he remitteth sin he advanceth a man to Son-ship and doth regenerate him Therfore Christ doth here call him Son while he pronounceth him forgiven 6. The man whose sins are forgiven is blessed albeit his outward condition do seem miserable Therefore Jesus biddeth the sick of the palsie be of good chear because his sins were forgiven Ver. 3. And behold certain of the Scribes said within themselves This man blasphemeth The adversaries of Christ conceive ill thoughts of this his mercy to the palsie sick Hence learn 1. That it is no wonder to see Christs followers misconstrued for the Scribes think of Christ himselfe that he blasphemeth 2. Even these who are of the learned sort who should know him best may be mistaken about him for Certain of the Scribes misconsture him 3. Any vail is sufficient to blind-fold the wicked for these men will not see Christ to be God notwithstanding he doth demonstrate his deitie daily because they see him to be a man This man say they blasphemeth 4. Christs forgiving sins by his own authority was a plain avowing himself to be very God for who can forgive sins so but God And this is the ground whereupon the Scribes do think Christ guilty of blasphemie that being as they thought a man and no more he did forgive sins by his own authority which is the property of God Ver. 4. And Iesus knowing their thoughts said Wherfore think ye evill in your hearts Christ will prove himselfe to be God by discovering their inward thoughts Hence learn 1. That the more the God-head of our Lord be opposed the more will he
holinesse in the church to be adversaries unto Christ and his Disciples for the Pharisees here do quarrell with Christ for his Disciples cause 2. Christs Disciples readily shall be mistaken and misconstrued do what they please for their plucking of eares of rough corn to satisfie their hunger doth not escape censure 3. Hypocrites do urge ceremonies and externall observations more then the greater things of the Law for here the Pharisees quarrell the Disciples for plucking of the corn and purging of it from the aunds and eating of it on the sabbath in the case of necessity as a breach of the sabbath misregarding charity to the hungry and fainting Disciples saying Why do they that which is not lawful on the sabbath-day Ver. 3. But he said unto them have ye not read what David did when he was an hungred and they that were with him 4. How he entred into the house of God and did eat the shew-bread which was unlawfull for him to eat neither for them that were with him but onely for the priests Our Lord defendeth his disciples by four reasons The first is this It was no sin for David and his men in a case of necessity to eat the shew-bread which by the letter of the Law was appointed for no mans use ordinarily save the priests therefore without sin likewise may my disciples pluck the ears of corn and eat thereof on the Sabbath for notwithstanding the letter of the Law forbideth all manner of work opon the Sabbath yet the intent of the Law and meaning therof was neither to forbid the Shew-bread to be made use of in such an extraordinary case of necessity nor to forbid meat to be made ready on the Sabbath to suffice a mans hunger Doct. 1. When the mind of the Law-giver and the intent and the end of the command is not contraveened the precept is not broken for this is the ground of Christs defence 2. Not reading nor considering the Scripture whereby the meaning of the Law may be understood is the cause of errour and mistaking of duties This is it he saith Have ye not read Ver. 5. Or have ye not read in the law how that on the Sabbath-dayes the Priests in the Temple profane the Sabbath and are blamelesse 6. But I say unto you that in this place there is one greater then the temple The second reason is The priests for promoving of the service of the Temple do bodily work on the sabbath which in your language is to profane the sabbath and yet are blamelesse Therefore albeit my disciples for promoving my service who am greater then the Temple do pluck ears of corn and eat thereof on the Sabbath and so seem to you to profane the Sabbath yet they are also blamelesse Hence learn 1. Whatsoever bodily work is necessary for the promoving of the service and worship of God upon the Sabbath is not a breaking of the Sabbath for the Priests Did bodily work in the Temple on the Sabbath-day and are blamelesse 2. As the body is above the figure or shadow so is Christ greater then the Temple which is a figure of him Therfore saith he In this place is one greater then the temple Ver. 7. But if ye had known what this meaneth I will have mercy and not sacrifice ye would not have condemned the guiltlesse The third reason is this The Lord never appointed the outward ceremonies of his service in the first table to hinder works of mercy prescribed in the second table but on the contrary when at one time both cannot be done he will have the work of mercy done and the ceremony of a sacrifice left undone for that time Therefore it is agreeable to Gods will that my Disciples should rather pluck corn and eat it on the Sabbath by way of mercy to their own body then harm their health under pretext of keeping the Sabbath which if ye had understood and considered ye would not have condemned my Disciples without cause Hence learn 1. The true meaning of Gods word being known it is able to prevent rash judgment Therfore it is said If ye had known 2. Condemning of the guiltlesse doth draw the judg being rash under guilt Therfore saith he Ye would not have condemned the guiltlesse 3. It is not every man no not every learned man who is acquainted with the true meaning of the Scriptures for in saying If ye had known he taxeth both the Pharisees and Scribes of ignorance Verse 18. For the Son of man is Lord even of the Sabbath day The fourth reason I whom ye see to be a man am also God and Lord of the Sabbath having authority to prescribe or allow for my service on that day what I please to judge and to punish or pardon the breach as I please Therfore If I judg this work of my Disciples to be no fault neither should ye Hence learn 1. That the incarnation of the Word or second person of the God-head made the Son of God to be the Son of Man but it did not diminish his Divine Authority as he is the Son of God for he saith That the Son of man is Lord even of the Sabbath day 2. Christ can maintain the authority of the fourth command and appoint any one of the seven dayes as he pleaseth for the observation of the command for He is Lord even of the Sabbath Ver. 8. And when he was departed thence he went into their synagogue 10. And behold there was a man which had his hand withered and they asked him saying Is it lawful to heal on the sabbath days â—hat they might accuse him 11. And he said unto them What man shall there be among you that shall have one sheep and if it fall into a pit on the sabbath day will he not lay hold on it and lift it out 12. How much then is a man better then a sheep wherfore it is lawful to do wel on the sabbath dayes Here is another dispute about the sabbath in the synagogue whether it was a breach of the sabbath to heal a man of a withered hand miraculously Hence learn 1. That Christ went on to follow his calling notwithstanding of enemies and opposition for after his disputation in the field with the Pharisees he goeth into the synagogue where he might do good to the People 2. Christs enemies when they have no just quarteil against Christ or his followers they invent one as when they could find no sin at all in him they sought to accuse him for miraculous healing of men on the sabbath for want of better ground of accusation for They asked that they might accuse him 3. Malice maketh men blinde reasonlesse and absurd for They ask if it be lawful to heal a man miraculously on the sabbath day wherin there can be no apparent ground of doubting 4. The more impudent Christs enemies be against him the more shame and confusion the Lord will bring on them for our Lord refuteth his adversaries by
the Spirit of God for here our Lord taketh that for granted saying If I cast out divels by the spirit of God c. 2. Seeing Satans kingdom is cast down by the doctrine of the Gospel and soules are converted through the divine power of God It is certain that the promised Kingdom of Gods grace in Christ is already come For If I saith Christ cast out divels by the spirit of God then is the kingdom of God come unto you Ver. 29. Or else how can one enter into a strong mâ—ns house and spoil his goods except he first bind the strong man and then he will spoil his house A fourth reason If I by the supreme power of Gods spirit did not cast out Satan it were as impossible to thrust him out as to spoil a strongs mans house without overcoming him first Therefore you are wilfull blasphemers who ascribe this work to the Divel Hence learn 1. That Satan is powerfull to take and keep possession of men when God permitteth him so to do and may be compared to a strong man who brings his conquest within doors and maintains the house against all that might spoil him so doth the comparison import 2. Christ is powerful to overcome Satan and to spoil him of his possession and may be compared to a stronger Man 3. Satan will not shed with the possession of a sinner except by strong hand he be over-mastred for he must be bound before he be spoyled Ver. 30. He that is not with me is against me and he that gathereth not with me scattereth abroad A fifth reason Wheresoever I come to set up my Kingdom all these who do not help forward my work are really my enemies Therefore you who do oppose me are much more my enemies and so your speeches against me are to be esteemed malicious blasphemies Hence learn 1. Wheresoever Christ sendeth his Gospel all that hear it are either for him or against him none are neutrals for so he saith He that is not with me is against me 2. None are for Christ but such as do their best to gather in others unto him as corn to his barne according to their calling and whosoever do not promove Christs Kingdom are culpable of hindering of it for he saith Who so gathereth not with me scattereth abroad Ver. 31. Wherfore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men 32. And whosoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world nor in the world to come Thus are these men convicted now the Lord sheweth how neere they were to perdition and this he doth by laying before them the desperate condition of such as sin against the holy Ghost for each other sort of sin is pardonable and in some person one or other is actually pardoned even sins committed against the Mediator are pardoned but the sin against the holy Ghost is never pardoned neither in this world by the ministeriall application of the Gospel nor in the world to come by the authoritative absolution of the Judg at the last day The Scripture in Marke 3.29 Luke 12.10 Heb. 6.4 5 6. and 10.26 giveth us to understand that not every sin against conscience or against the Gospel is this sin but that this sin is an open wilfull deliberate and malicious rejecting and opposing of Jesus Christ totally and of the way of Salvation by him and that after the holy Ghost hath by a supernaturall operation convicted the Person of the Salvation offered to the World through Christ And therefore it is called A blasphemie against the holy Ghost Because this sin divelishly opposeth the supernaturall work of the holy Ghost convincing the mind that Iesus is the Son of God the only Saviour of the World for otherwise in a common manner every sin against God is a sin against all the Persons Now this sin is called Unpardonable not because it cannot be forgiven but because it never is forgiven The man that falleth in this sin never repenteth nor getteth grace to desire to repent but doth as a Divel desperately go on to oppose Jesus Christ Therefore whatsoever sin it be foâ— which the man is sorrowfull and penitent and doth flee unto Christ to be relieved of it it is not this sin which the Scripture doth call The Blasphemy against the holy Ghost how hainous soever it be Hence learn 1. That there is â—o sort of sin except this one which may not yea hath not been forgiven in one mans person or other for it is said All manner of sin shall be forgiven unto men 2. The sin against the holy Ghost as it is formerly described cannot fall out in the person of a penitent beleever in Jesus Christ to whom pardon is promised for This sin shal not be forgiven 3. The son of God is also the son of Man verily parâ—aker of our flesh and blood in whose person the nature of God and man is united for a ground of confidence unto sinfull men that they may come unto God through him for here he is called The Son of Man 4. It is possible that some of the Elect appointed for Life may fall in the sin of blasphemy against the Son of God out of ignorance or fear or some sort of deception and thereafter may repent and find mercy for it is said Whosoever shal speak a word against the Son of man it shall be forgiven him to wit Upon the conditions and in the manner set down in Scripture to wit if he repent and flee to Christ. 5. It is a dangerous matter to oppose Christ and his Gospel in any part of his Truth or Kingdome or to blaspheme and speak ill of the work of grace in his Children especiall out of hatred of the truth and good way of God for this draweth neer to the unpardonable sin against the holy Ghost Ver. 33. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit There were two things which might weaken the power of his threatning 1. The conceit of the holinesse of these Pharisees 2. That their blasphemy was but a matter of words Therefore for the peoples edification Christ breaketh down these sconces shewing these men to be most wicked to ver 36. and Gods judgement to be strict even in the matter of words to verse 38. As for the first he proveth these men not to be holy but wicked by four reasons The first is because their Fruits were evill set down in the comparison of trees which being good do bring forth goods fruits and being evil do bring forth evill fruits Hence learn 1. As a tree is known to be good or evil by the fruits so is a man known by the course of his
deeds for this is the intent of the similitude 2. As a man carryeth himself for Christ or against him so is he good or evil and though he were as blameless otherwise as these Pharisees yet he is a wicked man if he be against Christ for The tree is known by his fruit Ver. 34. O generation of vipers how can ye being evil speak good things For out of the abundance of the heart the mouth speaketh A second reason because the whole â—ect of the Pharisees were a wicked Pack seeming to be friends to the Law but adversaries to Christ the true intent thereof adversaries to the grace of God and to righteousnesse by faith and so not only by nature but also by succession to their Predecessours in holding their poisonable doctrine they were a generation of vipers the worst sort of adders who being evill could not speak good and having their heart full of poison could not but speak as their heart dyted unto them Hence learn 1. It is impossible for unrenewed men to speak good far more impossible to do good for How can you that are evil speak good saith he 2. Men who glory in their forebears as these men did in Abraham Isaac and Jacob and do not follow their footsteps are in Gods account to be fathered on Satan and are the viperous brood of his children Therefore justly doth our Lord call these men Generation of vipers A third reason Because the overflowing of their hearts in blasphemous words did prove them to be wicked blasphemers Doct. 1. The heart is the fountain of a mans words and works as it is set so is the current of a mans words and works good or evil for Out of the abundance of the heart the mouth speaketh 2. Whensoever evill doth break forth in a mans words for that time at least evil aboundeth in the heart for Out of the abundance of the heart the mouth speaketh Ver. 35. A good man out of the treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things A fourth reason proving them to be wicked is because they did delight to lay up wickedness in their heart and to bring forth ill out of their heart Doct. Whether a man be renewed and a good man or unrenewed and an evil man it may be known by the stuffe which delibrately he layeth up in his heart and deliberately brings forth out of his heart for If it be a good treasure he is a good man if it be an evil treasure he is an evill man for here such as the man is such is his treasure for A good man out of the good treasure and an evil man of the evil treasure of his heart bringeth forth c. Ver. 36. But I say unto you That every idle word that men shal speak they shal give account thereof in the day of judgement Thus Christ hath removed the pretext and conceit of the Pharisees holiness now he removeth the conceit of the smalnesse of their sin in respect it was a matter of words for two reasons The first is Idle words should be punished much more blasphemous words Hence learn 1. How little soever men do esteem of words yet in Gods ballance they weigh not light for not only wicked words but also idle words such as serve for no good purpose or for no lawfull end shall come in reckoning as so many sins Therefore saith he Every idle word they shall give account therof 2. There shall be a day of judgment wherein all sins even words shall come to be judged for here a day of judgment is set and this judgment shall passe upon particulars even upon words whereof men have not before given account and received pardon Ver. 37. For by thy words thou shalt be justified and by thy words thou shalt be condemned Another reason shewing that words will be respected by God whatsoever men think of them because the course of a mans words being naughty shall be sufficient to be a ditty to prove a man unrighteous and being well seasoned shall be a sufficient evidence to prove a man righteous therfore words are not to be slighted Hence learn That as a well governed tongue and the course of wisely ordered speeches is and shall be in Gods judgement a sufficient evidence of a man renewed and justified so also a loose tongue is and shal be an evidence of the contrary Ver. 38. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee Another dispute about signes which the Pharisees craved of Christ wherein learn 1. That Christ was exercised with divers sorts of temptations by his adversaries some openly blaspheming some subtilly insinuating as if they would deal reasonably with him Master say these men we would see a sight as if they never had seen any of his miracles before or as if upon the doing of some miracle they minded to believe in him 2. Christs miracles were sufficient to cleare that he was the Messiah for even his enemies can crave no more but to have a sign for say they We would see a sign from thee 3. Obstinat unbeleevers wil not be satisfied with any of Gods words or works but stil wil crave new ones as these men after numbers of signes crave yet a sign 4. Mis-beleevers are also limitators of the Holy One of Israel nothing will satisfie these men but a sign at their direction We desire to see a sign say they Ver. 39. But he answered and said to them an evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Ionas 40 For as Ionas was three days and three nights in the Whales belly so shall the son of man be three dayes and three nights in the heart of the earth Our Lord refuseth to give them any signe save this That after they had killed him he should rise from the dead as Jonas came out of the Whales belly and so they would not prevaile over him for all their malice In this answer learn 1. That a people that doth not embrace the Lord as he is pleased to offer himselfe is a people alienate from God and is a follower of another God of their own devising for therefore he calleth them Adulterous generation 2. As when Jonas his doctrine was rejected by the Jewes God made him be accepted in Niniveh So shall it be with such as will not receive Christ offering himselfe unto them he shall find others to take the offer If the Jews refuse the Gentiles shal receive him this is one way of having the signe of Ionas 3. Again the enemies of Christ who will not cease to peâ—secute him shall know by Christs victory over them that he is the Messiah for as Jonas was proved to be the Lords Peophet by his miraculous delivery from death so shall Christ be found to be the true
instructed about the person and office of Christ he foretelleth his suffering death and resurrection to acquaint them with the crosse and so to prevent their stumbling at his sufferings Hence learn 1. Our Lord was not ignorant what he was to suffer ere it came nor ignorant of the out-gate appointed for him how he should be killed and raised again 2. Whoso would look rightly on Christs sufferings must also look unto his out-gate and victory over the same he must look on his raising as well as his killing for he telleth them He must be killed and raised the third day Verse 22. Then Peter tooke him and began to rebuke him saying Be it far from thee Lord this shall not be unto thee Peter out of his carnall wisdom rashly forbiddeth Christ to suffer himself to be so used Hâ—nce learn 1. That if the crosse be looked unto without looking to the Appointer of it the use end and outgate of it men will never consent that either they or such as they love should bear it therefore saith Peter Far it be from thee Lord. 2. Naturall wit is very confident and presumptuous to judge of Gods matters for Peter leaning unto it dare take upon him to rebuke Christ. 3. Yea if a man lean unto and follow his own naturall wit and affection he may be led to oppose God and the worke of his own Salvation for This shall not be unto thee Lord saith Peter Ver. 23. But he turned and said unto Peter Get thee behind â—e Satan thou art an offence unto me for thou savourest not the thingâ— that be of God but those that be of man In Christs reproof given to Peter learn 1. Our Lord so loved to work out our redemption that he could not endure to be any way hindred therefore saith he Get thee behind me 2. What Satan cannot do immediately he will assay to do it by instruments Christ findeth him out here saying Get thee behinde me Satan 3. Naturally a man savoureth not thingâ— spirituall neither knoweth them nor loveth them if they be told him Therefore saith he Thou savourest not the things of Goâ— 4. We should in temptations beware of Satan as our pany whoever be the instrument and the more impudently we be tempted unto sin wo should the more stoutly and peremptorily resist it as Christ did saying Get thee behinde me Satan 5. After a man hath been much lifted up in consolation be may readily miscarry and fall in some offence as Peters case is here compared with ver 16.6 A man may be a stumbling block unto others albeit he do not intend it for to Peter it is said Thou art an offence 7. Apparent good counsell from a carnall friend may readily carry some temptation in the bosome of it as Peters counsell here doth and sin will serve Satans turâ—â— where ever he find it whether in the godly or wicked for Peters corruption here is Satans instrument fit enough for the time Ver. 24. Then said Iesus unto his disciples If any man will come after me let him deny himselfe and take up his crosse and follow me Hereupon our Lord takes occasion to teach all his followers a necessity of bearing the cross Hence learn 1. That Christ â—oâ—â— that he was to be crucified and resolved to suffer the shame full death of the crosse before it came Therefore calls he his servants suffering fo him by the name of the Crosse that he migâ—â— teach them not to be ashamed of his manner of death when iâ— should come 2. Christs followers must resolve to be disclaimed of him as one of his followers except they will resolve to beâ—â— his crosse Therefore saith he If any man will follow me Lâ—â— him take up his Crosse. 3. Love to a manâ— own life estimation of his wit and worth in a word a mans own self is a bundle of all sort of idols which we must either renounce and be content to have them mortified or else we cannot follow Christ therefore saith he Let him deny himself This self-denyall the Lord hath appointed to be helped forward by a crosse which God will not leave to our choice but will fit it for every man and lay it before him or upon him and wil have every man humbly to stoop and submit and take it on and bear it out constantly so long as the Lord thinks fit to let â—â—ly for Let him saith he deny himself and take up his crosse 5. This crosse must not make a man forsake to follow Christ but rather the man under the crosse must draw the more neâ—r unto Christ and follow him that he may be helped to bear his cross and so attain to self-denyall more and more therefore he saith Take up and follow me 6. As the crosse doth force a man to deny himself for it faileth not to take from him and to lay upon him what he would not so self-denyall boweth the back to take up and bear the crosse kindly therefore said he Let him deny himself and take up his crosse Ver. 25. For whosoever will save his life shall lose it and whosoever will lose his life for my sake shall finde it The reasons to move us so to do are seven The first reason is the eschewing of the crosse to save your life is the very way to lose your life therefore resolve to bear the crosse for Whosoever will save his life saith he shall lose it A second reason to resolve to lose thy life for my sake is the way to keep it therefore resolve to bear the crosse Hence learn 1. That the love of this temporall life maketh men deny Christ therefore is it that Christ will have a man resolving about this life 2. Whosoever will save his life by denying Christ is a great fool for he loseth that eternally which he seeketh by eschewing of Christs crosse to save for a time for Whosoever will save his life saith he shall lose it 3. To lay our reckoning to lose life and al rather then deny Christ or any point of his truth is our greatest wisdom He who maketh least account of his life and of all things belonging thereto in comparison of serving and confessing Christ is a wise man for he gaineth for ever in effect that which he hazards temporally for Christ for Whosoever saith he will lose his life for my sake shall finde it Ver. 26. For what is a man profited if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul A third reason is He that refuseth to bear my crosse in hope to gain thereby shall be disappointed for he shall lose his own soul and so can gain nothing though he seem to gain a world therefore resolve to bear my crosse Doct. 1. When the cause of Christ cannot be maintained without the crosse be born and hope is offered of worldly gain also if a man shall fall off from Christs cause it is a sore
one in my name receiveth me This may content a moderate man A fifth reason affectation of Majority over the brethren is a stumbling block to little ones who beleeve in me Therefore beware of it for Whoso shall offend any of these little ones c. The sixth reason is from the danger if they do otherwise that it were better for a man to die a violent and ignominious death then by affectation of prelacy and despisisng the simplicity of a sent Minister to hinder the work of the gospel in his hand or the salvation of any beleever how mean soever he be Better saith he that a milstone were hanged about his neck c. Ver. 7. Wo unto the world because of offences for it must needs be that offences come but wo to that man by whom the offence cometh Here in general he dischargeth laying of any stumbling block before others whether by word or deed or any other way which may induce any man to sin or may hinder him in the course of obedience of God the reasons of the discharge are seven which are so many doctrines The 1. reason Much wo much sin and misery is to come upon the world by stumbling blocks cast before them Therfore beware of offences for Wo unto the world because of offences The 2. reason Greatest woe abideth the man by whom offence is given But wo to such a man by whom offences come Therfore beware of offences Doct. 1. There is a necessity of offences coming or that stumbling blocks or inducements to sin and meanes to turn men away from the right paths of the Lord shall be laid in mens way a necessity is in regard of the inclination that mens corrupt natures have to be drawn and to draw others unto sin a necessity is in regard of Godâ— decree to permit such stumbling blocks for the trial of some and punishment of others for Offences must come 2. Whatsoever mischief shall come or may come by a stumbling block shal be imputed unto him who giveth offence or layeth a stumbling block in others way for Wo to the man by whom the offence cometh 3. Neither the necessity of the coming of offences in Gods providence nor the imputation of the mischief done unto the man who giveth offence shall excuse the party that taketh offence or save him from wrath for stil this standeth Wo to the world because of offences Ver. 8. Wherfore if thine hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maimed rather then having two hands or two feet to be cast into everlasting fire 9. And if thy eye offend thee pluck it out and cast it from thee â— it is better for thee to enter into life with one eye rather then having two eyes to be cast into hell fire A third reason Whatsoever thing it be which is the cause of a sinfull fall to your selfe or to your neighbour were it as profitable or necessary as your eye or your foot in your estimation it is better to be deprived of it then to sin and so be cast in hell with it therfore beware of giving offence Hence learn 1. That the cause of stumbling our selves and moving others to stumble is in our selves to wit some beloved lust precious and profitable perhaps in our estimation as our eye or our hand or our foot therfore saith he If thy hand eye or foot offend thee 2 Such beloved lusts must either be mortified and cut off or else we cannot but perish and therfore better these lusts be abandoned and cut off then they and we should both perish Cut them off saith he better for thee c. Ver. 10. Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do alwayes behold the face of my Father which is in heaven A fourth reason Despising any of these little ones must be eschewed therfore the laying of stumbling blocks must be eschewed for not caring to offend them is to despise them Therfore saith he Take heed ye despise not one of these little ones The fifth reason God esteems of the meanest of these little ones so much that the good Angels who daily enjoy Gods glorious presence are ministring spirits appointed to attend them Therfore do not despise them by not caring to stumble or offend them Doct. If we consider what price God and his holy Angels set upon the meanest christian we would be loath to despise or offend them for Their angels behold Gods face Vers. 11. For the Son of man is come to save that which was lost The sixth reason I came to redeem the meanest of Beleevers even such as count themselves lost Therfore ye should not despise them by not caring to offend them Doct. The estimation and love that Christ hath of and toward the meanest christian should move us to beware to offend or despise them for The Son of man is come to save that which was lost Ver. 12. How think ye if a man have an hundred sheep and one of them be gone astray doth he not leave the ninety and nine and goeth into the mountaines and seeketh that which is gon astray 13. And if so be that he find it verily I say unto you he rejoyceth more of that sheep than of the ninety and nine which went not astray 14. Even so it is not the will of your Father which is in heaven that one of these little ones should perish The 7th reason It is not the will of the Father that any the least christian should perish and therefore ye should not despise them or misregard their offence or stumbling where-through they may perish This is set down in the parable of a good Shepherd the scope whereof is to shew that as a good shepherd regards every one of his sheep and if they wander will carefully seek to reclaim them and save them so doth God regard the meanest of his elect the meanest of christians so as he will reclaim them from their sins and danger of perishing as the Text sheweth How think ye if a man have so many sheep c. Doct. 1. He that scandalizeth his neighbour doth what he can to make him perish as the opposing of the will of the Father to preserve him unto the power of a stumbling block doth import 2. Do the divell or his instruments what they can to hinder the salvation of Beleevers God will preserve them for It is the Fathers will that one of these little ones should not perish 3. Albeit he that layeth a stumbling block before his brother shall not be able to destroy him yet he may put him out of the way a little and hinder him in his course to heaven as the parable of the shepherds reducing of the wandring sheep doth shew Vers. 15. Moreover if thy brother trespasse against thee go and tell him his fault between him and
false prophets that they shall not always be deceived Ver. 25. Behold I have told you before The Lord commandeth to make use of the warning Doct. 1. The Lords forewarning of the danger from false prophets should stirre up all to be the more watchfull and it shall make men inexcusable if they shall be seduced for Behold I have told you before saith he 2. The doctrine of election doth not give warrant unto security but should be made use of for diligence and watchfulness therfore saith he Behold I have told you for God hath decreed as to save the Elect so to save them by his own means 3. This forewarning sheweth that albeit the elect shal not bealtogether and without recovery deceived yet they may be so farr mistaken as it had been good they had watched much sin and misery may befal a man by not watching albeit at length he may be brought forth of it for Behold I have told you before maketh the Lord free of what ill unwatchfulnesse may let in Ver. 26. Wherefore if they shall say unto you Behold he is in the desert go not forth behold he is in the secret chambers believe it not As before ver 23. So here again Christ bids them beware to believe his bodily locall presence in the earth after his Ascension untill the day of judgment Doct. 1. Such a Christ as is not the Son of Abraham the Son of David such a one as is not described to us in the scriptures is not to be looked upon nor believed nor esteemed of such a Christ as is said to be locally present in the earth after Christs Ascension a man should not go unto nor believe any speech of such a Christ as shal be said to be in his body in the desert or in a chamber or in a box or in a wafer-cake Lo here lo there or such like as the Papists have their Christ Beleeve it not saith Christ himself Ver. 27. For as the lightning cometh out of the east and shineth even unto the west so shall also the coming of the Son of man be He giveth a reason why such imaginations of his being on the earth in his body is not to be believed Doct. after Christ's Ascension no other bodily presence of Christ or coming into the World is to be beleeved save his second coming in glory which shall be on a sudden when men are not looking for itâ— and in such evidence of glory that all the World from the East to the West shall be made witnesses of it for As the lightning so shall the coming of the Son of man be saith Christ. Ver. 28. For wheresoever the carcasse is there will the eagles be gathered together He meeteth with an objection if he come in the East or in the West how shal those Elect persons come unto him who shal be so farr removed from that place as is the VVest from the East he answereth and teacheth that as the eagles from all quarters are shortly gathered unto the place where the carcass is so shall all the Elect be swiftly gathered together to the place where Christ shall shew his bodily presence at his second coming to judgment Doct. We need not trouble our selves about the swift dispatch of the last judgement how or in what place of the World the convocation of the Elect shall be this is sufficient We shall meet with Christ where he shall be for Where the carcass is there will the Eagles be gathered together Ver. 29. Immediately after the tribulation of those dayes shall the sun be darkened and the moon shall not give her light and the starrs shall fall from heaven and the powers of the heavens shall be shaken For further satisfaction of his Disciples Our Lord giveth six signes of his second coming Doct. 1. All the time before the second coming of our Lord whatsoever comforts may be mixed shal be dayes of tribulation and not so free of the miseries of this life as some do dream for here he telleth us the second coming of our Lord shal be immediatly after the tribulation of these days are ended and brought toward a period 2. When all the Churches Exercises all her Tribulations and warfare are accomplished then shall the comforter Jesus Christ come to give full refreshment immediately 3. Yet shall his coming be in a terrible manner to the world with such an alteration made upon the creatures being now all of them to be changed from the estate of vanity whereunto they are subject that Sun Moon and Stars obscured by the glory of Christ shall no more be able to give comfort unto men not to shew forth their glory as before but shall cease from their service and lose their power expressed here by Darkning not giving light falling from heaven and shaking of heaven as a tree that casteth her fruit for so must it be ere they be made new this is the first signe of his coming Ver. 30. And then shall appear the signe of the Son of man in heaven and then shall all the tribes of the earth mourn and they shall see the Son of man coming in the clouds of heaven with power and great glory The second signe or evidence of Christ's coming iâ— the glorious shining of Christ's Person approaching called the signe of the Son of Man because as the light of the Sun approaching is a signe of the present appearing or rising of the Sun so shall the shining glory of Christ's approaching which is more bright than the Sun Acts 26.13 14. be a signe of his present appearing what other signe of the Son of Man beside this may be we leave it till the time come of his revealing of it Doct. 1. Christ shall be seen visible Judge of quick and dead at the last day in his humane nature 〈◊〉 The signe of the Son of Man bodily descending shall appear in heaven The third signe of Christ's coming is the mourning of all people it being now manifest that the day of judgement is come the penitent shal fall on mourning and lamenting theâ—â— sins with a godly sorrow that they may be fitted for the promised consolation of wiping all tears from theâ— eyes and the wicked shall fall on weeping for the misery coâ—ing on them presently by the sentence of their Judge Doct. 1. Such as have mocked at the day of judgement and sâ—offed at piety and rejected or abused the Gospel of Jesus Christ shall then mourn a great mourning All the tribes of the earth shall mourn The fourth signe of his coming is the manifestation of his bodily down-coming in the clouds with power and great glory Doct. Howsoever Christ's first coming was in much infirmity because he was to suffer for us yet his second coming being to judgment and to reward all according to their works as here iâ— said Shall be with power and glory Ver. 31. And he shall send his Angels with a great sound of a trumpet and they shall gather