estate as the Saints of God as well as others must come unto and passe through A cup which they all have or must taste of in due time And shall we then refuse to taste of it together with them Shall we desire to be exempted from the common condition of all the Saints and Servants of God which have gone before us or shall follow after us How unfit and unequal a thing were this Let us therefore labour willingly and chearfully to do that which all the Saints of God either have done before us or must do after us that is to dye or taste of Death when our time shall come What though Death be painful in it self and tedious to Nature yet remember that the pains of Death are no other but such as the dear Saints and Children of God have suffered and tasted of before us or must do after us And shall we then fear them or be dismayed at them In the pains of any Sickness or Disease it is a great comfort to us if one tell uâ— he hath suffered the same or the like pain before us especially if he be a good man that hath indured it before us So here c. Besides the Death of the Godly usually is nothing so painful as of the Wicked because the bitterness thereof is sweetned to them by the comfortable feeling of the pardon of their sins and of God's love in Christ c. as also with hope of the Life to come Vse 3 Use 3. To comfort us in the Death of our Christian Friends Children c. They are gone the same way that all the Saints of God are gone before them or must go after them Therefore if we have any good Ground whereupon to perswade our selves that they have dyed well and in the Lord Death cannot make them miserable but happy c. Observ 4 Observ 4. From this manner of Speech used by our Saviour They shall not taste of Death we may gather That although the Saints of God as well as others must dye or come unto Death yet they shall but taste of it They shall not drink of thiâ— bitter Cup to the bottom or dreggs but leightly sip of it as it were that is have some leight feeling and experience of the pain of it Besides though they do dye yet they shall not remain under the Power of Death nor continue in the state of it for ever but shall be raised again to Life yea to an eternal and most blessed and glorious Life at the last Day Though they must taste of the Cup of Death yet they shall not be drunken with it as the wicked shall be that is overcome of it or overwhelmed by it but it shall passe from them as it did from Christ Therefore the Death of the Saints is called a Sleep and they are said To rest in their Graves as in Beds for a Night that is for a short time till the Day of Resurrection Use 1 Use 1. See a difference between the Saints of God and the wicked in their Death The wicked drink deep of the Cup of Death even to the dreggs so as to be overcome and swallowed up of it But the godly do onely taste leigthly of Death and so as they scarce feel the bitterness of it in comparison of the wicked The bitternesse of Death is past to them even before they dye Again the wicked remain in Death being passed from Temporal Death to Eternal not so the godly c. Vse 2 Use 2. Comfort to the Godly and Faithful against Death consider that though Death be in it self bitter and grievous to Flesh and Blood yet they shall not feel the pains of it in extermity or in great measure but rather leightly and moderately they shall but leightly taste of this bitter Cup and that for their good and furtherance of their eternal happiness after this Life The pains of Death shall be mitigated to them by the feeling of God's love and mercy towards them in the midst of Death and with hope and assurance of eternal Life which shall make Death so sweet that it shall seem no Death unto them Besides they shall have but a shoâ—t taste or feeling of Death Though they dye they shall not continue in Death nor under the Power of it but their Bodies shall be raised to Life again at the last Day and in the mean time their Souls immediately after Death do live with God in his heavenly Kingdom Mark 9. 2. And after six Dayes Jesus taketh with him Peter and James and John and leadeth them up into a April 16. 1626. high Mountain apart by themselves and he was transfigured before them IN the former Verse as we heard our Saviour darkly foretold the Glory of his Transfiguration which was shortly after to be manifested to some of his Disciples then present with him Now in the next place the Evangelist recordeth the actual fulfilling of that glorious transfiguration of Christ setting down the History of it ver 2 c. Which History is the more excellent because it doth set forth before us alively representation of the divine Glory and Majesty of Christ's God-head together with the excellency of that blessed estate of the Saints in Heaven after this Life in which they shall more fully see Christ's Glory and be partakers in it Amplitudinem majestatem hujus historiae neminem puto mortalium concipere animo nedum linguâ exprimere posse saith Musculus upon this place Which being so we are to attend the more diligently to the matter of Doctrine which shall be taught us out of this excellent History and to be the more affected with it Now in this History we have sundry things to consider as they are set down by the Evangelist 1. The circumstance of Time when this transfiguration of Christ happened After six Dayes 2. The persons chosen by our Saviour to be present with him at the time of his Transfiguration as witnesses of it Peter James and John whom he took with him 3. The place where he was transfigured A high Mountain into which he led up those three Disciples apart 4. The transfiguration it self set down partly in fine ver 2. and partly ver 3. He was tranfigured before them And his Rayment became shining c. 5. Some special accidents or circumstances which happened at the time of his Transfiguration and did accompany the same set down to uâ— ver 4 5 6 7 8. 6. The Consequents which fell out immediately after this Transfiguration of our Saviour which are set down ver 9 c. Of the first After six Dayes These words have relation to the time or day in which our Saviour uttereth those words mentioned in the former Verse That some there standing should not taste c. q. d. Six dayes after that he had spoken those words to his Disciples and others then present Object Luke 9. 28. It is said It was about eight Dayes c. Answ Though there be some
Salvation in that he appointed his own Son to be our Redeemer and Saviour yea gave this his Naturall Son unto Death yea to the most shamefull and cursed Death of the Cross to the end that we might be redeemed and saved Rom. 5. 8. God commendeth his love towards us in that while we were yet Sinners Christ dyed for us 1 Joh. 4. 9. In this was manifested the love of God towards us because that God sent his onely begotten Son into the World that we may live through him See Ephes 2. 7. This giving and sending of Christ to be our Saviour and that by his Death doth highly commend and set out the infinite love of God to us and doth plainly shew how dear and pretious our Salvation was unto him If Abraham shewed his great love to God in not sparing his own and onely son Isaac but being ready to Sacrifice him upon God's Commandment Gen. 22. how much greater love hath God himself shewed to us in not sparing his onely begotten Son for our sakes but giving him to Death for our sins c And so much the greater is this love of God to us if we consider how unworthy we were of it being his enemies by Nature c. Vse 1 Use 1. To draw our hearts to the true love of God who hath so loved us as to give his Son to redeem us c. And not only to love God but even with our chiefest love To love him above all things in the World preferring Him and his Glory above all and seeking his Glory above those things which are most dear and precious to us As our Salvation hath been dear and pretious to him so must his Glory be to us Be content to do or suffer any thing for his sake to part with any thing c. To this end labour to be truly sensible of his unspeakable love to us in Christ which he hath shewed in giving his own Son for our Salvation yea his onely Son yea his beloved Son as he is here also called c. Pray therefore unto God to shed the sense of his love abroad in our hearts as the Apostle speaketh and to make us feel it by Faith Then it will inflame our hearts with true love to God again and cause us to shew and express it by all possible means The true love of God will never kindle in our hearts of it self for we are by Nature most averse from it but it must come from God himself who is Love and the Fountain of it 1 Joh. 4. 19. We love him because he loved us first Vse 2 Vse 2. To stirr us up unto true thankfulness to God for this his unspeakable and infinite love shewed to us in giving Christ his own proper and naturall Son to be our Redeemer yea to suffer Death for our Redemption c. The greater this love of God is the greater measure of thankfulness must we endeavour to shew for the same And this thankfulness must not be onely in Word and Tongue but in Deed in and Truth Reall thankfulness expressed in our Lives by consecrating our Souls and Bodies wholly to the obedience of God's Will Rom. 12. 1. This is true thankfulness for the unspeakable love of God shewed in giving his own Son to be our Saviour Labour to shew such thankfulness all the dayes of our Life To this end often think of the greatness and incomprehensible measure of this Love of God to us Think of the unspeakable length breadth heighth and depth of it consider also how free and undeserved it was on our part how unworthy we were of it c. Use 3 Use 3. A forcible motive to us to love one another and earnestly to desire and seek the Salvation of each other 1 Joh. 4. 11. If God so loved us as to send his Son to be a propitiation for our Sins we ought also to love one another Seeing God hath so loved us and been so desirous and carefull of our Salvation as not to spare his own Son but to give him to Death for us how should this affect our hearts with love to our Brethren and cause us earnestly to desire to seek their Good and Salvation And to this end to be content and willing to part with that which is most dear and pretious to us in this World yea with our Lives if thereby we may procure and further the Salvation of our Brother's Soul 1 Joh. 3. 16. Hereby perceive we the love of God because he laid down his Life for us and we ought to lay down our Lives for the Brethren Labour to be sensible of God's love to us The more we feel his love to us in Christ the more shall we be affected to love our Brethren John the beloved Disciple writeth most of Love c. Mark 9. 7 8. This is my beloved Son c. Aug. 13. 1626. Observ 4 Observ 4. SEE here the greatness and fearfulnesse of our misery by Nature in regard of our Sins and the punishment due unto them in as much as Christ Jesus the Naturall Son of God was fain to come from Heaven and to take our Nature on him yea in our Nature to Dye and Suffer the Wrath of God for us that so we might be delivered from Sin and Condemnation This shews the greatness of our Naturall misery and difficulty of the work of our Redemption in that it could by no means be wrought but by the Incarnation and Death of the Son of God See 1 Pet. 1. 18 19. And Rom. 8. 3. Suppose one to have committed some grievous offence against an earthly King and that no person could appease the King's Wrath but his own Son yea that the Kings Son himself could not make satisfaction or deliver the Offender unless he will in his own person suffer the punishment due for the Offender Should we not think such an Offender to be in a wretched case and that his offence and crime were most hainous So here c. Use 1 Use 1. To humble us before God in the sense of our Naturall misery by reason of our Sins and the curse of God due unto them and to break our hearts with godly sorrow for the same To this end often think of the greatness of our misery from which we could by no means be delivered but by the Death and Sufferings of Christ the Son of God Think of the hainousnesse and foulnesse of our Sins for which we could by no means be purged but by the precious Blood of the Son of God no other Fountain to cleanse us from it No Sacrifice to appease God's Wrath but the offering up of Christ himself the Son of God in his Death Neither thousands of Rams nor ten thousands of Rivers of Oyl c. Mich. 6. 7. Vse 2 Use 2. To stirr up such unto a great measure of Thankfulness who know and feel themselves delivered from that fearfull misery and that by such a means c. Now follows the second
which he speaketh How hard is â—t for them c. Observ 1 Observ 1. The entire affection of love which Christ Jesus doth bear to all his true Disciples and servants that is to all true Christians believing in him and professing his Name in truth and sincerity He loveth them as a Father his Children yea more dearly than a natural father can love his Children Joh. 13. 1. Having loved his own which were in the world he loved them unto the end And Joh. 15. 15. He calleth them his friends Matth. 12. 50. His sister brother and mother Such is the love of Christ to true Believers as the love of the husband to the wife yea much greater and therefore it is in Scripture propounded as a samplar or pattern for the husband to follow in loving his Wife Ephes 5. Husbands love your wives as Christ loved the Church and gave himself for it c. The greatness of the love of Christ to his Church and faithful servants may further appear by considering the fruits and effects of this love especially that one most excellent effect above the rest The giving of himself to death for them and that when they were his enemies Walk in love as Christ loved us and gave himself for us c. Joh. 15. 13. Greater love than this hath no man that a man lay down his life for his friends Use 1 Use 1. Great Comfort to good Christians believing in Christ and living answerably in that they are so dear to Christ Jesus the Son of God even as children to a father He loving them as his children will take care of them and provide them all things needful for soul and body Having given himself for them he will not deny them any thing else that is in his power and what is there that is not in his power being both God and man c. He will also shew his love by bearing with their infirmities not breaking the bruised reed Esay 42. 3. by protecting them c. Use 2 Use 2. Seeing good Christians are so beloved of Christ and dear to him let them be so to us His friends our friends His children our brethren and sisters Observ 2 Observ 2. Such as have a calling to instruct others in the doctrine of God and of his Word ought to do it in loving manner expressing a fatherly affection toward those whom they are to teach So Paul 1 Thess 2. 11. You know how we exhorted and comforted and charged every one of you as a father his children So should all Ministers strive to express like affection to their people in teaching them So Parents and Masters of Families in teaching their children servant c. Love is a great Doctor or Teacher as Chrysost sayes Homil. 33. in 1 Cor. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This kind of teaching in love is most effectuall to move those that are taught to receive and embrace the doctrine taught Now followeth the Matter or Doctrine which our Saviour here repeateth and further cleareth to his Disciples How hardly shall such as trust c. Doctr. 1 Doctr. 1. Of all rich men it is especially hard for the covetous rich to be partakers of Gods Heavenly Kingdom How hardly shall such as trust in riches enter c. that is the covetous rich whose property it iâ— to put confidence in their wealth c. So Verse 25. It is easier for a Camel c. 1 Tim. 6. 9. They that will be rich fall into temptation and a snare and into sundry hurtfull lusts which drown men in perdition c. Therefore very hard for the covetous rich to be saved Yea not only hard but impossible so long as they continue in their sin of covetousness 1 Cor. 6. 10. The Covetous shall not wherit the Kingdom of God Ephes 5. 3. Reason Reason Why it is so hard for covetous rich men to be partakers of eternal life Because it is hard for such to repent of the sin of covetousness and to forsake it Whence it is that Jam. 5. 1. the Apostle doth not exhort such to repentance there being little hope of that but rather denounceth the Judgment of God against them saying Go to ye rich men weep and howl for the miseries that shall come upon you c. He speaks of the covetous rich as appeareth Verse 3. where he taxeth them for their covetous hoarding up of treaâ—ure for the time to come Now it is hard for the covetous rich to repent of their sin in these respects 1. Because it is the nature of this sin of covetousness to grow and increase in old age when other sins decay in men 2. Because no repentance without forsaking sin Now this the covetous rich man is most hardly drawn to do 3. The covetous have many excuses to cloak and defend their sin as that riches are the blessings of God that they have a great charge depending on them as wife children c. He that provides not for his own c. That hard times may come c. Now Nemo periculâ—sius peccat quam qui peccata defendit as Primasius â—ayes Vse 1 Use 1. See whereunto we are to impute the difficulty of rich mens being saved not so much to riches themselves which are not evil simply c. as to the corruption of mans nature so apt to abuse them c. Vse 2 Use 2. See again the haynousness and danger of the sin of covetousness whereof we heard before Ver. 22. in that it is so hard a matter for covetous rich men of all other rich men to be saved yea impossible so long as they continue covetous and repent not truly of their sin And this being also so hard a sin to repent of c. This shews how fearful and dangerous it is to be tainted with this sin of covetousness and especially for one to have it reign in his heart c. to have this sin rooted in him c. How hard for such a one to repent and be partaker of eternal life Yea how impossible without the special grace of God c. It is easier for a Camel to go thorough the eye of a needle c. This should move every one to fear and take heed of this sin especially rich men to pray against it as David Psal 119. 36. Incline my heart to thy testimonies and not to covetousness and to use all other good means whereby to be â—reserved from this dangerous sin A sin not to be naâ—ed amongst Christians Ephes 5. 3. And therefore of all others especially professours of Religion should take heed and beware of it yea of the very shew and suspition of it that they be not justly suspected or noted for it 1 Cor. 5. 11. If any man that is called a brother be covetous keep not company with such a one no not to eat Doctr. 2 Doctr. 2. In that our Saviour having before shewed how hardly such as have riches are saved now here applyes this especially
in the mire c. These are odious and loathsome unto God Psal 5. God hateth all workers of Iniquity Yea he abhorreth all Duties and Services performed by them though never so good in themselves Prov. 15. 8. The Sacrifice of the Wicked is abomination to the Lord So their Prayers c. And what a misery is this to live in such an estate wherein not onely their Persons but also their best Works are odious unto God Indeed they sometimes promise themselves the love and favour of God but herein they delude their own Souls for so long as they live in Sin his Soul abhorreth them and all their Services No outward filthiness is so loathsome and odious to us as the Wicked are unto God Let them therefore fear to continue in their sins and make haste out of them turning unto God by true Repentance while God calls them to it offering them Grace and Mercy c. Use 3 Vse 3. See the shameless wickedness of some who do not onely love and delight in their sins but even glory in them in their Swearing filthy Speech Drunkennesse Adultery c. Isa 3. 9. They declare their Sins as Sodom woe unto them c. This is to glory in their shame and in that which makes them most foul and odious before God which is a high degree of Sin and a sign of great and fearfull hardness of heart Let every one beware of it c. Vse 4 Use 4. See what we must do if we would be clean and pure in God's accompt that our persons may be accepted and all our Works and Services pleasing to him and that he may not loath us but take delight in us See that we be purged from the defilements of sin and that we know and feel our selves so to be Not perfectly purged from all corruption of Sin which is impossible in this Life But 1. Labour to be purged from the guilt of our Sins by the Blood of Christ which is that precious Fountain opened of God for sin and for uncleanness c. Zach. 13. 1. Labour by true Faith to apply to thy Conscience the merit of Christ's Sufferings c. 2. Labour also by true Repentance to purge our selves from the corruption of all known sins so as they may not raign in us Isa 1. 16. Wash you make you clean c. Jam. 4. 8. Cleanse your hands ye Sinners c. Such as were never yet washed by true Repentance let them forthwith set about this Work and such as have formerly repented yet must they daily purge themselves more and more from all filthynesse of the Flesh and Spirit 2 Cor. 7. As our Bodies and Garments gather filth daily and have need of often Washing So much more our Souls and Consciences c. Observ 2 Observ 2. That all sin cometh originally and first from the Heart and Inner-man there it first taketh root and thence it springeth and floweth forth to the outward Man and to the outward Life and Conversation So ver 21. it is said That out of the Heart proceed evil Thoughts Adulteries c. The Heart and Inner-man is the first seat and subject of Sin where it first takes place and sets footing as it were that is first tainted and defiled with the corruption of Sin and from thence it spreadeth to the outward man Gen. 6. 5. God saw that the wickednesse of man was great c. and that every imagination of the thoughts of his heart was onely evil continually Psal 14. 1. The Fool hath said in his heart there is no God they are corrupt they have done abominable works c. See also Matth. 12. 24. Jam. 3. 14. If ye have bitter envying and strife in your hearts glory not c. Josh 7. 21. Achan first coveted the wedge of Gold c. in his heart and then stole them away So Micah 2. 2. They covet Fields and take them by violence c. The sin of Judas began in his heart whither Satan entred and put into him the thought of betraying Christ Joh. 13. 2. So the sin of Ananias and Sapphira began at the heart Acts 5. 3. Why hath Satan filled thy heart c. See Prov. 6. 12 13 14. Jam. 1. 14. Every one is tempted when he is drawn away of his lust and entised Then when lust hath conceived c. The first conception of sin is in the heart Reason Reason There sin begins where the love of sin begins c. Use 1 Use 1. See how watchful we had need to be over our hearts looking narrowly to them that they be not entised or drawn away with love and delight in any sin Prov. 4. 23. Keep thy heart with all diligence c. Great need have we so do seeing it is the very fountain of all sins from whence they first begin to flow If Christians must watch over their whole man and over all their ways then much more over their hearts If David had need to pray Set a Watch O Lord before my mouth and keep the door of my Lips c. Psal 141. 3. How much more need have every one of us to pray thus Set a Watch O Lord before my heart and keep the door of it c. And as we are thus to pray unto God to keep the door of our Hearts so must we our selvs give all diligence to watch them and keep them constantly that sin enter not into them When a Town or City is besieged where is the Watch usually set but at the Gates of the City where the Enemy is most likely to assay to enter So we that are daily besieged of the Devil's temptations and of our own sinfull lusts which fight against our Souls Where should we keep our Watch especially but over our own Hearts See then that we do so indeed the rather because our Hearts are naturally so corrupt and deceiptfull so apt to be drawn away with the love of sin and to yield to Satan and to betray us into his hand we cannot therefore look too narrowly to them we cannot too often sift and try them how they stand affected Let us therefore do it daily If a man have a false and untrusty Servants which is apt to pilfer from him or to be negligent in his business or one that is fugitive and apt to run away rather then be kept to work How narrowly will he look to him and have an eye to him and call him to accompt every day So must we deal with our hearts which are unfaithfull false fugitive Servants to God and us apt to play false with us apt to be running away from God and from our Selves after a sort and to be gadding after the Devil and after Sin and after the Vanities of this World c. Nihil in nobis est corde fugacius quod à nobis taties recedit quoties per pravas cogitationes defluit Gregor de curâ Pastor pag. 141. Oh therefore have an eye to thy wandring fugitive
Providence Justice Mercy c. This will keep us from tempting him c. Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 13. 1622. VVEE have before heard of the Pharisees practise in coming to Christ and questioning with him about his Person and Calling and seeking of him a Sign from Heaven that is some new and extraordinary Miracle to be wrought by him in which the divine Power of God might be manifested as it were immediately from Heaven Now followeth our Saviour's Answer made to their Request or Petition Ver. 12. together with the Consequents of it Ver. 13. Touching the Answer made by our Saviour the Evangelist setteth down two things 1. The preparation unto it in the speciall Gesture used by our Saviour He sighed deeply in his Spirit 2. The matter of the Answer consisting of two parts 1. A reproof of them for seeking a Sign in these words Why doth this Generation seek a Sign 2. An absolute denyall of their Sute refusing to work such a Miracle as they requested in these words Verily I say unto you There shall no sign be given c. First of the preparation to his Answer Where consider three things 1. The Gesture or Action He sighed 2. The manner of his Sighing 1. In Spirit 2. Deeply Sighed deeply Or groaned from within being moved with a great and extraordinary measure of grief and sorrow conceived in his Heart and Mind In Spirit That is from his inner man from his humane Soâ—l and Mind So Joh. 11. 33. He groaned in Spirit Quest Quest What was the Cause of so great Grief in Him Answ Answ The consideration of the grosse Hypocrisy and fearfull obstinacy and hardness of Heart which he discerned in the Pharisees and which they discovered by coming to tempt him thus by seeking a new Sign or Miracle from Heaven Especially he was grieved and he thus deeply sighed for their obstinacy and willful persisting in Unbelief and standing out against Christ and his Doctrine contrary to the light of their own Conscience for although he had formerly wrought many and great Miracles which were sufficient to convince their Consciences that He was either the Son of God and the Messiah or at least a Person sent from God yet for all this they did not receive his Person nor believe or embrace His Doctrine but maliciously and wilfully rejected both Therefore they sinned not of Ignorance or Infirmity but against Knowledge and maliciously c. which may appear by his very sharp Reproof of them Matth. 16. calling them Hypocrites and a wicked and adulterous Generation which He would not have done if they had offended through weakness c. Therefore that sharp Reproof argues that they were obstinately wicked and malicious against Christ contrary to Knowledge and consequently incurable so long as they remained so which was the main cause that our Saviour did so inwardly grieve in Spirit and deeply sigh for them Observ 1 Observ 1. That our Saviour Christ living on Earth was subject to like humane and natural Passions as we are onely without Sin Hebr. 4. 15. He was subject in his Humane Soul to Passions of Grief Sorrow Joy Fear Anger c. Here he is said to have sighed in his Spirit that is out of the inward grief of his Soul So Joh. 11. 33. He groaned in Spirit Matth. 26. 38. My Soul is exceeding sorrowful unto death Therefore also he wept for Lazarus Joh. 11. and over Jerusalem Luke 19 41. Contra Luke 10. 21. He rejoyced in Spirit c. Hebr. 5. 7. mention is made of his fearing of death Vse 1 Use 1. Hence gather the truth of his humane Nature Use 2 Vse 2. Seeing Christ was subject to humane natural passions of Grief Fear c. Hence gather That these Affections are not in themselves evil or sinful but onely so far forth as they are immoderate or are set upon evil and unfit Objects Otherwise they are lawful and good and we may and ought to be moved with such naturall Affections when just cause is offered so it be moderately God doth not require that we should be as sensless Stoicks void of humane Affections but that we moderate and rectify them Observ 2 Observ 2. The sins of others should be matter and cause of great sorrow unto us causing us to mourn and sigh for them when we see or take notice of them So did our Saviour here and Chap. 3. He mourned for their hardness of heart So Luke 19. 41. he wept over Jerusalem for the sins of the Inhabitants Psal 119. 136. David saith Rivers of waters run down mine eyes because they keep not thy Law 2 Pet. 2. 8. Righteous Lot dwelling among the Sodomites in seeing and hearing vexed his Soul c. See Ezek. 9. 4. Jerem. 9. 1. the Prophet wisheth that his Head were waters and his Eyes a Fountain of tears that he might weep day and night for the sins of the Jews and for the Judgment of God coming upon them for the same Elijah so grieved for the sins of his time that he was weary of his life 1 King 19. 4. Reas 1 Reas 1. The sins of others are offensive to God and dishonourable to his Name therefore they should be matter of grief to us otherwise we shew no true Love to God or Zeal for his Glory if we can see or hear him offended and not be grieved Reas 2 Reas 2. The sins of others are most hurtful and dangerous to those Persons which are guilty and do live in them bringing destruction of Soul and body upon them if they repent not in time therefore we should by grieving for them shew our true Love to the Persons and our desire and care of their good Use 1 Use 1. For reproof of such as are not moved with grief for others sins though they see hear and take notice of them they take them not to heart to mourn or sigh for them but pass them over leightly and can speak of them without any testimony or sign of grief yea with delight and in way of merriment to make sport for themselves and others yea though they be foul and heinous sins as Drunkenness Uncleanness or the like sins committed by others they can talk pleasantly and merrily of them Is this to be grieved and to sigh for others sins Is this their love to God and zeal for his Glory How dwelleth the love of God in thee if thou canst see or hear him offended and not be grieved Again How dwells the Love of thy Brother's Soul in thee if thou canst see or hear that he lives in a known Sin and not mourn and grieve for him This therefore shews want of true love to God and to thy Brother Some can grieve and be sorry for the outward miseries crosses and afflictions of others that are their friends but do not grieve for their sins which yet are the causes of all other miseries and hurt them much more than any outward
also the substance of this Divine and heavenly Doctrine of Salvation Therefore if we would willingly dye for Christ's sake let us as willingly dye for the Gospel's sake and for the profession of it Remember how Christ doth in this place promise the Reward of eternal Life not onely to such as lose this Temporal Life for His sake but also to such as lose it for his Word and Gospel's sake And let this move us to be willing to part with our Lives not onely for Christ's sake but also for the Gospel's sake especially seeing it is so that in suffering for the Gospel we do suffer for Christ also c. Now that we may be able and willing thus to lay down our lives if need be in defence of the Gospel of Christ we must daily prepare and arm our selves for the practice hereof To this end 1. Labour to be well grounded in the sound Knowledge of this Doctrine of the Gospel using all good means to this end as diligent hearing of this Doctrine preached to us diligent searching of the Scriptures that the Word of Christ may dwell in us richly Col. 3. 16. 2. Labour by true Faith to believe and be perswaded of the divine truth and certainty of this Doctrine of Christ and not onely so but to apply the same unto our selvs particularly for our comfort Then we shall be moved to stand out unto the death in defence of it 3. Labour to entertain the true love of the Gospel and Doctrine of Christ in our hearts else we shall never be content to lay down our lives in the defence and maintenance of it c. Such as esteem so little of this Word and Doctrine of Christ and have so little love and desire to it how would they be content to dy in defence of it Mark 8. 36 37. For what shall it profit a man if he shall gain the whole World and lose his own Soul Or Jan. 1. 1625. what shall a man give in exchange for his Soul IN the beginning of the former Verse our Saviour shewed the great hurt and danger which cometh of seeking to save the temporal life of our bodies by denying Christ or his truth and Gospel or by not confessing the same when we are thereunto called That such as so do shall forfeit or lose the eternal Life and Salvation of their own Souls and Bodies And this he used as one Reason to perswade Christians to part with their bodily lives for Christ's sake and the Gospel's Now in these two next Verses he confirmeth his Reason by shewing further how great a loss and dammage it is for a man to lose or be deprived of the eternal Life of his Soul which he sheweth 1. By comparing this losse with the gain of the whole World and shewing it to be greater in the 36th Verse What shall it profit a man c. 2. By shewing the irrecoverableness of this losse or the impossibility of redeeming the losse of a man's Soul by any way or means in the 37th Verse Or what shall a man give in exchange c. What shall it profit a man What good shall it do him What benefit shall it be to him q. d. None at all This Interrogation hath the force of an earnest Negation If he shall gain the whole World This is not so to be taken as if it were possible for any one man to gain the Right and Possession of all the World but it is an Hyperbole by which more is spoken than is to be understood q. d. If he shall gain or get unto himself never so much even the whole World if it were possible By the World understand metonymicè all temporal good things in this present World which may be any way helpful to a man or do him any good as profits pleasures honours c. 1 Joh. 2. 15. Love not the World nor the things that are in the World c. Ver. 16. All that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life And lose his own Soul that is If he shall be deprived of the eternal Life and Salvation of his Soul in God's heavenly Kingdom or if he shall fail or come short thereof Note here also that the Soul being the principal part of man is by a Synechdoche named for the whole Person consisting of Soul and Body Therefore Luke 9. 25. it is said If he lose himself Doctr. 1 Doctr. 1. That the eternal Life and Salvation of Man's Soul in God's heavenly Kingdom is a matter of great worth and excellency A Blessing of great value and price if it be rightly estimated This appears here in that our Saviour doth prefer it before the gain of this whole World and of all the good in it affirming that the gain of all that is in the World will not countervail the loss of one Soul 1 Pet. 1. 8. This is reckoned as the greatest Blessing which the Faithful have by believing in Christ that by this means they receive the end of their Faith even the Salvation of their Souls Therefore also the Apostle the more to set forth the excellency and worth of this benefit doth call it there the end of our Faith For if Faith be a precious Grace as it is called 2 Pet. 1. 1. being but the means of attaining to Salvation how much more precious is Salvation it self being the end of our Faith Now the Worth and Excellency of the Salvation of Man's Soul may further appear by these following Reasons 1. By the excellency and dignity of the Soul of man in its own Nature in that it is a spiritual Substance and immortal never dying or perishing as the Souls of Brute-beasts do but living for ever even after the death of the body And this excellency of the Soul is confirmed by the manner and order which God himself observed in creating the Soul of the first man in that he did not make it of the dust of the earth as he did the Body but made it of nothing breathing it immediately from himself to shew that it is of a more divine Nature than the Body Gen. 2. 7. Vide Chrysost in Psal 48. pag. 668. 2. By the excellency of that estate and condition whereof the Soul of Man being saved is made partaker after this life in Heaven which is an estate of perfect happiness Set forth in Scripture by most excellent Names and Titles it is called a Crown of Life and a Kingdom 1 Pet. 1. 4. An Inheritance immortall undefiled c. 2 Cor. 4. 17. An eternall weight of Glory 1 Cor. 2. 9. Eye hath not seen nor Ear heard c. 3. By the excellent and precious means ordained of God for the procuring and working of the Salvation of Man's Soul viz. The precious Blood of Christ the Son of God that is to say his precious Death and Sufferings 1 Pet. 1. 18. Ye were not redeemed with corruptible things as Silver
thing contained in the words viz. That Christ is the beloved Son of God This is my beloved Son The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie one that is dearly or entirely beloved Sic Kemnit Harm Lib. 2. Cap. 17. pag. 22. So that hereby is noted out a speciall and singular love of God the Father unto Christ his Son See before Chap. 1. ver 11. Doctr. Christ Jesus the Son of God is in speciall and singular manner beloved of God the Father Esay 42. 1. Behold mine Elect in whom my Soul delighteth Matth. 17. 5. In whom I am well pleased Col. 1. 13. Called the Son of his love Typified in Solomon who was called â—edidiah 2 Sam. 12. 25. which signifies the beloved of the Lord. Now the greatness of this love of God the Father unto Christ may appear 1. By the eternity of it Joh. 17. 24. Thou hast loved me before the Foundation of the World To be understood of Christ not onely as God but as Mediatour because from eternity he chose and ordained him to that Office c. 2. By the speciall Effects of it manifested toward the Person of Christ 1. By conferring on the humane Nature of Christ perfection of all Gifts and Graces above Men and Angels Psal 45. 7. God thy God hath anointed thee with the Oyl of gladness above thy Fellows Joh. 3. 34. God giveth not the Spirit by measure to him 2. By committing unto him absolute Power and Authority over all Creatures in the World and especially over the true Church to Rule and Govern it Joh. 3. 35. The Father loveth the Son and hath given all things into his Hands 3. By advancing the Person of Christ unto fulness of Glory with himself in the third Heavens Joh. 17. 24. That they may behold the Glory which thou hast given me for thou lovedst me before the Foundation of the World Phil. 2. 9. Use 1 Use 1. See here again the unspeakable love of God to us in giving not onely his Son but his most dearly beloved Son unto Death for our Salvation Use 2 Use 2. See the Ground and Cause of all that love wherewith God the Father doth imbrace his Saints and Faithfull Children in Christ namely that speciall and singular love which he beareth first unto Christ himself Ephes 1. 6. He hath made us accepted in the Beloved that is in Christ who is in speciall manner beloved of God the Father Joh. 17. ult I have declared to them thy Name c. That the love wherewith thou hast loved me may be in them c. that is toward them So that God's love is first towards Christ and then in him and for his sake towards all Believers in Christ See then the certainty of God's love to us if we be true Believers in that it is built upon so sure a Ground viz. His love to Christ which is most certain and cannot fail or cease to be at any time Great comfort to us though in our selves by Nature we are odious to God by reason of our sins yet in Christ we are sure of his love yea of his speciall and singular love such as he beareth to Christ himself so as he may as soon hate Christ or cease to love him as he can hate or cease to love us being so nearly knit unto Christ as we are yea being one with him c. Use 3 Use 3. See what is to be done of all that would be partakers of God's speciall love and favour and consequently be assured of pardon of their sins and eternall life they must labour for true Faith in Christ the Son of his love that so in him and for his sake they may be accepted and beloved of God By Nature we are enemies of God and he our enemy we are odious and hatefull to him by reason of our sins Now there is no way to be reconciled to him and to recover his love and favour but by Christ who is the beloved Son in whom onely he is well pleased with Sinners Labour then for true Faith in Christ that thou mayst in him be accepted and beloved of God To this end labour first to be humbled in the sense of thy sins which make thee odious to God causing hatred enmity between him and thee Then being sensible of thy sins and truly humbled for the same this will drive thee to Christ causing thee to hunger and thirst after his Merits and to strive by Faith to lay hold on him that so in him thou mayst be received into God's love and favour Use 4 Now being thus beloved of God in Christ we are most happy and blessed for God's love in Christ is the Fountain of all good and of all blessings Spiritual and Temporall which come from God to us His love to us in Christ is not barren or fruitless but most fruitful He cannot but shew his love to us continually by doing us good by caring and providing for us all Necessaries for Soul and Body by supplying all our wants we cannot want that is good for us Psal 34. As an earthly Father loving his Child c. Use 4. A ground of Faith to us in all prayers which we make to God in the Name and Mediation of Christ and by vertue of that Intercession which he now maketh for us in Heaven For seeing God the Father doth so dearly love Christ he neither can nor will deny him any thing which he requesteth for us neither will he deny us any thing that is good for us which we request in the Name for the Merits and Intercession of Christ As therefore it is no small comfort to one having a suit to the King if he have a Friend in the Court to speak for him especially if he have the King 's principall favourite on his side So here c. Mark 9. 7. Hear Him Aug. 20. 1626. NOW followeth the second thing contained in these words uttered by the Voice of God the Father from Heaven touching Christ viz. The Precept or Commandment given to the Disciples to hear him Now these words seem to have Relation unto that place Deut. 18. 15. where the Lord promiseth by Moses that he will in time to come raise up unto his Church a great and eminent Prophet like unto Moses and withal requireth that his People should hearken to the teaching of that Prophet yea he threatneth to require it of every one that shall refuse to hear him Ver. 19. Now this Prophet was Christ himself the true Messiah who was a long time after to come in the Flesh and in his own Person upon Earth to execute the Office of a Prophet or Teacher in the Church and therefore God the Father speaking here from Heaven touching Christ willeth the Disciples to hear him thereby implying that he was indeed that great speciall Prophet and Teacher of the Church who was so long before promised to be sent or raised up to teach the Church and therefore seeing he was now
as that which is done to him is accounted as done to Christ himself Therefore we are to do service to our neighbour by love Vse 1 Use 1. To reprove such as disdain or think much to do any mean or base office of love to their brethren especially to those of the meaner sort As to visit them in sicknesse or other distresse to relieve and help them in their miseries and necessities c. Many think it a disparagement to them to stoop so low as to perform these and such like offices of love and mercy to others But this shews want of true humility and charity which if it were in them at least in that degree as it should be it would cause them to think no duty of love too mean or base for them to perform for the good of their brethren Others again are all for themselves so given to serve themselves and their own turn to seek their own profit c. that they regard not to serve others by love The common sin of these times Vse 2 Use 2. It must teach and move us willingly to humble and abase our selves so far towards others as to make our selves their very servants in humility and love being ready and forward at all times to do the meanest office and duty of love and mercy for the good of our brethren especially if it be to further the spiritual good and salvation of their souls To this end consider that God hath created us and sent us into this world to this end that we should not live to our selves or serve our selves and seek our own good onely but that we should serve God in serving our brother and neighbour See therefore that we make conscience so to do Shall Christ Jesus the Son of God so far abase himself as to become a servant to us for our good and salvation and shall not we much more become one anothers servants in humility and love Mark 9. 36 37. And he took a Child c. Aug. 12. 1627. IN the former Verse we heard how our Saviour did by way of Precept or Admonition teach his Disciples the practice of true Humility shewing what was to be done of them if they desired to attain to true honour and preferment above others viz. That they must abase and humble themselves one below another by the practice of Humility c. Now in these two next Verses he confirmeth the same Doctrine by a reall Type or example of humility which he took occasion to set before their eyes viz. the example of a young Child which he took and set in the midst of them that by beholding him they might be the more moved and perswaded to labour and strive to the true practice of humility one towards another Quest Quest Why did he propound and set before them this example or pattern of Humility in the young Child Answ Answ Because he knew that it was the nature of man to be much more moved and affected with visible and â—ensible exampleâ— set before them than with bare words or Precepts onely when they are to be taught any point of Christian Doctrine or practice and therefore this Doctrine of Huâ—ility being a Doctrine so needfull for them as we have heard before and yet so hard to practice he doth teach it and urge it to them not onely by Precept but also by this visible example of a young Child set before them Observ Observ Hence gather the excellent use of the Sacraments of the Church for the better confirming of our Faith in Christ in that those sensible signs and Seals of Gods Covenant being added to the Word are more apt to affect us then the bare Word and Doctrine of Christ alone For by the Sacraments the Doctrine of the Word is made sensible not onely to our ears but even to our eyes hands taste c. and so is the more apt to affect us and to confirm Faith in us Therefore here take notice of the goodness of God towards us who knowing how apt we are to be led by outward sense and how hard we are to believe his Promises unless we do after a sort outwardly see and taste and handle them as it were therefore he hath herein condescended to our weakness in giving us not onely his Word but also his Sacraments as outward sensible signs and seals of the truth of his Word the more to help our Faith Let us be truely thankfull for this mercy and shew it by our reverent estimation of the Sacramentâ— and by our Religious and Conscionable use of them as occasion is offered Now more particularly in the words consider two things 1. Our Saviour's propounding or setting before hâ—â— Disciples this lively pattern of humility in the young Child which he took in his arms c. 2. His application of that example or making use of it to his present purpose for Instruction of his Disciples In that he takes occasion thereby further to commend and urge unto them the practice of true humility ver 37. Of the first In propounding this example to them he used a twofold action or gesture 1. He took the child in his arms 2. He set it in the midst of them He took a Child It is most likely it was some Child that was in the house where our Saviour and his Disciples now were in Capernaum Now he took the Child into his arms as appeareth in the words following which seem to be spoken by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evangelist mentioning that last which was done first for he did first take the Child in his arms and then set him in the midst of them Now in that it is said he took him in his arms this shews it was but a small and young Child and so he is Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Child Matth. 18. 2. yet not so little or young but that as it seemeth he was able to stand and to go alone for in the sâ—me place of Matthew it is said that our Saviour called the Child unto him and set him in the midst of them Observ 1 Observ 1. Christ's special love and Affection to Mankind which was so great that he testified and shewed it even to young Children as here and at other times by admitting them into his presence and company setting them beside him Lukâ— 9. 47. taking them up into his arms and putting his hands upon them and blessing them as cap. 10. 16. And ver 14. he was much displeased with his Disciples for going about to â—inder the young Children from being brought unto him All this shews his great love and affection which he did beaâ— even unto little Children much more unto man-kind in general but especially unto his true Church This love to mankind and especially to his Church Christ Jesus shewed by manifold effects of it while he lived on Earth but especially by laying down his life for us Joh. 15. 13. So 1 Joh. 3. 16. Hereby perceive
the Son c. seeing this sending doth imply a superiority of power c. Now there is no superiority or inferiority of Power or Authority amongst the persons in the Trinity but they are all equall Answ Answ 1. Câ—râ—st is to be considered of us two wayes 1. As he is God in respect of his Divine nature and essence and so he is equall with God the Father 2. As he is Mediatour as God incarnate or made man and in respect of his Office now thus he is inferiour unto the Father and that by voluntary submission of himself to take on him this Office and thus he â—s said to be sent of God the Father 2. The Calling or sending of Christ to be Mediator is the joynt action of all the three persons alâ—hough it is in Scripture attributed to God the Father as being the first person in order of beeing and of working Observ 1 Observ 1. That the love and honour that is shewed unto Gods Messengers which are sent of him unto us is shewed unto God himself Therefore our Saviour here sayes That whosoever should receive him that is shâ—w love and respect to him while he lived on earth the same should be accounted to receive and honour God the Father who sent him into the World Now that which Christ here speaketh of himself as he was a Messenger sent from God into the World the same is true of all other Messengers of God which he sendeth unto us that look what love and respect or honour we shew to them the same we shew to God himself who sends them unto us Joh. 13. 20. Verily verily I say unto you he that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Use Use See then how carefull we should be to shew all due love and respect to Gods Messengers and Ministers sent unto us to do his Message that is to teach and reveal his will unto us seeing the love and honour we shew to them is shewed unto God himself who sends them and so doth the Lord himself accept and take it As on the contrary he takes it as a dishonour to himself when his Messengers and Ministers are either hated or dishonoured and despised Luke 10. 16. He that despiseth you despiseth me c. Take heed therefore of this reigning sin of these times and on the contrary remember and think often of that exhortation of the Apostle 1 Thess 5. 12. We beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake and be at Peace among your selves Observ 2 Observ 2. That Christ Jesus our Saviour did not take upon him the Office of a Mediator of himself without a Calling but he waâ— Called and appointed thereunto of God the Father he was sent of his Heavenly Father into the World to execute that Office Joh. 6. 27. Him hath God the Father Sealed that is appointed him to the Office of a Mediator Hebr. 5. 5. Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son c. Joh. 8. 42. I proceeded forth and came from God neither came I of my self but he sent me Use 1 Use 1. This teacheth us herein to follow Christ's example not thrusting our selves into any Office Calling or Action whatsoever without a lawfull Calling and warrant from God himself but first to be assured in our Consciences that we are thereunto designed and appointed of God And this assurance must be in two things 1. That the Calling Office or Action which we take upon us be in it self lawfull and good 2. That we are thereunto lawfully Called and appointed being qualified and fitted of God in some measure with gifts for the same Especially this is true of those Callings and Offices that are most weighty and important as the Calling of the Ministry that none ought to enter into it without warrant from God that is untill he find himself in some measure furnished with Gifts fit for that Calling that so he may have the seal of his Calling in his own Conscience c. Then shall he be able to perform the Duties of that Calling with comfort and to go therein with courage and constancy notwithstanding all difficulties and troubles and dangers c. He may look for Gods Protection c. So in every other Calling Psal 91. 11. Use 2 Vse 2. Hence gather that God cannot but accept and be well pleased with all that Christ did and suffered for us as Mediator and in the work of our Redemtion in that he did and suffered nothing but by speciall Calling and appointment from God his Father who Ordained and sent him into the World for this end to work our Redemption by dying and suffering for us which being so God could not but accept well of his death and sufferings as a satisfaction for our sins which is matter of great comfort to us c. See before upon ver 12. of this Chapter Observ 3 Observ 3. The great and unspeakable love of God towards us and care of our Salvation in that he Called and sent his Son Christ Jesus into the Word to be our Mediator and to work the work of our Redemption 1 Joh. 4. 9. In this was manifested the love of God towards us because that God sent his onely Begotten Son into the World that we might live through him This Calling and sending of Christ to be our Mediator and Redeemer doth exceedingly commend the love of God towards us especially if we consider that he Ordained him to this Office from everlasting before the Foundation of the World even before we had sinned or had Beeing he provided a remedy for us against sin to deliver us from it and that such a remedy as this even the sending of his own and onely Son to dye for us and that when we were sinners being so far from desiring or deserving this love that we were his enemies All this considered together how doth it set out the greatness and infiniteness of Gods love unto us and his most earnest care and desire of our Salvation and that we should not perish in our sins and it shews the truth of that which the Lord himself professeth of himself Ezek. 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked but that he turn from his way and live c. Use 1 Use 1. To work in us true love to God again who hath so loved us and shewed his love in sending his own Son to redeem us being lost and being his enemies c. If this be duely considered it cannot chuse but draw our hearts to love the Lord again and that not with an idle or barren love but as his love was fruitfull to us so it being felt in our hearts it will cause us to shew our true
this reason contains in it the end of Christ's coming into the world which was not to be ministred unto but c. Where 1. Consider the Person that is said to have come Himself whom he calleth the Son of Man 2. The end of his coming set down 1. Negatively shewing wherefore he came not not to be ministred unto 2. Affirmatively wherefore he came to minister And this latter is confirmed by mentioning one special kind of Ministery or service which he came to perform which was the giving of his life c. The Son of man This Title he gives himself in respect of his humane nature to shew the truth of it But having often had occasion before to speak of it I will not here insist on it Came viz. Into the World To be understood of his first comming in the flesh when he was Incarnate taking our nature upon him being first conceived in the Womb of the Virgin his Mother and afterward born and brought forth into the World in the appointed time Not to be ministred unto Or to be served or to have service done unto him by others Quest Quest How is this to be understood seeing he was Ministred unto and had service done to him in and after his first comming both by his Disciples who attended as servants on him as also by others as by those Religious Women who ministred to him with their substance Matth. 27. 55. yea the Angels ministred to him at his birth and afterward at other times Answ Answ The words are not to be understood simply and absolutely as if he had not come at all or in any sort to be ministred unto but comparatively not so to be ministred unto or attended on by great retinue of servants or followers to do him service as earthly Kings Princes or other great men are wont to be attended and served such as he spake of before ver 42. He came not into the World as an earthly Prince or great man of state to be gloriously attended upon and ministred unto by many servants c. But to minister Or to do service unto others in humility and love by submitting himself to do the Office and duty of a servant unto others doing all duties of love in way of procuring and furthering the good and Salvation of mankind Quest Quest How and when did he thus submit himself as a servant for the good of men Answ Answ 1. In his life time while he lived on earth by his readiness to do good to the Souls and bodies of men To their Souls partly by his publick Doctrine and Ministry amongst the Jews for which cause he is called the Minister of Circumcision Rom. 15. 8. and partly by his private Instructions Admonitions and Exhortations of others To the bodies of men he did good upon all occasions by his Miraculous healing of the sick raising of the dead and casting out of Devills from the possessed as also by other ordinary duties of love which he performed to others especially to his own Disciples as by washing their feet and wiping them with his own hands Joh. 13. 2. At the time of his death by dying and suffering the wrath and curse of God due to the sins of men thereby to work their Redemption and Salvation as is shewed in the words immediately following Observ 1 Observ 1. Christ's Kingdome is not of this World Joh. 18. 36. not earthly or temporal accompanied with outward pomp and glory but spiritual and heavenly He came not as an earthly King honourably attended c. Zach. 9. 9. Vse Use We are not to imbrace Christ or profess the Gospel in hope of worldly preferment c. Observ 2 Observ 2. The manner of Christs first comming into the World in his Incarnation or comming in the flesh he did not come in outward pomp and state as an earthly King or great man to be honourably attended by many servants and followers but on the contrary in a poor low and mean estate not to be ministred unto but rather to minister to others In the form of a servant The poor and mean manner of Christs birth and comming into the World is recorded by the Evangelists viz. that he was born of mean Parents and in a mean place which was Bethlehem and not in any great or fair house of that Village but in a common Inn yea in the stable of the Inn and was there fain to be laid in a Manger in stead of a Cradle c. Reasons why he came into the World in this poor low and mean manner and not in outward pomp and glory 1. That the Scripture might be fulfilled which foretold this Psal 22. Esay 53. 2. Joh. 18. 36. 2. That from this low and mean estate he might afterward be advanced to so much the higher glory Phil. 2. 7. He made himself of no reputation c. Therefore ver 9. God hath highly exalted him c. 3. That there might be the more manifest difference between his first comming in the flesh and his second comming to Judgment Therefore he came at first in low and mean manner but shall come at the last day in wonderfull glory and majesty 4. That by his own example and practice he might sanctify the poor and mean estate unto the faithfull in this life that it might be good and comfortable for them Use 1 Use 1. For the comfort of such good Christians as are of poor and mean birth and of mean estate in this World So was Christ himself our head and Saviour He came not into the World as a great man in pomp and state neither did he live in the World in any great rich or honourable condition but in a mean and contemptible estate having not where to lay his head c. not so much as a house of his own to dwell in c. And he hath sanctified this poor and mean estate to all the faithfull c. Use 2 Use 2. Seeing Christ Jesus the Son of God was born and came into the World not in any outward state or glory but in a low and mean manner not to be served but to serve c. this should teach us not to affect or desire worldly greatness as great Wealth Honour or high places in this World but to be content with a low or mean estate if God see it good for us and rather to desire this then the other that so we may come after Christ our head and be herein like unto him Observ 3 Observ 3. But to minister See here how far Christ Jesus the Son of God did humble himself for the good and Salvation of mankind even so far as not onely to take mans nature upon him but in it to become a Minister or servant unto men after a sort for their good not refusing to do the meanest offices and duties of love unto men while he lived on earth in way of procuring and furthering the good and Salvation of the Souls and bodies of men
Phil. 2. 7. He took on him the form of a servant yea not onely the form but the office of a servant or Minister so far forth as was needfull for the good of men and especially for the good and Salvation of the Church Luke 22. 27. I am amongst you as he that serveth Vse Use This must teach us after Christs example to practice the like humility towards others especially towards our brethren and fellow Christians submitting our selves as Ministers and servants to them in love not refusing to do the meanest duties of love to others in way of procuring and furthering the good and Salvation of their Souls and bodies If the Son of God refused not to become a servant unto men the Creator to the Creatures c. how much lesse should we think much to become servants to our brethren in love Joh. 13. 14. If I your Lord and Master have washed your feet ye also ought to wash one anothers feet c. Mark 10. 45. And to give his life a ransome for many July 19. 1629. IT followeth And to give his life c. In these words our Saviour further proveth that he came rather to Minister or serve others then to be Ministred unto or to be served by instancing in one special kind of Ministry or service which he came to perâ—orm for men viz. the giving of his life a ransome for many First to open the meaning of the words Where are three things to be considered 1. The special service which Christ came into the World to perform for us or for mankind To give his life for us 2. The end for which he gave his life To be a ransome for us 3. The persons for whom he gave his life as a ransome For many To give his life Or his Soul A metonymy of the cause for the effect The Soul which is the cause of life being put for life it self Now this phrase of giving his life doth imply a free and willing laying down of his life and pâ—rting with it Aransome Or price of Redemption whereby to free and deliver such as were in captivity and bondage before under sin and Satan For many This is not to be understood of all mankind but of the true Church which are the elect or chosen people of God appointed to Salvation in Gods eternal purpose and in time effectually called and indued with Faith to believe in Christ and so to apply the merits of his death to themselves These are said to be many because they are so in themselves though in comparison of the Reprobate they are few Now follow the Instructions from the words And first from the first thing contained in them which is the special kind of Ministry or service which Christ came into the World to perform for us viz. the giving of his life for us Observ 1 Observ 1. In that this was one main end of Christs Incaâ—ation and of his first comming into the World in our nature that the might give his life or lay it down for us by suffering death which otherwise he could not have done this teacheth us the great necessity of his Incarnation and comming into the World and how great a benefit the same was unto us in that it was the means which made way to the death of Christ and consequently to the work of our Redemption The necessity appears in that without this Incarnation he could not have dyed or suffered for us And the greatness of this benefit of Christs Incarnation or comming in the flesh appears by this that it made way to the work of our Redemption by the death of Christ Phil. 2. 7. He took on him the form of a servant c. And being found in fashion of a man humbled himself to death c. Hence it was that at the birth of Christ when he came first into the World the Angells themselves did appear and in solemn manner praise God for this benefit of Christs Incarnation Luke 2. 13. How much more are we bound to be truely thankful to God for this great and unspeakable benefit of Christs Incarnation and comming into the World for whose sakes it was that he was Incarnate and came into the World As it is in the Nicene Creed Who for us men and for our Salvation came down from heaven c. This must stir us up to bless God and to shew our true thankfulness for this great benefit by reforming our lives and giving up our selves in obedience to God all the dayes of our life This is not to be done at one time of the year onely as at the time of Christs Nativity when we keep the memory of it but at all times of the year c. Observ 2 Observ 2. See how far Christ the Son of God did abase himself as a Minister or servant to us and for our good and Salvation even so far as to give his life and to suffer death for us which was the greatest Ministry or service which he could possibly perform for us Phil. 2. 7. He took upon him the form of a servant c. And he humbled himself to the death of the Cross c. Thus he became our servant not onely in his life time but in and by his death also which was the greatest service that could possibly be performed for us Vse 1 Use 1. See by this the great and unspeakable love of Christ to us and earnest desire of our Salvation in that for the accomplishment thereof he so far abased himself as to serve and minister to us not onely in his life but in his death by giving his life for our Redemption c. This was the highest degree of Christs love to us and most excellent service of love which he performed for us Joh. 15. 13. Greater love then this hath no man that a man lay down his life c. To stir us up to thankfullness c. And to this end to labour for true feeling of this love of Christ in our hearts c. Pray with Paul Ephes 3. Especially now we come to the Lords Table c. Vse 2 Use 2. This should cause us willingly to submit our selves to do this service unto Christ which he hath abased himself to do for us viz. to give our lives for him that is for the profession of his name and truth if need be as he hath done for us Thus did the blessed Martyrs Revel 12. 11. They loved not their lives unto the death in giving testimony to the truth of Christ Use 3 Vse 3. See also how far we should submit our selves as servants to our brethren for Christs sake so far as to give our lives for them if it be to procure the good and Salvation of their Souls 1 Joh. 3. 16. Observ 3 Observ 3. From the manner of speech To give his life We learn that Christ Jesus the Son of God did freely and willingly part with his life and lay it down for us He gave his
learned Divines of both Universities and other parts of the Kingdom to the number of above 200 whose Names would be tedious and improper here to recite though to be seen in the hands of the Undertakers having expressed their earnest desire to promote the Publication of this faithful and solid Commentary It is now at length through the Goodness of God compleatly effected in the which I could do no less as a Brother than be Instrumental To whose Divine Blessing I humbly commend both Work and Reader only beg a few lines to spend upon the Comment it self Thou hast pious Reader exposed here to publick view I think the largest of all the Commentaries that have yet appeared in any Language upon any of the Evangelists As the Gospel it self entertains you with a Discourse of the Life of our Saviour so this Comment was the Work of the principal part of our Reverend Author's Life The Evangelist sets before you the heavenly Feast of the Covenant of Grace This Commentator servs it up with choise and Appetite-whetting Sawces It 's worth our lives to read it digest it exemplify it in a suitable Conversation There is a strain of spirituality runs through it that will render it very acceptable unto such whose holy senses are exercised in the things of God In handling of each parcel of this Holy Scripture after a clear Partition of the words he raiseth distinct and pertinent Observations puts forth every where as occasion requires notable Textual Intricacies and Inquiries which he solves judiciously and distinctly and yet with a neat desirable brevity without obscurity He seems utterly to disaffect all larded pompous and high-flown Expressions and aereal Terms He aims not at diserta but fortia not to level his design at Eloquent Trappings but strong and nervous Explications as Jerom once wrote to Nepotianus Docente te in Ecclesia non clamor Populi sed gemitus suscitet te Lachrymae Auditorum Laudes tuae sint When thou teachest in the Church let not the humming but the groaning of the People raise thy Affections The tears of the Auditors are the praises of the Minister There is scarce any material Point or practical Controversy that may not if I mistake not be found in this excellent Treasury of Divinity Many proper and obvious Objections every where almost raised and no less satisfied Multitudes of Cases of Conscience requisite for the daily use of all sorts of Christians pertinently discussed To instance in a few Here is handled the Minister's Warrant and Call to his holy Function and Office the manner of managing it to his own Comfort the honour of his High-Calling and the Edification of his People Here is discussed that Question When and in what Cases Confession of Sins may and must be made unto men As to Civil Callings How to know the Time when we ought to enter into them The Nature of spiritual Combates The true Apprehension of the state of Adoption How to discern the Devil's Suggestions from the Motions of our own corrupt Lusts The Purity of the Word of God What Comforts and Supports against the troubles of vain thoughts in Prayer How to know that we are sincere in the great and important matters of Religion In what respect either as to Order of Time or Nature or quo ad nos Repentance may be said or not be said to go before Faith Here is stated the difference between John's Baptism and Christ's The Questions about costly Apparel the plentiful Use of the Creatures the Duty of lifting up our Eyes and Hearts to Heaven before and after Meals by the Example of our Lord and what Knowledg the Saints shall have of each other in the Kingdom of Glory are all sweetly opened and pithily answered These 〈…〉 scatterings and gleanings of my present Observation to the vast Multitudes of useful practical spiritual Cases that are here almost in every Leaf in every Sermon held forth for the enlightning of the Understanding the rectifying the Conscience the resolving the doubtful the establishing the weak the comforting the Desolate the stating of Evidences of God's Love and the Administration of an abundant entrance into the Kingdom of our dear Lord and Saviour Jesus Christ That the Man of God may be perfect unto every good Work With Commendation therefore of these pious and holy Labours of Love unto the Dews of Zion and thy Soul unto the fructifying Influences of God who alone giveth encrease unto the planting of Paul and the watering of Apollos not willing to detain thee any longer from entring into this spiritual Mine of the Gold of Ophir I rest From my Study at Heaver in the County of Kent Septemb. 3. 1661. Thine in the Gospel of our Lord and Saviour J. Petter AN Alphabetical TABLE wherein is comprised the principal matter contained in the Commentary upon the Gospel of St. MARK A. Account ALL men must give an Account 905 Accusation Silence is the best Answer to a false Accusation 1403 False Accusation 1398 1399 The most innocent are sometimes falsly accused 781 Admonition When it should be severe 1434 1615 1616 Adoption It belongs onely to Believers 585 Derived by the Son-ship of Christ 911 Advice It should precede our Actions 278 Adultery Remedies against it 430 Affections When they are sincere 208 338 When they are inordinate they are an hindrance 218 Remedies against their inordinatenesse 218 Christians are not required to be altogether without them 137 Affliction 532 776 790 1317 1320 1349 1490 1491 1518 1519 1533 1539 1590 1604. Believers not exempt from it 124 128 272 239 Fasting should be used in time of Affliction 123 God sometimes seems not to observe the Affliction of his Children 241 244 379 In it we must trust in God 1535 Christ takes notice of the Affliction of his Servants 375 God sometimes deferrs help 377 God sometimes exerciseth his Servants with many Afflictions at once 382 442 802 916 917 It is often greatest when deliverance is near 383 The Church in this World is exercised with it 376 God exerciseth Faith with it 447 It encreaseth Faith 453 Christians should be prepared for it 514 534 539 1227 1281 1282 1286 Such as follow Christ must suffer it 538 787 Self-deniall a help to bear it 537 Prayer an Effect of it 803 Following Christ in it an evidence of love 1387 Prayer a Remedy against it 1319 God tryeth his People with it 41 210 God gives a happy issue to it 42 245 455 1328 Prayer a Duty in time of Affliction 85 148 803 804 807 1118 It is a stumbling-block to Hypocrites 212 Preservatives against the evil of it 213 1282 In it we are apt to distrust God 243 The benefit of it when sanctified 268 443 541 They come to Christians by Providence 360 1259 Difference between the Afflictions of the godly and the Afflictions of the wicked 370 The Circumstance of time sometimes aggravates it 374 It is twofold 376 Christ is present with us in them 383 Christ's
1222 Cautions concerning it 1223 The heart must be free in it 1224 Children God sometimes makes them a Curse 1114 Should be nurst by the natural Mother 1115 Christians must be like them 723 724 657 673 Christ's Love to them 725 We should pray for them 725 They are naturally tainted with Sin 624 Their Duties to Parents 407 410 They should not curse their Parents 411 They ought to help their Parents 74 416 Christ 1224 1230 He rules the Devils 65 70 Why the Devil professed his Knowledge of him 67 253 Why Christ rebuked the Devill for confessing him 69 The Authour and Subject of the Gospel 3 Efficacy of Ordinances from him 26 Obedience due to him 58 92 110 Why the Devill adored him 253 Faith unites to him 285 God's Love to him 33 586 Christ the chief Teacher 370 417 587 591 713 1033 All ought to hear him 588 His Enemies 163 390 1028 1029 1030 1058 1085 1377 He is true God 4. 24 76 98 His Dignity 7 24 31 599 912 We must forsake all for him 28 58 271 He resembles the Dove 31 The ground of Ged's Love to us 34 Why he was nempted forty dayes 38 39 His Love to us 39 127 467 468 531 636 656 756 782 1311 1332 1335 He is Lord of all the Creatures 42 246 378 He governs the Church 46 47 His Kingdom 47 818 1027 1550 1564 His Power 60 89 245 366 378 497 663 813 815 1247 1649 His Holiness 68 His Mercy 76 100 247 356 384 461 489 496 His spiritual presence 82 He is a spiritual Physitian 89. 115. 147. 276. 279. 463 Why he would not have the People to flock to him 93 How he saw their Faith 97 He takes notice of our Graces 99 He knows the heart 104. 1247 When on Earth he could pardon 106 One end of his coming to convert Sinners 117. 118 Difference between his Disciples and John's 119 He is a spirituall Bride-groom 122 His humune Nature 131 515 580 829 1040 1147 1309 He hath Power over the Sabbath 132 His Miracles 135. 280 His Friends 145 Why he chose Judas among his Apostles 155 He was subject to our Infirmities 160. 1309 We should seek the Knowledge of him 190 His diligence in the Ministry 238. 501. 694 He was subject to humane Passions 241. 356. 474 Why he returned into Galilee 267 Why he asked Who touched him 281 Why he sometimes published and sometimes forbade the publishing of his Miracles 281 He comforts the humbled 284 He is Lord of Life and Death 294 His Humiliation 300. 1370. 1389. 1417. 1409 Why in Prayer he looked upward 365 He is a spiritual Pastor of Souls 369. 1290 What he prayed for in the Mount 372 In him a two-fold Will. 440 Misery of Man without him 457. 1261. 1267 His Humility 496. 656. 797. 798 He is the true Messias 510. 572. 1406. 1409. 1447 He was called of God 510. 661 His fore-knowledge 513. 1057 His Sufferings 513. 516. 518. 520. 521. 601. 602. 788. 799. 932. 1202 1240. 1246. 1253. 1258. 1290. 1303. 1306. 1310. 1323. 1329. 1381. 1485. 1506. 1508 His Resurrection 523 Why he fore-told his Passion 525. 602 We must imitate him 534. 535 His Glory 562. 569. 580. 567. 1408 Those that follow him must suffer 538. 769 His Transfiguration 563. 566. 569 His Divinity 584. 593. 538. 1024 Why his Divinity was not published in the time of his Humiliation 592 His Patience 620. 1451. 1452 His Wisdom 730 812 It was not his Work as Mediator to confer worldly honour 791 Why he came poor into the World 797 Necessity of his Incarnation 798 He dyed not for all 800 How he received Power from God 824 We should pray for his Kingdom 825 His Long-suffering 833 His Incarnation 908 910. 911 Reverence due to him 912 Causes of his Death 923 He is a Corner-stone 934. 935 His Exaltation 937. 1024. 1147. 1658 He was revealed in the Old Testament 959 He exalted not himself 1022 His Glorification 1025. 1026 1410 Many false Christs 1064. 1065 Contempt of him dangerous 1075 1120 His Prophetical Office 1134 He gave Alms. 1217 We must ask Counsel of him 1243 We should entertain him 1247 His Obedience to the Law 1249. 1382 His Sorrow 1251. 1308 1309 His Meekness 1251. 1451. 1452 Why he fore-told the Treason of Judas 1252 How we may be guilty of his Death 1261 All benefits flow from his Death 1269 Why he prayed 1305 His Fear 1398 His Trayer 1317. 1319. 1321. 1324 How could he pray against his Suffering since it was decreed 1321. 1322 Whether his sensitive Will was contrary to the Will of his Reason 1330 A two-fold Will in him ibid. His apprehension by his Enemies seems strange 1369 His Innocence 1398. 1466 Why he made no Answer to the Allegations against him 1402. 1406 How he is the Son of God 1407 What it is to deny him 1424. 1428 His Death 1443. 1492 He is a King 1448 His Work of Redemption 1385 His Humiliation 1468. 1480 He is the true Sin-Offering 1433 He was numbred with Transgressors 1463 It is honourable to bear his Cross 1486 His Love to Mankind 1494. 1530. 1611 His Poverty 1496. 1558 All his Sufferings were ordained by God 1507. 1521 Why he dyed 1542 For whom he dyed ibid. Why Miracles were wrought at his death 1546 How we may honour Christ 1562 Why he rose the third day 1577 His Presence 1605 His Apparition 1613 He is Lord of all men 1652. 1653 Causes of his Ascension 1655. 1656 The ends of his Exaltation 1659. 1660. 1661 How he makes Intercession for us 1659 Why he was baptized 1632 Church Personall succession of its Pastors no certain Mark of its Truth 1396 It may be amongst its Enemies ibid. Christ was not to abide with it on Earth 1191 Christ's care of it 901. 902. 903. 906. 930. 607. 1122. 1192. 1193. 1295 Ministers are Door-keepers of it 1196 It s weighty Affairs should be done carefully 1244 God warns it of troubles 1076 Those that are excluded out of it are odious to God 1103 It is sometimes in great troubles 376. 1121. 1126 God mitigates his Anger against it 1122 God's care of it in time of trouble 1124 It is Catholick in respect of place 1157 The sure estate of it 1170 It is like a House 1188. 1189 On Earth it is in a warfaring Condition 1189 Christ is Lord of it 46. 47. 926. 1190 God is alwayes present with it 976 It is hard to reform it 603. 835. 837 Covetousness dangerous in it 837 Not to be reformed without a Call 840 Rules concerning its Reformation 828. 840 No man should take up an Office in it without a Call 875 God plants Churches 895 It is like a Vineyard 896 God furnisheth it 899 God expects it should be fruitfull 900. 913 How Christ upholds it 935 All Attempts against it are vain 146. 936 It is often tainted with Cōrruptions 600 Gods care of its Reformation 601 It may ordain outward Ceremonies 401 The proper Priviledges
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.
Seeing God the Father doth affect Christ with such intire love by this we see the greatness of his love to us in giving this his dear and beloved Son to dye for us That we might be saved Abraham shewed his great love to God in being content to sacrifice his beloved Isaac at his commandement How much more doth God the Father set out his infinite love to us in giving his beloved Son Christ Jesus to death for us John 3. 16. Labour to see this love of God to us and to be truly thankfull for it Use 2 Use 2. Seeing Christ Jesus is so dear unto God the Father let him be so also to us Let us set our principall love and delight on him He is worthy of our best love seeing he hath so loved us that he hath layd down his life for us Therefore say as David Psal 73. 25. Whom have I in Heaven c Ignatius said His love was crucified meaning Christ whom he most dearly affected So let us shew our love to Christ by preferring his Glory before all wordly things that are dearest to us and by our conscionable obedience to his Will John 21. 15. Peter lovest thou me Feed my Sheep c. Vse 3 Use 3. Terror to all Enemies of Christ which contemn and set leight by Him or his Will and Word God the Father loving him so dearly will certainly be avenged on all that oppose themselves or shew contempt against this his beloved Son Psal 2. He shall speak to them in his wrath c. See afterward upon Cap. 9. Ver. 7. Observ 3 Observ 3. In whom I am well pleased Hence gather That Christ Jesus is the ground and cause of all that love which God the Father doth bestow on Men therefore at the Birth of Christ the Angels sang Glory to God on High in Earth Peace Good will towards Men Luke 2. 14. Ephes 1. 6. He hath made us accepted in the Beloved that is in Christ John 17. ult I have declared to them thy Name c. That the love wherewith thou hast loved me may be in them and I in them Reas Reas In our selves we are sinfull and so the just object of God's hatred and wrath therefore he cannot love us as we are considered in our selves but onely in Christ and for his sake alone Use 1 Use 1. See then the misery and wofull Estate of unbelievers and wicked men that are out of Christ having no part in him nor union with him by Faith they are odious to God and lyable to his wrath abiding under it yea they are the very fewell of his burning displeasure Think of this thou that art an unbeliever That hast no union with Christ by Faith what if thou have wealth and honour in the World What though thou be in favour with Men yet if thou be not in Christ thou art out of God's favour yea thou abidest under his wrath What good will wealth do to that Subject that is out of the Prince's favour c Use 2 Use 2. Comfort to all that know themselves to be in Christ and to have put him on by Faith they may assure themselves of God's love towards them For as he loveth Christ so he cannot but love all that are in Christ for his sake as he is well pleased with him so with all the faithfull in him If therefore thou be a true believer in Christ thy case is happy thou needest not to fear God's hatred or anger against thee whatsoever thy sins have bin and how much soever thou hast provoked God by them yet now his anger is appeased towards thee in his beloved Being once reconciled to God in Christ and being accepted to his favour no Creature shall ever separate thee from this love of God in Christ Rom. 8. 38. Use 3 Use 3. Would we have part in God's love and have him appeased towards us in regard of our sins then labour to have part in Christ and to have union with him by true Faith c. Mark 1. 12 13. And immediately the Spirit driveth him into the Wilderness c. Aug. 30. 1618. THe History of the Life of our Saviour containeth in it principally two things 1. His Speeches or Sayings 2. His Actings and Doings For unto these two Heads we may referr all those things which the Evangelist recordeth touching the Life of Christ So doth St. Luke abridge the life of Christ Acts 1. 1. I purpose not to lay down any generall division of all this History joyntly considered but to handle every Chapter by it self And first touching this Chapter we have in it five principal Histories recorded by the Evangelist 1. The Baptism of Christ usque ad ver 12. 2. The temptations of our Saviour Christ Ver. 12. 13. 3. His preaching in Galilee of Capernaum and the Villages near to it Ver. 14. 15. as also Ver. 21. 22. and again Ver. 35. c. unto the 40. 4. The calling of four Disciples Peter and Andrew James and John Ver. 16. c. unto the 21. 5. Certain Miracles wrought by our Saviour Ver. 23. c. unto the end of the Chapter Hitherto we have heard of the first generall part of this Chapter namely touching the Baptism of our Saviour Christ where also we have heard of the solemn installing of him into his publick Office of Mediator which followed upon his Baptism Now we are come to the second part of this Chapter which is concerning our Saviour being tempted by Satan Ver. 12. 13. As we have hitherto heard the History of his Baptism and therein of his solemn Calling and Investing to his publick Office so now we shall see the execution of this his Office and how he carryed himself in it c. Of his Baptism Hactenus dictum The History of Christ's temptation follows It is briefly set down by Mark more largely and particularly by Mathew and Luke As it is set down by St. Mark in these 2. Verses we may consider in it three things 1. The preparative unto his temptations viz. His being driven into the Wilderness Ver. 12. 2. The temptations themselves in the beginning of the 13. Ver. 3. The good Angels Ministred to him Touching the first thing namely the preparative to his temptations which was His being driven into the Wilderness This is amplyfied in this 12. Ver. by three Circumstances 1. The time when Immediately 2. The Author or efficient cause of his driving The Spirit 3. The place whither into the Wilderness Immediately That is so soon as he was baptized and solemnly authorized from Heaven to his publick Office as before we heard The Spirit Not the evil spirit that is the Devil but the Holy Ghost the third Person in the Trinity This is plain Luke 4. 1. Driveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrusteth him forth properly So Math. 9. ult Some by driving understand a bodily transportation of our Saviour into the Wilderness by the power of the Holy Ghost carrying him through the Ayr as
there and yet we see the more he sought to lye hid the more famous he was So Luke 5. 15. when he had forbidden the Leper to tell abroad the Miracle wrought upon him it is said that so much the more went there a fame abroad of Him c. John Baptist was so farr from seeking after fame and renown that he was content to preach in the Wilderness which was an obscure place and yet he grew so famous that all those of Judea and Hierusalem went out to hear him as we heard on the former Chapter ver 5. So Paul sought not his own praise or glory in Preaching and yet he was exceeding famous in all the Churches and the Galathians received and honoured him as an Angel yea as Christ Jesus Gal. 4. 14. Thus we see that honour and fame doth often follow those that fly from it Hoc solum habet mundi Gloria gloriosum quod insequentes se fugit fugientes insequitur Gorran in Luc. 5. 15. ex Bernardo Use Use See then that the way to true honour is not ambitiously to hunt after vain-Glory but rather to shun and avoid all shew and appearance of it and to be content to live in mean accompt in the World so that we may be in accompt with God The lesse we seek our own honour the more the Lord himself will honour us even amongst men if we be such as walk conscionably before him seeking his Glory more than our own So much of the Preparatives to our Saviour's preaching namely his Return to Capernaum and the Fame that went of his being in the House Now followeth the occasion of his preaching in Capernaum viz. The People's flocking to Him in great numbers ver 2. Observ Observ By example of this People of Galilee and Judea we learn That we should be ready and forward to resort to the publick exercises of Religion and of God's Worship especially to the hearing of the Word Jam. 1. 19. Be swift to hear Eccles 5. 1. Be neer to hear We should take all good occasions to come to the Word preached Isa 2. 2. All Nations shall flow to the Mountain of the Lord and many People shall say Come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and He will teach us his wayes c. Psal 110. 3. Psal 122. 1. David was glad to go into the House of the Lord and no doubt the chief Reason moving him to it was that he might there be instructed in the Law of God by the Teaching of the Priest◠See Act. 13. 44. The like forwardness must be in us and this must appear 1. By coming frequently omitting no occasion c. 2. By taking pains to come though farr off c. as the Queen of Sheba 3. By coming in due time Use 1 Use 1. To condemn the great backwardness and slackness of many in repairing to the Word preached Some care not how seldom they come a small matter hinders them a showre of Rain or a little Head-Ach or the like A farr greater matter would not hinder them from going a Journy about some worldly business as to a Fair or Market or to a merry-Meeting Such shew manifestly that there is in them no love to the Word nor desire of the sincere Milk of it and the Reason hereof is because they never felt the power and vertue of it in their own Souls nor found any sweetness in it These Galiloans shall rise in Judgment against such slack comers to the Church to hear the Word preached Use 2 Use 2. Let all be moved to shew their readiness to come to the publick Hearing of the Word And to this end consider 1. The Excellency of this Ordinance of God it being the ordinary 〈◊〉 for the saving of us 1 Cor. 1. 21. and Jam. 1. 21. 2. Think how much we stand in need of often hearing the Word for the enlightning of our minds with saving Knowledge for the begetting and encreasing of Faith in us and for the beating down of our sinful corruptions c. This will cause us to hunger and thirst after the Word and make us forward to hear it on all occasions 3. It is the property of God's Children to love and desire to hear his Word Joh. 8. 47. 1 Pet. 2. 2. So much of the occasion of Christ's Preaching namely The gathering together of so much People Now to speak of the Preaching it self He preached the Word to them Observ 1 Observ 1. Our Saviour seeing the People assembled and that many of them came with a desire to hear his Doctrine and to profit by it though all did not He took occasion presently to preach the Word to them and so he used to do at other times whensoever he saw any great multitude of People assembled So Matth. 5. 1 2. and Joh. 7. 37. In the great day of the Feast c. Hence all Ministers may learn That they should take the best opportunities and occasions of doing good to the People by their Ministry 2 Tim. 4. 2. See 1 Cor. 16. 8 9. When they perceive likelihood of doing good then they are to apply themselves to the doing of it both by their publick Ministry and Preaching especially on the Sabbath and also by using all good means in private whereby to profit them as private Instruction Exhortation Admonition comforting the Afflicted c. Luke 12. 42. The faithfull and wise Steward gives the Houshold their portion of meat in due season Use Vse The People then must also watch all opportunities of receiving good from their Pastors and Ministers when they are ready to instruct them in publick they must take the occasion to hear them So Act. 10. 33. Cornelius and his Kinsmen took occasion to hear Peter So also in private they should wisely observe and take every opportunity of receiving spiritual Instruction Admonition and Comfort from their Pastor They know not whether God will offer them such opportunities again or not therefore they are to take them while they may and not to overslip them Observ 2 Observ 2. Here also all Ministers of the Word are taught to be frequent and diligent in the Duty of Preaching the Word So was our Saviour as we heard in the former Chapter and here again we see that although many of this People came more for Miracles than for love of his Doctrine yet he was especially careful first to preach to them before he wrought any Miracle because Preaching was the principal part of his Ministry and so is it the main Duty that belongs to every Minister This our Saviour gave in charge to Peter Joh. 21. And Peter to all other Pastors 1 Pet. 5. 2. Also Paul to Timothy and in him to all Ministers of the Word 2 Tim. 4. 1. Mark 2. 3 4. And they came unto Him bringing one sick of the Palsy which was born of four And when they April 11. 1619. they could not come
Sin in others 1. This is a Duty of Love and Mercy to their Souls in that we shew our selves careful and desirous to do good unto them by reclaiming them from their sin and so keeping back their Souls from the Pit of Destruction So Jud. 22. Have Compassion on some c. that is in reproving them gently that are tractable It is therefore a work of Compassion See Levit. 19. 17. 2. By this we shew our zeal for God's Glory when we shew our dislike of sin by reproving it in those that dishonour God by it Use Vse Let us make Conscience of this Duty of Love to the Souls of others that is of reproving sin in them with meekness and discretion especially Ministers of the Word must look to this Isa 58. 1. So also Parents Masters Husbands c. not to suffer sin unrebuked in their Children Servants and Wives Pull them out of the fire of Hell by Christian Reproofs And not onely such as have special charge of others must see to this but every private Christian as occasion serveth and in case he see hope of doing good upon his Brother that offendeth he is not to forbear reproving him in Christian sort We are apt in this case to make many excuses but remember that Eccles 11. 4. If we should see another running wittingly into the fire or water Would we not quickly blame him and hold him back And shall we see others endangering their Souls by sin and not reprove them and seek to reclaim them Ver. 9. Whether is it easier c. Observ Observ That the same Divine Power of God which is shewed in curing the Soul of sin is also manifested in the miraculous curing of bodily Diseases whence it follows that as none but God hath power to heal the Soul of sin by pardoning it so none but God hath power to cure bodily Diseases miraculously that is without ordinary means When the Prophets and Apostles cured some miraculously it was by the Power of God Act. 3. 12. The Devil himself and such as work by his help as Witches Wizzards and the like though they may work strange cures upon the bodies of others yet they cannot work a true Miracle in curing a Disease they cannot perfectly and truly cure such Disease as is simply incurable in nature The Devil may cure a Disease which men cannot cure but he cannot cure such a Disease as is in its own nature simply incurable as to restore one to sight that is born blind But I will not insist upon this Mark 2. 10 11 12. But that ye may know that the Son of man hath power on Earth c. VVEE have heard of the Antecedents or Preparatives that went before this Miracle of curing the sick of the Palsy Now followeth the Miracle it self by which our Saviour doth really prove unto the Scribes that he had power to forgive Sins As before ver 9. he proved it by Word so now He gives a reall proof of it in Deed. In the setting down of this Miracle consider two things 1. The manner of working this miraculous cure This is set forth by the words which he used at the time of effecting this Cure which words are spoken partly to the Scribes which sate by as also to the rest of the People that were present and partly to the sick of the Palsy The words used to the Scribes are those But that ye may know that the Son of man hath Power on Earth to forgive sins The words directed to the sick are these I say unto thee Arise and take up thy Bed and go thy way unto thy House The second thing to be considered is The miraculous cure it self effected by Christ's Power and manifested by certain outward Evidences in the sick party As 1. His rising up 2. His taking up his Bed 3. His going forth before them First to cleer the sense of the words briefly That ye may know c. These words were directed to the Scribes by our Saviour Christ for they are not the words of the Evangelist And in them our Saviour sheweth the Ground or Reason of his working of this miraculous cure namely that by this he might prove unto the Scribes and to the rest of the People that he was God and consequently had power to forgive sins The Son of Man Thus he calleth himself in respect of his humane Nature yet not excluding his Deity q. d. That Person who being God from Aeternity was in time made Man Vide infra Ver. 28. On Earth That is even in that state of Humiliation whilst he lived upon Earth q. d. I had not onely Power to forgive sins before I was Incarnate and came down from Heaven but also now since my coming in the Flesh and even in this low and mean condition of a Servant in which now I live I do still retain this Power I say unto thee Arise c. Our Saviour did not use these words as a means whereby to effect the cure but to testify his Will to cure him He effected the Cure by His Divine Power accompanying His Words And immediately he arose c. These words shew the Effect which followed upon the words of Christ or rather upon the Power of Christ accompanying his words the Effect was that the sick of the Palsy was immediately made whole and sound and was perfectly cured this appeared by his rising taking up his Couch and going forth before all the People All which Actions and gestures served to set forth and to prove both the Certainty and Truth of the Miracle as also the greatness and strangeness of it For it must needs be granted to have been a great Miracle that he which before by reason of his Disease was not able to go alone of himself nor fit to be led but was carried by four is now suddenly become so sound and strong in body that he can both rise up and walk and also take up his own Couch or Bed and carry it away from the place Note here that when it is said He took up his Bed it is to be understood of a small Bed or Couch as it is called Luke 5. 19. which was sufficient for one man onely to rest himself upon and therefore he might the more conveniently take it up and bear it And by this place it appears that in those times they used such small Beds or Couches which they might carry from place to place as occasion served Vide Danaei Quest in Marcum So much of the sense of the words Observ 1 Observ 1. First we learn here that our Saviour Christ in the state of his Humiliation on Earth had absolute Power and Authority to forgive sins Therefore Luke 7. 48. he pronounced Forgiveness of sins unto that sinful Woman which had washed his feet and wiped them with the haires of her head Now our Saviour Christ hath this power to forgive sins 1. As he is God it being the Property and peculiar Prerogative of
for then the fault is much aggravated Such therefore must be admonished to be more wise and carefull to prevent and avoid such occasions of disturbance to the Congregation Mark 3. 33 34 35. And he answered them saying Who is my Mother or my Brethren c Jan. 23. 1619. THe Evangelist having in the two former Verses mentioned a Message which was sent unto our Saviour Christ by his Mother and Kinsfolk the effect whereof was this That they stood without the House where now he was Preaching desiring to see and speak to him Now he layeth down the Answer which our Saviour made unto the People which did this Message unto him which is such as doth plainly shew that he disliked the Message sent to him so unseasonably to interrupt him in his teaching and therefore he refused to go out to speak with his Mother and Brethren Now because the People told him that his Mother and Brethren sought to speak with him therefore in his Answer he takes occasion to shew who are to be accounted his Mother and Brethren This he sheweth 1. Negatively denying those onely to be his Mother and Brethren who were so by natural blood or kindred which denyal is implyed by the interrogation Who is my Mother c As if he had said Do not think that I accompt those onely to be my Mother and Brethren which are so by natural blood 2. Affirmatively avouching all those his Disciples which sate then about him to hear him to be his Mother and Brethren And this he confirmeth two wayes 1. By outward gesture looking round about on them 2. By a reason taken from the property of all those that are his true Disciples they are such as do the Will of God Vers ult Who is my Mother c. Our Saviours purpose in these words is not utterly to deny his Natural Mother and Kinsfolks for at other times he shewed love and duty to them as may appear Luke 2. 51. where it is said He was subject to his Parents And John 19. 26. when he was upon the Crosse ready to dye he took care of his Mother commending her unto the care of John his beloved Apostle But by this manner of speech here our Saviour implyeth two things 1. That not onely these were his Mother and Brethren who were so by Nature 2. That although they were his Natural Mother and Kindred yet in this particular case in that they did go about rashly and unseasonably to interrupt and hinder his publike Teaching he did not acknowledg them as his Mother or kindred Observ Observ Hence we learn That we must not suffer our nearest Friends or Kindred to hinder us in good Duties which God commands and requires of us When God calls us to perform good and necessary Duties if our best and dearest kindred or other Friends shall use any means or go about to hinder us and to cause us either to leave the Duties undone or to interrupt us in doing them in this case we ought not to acknowledg them as our Friends nor to suffer our selves to be hindred by them See Joh. 4. 32. Luke 14. 26. If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters c. he cannot be my Disciple Not that we must simply hate our Kindred and Friends if we will follow Christ but so far forth as they are hinderances to us in following Christ we are not to acknowledg them our Friends but hate them rather as Enemies Therefore also Verse 21. of the same Chapter in the Parable of him that made the great Supper when one amongst the rest that were invited did suffer his new married Wife to hinder him from coming it is said The good man of the House who was the Lord of that Supper was angry at him and the rest that came not And Verse 24. he saith That none of them should taste of his Supper To shew That God will be offended at those that suffer either their Wives or any other their nearest Friends to hinder them from following His Calling Therefore also Luke 9. 59. When our Saviour bade one follow him and he desired first to go bury his Father our Saviour forbade him to suffer the burial of his Father to hinder him And when another that was bid follow him desired to go take leave of his Friends at his house he was blamed by our Saviour for it This shews That we must not suffer our nearest Friends or Kindred to hinder us in good Duties commanded of God Luke 10. 39. Though Martha went about to hinder her Sister Mary from hearing Christ by desiring that she should help her at the same time in her worldly businesse yet she would not be hindred Reason Reason of this Doctrine We ought to prefer Gods glory and the Obedience which we owe unto his Will before all that love and duty which we owe to our dearest Friends James and John left their Father to follow Christ Use Vse To reprove such as omit or break off good Duties as Prayer Reading Meditation Hearing the Word c. to gratifie some of their Friends who it may be come unto them and desire to speak with them about Worldly businesses or to have them keep company with them at such times when they should be imployed in better and more necessary Duties such as those before named What do such but plainly shew That they prefer the Company of their Friends before the Service of God and that they make more account of giving contentment to Friends than of pleasing God and of yielding obedience to his Will Let it not be so with us But learn by the Example of our Saviour not to take notice of our best Friends in case that they go about unreasonably to hinder us in such Duties as God calls us to perform When Peter would hinder and disswade our Saviour from suffering death though it were under pretence of love yet he would not hearken to him but counted him his Enemy in that case and therefore called him Satan Matth. 16. So some of the Holy Martyrs when some Friends of theirs went about to disswade them from standing out and suffering death for the Profession of the Truth they would not hearken to them nor suffer themselves to be hindred from the bold and constant confession of the Truth being called unto it It followeth Verse 34. And he looked round about on them that sate c. This gesture our Saviour used towards his Disciples that sate about him to hear his teaching as appeareth Matth. 12. 49. that he might the more plainly describe and shew unto the people who they were whom he accompted his Mother and Brethren namely all those his Disciples which were present to hear him and who were believers in him Behold my Mother and Brethren He doth not mean that they were his Natural Mother or Brethren but he speaks thus to shew that they were as near and dear
Christian therefore be much more careful of the latter then of the former Finis Tertii Capitis CHAP. IV. Mark 4. 1. And he began again to Teach by the Sea-side c. Febr. 13. 1619. THis Chapter consisteth of two Principal Parts In the first the Evangelist layeth down the Doctrine or Teaching of out Saviour Christ unto ver 35. 2. A Miracle wrought by him to confirm his Doctrine from thence to the end of the Chapter His Teaching is distinguished by the different places where he Taught 1. By the Sea-side on the Land 2. In a ship upon the Sea Both these are mentioned ver 1. Touching the former viz. His Teaching on the Land by the Sea-side it is amplified by the Consequent of it viz. the concourse of the people to hear him in the beginning of the verse There gathered unto him a great Multitude Touching the latter His Teaching upon the Sea the Evangelist setteth down two things 1. The Circumstances of his Teaching ver 1. 2. The Teaching it self ver 2. c. The Circumstances are three 1. The place He entred into a ship which was on the Sea 2. The gesture used by him in Teaching He sate in the ship 3. The gesture or behaviour of his Hearers They all were by the Sea-side that is they stood there to hear him as appears Matth. 13. 2. Concerning the Teaching it self we shall hear ver 2. c. By the Sea-side There is no doubt but the Evangelist meaneth the Sea of Galilee which was also called the Sea of Tiberias Joh. 6. 1. and the Lake of Gennesareth Luk. 5. 1. of which see before chap. 1. ver 16. when the Evangelists mention the Sea indefinitely they mean this Sea as Matth. 17. 27. It was a great Lake or Pool of water joyning to the Countrey of Galilee on the East side of it through which Lake the River Jordan did run Adrichom Theatr. Terrae Sanctae pag. 139. Though it were no part of the main Sea yet it was called a Sea for the largeness of it containing many Miles in length and breadth as some write of it Josephus saith it was 40 Furlongs broad and 100 Furlongs long De bell Jud. 1. 3. c. 18. See Adrichom ubi supra and a little English book of the travels of W. Biddulph and others to Jerusalem Anno Domini 1607. pag. 104. Where they testify that this Lake is now by computation in length 8 Leagues and in breadth 5 Leagues every League being three miles Near unto this Sea or Lake our Saviour conversed much and often the reason whereof is most likely to be this because it was a place of much resort and much frequented by the people that came thither from many Towns and Cities of Galilee and other Countreys bordering near unto it therefore our Saviour taught often and wrought Miracles near unto this Sea that he might by his Doctrine and Miracles do the more good by reason of the concourse of people thither And no doubt but for this reason he took occasion at this time to go out of the house where he was teaching before as is said Matth. 13. 1 and went to this Sea-side that so this being a more publike place he might do the more good by his teaching Again This shews That he had before taught there And so much may be gathered out of Chap. 3. Vers 7 c. Where we heard that when the Pharisees and Herodians sought his life he avoided to this Sea where he preached and wrought miracles Observ Observ By the example of our Saviour here we learn to take all good occasions and opportunities of doing good to the Souls of others by furthering their spiritual good and salvation Our Saviour watched and took all opportunities of time and place to do good to the People by his Doctrine and Miracles labouring thereby both to call and convert such as were yet uncalled and to confirm and strengthen those that were called This he laboured to do upon all fit occasions Sometimes teaching and instructing the people and working Miracles in the publique Synagogues sometime in private houses sometimes in the open streets sometimes by the Sea-side sometimes upon the Sea c. Thus should we take all opportunities of time and place to further the spiritual good and salvation of others by instructing the ignorant by admonishing those that are out of the right way and walk disorderly by comforting those that are in distress by praying for others and by using all other good means whereby their salvation may be furthered Gal. 6. 10. While we have time or a fit season let us do good to all c. especially to their souls We must redeem time Ephes 5. 16. that is take all fit occasions to do good not onely to our own souls working out own salvation with fear and trembling but also to the Souls of others Heb. 3. 13. Exhort one another daily while it is called to day c. That is Whilest ye have fit time and opportunity By this means we may best shew our love to others even by watching all opportunities of doing good to their Souls The Devil watcheth all occasions of time and place to hinder the salvation of others 1 Pet. 5. 8. He walks about like a roaring Lion seeking whom to devour And Job 1. 7. He goes to and fro in the earth c. seeking opportunity to hurt the souls and bodies of men but especially their souls How much more watchful should we be and carefull to take all occasions to do good to the souls of our brethren Wicked men take all occasions to practise sin and to draw others to it The Pharisees compassed Sea and Land c. How much more should we watch all opportunities of doing good by drawing others from sin and by stirring them up to good Duties by our good admonitions exhortations c. Especially Ministers of the Word should be careful to do this to the people committed to their charge taking all occasions to do good to their souls in publike and private by instruction admonition c. 2 Tim. 4. 2. Preach the Word be instant in season out of season c. Luke 12. 42. The faithful Steward is made Ruler over the houshold to give every one his portion in due season Heb. 13. 17. Good Pastors watch for the souls of their people c. Use Use Reproveth those that neglect good opportunities of time and place to do good to the souls of others But take heed of this lest God deprive us of the like opportunities in time to come Wherefore doth God offer us such opportunities but that we should take them and use them If we willingly let them slip it may be God will not offer us the like again Bonaventurae Egregia vox est Qui deserit occasionem deseretur ab eâ Luther loc Com. Class 5. pag. 132. Saepè una horula plus momenti habet ad rem praeclarè agendam quà m aliàs mensis aut annus Ibid.
born anew 1 Pet. 1. 23. So also it is that sincere milk by which such as are new-born babes in Christ must be continually nourished and attain to further growth in grace Though thou have grace yet think it not needless for thee to be a diligent hearer of the Word thou must still hear it that thou mayst get more grace more knowledg faith c. As thou must never think thou hast enough of these graces so thou must never think thou hast been a hearer of the Word long enough Vse 2 Use 2. See what they must do which feel the want and weakness of their knowledg faith and other graces in themselves Let them be more and more diligent in hearing the Word preached on all occasions let them be swift to hear this Word as St. James exhorteth them remembring this which our Saviour here speaketh That to such as hear shall more be given It followeth Verse 25. For he that hath to him shall be given c. Having said That to such as hear diligently more grace shall be given Now he confirmeth this further by this general proverbial sentence The summe whereof is this That such as use that measure of grace well which they have shall have a greater measure given unto them of God and that on the contrary such as do not make a right use of the gifts they have shall be deprived of them In the words are two things 1. A promise to such as make good use of their gifts they shall have them increased He that hath c. 2. A threatening of Judgment against such as do not well employ the gifts they have He that hath not from him shall be taken c. He that hath That is he that well useth and employeth that measure of grace which God hath given him being careful to glorifie God and to do good to others with those spiritual gifts which are bestowed on him That this is the meaning may appear because in the words going before our Saviour made mention of the good employment of the grace which was in his Disciples in that he urged them as we have heard to be diligent hearers of the Word which is one way of well employing the graces which was in them Besides this Exposition is also confirmed by that place Matth. 25. 29. where our Saviour useth this proverbial sentence as a conclusion to the Parable of the Talents The scope whereof is to shew That such as use their gifts well shall have them increased and such as use them not shall have them taken away That place therefore helpeth to interpret this To him shall be given A greater measure of grace shall be bestowed on him of God And he that hath not Which is not careful to use his gifts well to the glory of God and good of others From him shall be taken even that which he hath God will deprive him even of those common gifts and good things that are in him Luke 8. 18. it is said That shall be taken from him which he seemeth to have which implyeth That God will discover him not to have that truth and soundness of grace which he maketh shew of and so he shall be laid open for a grosse hypocrite So much of the meaning of these words Doctr. Doctr. 1. Such as are careful to improve and make right use of the gifts and graces which they have unto Gods glory and to the good of others shall have them increased The only way to attain to more grace and to a further increase in spiritual gifts is to employ and use that measure of gifts which we have already to the glory of God the giver of them This is plainly taught us by that Parable of the Talents Matth. 25. They that used their Talents well and to the advantage of the Master had more committed to them Joh. 7. 17. If any man will do his Will he shall know c. By well using the knowledg which he hath it shall be increased As it is with men in their wordly estate they commonly thrive best who are careful to improve that Estate of Lands or Goods which they have by employing it to the best advantage So it is with Christians in their spiritual estate they are like to thrive most in grace who employ best those gifts which God hath bestowed on them Reason Reason Such as do use their gifts well do thereby honour God and bring glory to his name therefore God doth honour them again by multiplying his graces in them and doubling his Spirit on them See 1 Sam. 2. 30. Use Use Be careful then to improve all spiritual gifts bestowed on us of God use them to the best advantage for his glory who is the author and fountain of them Stirr up the gifts of God that are in thee as Paul wills Timothy and be careful to exercise and set them awork to the glorifying of God and doing of good to others Set awork thy knowledg faith zeal love c. Make use of these graces which God hath given thee that thou shouldst honour him and do good to others and to thy soul by them And thus if thou use these gifts thou shalt find that God will increase them in thee more and more Honour him with the gifts thou hast and he will honour thee with a greater measure of the same graces Doctr. 2 Doctr. 2. God will take his gifts from such as have them and use them not well to his glory but do either hide and bury them with that unprofitable servant Matth. 25. living unprofitably with their gifts and doing no good with them or else do abuse them unto sin and to the dishonour of God Thus the talent was taken away from the unprofitable servant Thus Judas had the gift of knowledg in the doctrine of the Gospel and other excellent gifts yet because he used them not well but abused them he was deprived of them and at length laid open to be a notorious hypocrite So Saul had the gift of wisdome to govern a Kingdom and the gift of Prophecy for a time c. Reason Reason This is great unthankfulness against God when such as have received good gifts do not use them to his glory therefore he punisheth this sin of unthankfulness in them by taking away those from them Note here That when we say God taketh away his gifts from such as use them not well this is not to be understood of the true sanctifying graces of his Spirit which are proper to the Elect for these are never taken away from those that once have them truly Rom. 11. 29. The gifts and calling of God are without repentance but it is to be understood of those common gifts which may be in hypocrites and in reprobates these God taketh away from such as have them when they use them not well but rather abuse them to Gods dishonour And it is also thus far true of the sanctifying Graces of the Spirit that
being set in place of Authority over them Thus Ministers of the Word have a special calling to reprove the faults and corruptions which they discern in their people 2 Tim. 4. 2. Paul bids Timothy reprove rebuke c. So also have Parents Masters Husbands to reprove the infirmities and faults of Children Servants Wives 2. When they see hope and likelihood of doing good by their Admonition and reproof as if the parties offending be such as are fit to be admonished or reproved by them and likely to take it well for ought they know to the contrary In this case every Christian is called to admonish or reprove Levit. 19. 17. Thou shalt in any wiserebuke thy Neighbour and not suffer sin upon him And Col. 3. 16. Teaching and admonishing one another c. These Precepts are generall belonging to all Christians and not onely to Ministers Parents c. Now for the right performance of this Duty of Admonishing or Reproving others these Rules are to be observed 1. This must be done in love and compassion toward the persons offending and not out of bitter passion much less in rancour or malice against them Levit. 19. 17. Thou shalt not hate thy Brother in Heart but shalt rebuke him c. Jud. 22. Have compassion of some c. 2. It must be done with the spirit of meekness especially in admonishing such as offend of weakness Gal. 6. 1. Brethren if any be overtaken in a fault ye which are Spiritual restore such a one in the Spirit of meekness c. 3. With Wisedome and discretion And this must be seen in two things chiefly 1. In making choice of the fittest time and season to reprove and that is when we perceive the party offending to be most tractable and willing to be admonished Prov. 15. 23. A word spoken in due season how good is it 2. In putting difference between the faults and Infirmities which we do reprove some are great Infirmities which are to be more sharply reproved some lesser which are more gently to be reproved 4. Joyn Instruction with Admonition Col. 3. 16. Object Object Against this Doctrine is 1 Pet. 4. 8. Answ Answ Though we are to cover others faults that is not blaze them abroad to others when there is no necessity so to do yet we ought to reprove them in some cases c. Use 1 Use 1. This condemneth the neglect of this Christian Duty of admonishing and reproving others faults and sins of Infirmity A duty greatly failed in by many Christians and yet such a duty as is of great use and profit being well performed Many excuses some do make for their omission of this Duty as that they know not how to admonish or reprove or that it will not be well taken that they shall get the ill will and displeasure of their friends or Neighbours c. But remember Eccles 11. 4. He that observeth the Wind shall not sow c. Where there is true love to the Soul of our brother or Sister and an unfeined desire to do them good by a Christian Admonition and Reproof all such frivolous excuses will easily be taken away Vse 2 Use 2. This also is for the reproof of those that take upon them to Admonish and reprove others for their Infirmities but not in due manner and so many times do more hurt then good Such are they who reprove others in Passion and Choler not in love and meekness or else undiscreetly and unseasonably or without putting difference between great and small faults or infirmities c. Use 3 Use 3. This also shews how great a sin it is to countenance and incourage others in their Infirmities as by winking at gross corruptions in others especially in their friends or by commending those things that are amiss in them or speaking too favourably of their infirmities c. Use 4 Vse 4. Be willing to be admonished and reproved by others c. Psal 141. 5. Observ 3 Observ 3. Further in that our Saviour here reproveth his Disciples for their timorousness in this danger We may hence gather that it is a fault and sin in Christians to be immoderately timorous and fearfull in times of trouble and daâ—ger Of this see before upon ver 38. in the Remedies against excessive timorousness The Reason why it must needs be a sin is because it is a fruit of infidelity and distrust of Gods Mercy and special Protection Vse Use See then that we ought not to bear with our selves in this fault and cortuption but to be humbled for it and to Pray and strive against it by all good means Mark 4. 40 41. And he said unto them c. VVEE have spoken of the fault or sin which our Saviour reproveth in his Disciples namely their excessive Aug. 20. 1620. and distrustful fear Now it follows to speak of the cause from which that timorousness proceeded which was want of Faith How is it that ye have no Faith He doth not mean they had no Faith at all but that their Faith was weak So Matth. 8. 26. O ye of little Faith And so we are to take the words here How is it that ye have no Faith That is How is it that your Faith is so weak and small Doctr. Doctr. Hence gather that timorousness in time of trouble and danger proceedeth from infidelity as an effect and fruit of it Matth. 14. 31. When Peter walking on the Sea and beginning to sink was afraid Christ reproveth him thus O thou of little Faith wherefore didst thou doubt Therefore also the fearful and unbelieving are coupled together Revel 21. 8. to shew that excessive fearfulness is a fruit of unbelief or infidelity So when Peter for fear denyed Christ weakness of Faith was the cause as may be gathered Luke 22. 32. Now for the better conceiving of this point we must know that there is a twofold infidelity The first is that which is opposite to all Faith and excludeth it And this is in the wicked and unregenerate that have no Faith at all The second is that which is opposite to a strong Faith or to a high degree and great measure of Faith and this kind of infidelity is in many true believers and good Christians See Mark 9. 24. Now this immoderate timorousness which we speak of doth alwayes proceed from one of these two kinds of Infidelity that is to say either from want of all Faith as in the wicked and unbelievers or else from weakness of Faith as in some good Christians and as in these Disciples of Christ here mentioned Reason of this Doctrine All true courage and boldness in times of trouble cometh from faith We must first be perswaded by faith of Gods love to us in Christ and consequently of his special protection in times of danger before we can shew any Christian courage at such times 1 Joh. 5. 4. This is the victory c. Therefore on the other side the want or weakness of this faith must
natural sleep so is it much more easy with God by his Almighty power to raise the dead at the last day 3. As after natural sleep the body and outward senses are more fresh and lively then before so likewise after that the bodies of the Saints being dead have for a time slept in their Graves as in beds they shall awake and rise again at the last day in a far more excellent estate then they dyed in being changed from corruption to incorruption from Dishonour to Glory from weakness to power from natural to Spiritual bodies as the Apostle sheweth 1 Cor. 15. 42. 4. As in natural sleep the body onely is said properly to sleep not the Soul the powers whereof work even in sleep in some sort though not so perfectly as when we are waking so in death onely the bodies of the Saints do dye and lye down in the Graves but their Souls return to God who gave them Eccles 12. 7. and they live with God even in death and after death 5. As sleep is sweet to them that are wearied with labour and travel Eccles 5. 12. so also death is sweet and comfortable to the Faithfull being wearied and turmoiled with sin and with the manifold miseries of this life therefore some have even desired death as Eliah 1 King 19. 4. and Paul Phil. 1. Object Object Death is bitter and painfull even to the godly Answ Answ True in it self it is so But 1. The pains of it are mitigated and sweetned to them by the comfortable feeling and apprehension of Gods love and mercy in Christ and by the assured hope of eternal life which they conceive in the midst of death The sting of their death is pulled out because they feel their sins forgiven and themselves at peace with God in Christ 2. Though the pangs which accompany death may be bitter yet death it self is sweet to them in that it freeth them from all sin and misery and passeth them to a better and Heavenly life So much of the Doctrine Use 1 Use 1. Seeing death is but a sleep this affordeth an Argument to prove to us the general Resurrection of the bodies of all that dye If they do but sleep in their graves then there shall be a time of awaking them out of that sleep See 1 Cor. 15. Use 2 Use 2. Terrour to the Wicked and Reprobate dying in their sins Seeing death is but a sleep hence it followes That their bodies must be hereafter awaked and raised out of their graves at the last day and united again to their souls that both Souls and Bodies together may be cast into Hell-Torments for ever It were well for such if their souls and bodies might utterly perish and be abolished by death as the souls and bodies of brute Beasts but it is not so For their Souls after death go into Hell-Torments and though their bodies for a time go to the Earth yet at the last day they must whether they will or no be raised to the end they may together with their souls be cast to Hell Vse 3 Use 3. To encourage and comfort the godly against the fear of death Remember that death is to them but a sleep yea a sweet and comfortable sleep to such as dye well and in the Lord. If thou dye in Christ thou fallest asleep as it were in his Arms and then shalt thou have a most comfortable waking at the last day thy body shall then be awaked never to sleep again nor to have any more need of sleep nor yet of any earthly comforts as meat drink c. It shall also awake far more fresh lively and vigorous and in a far more excellent condition then it fell asleep in death Fear not then to fall into this sweet sleep of death when thy time shall come What weary Traveller or Labouring man is not willing when night cometh to lye down in his bed and there to fall asleep till next morning that he may be fresh again to labour So what good Christian wearied with the labours and troubles of this life and with this tedious warfare and pilgrimage which here we pass thorough should not be willing and joyful when the night of death cometh to have his body go to the grave as into a soft bed there to sleep and rest till the Day of Judgment that then he may awake fresh again c Know then if thou be a good Christian and hast thy sins forgiven end dyest in Christ death is no death but a sweet sleep to thee c. Thy body shall not be abolished or perish by death but only fall asleep that it may at length be awaked again in a far more excellent condition then it was in when it fell asleep thy vile body shall then be changed and made like unto the glorious body of Christ himself as the Apostle speaketh As for thy Soul that shall not sleep at all no not in death but shall for ever wake and live with God Vse 4 Use 4. To comfort us in the decease of Friends dying well and in the Lord. If we can be so perswaded of them then is there no cause at all of mourning but of rejoycing and thankfulness rather for them that after their tedious Pilgrimage in this life and after all the toylsome labours and miseries of it they are at length fallen into so sound and sweet a sleep and that they now rest in their beds that is in their graves Never did they before in all their life sleep so sweetly never was any bed so easie and comfortable to them as the grave Cease then our mourning for them Weep not for them but for our selves in regard of our loss of their Christian society and especially for our sins the procuring cause of that loss And yet even in mourning for the loss of our Christian friends we must beware of excess that we mourn not as those without hope but remember That though they are gone before us yet we have not utterly lost them Prae-misimus non amisimus If we be careful to live and dye well as they have done before us we shall meet with them again and enjoy them at the last day in the general Resurrection When our Friends whose company we desire are fallen into a natural sleep though we cannot then converse with them yet we hope we shall when they are awake again So think of our Christian friends departed this life though now while they sleep in their graves we have not their company yet when they awake at the last day we shall have it again and much more comfortably then ever we had in this life Mark 5. 40 c. And they laughed him to scorn c. Jan. 21. 1620. THe Evangelist from the 38. Verse to the 41 setteth down the Accidents which fell out in the house of Jairus immediately before our Saviour wrought the Miracle there 1. That our Saviour coming to the house found there a great stirr and
the Living but even against the Dead So did Herod and Herodias here against John So did the Papists in Queen Marie's Raign in taking up the Dead bones of Bucer and Fagius at Cambridge and burning them to ashes after they had been burned in their Graves for certain years So also they took up the bones of Peter Martyr's wife and buryed them in a Dunghill Use Learn we to detest such savage and inhumane cruelty which even the light of nature condemneth and let it move us to abhorr the Religion of the Papists which maintaineth and practiseth such Barbarous cruelty Object Object 2 King 23. 16. Josiah burned the bones of the Idolatrous Priests upon the Altar c. Answ Answ He had a speciall Warrant from God for the Man of God had foretold that he should do it 1 King 13. 2. otherwise it had not bin warrantable for him to do it Observ 3 Observ 3. See here the wonderfull patience and long-suffering of God towards the Wicked suffering them sometimes to proceed so far in their rage and malice against his Faithfull Servants and so to exercise the extreamest cruelty that may be against them The Lord doth not alwayes presently thunder against such cruell Enemies of his Saints as he might do but for a time lets them alone and patiently endureth their extream cruelty against his Servants Thus he suffered wicked Cain cruelly to murder his Brother Abel He suffered the Egyptians cruelly to oppresse his People He suffered the Prophets Apostles and Martyrs to be cruelly put to Death yea Christ himself c. Vse 1 Vse 1. To admire this patience of the Lord towards the Wicked c. See Rom. 9. 22. Use 2 Use 2. Hence gather That he will much more shew patience and long-suffering toward his own Servants and Children bearing much with them and not presently proceed to chastise them sharply for their sins though they provoke him daily by manifold sins of ignorance infirmity and presumption Seeing he beareth with such horrible sins in the Wicked much more c. Vse 3 Use 3. Be not Dismayed though we see wicked Men exercise great cruelty against God's Servants Here remember the patience of God which he sheweth even toward the Wicked and let it move the Saints of God with patience to possesse their Souls knowing this that though the Lord suffer them a while yet he will not alwayes suffer them but will at length proceed in wrath and Judgment against them to revenge the Cause of the Saints The rod of the ungodly shall not rest on the lot of the righteous c. Psal 125. Though Herod and Herodias prevailed thus against John by God's sufferance yet at length God punished them for they both Dyed miserably in Banishment Joseph Antiq. Lib. 18. Cap. 9 Euseb l. 9. c. 11. So much of the first Consequent of the beheading of John which was the ignominy and reproach offered unto him being Dead Now followeth the second Consequent Ver. 29. The honour done to his dead Corps by his Disciples When they heard of his Death they came and took up his Corps and laid it in a Tomb. Now by this they testified and approved their love and thankfulness to their Master And this is the more commendable because it is likely they did it not without some Danger to themselves for if it should have been known to Herodias no doubt but she would have stirred up the wrath and fury of Herod against them How they obtained the dead Corps whether by intreaty from Herod or whether they took it up where it was cast forth out of the Prison is not expressed neither is the place of his bury all mentioned c. Observ 1 Observ 1. Here first we learn That such as have reaped Spirituall good and profit by others do owe speciall thankfulness unto them and this thankfulness they ought to shew towards such by the Fruits of it in doing Duties of love to them and that not onely in their Life-time but even after they are Dead John's Disciples having profited by his Ministery do think themselves bound to shew all love and thankfulnesse to him both Living and Dead and therefore as they loved him being alive so now being dead they forsake him not but continue their love and shew it even to his dead Corps by giving it an honourable buryall In like manner all that have received Spirituall good by others do owe speciall love and all fruits of love and mercy to such in way of thankfull recompence This every People oweth to their Pastors by whom they have profited in Knowledge Faith Repentance c. So also Children to their Parents Servants to their Masters Wife to Husband c. 2 King 2. Elisha testified his thankfulness to Eliah his Master both by his constant cleaving to him and following him while he was on Earth and also by rending his Clothes in token of mourning for him and by bewayling the loss of him when he saw him taken up into Heaven from him by a fiery Chariot Acts 16. Lydia and the Jaylor being converted by the Ministery of Paul shewed their thankfulness to him for the same by entertaining him in their Houses In like manner did Martha shew her thankfulness to Christ Luke 10. Gal. 6. 6. Let him that is taught in the Word c. Philem. Ver. 19. Paul gives Philemon to understand that he owed himself to him in way of thankfulness for the Spirituall good he had reaped by his Ministery Vse Use This reproveth such as are unthankfull to those by whom they have reaped Spirituall profit Such People as are unthankfull to their Ministers by whom they have been instructed shewing little or no love at all to them either Living or Dead making no conscience to yield them their due Maintenance and to recompence them with carnall things of this Life for the Spirituall things which they reap by their means So also Children are here reproved who are unthankfull to Parents for bringing them up in Instruction c. Servants unthankfull to Religious Masters c. Of all unthankfulnesse this is the worst to be unthankfull for the Spirituall good we reap by others Therefore if it be a shame to be unthankfull for Worldly kindnesses how much more c. Observ 2 Observ 2. It is a Duty of love and mercy which we owe to our Christian Friends departed this Life to be carefull to bury them in good and decent manner and with such honour and respect as is fitting to their persons John's Disciples do not only bury the dead Trunks or Corps of their Master but they lay it in a Tomb or Monument as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth which was an honourable and respectfull Buryall So the holy Patriarchs were very carefull both of their own decent Buriall and of the Buriall of their Friends Abraham buryed Sarah Gen. 23. 19. Jacob's sons buryed their Father Gen. 50. 13. and Joseph took speciall order for his Bones to be carryed out
to imply Matth. 10. 37. A speciall example we have in Joseph toward his Father Jacob How many wayes did he expresse his great love unto him As by inquiring after him so carefully when he had been long absent from him by desiring to see him again and to have him come into Aegypt to dwell with him And when he was coming he expressed his love by going to meet him in the Way and by falling on his neck and weeping c. So also by visiting him in Sicknesse See Gen. 43. 45 46 48. Chapters And this love must shew it self in all Fruits and Duties of love that is to say in doing them all the good they can in respect of their Souls and Bodies in helping and comforting them in their necessities and distresses if need require and as they are able and all other wayes as in bearing with their infirmities and covering them c. so did Sem and Japheth Gal. 5. 13. By Love serve one another Much more should Children thus be serviceable to Parents by Love As they look that Parents should shew love to them so they again to Parents for love deserveth love c. Use Use It reproveth some unnaturall Children which shew little or no love to their own Parents but are unkind froward and churlish toward them so far from doing all good to them that they can scarce give them a kind word of their mouth yea some do shew hatred and despight against their Parents because they reprove or correct them and will not let them have their Will Monsters in nature they are rather than Christian Children unworthy the name of Children c. The Apostle reckoneth want of Naturall affection amongst the grossest sins Rom. 1. 31. and 2 Tim. 3. 3. And as in all others it is a hanious sin so especially in Children Let such as have been guilty repent c. The second Duty of Children to Parents is Reverence or reverent awe and respect towards them which is twofold Inward and Outward 1. Inward reverence in heart being affected and disposed with all due regard toward them and with high estimation of them Levit. 19. 3. Ye shall fear every one his Mother and Father Gen. 27. 12. Jacob did so fear and reverence his Father that he was unwilling to adventure his displeasure though it were to gain the Blessing and though he were advised to it by his Mother 2. Outward in reverent and dutifull Speech and behaviour expressing thereby the inward reverence of their hearts 1. Touching Speech They are to shew reverence partly by speaking humbly dutifully and mildly unto them being present upon all occasions and partly by speaking reverently and respectfully of them being absent 2. Touching the rest of their behaviour and gestures they must therein also shew all due reverence as by uncovering the Head bowing the knee and other parts of the Body rising up before them going to meet them being silent in their presence or sparing in speech c. Joseph though a great Ruler in Aegypt and his Father in want and at his finding yet when he was coming to him went forth in his Charet to meet him c. Gen. 46. 29. And Gen. 48. 12. when he had presented his two Sons to be Blessed of him he bowed himself with his face to the Earth 1 Reg. 2. 19. Solomon though a great King yet did great reverence to his Mother Bathsheba rising up to meet her and bowing himself to her and causing a seat to be set for her at his right hand Vse 1 Use 1. To reprove much unreverent carriage of Children toward Parents A raigning sin in many Children which either know not what duty and reverence is due to Parents or at lest make not conscience of performing it as they ought Touching inward fear and reverence of heart how many are void of it despising their Parents in heart and thinking meanly or basely of them especially if they be aged or poor in estate or have some infirmities c. Great is the sin of such despising those out of whose Loyns and Bowells they proceeded and from whom they received their conception birth and first beeing To despise Parents is to despise the Image of God shining in their Authority and Preheminence A sin which God hath severely punished one of the sins for which the Jews suffered the seventy years Captivity in Babylon Ezech. 12. 7. In thee have they set light by Father and Mother c. Touching outward Reverence How little appeareth in many Children either in Speech or Cestures Touching Speech some care not how malepertly and sawcily they speak to their Parents as if they were their fellows and equalls talking to them as if one Neighbour were talking to another and not like a Child to Father or Mother Some are worse who stick not to deride and mock their own Parents and to lay open their infirmities to others like cursed Cham Gen. 9. 22. But let them remember the sentence given against them by the mouth of God Prov. 30. 17. The eye that mocketh his Father and despiseth to obey his Mother the Ravens of the Valley shall pick it out and young Eagles shall eat it Others stick not to revile and rayl at their Parents But of this I shall have occasion to speak upon the words following As for other behaviour how unreverent is it in many Children scarce uncovering their Heads bowing or rising up to them c. but behaving themselves unreverently proudly or scornfully in their looks countenance and otherwise toward their Parents Parents also are faulty in suffering it Object Object I reverence them in heart Answ Answ Not enough to say so unless it appear in thy behaviour If one should say he reverenceth the King and yet not shew it outwardly would this serve the turn Well let all such undutifull Children take notice of their sin and be truly humbled for it Though their Parents be dead and gone whom they despised yet beware of living in this without repentance lest it pull down the judgment of God upon them c. Use 2 Use 2. Let all Children for time to come make conscience of reverent carriage toward Parents both inwardly in heart and in all outward behaviour as becometh them and beware of the lest contempt of them To this end let them often look at God's Commandement requiring honour to be given to Parents and withall think how much thou art bound to reverence them out of whose Loyns and Bowels thou art come into the World Therefore though thy Parents be poor or aged and shew infirmities yet still they are thy Parents and so to be feared and reverenced therefore look thou do it now while they are living lest if thou contemn or disdain them it trouble thy conscience afterward when they shall be dead and gone Use 3 Use 3. Admonition to Parents so to carry themselves that they may preserve their Authority and not lay themselves open to contempt of their own Children To
things are true whatsoever things are honest c. think on these things Especially give our selves to meditate on spiritual and heavenly things upon all good occasions Lift up our hearts often unto God as David Psal 25. 1. Have our conversation daily in Heaven by holy and heavenly Thoughts Meditations and Affections This will be a singular means to withdraw our hearts and minds from evill and sinfull Thoughts yea to expel such Thoughts out of our minds c. 4. Keep diligent watch over our outward senses as our Eyes Ears c. which are as Windows and Doors by which evill Thoughts enter into our hearts Job 31. 1. I made a Covenant with mine Eyes c. So much of the first sin which comes out of the heart The second is Adulteries Sometimes put for all sins of the Flesh as in the seventh Commandment The word doth properly signify that sin of Incontinency which is committed by Persons that are marryed or betrothed for Marriage at least one of them I say married or betrothed because the Law of God appoints one and the same punishment of death to be inflicted on him that defileth a betrothed Damosel and upon him that defileth a married Wife Deut. 22. 22 23. Now Adultery is of two sorts 1. Inward of the heart when the heart mind or will is delighted with adulterous thoughts or yieldeth consent to them Mat. 5. 28. Whosoever lusteth after a Woman c. 2. Outward which is expressed in outward speeches gestures or practice 2 Pet. 2. 14. Having Eyes full of Adultery c. Now both these kinds of Adultery may here be understood yet most properly the latter because it is said to proceed out of the heart General Remedies against all sins of the Flesh First Avoid all occasions of these sins As 1. Idleness This occasioned such filthy sins in Sodom See Ezek. 18. 49. And it was the occasion of David's Fall into this sin of Adultery 2 Sam. 11. 2. 2. Pampering of the body with intemperate and excessive Meats annd Drinks This also was in the Sodomites Ezek. 16. So Prov. 23. 31 c. Look not on the Wine in the Cup c. Thine Eyes shall look upon a strange Woman c. Jer. 5. 8. They were as fed Horses in the Morning every one neighed after his Neighbour's Wife 3. The Company of unchast Persons Joseph would not be in the company of Potiphar's Wife Gen. 39. Prov. 5. 8. Remove thy way far from the strange Woman and come not nigh the Door of her House 4. Garish and wanton Attire 5. Obscene and filthy Communication 6. Wanton Gestures Eyes full of Adultery c. The second generall Remedy against sins of the Flesh Get the true fear of God in our hearts and make Conscience of all our wayes before him Then he will keep us from such sins See Eccles 7. 26. Thirdly Love and Delight in the Word of God Prov. 2. 10. compared with the 16th Verse When Wisdom enters into thy heart and Knowledge is pleasant to thy Soul Discretion shall preserve thee c. to deliver thee from the strange Woman Fourthly Be diligent and constant in all spiritual exercises of Prayer Meditation in the Word Hearing Reading c. These are the means to nourish the graces of God in us and to quench and kill unclean Lusts Fifthly Beat down our bodies as Paul did his 1 Cor. 9. ult and bring them in subjection by sparing diet yea if need be by fasting and extraordinary humiliation Sixthly and lastly Joyn Prayer unto God to give us chastity of mind and body that we may possess our Vessels in Sanctification and Honour as the Apostle exhorteth 1 Thes 4. 4. Particular Remedies against this sin of Adultery First Consider the grievousness of this Sin which may appear 1. By the nature of it in it self being a breach and violation of the solemn Covenant of Marriage Prov. 2. 17. called The Covenant of God both because it is made before God solemnly and also unto God as well as to the Yoke-fellow If therefore it be a great sin to break an ordinary Covenant Promise or Vow c. 2. By the grievous Punishment appointed by the Law of God for it which is the penalty of death See Deut. 22. and Levit. 20. 10. and Joh. 8. The Pharisees knew this 3. By the dangerous Effects of it being hurtful and mischievous many wayes and to many Persons at once For the Adulterer sinneth against many at once 1. Against himself and hurts himself most of all pulling down the heavy Curse and Judgments of God upon himself and all that belongs to him and that both in this life and after this life In this life he brings the Curse of God 1. Upon his body and goods Prov. 5. 11. He consumeth his Flesh and Body This Sin breedeth noisome and incurable Diseases in the body oftentimes and that even in great Personages and Job 31. 12. it is a fire to root out a man's encrease yea it brings one to a Morsel of Bread Prov. 6. 26. 2. Upon his good Name great Infamy c. Prov. 6. 33. A wound and dishonour shall he get and his Reproach shall not be wiped away 3. Upon his Soul and Conscience hardning his heart exceedingly and taking away all feeling of Grace breeding also great terrour of Conscience c. Hos 4. 11. Whoredom and Wine take away the heart Therefore 't is hard to repent of this sin See Prov. 2. 19. After this life he pulls down the everlasting Curse of God upon himself for ever in Hell Hebr. 13. 4. Adulterers God will judge 1 Cor. 6. 9. They shall not inherit God's Kingdom See also Prov. 6. 32. 2. He sins against the Soul and Body of the Party with whom he commits Adultery 3. Against the other Parties Yoke-fellow and his own if they be both married breaking the Covenant of Marriage with the one and offering great injury and wrong to the other for which he can never make satisfaction 4. Against the Child begotten in Adultery bringing perpetuall Reproach upon it See Deut. 23. 2. 5. Lastly Against all his own and the other Partie's Children if they have other Children bringing in a bastardly brood among them Let these considerations move every one to an utter hatred of this so foul a sin The second Remedy Let all married Persons labour to preserve and encrease true Marriage-Love between themselves and their own Yoke-fellows This will shut out all unchast adulterous Love to others c. Prov. 5. 18. Rejoyce with the Wife of thy youth let her be as the loving Hind and pleasant Roe let her Breasts satisfy thee at all times and be thou ravished alwayes with her Love To live in state of Marriage will not keep from Adultery if there be not true Marriage-Love Mark 7. 21 c. For from within out of the Heart c. May 19. 1622. THe third Sin to be spoken of is Fornications which word is in Scripture used diversly 1.
Pharisees and of Herod together with his reproof of them for misunderstanding that his Admonition from Verse 14. to the 22. 4. His miraculous Curing of a blind man near to the Town of Bethsaida from Verse 22. unto the 27. 5. His questioning with his Disciples touching the opinion of the People and touching their own opinion of his person together with their Answer thereunto Verse 27 c. unto 31. 6. The foretelling of his Passion and Resurrection Verse 31 c. to the 34. 7. Lastly A sum of Doctrine delivered by our Saviour to his Disciples and the Common People Ver. 34. to the end of the Chapter Touching the first The miraculous feeding of 4000 c. we may consider 1. The Circumstances of the Miracle Ver. 1. unto the 6th Verse 2. The Miracle it self or the manner of working it Ver. 6 7 8 9. The Circumstances are three 1. The time when it was wrought In those dayes that is about the same time in which he cured the deaf and dumb man at the Sea of Galilee mentioned in the latter part of the former Chapter See Matth. 15. 32. 2. The Occasion of it The People's want of Food which is amplified by the greatness of the Multitude which were in this want The Multitude being very great c. Ver. 1. 3. A special Antecedent or Preparative going before the Miracle and making way unto it viz. The Conference of Christ with his Disciples about the People's great want and distress and about the supply of their want by using some means of ministring food unto them Ver. 2 3 4 5. Touching the first Circumstance viz. The time when this Miracle was wrought I will not insist upon it because there is no matter of great moment to be plainly gathered thence for our Instruction Observ Observ Onely we may observe the unwearied pains and diligence of our Saviour in doing good by his Miracles to the People in that he wrought so many Miracles at or about one and the same time for having before cured him that was deaf and dumb and many others also which were lame blind c. as may appear Matth. 15. 30. yet he is not weary of doing good but unto all the former Miracles which he had wrought at this time he addeth this also of feeding the whole Multitude miraculously See Ver. 2. He had spent three dayes c. This must teach us after his Example to be painful and diligent in doing good to others and in shewing Love and Mercy to them according to our abilities and as occasion is offered Gal. 6. 9. Let us not be weary of well-doing c. True Love is laborious and diligent in doing good to others Souls and bodies at all times upon all occasions c. 1 Thess 1. 3. The Apostle mentioneth their Labour of Love Touching the second Circumstance The Occasion of this Miracle The People's want of Food amplified by the number of the People being very great Having nothing to eat that is No Provision of Food or Victuals to satisfy their hunger Observ 1 Observ 1. In that our Saviour took occasion from their want of Food to work this Miracle for the supply of their want and relief of their necessity Hence observe that we should after his Example take occasion from the miseries and necessities of others to shew our love and mercy in helping and relieving them as we are able The consideration of their necessities whether bodily or spiritual should provoke and stirr up our Love and Mercy to help and relieve them Gal. 6. 10. As we have Opportunity let us do good to all c. that is as occasion is offered us by others wants and necessities Isa 58. 7. Is not this the Fast that I have chosen when thou seest the naked that thou cover him c. Reason Reas This is one cause why the Lord doth suffer others to be in misery and necessity that so from their want we might take occasion to shew our Love and Mercy in relieving them Their necessity is our best opportunity of doing them good Vse 1 Use 1. See then how fit it is for us to take special notice of the miseries of others both bodily and spirituall for else how can we take occasion by them to shew our love and mercy in relieving them See then how fit it is to visit and go unto such as are in misery or want in sickness pain poverty c. Exod. 2. 11. Moses being grown up went out to his Brethren and looked on their burthens And Mat. 25. the Elect shall be commended and rewarded at the last day for visiting and coming unto Christ's faithful Members being sick and in prison Use 2 Use 2. Reproof of such as are not moved by consideration of others miseries and wants to help and relieve them being able but neglect and let slip such good occasions of shewing their Love and Mercy to others This shews want of true Love and Mercy whose property it is to take all good occasions of doing good to others Use 3 Use 3. This shews the great sin of those who take occasion from others necessities and miseries to insult over or upbraid them Vse 4 Use 4. To stir us up to take special notice of others wants and miseries both bodily and spiritual and from thence to take occasion of comforting and relieving them as we are able Seest thou another in poverty and want and art able to supply his want Take occasion to shew thy love in helping him Seest thou another suffer Hunger Thirst Nakedness Take occasion as thou art able to supply him with Meat Drink and Raiment Seest thou one that is in sickness pain c Take occasion to comfort him to pray for him c. So in spiritual necessities of others c. See Mark 6. 34. Observ 2 Observ 2. In that the greatness of the Multitude which wanted Food is mentioned the more to amplify and set out the greatness and weightiness of this occasion which moved our Saviour to work this Miracle Hence gather that the greater and more weighty occasion is offered us the more careful and forward should we be at any time to do good to others The greater multitude of People were now in want of Food the more careful was our Saviour to work a Miracle for the relieving of them So at other times the greater occasions were offered him of doing good either by his Miracles or Doctrine the more careful and forward was he to do good Matth. 13. 2. when great Multitudes were gathered unto him he took occasion to speak many things to them in Parables And Mark 3. 20. we heard that when a great multitude came together to hear him and to be partakers of his Miracles he was so forward to take that special occasion of doing them good that he suffered himself and his Disciples to be hindred from eating their Meat The like zeal and forwardness should we shew in doing good when such special and
crosse Use 2 Use 2. Labour for hearts to be affected with grief for the sins of others that when we see or hear God to be dishonoured and offended we may shew our love to him and our zeal for his Glory by mourning and grieving for such sins whereby He is dishonoured To this end labour more more for the true love of God and for true hatred of all sin in our hearts then we cannot but be grieved for it especially for those sins that are most heinous and offensive to God as swearing profaning of the Sabbath Drunkenness Fornication c. which are the common and reigning sins of the times which when we consider and think of seriously what cause have we to wish our eyes a fountain of tears c. as Jeremy did Again Let us labour for true love to the Souls of others then we cannot but grieve for their sins which are so hâ—rtful and dangerous to them c. We may not sigh against others Jam. 5. 9. but we ought to sigh for the Sins of others Use 3 Use 3. If we ought to grieve and sigh for others sins then how much more for our own sins every one of us How should our hearts smite us for our own sins by which we have so much offended God Yea how should our hearts be broken and melt with godly sorrow which causeth Repentance unto Salvation never to be repented of Here should our sorrow for sin begin first at our own Sins taking them to heart and deeply sighing and mourning for them and then we cannot but mourn and grieve also in the next place for the sins of others whether they be friends or enemies Remember then and look to this that first and principally thou sigh and grieve for thy own sins and then for others withal If there be cause to sigh deeply for others sins how much more deeply for our own If there be cause of shedding rivers of tears for other sins then have we need of a Sea of tears to be powred out for our own So much of the action or gesture of our Saviour that he sighed Now to speak of the manner of it In his Spirit Observ Observ It is not enough to make outward shew of grieving for others sins but we ought truly and from the heart to be affected with sorrow for them 2 Pet. 2. 8. Lot vexed his Soul c. So Jeremiah Chap. 13. ver 17. saith My Soul shall weep in secret for your Pride So our Saviour here sighed in Spirit for the sins of these Pharisees Vse 1 Vse 1. Reproof of such as can say they are sorry for the sins and falls of others which they see or hear of when yet they are not truly grieved from the Heart and Soul for them though they formally use such words of course Nay some are worse who will speak of the sins of others to their disgrace making shew of sorrow for them when the truth is they are rather glad thereof because they are their Enemies whose disgrace they seek and therefore rejoyce at their Fall and yet stick not to say and pretend that they are sorry for them What is this but gross lying and dissembling Take heed of it therefore and see that we do not only pretend grief for others sins which we see or hear of but that we be indeed grieved in Heart and Soul for them Vse 2 Vse 2. And if our sorrow for the sins of others must not be in outward shew only but from the Heart and Soul then also our sorrow for our own sins ought much more to be from the Heart and to begin there Joel 2. Rent your Heart and not your Garments Now followeth the second thing in the manner of our Saviour's sighing He sighed deeply Observ 1 Observ 1. The heinousness and grievousness of Sin in its own Nature and how highly offensive to God and hurtful and dangerous to the Sinner in that it was matter of so great grief unto our Saviour causing him to sigh yea to sigh or groan in his Spirit deeply for it More particularly the heinousness of Sin may appear by these Reasons 1. From the Object of it being an Offence and Provocation to the infinite God 2. By the fearful and dangerous Effects of it pulling down the wrath and curse of God upon men in this life and after this life and being the true cause of all miseries temporal and eternal unto which Man's Nature is subject Rom. 6. ult the Wages of Sin is death So all other miseries are the Wages of it Rom. 2. 8. Indignation and wrath tribulation and anguish upon every Soul that doth evill 3. By the difficulty of making satisfaction to God's Justice for it and taking away the guilt and punishment of it in that it could by no other means be done but by the bitter death and sufferings of Christ Jesus the Son of God who must dy and suffer the wrath of God in Soul and body which made his Soul heavy to death and caused him to sweat drops of Blood or else sin could not be taken away This doth wonderfully aggravate the heinousness of it Use 1 Vse 1. See the profaness of such as make so leight a matter of sin trifling and dallying with it as if it were no such heinous matter Prov. 10. 23. It is a sport to a Fool to do mischief and Prov. 14. 9. Fools make a mock of Sin So do many now a-dayes at some sins as swearing drunkenness fornication c. But what a wretched thing is this to make leight of that which is so heinous and highly offensive to God so dangerous to the Soul of the Sinner and so hard to be forgiven and taken away Wilt thou jest with that which was matter of deep sighing unto Christ and should be so to thee Wilt thou laugh at that which should cause thee to mourn and weep Dost thou make so leight of that which made the Soul of Christ heavy to death and forced drops of Blood from his body Take heed thereof c. Use 2 Use 2. Learn so to esteem and accompt of sin as it deserveth as a matter most heinous grievous before God highly offensive to his Majesty and most pernicious to our Souls as a matter of sorrow and grief not to be thought upon without sighing yea deep sighing c. Learn thus to accompt of all sin whether our own or others sins especially our own So far we must be from making leight of sin in our selves or other that we should not think of it without grief nor without loathing and detestation We should also fear and tremble at the very motions of sin when we are tempted unto it Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 20. 1622. Observ 2 Observ 2. IN that our Saviour did so deeply sigh and shew so great sorrow for these Pharisees in regard of their obstinate persisting in Unbelief and their malicious tempting him
contrary to â—heir own Knowledge and Conscience Hence gather that obstinate and wilful persisting and going on in sin against Knowledge and Light of Conscience is a very heinous and grievous sin before God such a sin as is greatly to be lamented and grieved for in such as are guilty of it Therefore our Saviour here so deeply sighed c. And Chap. 3. 5. he mourned for the hardness of their Hearts that is to say because they wilfully hardned their own hearts in opposing him maliciously against the light of their own Conscience Num. 15. 30. this is said to be sinning with a high hand Reas 1 Reas 1. This sin comes very near unto the sin against the Holy Ghost one degree whereof is a wilfull sinning against the light of Knowledge received Heb. 10. 26. Reas 2 Reas 2. It is for the most part the sin of such as are incurable and incorrigible in their sins of whose Repentance there is little or no hope Rom. 2. 5. Reas 3 Reas 3. Fearful Judgments are threatned against this sin as Deut. 29. 19. God will not spare such Rom. 2. 5. They treasure up wrath c. Heb. 10. 27. Fearful looking for Judgment c. Vse 1 Use 1. See the fearful and dangerous estate of such obstinate and wilfull Offenders which wittingly and wilfully against their own Knowledge and Conscience go on in sin and harden themselves in a wicked course Their case is to be greatly lamented and pityed as being very dangerous and almost desperate unless God shew special and extraordinary Mercy in turning their hearts and calling them to Repentance In the mean time they come near to that unpardonable Sin and so are near to the very brink of the pit of Hell and ready to fall into it except God in great Mercy keep them from it Let such as have been guilty take it to Heart and speedily be humbled and repent if it be possible c. Use 2 Use 2. Of all Sins beware of this obstinate and wilfull sinning agâ—inst conscience and especially of persisting and going on in such a wilfull Course This is that which will bring heavy and swift Damnation upon such as are guilty of it and so continue without Repentance Remedies against it 1. Pray unto God to keep us from this fearfull and high degree of Sinning wilfully against Conscience Psal 19. 13. David prayes to God to keep him from presumptuous sins c. So should we to be kept from obstinate Sinning against light of Conscience with a high degâ—ee of presumptuous Sins 2. Consider the hainous Nature of this Sin and God's heavy Judgments c. 3. Take heed of custom in Sin which hardneth the Heart and at length brings to wilfull sinning and going on against Conscience 4. Beware of smoothering the light of thy Conscience or going against it in the smallest matters but in all things follow the light of thy Conscience directed by the Word of God So much of the preparation unto our Saviour's Answer to the Pharisees Petition seeking of him a Sign from Heaven Now followeth the Answer it self consisting of two parts 1. A Reproof of them for seeking a Sign 2. A flat denyall of their Request telling them That no such Sign should be given no such new Miracle be wrought as they would have And this denyall is confirmed by a vehement asseveration Verely I say c. Why doth this Generation seek c. These words are a sharp reproof of them for coming to him in such a sort as they did to tempt him by seeking of him a Sign from Heaven q. d. There is no reason why you should come to me and demand a new Miracle for confirmation of my Calling and Ministry seeing I have already wrought so many Miracles which are sufficient to prove my Calling that I am come from God c. And therefore you are greatly to blame and it is a great and hainous sin in you thus maliciously and wickedly to tempt me contrary to the light of your own Conscience c. This Generation i. e. These wicked hypocritical Pharisees Sadduces which are the Of-spring and Posterity of wicked Parents and Ancestors being like unto them and resembling them in Wickedness So much this kind of Speech implyeth when he doth not say why do these Men but why doth this Generation c implying that they were not onely wicked themselves but came of sinfull Parents and Ancestors which he mentioneth the more to aggravate their wickednesse and to shew one cause of it viz. the wickedness of their Ancestors See Matth. 16. 4. Note that though his purpose be to speak to the Pharisees and to reprove them yet he speaketh not directly in the first person to them but indirectly as it were in the third person He saith not why do You seek a Sign But why doth this Generation c And this he doth to shew the more contempt of them in regard of their Hypocrisy and Wickednesse therefore as if they were unworthy to be answered or spoken to he seemeth to turn himself from them and to direct his Speech to his Disciples or to some others present Observ 1 Observ 1. Not enough to be grieved for others sins but we ought also to shew our dislike and hatred of them by reproving them as occasion is offered and so far as our Calling requireth So did our Saviour here not onely sigh for the Pharisees but reprove their Wickednesse plainly So Lot living in Sodom did not onely vex his Soul with grief for their filâ—hy Conversation but no doubt he did also reprove it as occasion was offered as may â—ppear Gen. 19. 7. where he prayes the wicked Sodomites not to do so wickedly as to abuse those which were in his House which was a secret and indirect reproof So Jeremy was not onely much grieved for the Sins of his time but he also reproved them So Eliah in his time c. Reasons Reasons 1. It is a testimony of our true love to God and zeal for his Glory to shew our hatred of Sin by reproving it as our Calling requireth 2. It is a Fruit and Testimony of love to the Soul of our Brother or Neighbour offending to admonish and reprove him for sin Levit. 19. 17. Thou shalt not hate thy Brother in heart but in any wise rebuke him and not suffer sin upon him 3. It is a speciall means to bring the Offender to the sight of his sin and to strike him with remorse and so to gain him to Repentance Matth. 18. 15. or if not a means to gain him yet at least to convince him and leave him without excuse Quest Quest When have we a Calling to reprove sin in others Answ Answ Whensoever there is hope or likelihood of doing good by such reproof And this is especially in two Cases 1. When the Offenders are of our speciall Charge being under our Authority and Government And therefore all that are set in place of Authority over others have in
4. Their forgetfulness of the two former Miracles of Christ so lately wrought in feeding 5000 Persons with 5. Loavs at one time and 4000 with 7. Loavs at another time Ver. 18. Do ye not remember when I brake the five Loavs c. Before I speak of the particular faults reproved first we may gather some matter of Instruction from Christ's Reproof in general Observ 1 Observ 1. That we are not to let others alone in their Corruptions and Sins but to admonish and reprove them for the same as occasion is offered and so far as our Calling will warrant us Our Saviour perceiving his Disciples to be faulty and to offend by ignorance infidelity c. le ts them not alone in these Sins and Corruptions but admonisheth and reproveth them and that sharply according to the nature and quality of their offences So at other times he used to do as Chap. 4. Ver. 40. when they were too fearfull of being drowned in the Storm he reproveth their timorousness and infidelity saying Why are ye so fearfull How is it that ye have no Faith So Matth. 15. 16. he reproved them for being so dull and hard to conceive his Doctrine saying Are ye also yet without understanding c So Luke 24. 25. he reproved the ignorance and infidelity of the two Disciples which journyed to Emmaus O Fools and slow of heart saith he to believe all that the Prophets have spoken c. So Matth. 16. 23. he sharply reproved Peter for going about to disswade him from going up to Hierusalem to suffer Death Now by this his own practice he would teach us our Duty not to let others alone in their Sins and Corruptions though they be faults of ignorance or infirmity nor altogether to wreak at them but carefully to admonish them yea and reprove them sharply if need be for the same Matth. 18. 15. If thy Brother shall trespass against thee go and tell him his fault c. Ephes 5. 11. Have no fellowship c. but reprove them 1 Tim. 5. 14. Warn them that are unruly Reas 1 Reas 1. It is a duty of Christian love thus to admonish our Brethren of their Corruptions Levit. 19. 17. Thou shalt not hate thy Brother in thy heart Thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Reas 2 Reas 2. It is a good means to reform and redress the Corruptions that are in others c. A means to bring them to more thorough sight of their sins and so to humble them and to cause them to renew their Repentance Therefore Matth. 18. 15. If he hear thee thou hast gained thy Brother Reas 3 Reas 3. Such as do not admonish others do become guilty of their Blood Ezek. 3. Quest 1 Quest 1. Whether are we to reprove all Faults and Corruptions which we see or know to be in others Answ Answ Not so for some smaller and lesser Infirmities may be covered and passed over in love namely such as the party offending is already much humbled for in himself and such as are not openly offensive or scandalous to others 1 Pet. 4. 8. Love shall cover a multitude of Sins And Prov. 19. 11. It is a mans Glory sometimes to pass over a Transgression Quest 2 Quest 2. Whether doth this duty of Admonishing and Reproving of Sin in others concern all Christians Answ Answ Yes it is a duty binding all to performance as occasion is offered and within compass of their Calling And therefore the Precepts given in the Word of God touching practise of this Duty do run generally and indefinitely as we have heard before Yet chiefly and principally this Duty is required of such as have speciall Charge of others as Ministers Parents Masters of Families Husbands c. Quest 3 Quest 3. When or in what Case have all Christians a Calling to reprove sin in others Answ Answ Whensoever there is likelyhood or hope of doing good by such an Admonition or Reproof when there is hope of Glorifying God or of doing good to the party offending which may the better appear and be known by weighing all Circumstances of Time Place and Person when where and to whom the Admonition is to be given Vse 1 Use 1. To condemn the great neglect of this so necessary and profitable a Duty of Admonishing and Reproving sin in others A Duty much neglected among Christians now a-dayes and that not onely by the common sort but even by some of the better sort some are so far from conscionable practice of this Christian Duty that they know not how to perform it in any sort as is fit others think it is a Duty that concerns them not but put it off to Ministers Some can talk of others Faults and Corruptions and censure them behind their backs but have not the charity to Admonish them c. Men have vain excuses to hinder them in this Duty They are afraid they shall be counted medlers or busie-bodies or that it will not be well taken or that they shall lose a Friend and purchase ill will to themselves And so under pretence of these or the like excuses they suffer others to go on in known and manifest sins using no means to reclaim or reform them as they should do by Christian Reproof or Admonition They suffer the guilt of sin to remain upon the conscience of their Brother for want of love and care to tell him of his fault and offence in due manner Contrary to that Levit. 19. 17. Thou shalt not suffer sin upon thy Neighbour This great neglect of the duty of Admonition and Reproof is one main cause of so many grosse Corruptions and scandalous Sins remaining unreformed in many Christians now a-dayes A great cause of the abounding of sin amongst us Use 2 Vse 2. To stir us up to make Conscience of this Christian Duty of love to others as occasion shall be offered viz. of admonishing and reproving sin in others not suffering our Brethren to go on in known and manifest sins but using means to reclaim them admonishing them of their offences and reproving them if need be thereby to bring them to a sight of their Sins and to true Repentance And here we must not suffer small matters to hinder us in performance of this Duty Eccles 11. 4. He that regardeth the Winds shall not Sow and he that regardeth the Clouds shall not Reap Especially such as have charge of others Souls as Ministers Parents Masters c. Rules to be observed for the right performance of this Duty of admonishing and reproving Sin in others 1. The matter of reproof is to be taken out of the Word of God or to be grounded on the same Col. 3. 16. 2. It is to be done out of love and compassion to the Soul of our Brother that is out of a true and unfained desire of his Good and Salvation and with mercy and pitty towards him in regard of his sin and not out of spleen malice
that it might passe from him c. Matth. 26. 39. See afterward upon Chap. 14. Ver. 35. 3. There might be and was in our Saviour as he was Man some Natural loathness to suffer that cursed Death as it was an enemy to Nature It is no sin by a meer natural fear to abhorr Death But when he looked higher at God's Will c. See Dr. Field Vse 1 Vse 1. See by this the unspeakable love of Christ unto us and his earnest desire of our Salvation in that he not onely dyed and suffered for us but also did so willingly readily and chearfully undergo all his Sufferings in that he did so willingly drink of that bitter Cup of the Wrath and Curse of God for us Joh. 15. 13. Greater love hath no man then this that a man lay down his Life for his Friends that is dye willingly for them c. This is that infinite love of Christ which passeth Knowledge Ephes 3. 19. which he manifested by dying and suffering for us so willingly Therefore Ephes 5. 2. Walk in love as Christ hath loved us and gave himself for us c. Now this must draw our Hearts to love him truly again who hath so loved us and to shew our love by our obedience to his Will and by seeking his Glory above all things in the World As our Salvation hath been dear and pretious to him so must his Glory be to us c. Use 2 Vse 2. This is also matter of endlesse comfort to Us and all the Faithful in that Christ's Death and Suffering being voluntary and freely undergone by him are therefore acceptable to God and consequently available to justify and save Us which otherwise they could not have been Therefore Ephes 5. 2. He gave himself for us an Offering and a Sacrifice to God for a sweet smelling savour Why was his Death a Sacrifice so pleasing unto God because he willingly gave himself c. If it had not been a free Will-offering it had not been accepted neither could have been a propitiation for us hereupon depends the Efficacy and Merit of Christ's Death and Sufferings that he dyed willingly and in way of obedience to God his Father and so his Death and Sufferings were accepted for us If he had dyed and suffered a hundred times yet if his Sufferings had not been a Sacrifice pleasing to God they could have done us no good nor ever have reconciled us to God c. And they could not have been pleasing to God if not voluntary c. See Hebr. 10. 10. compared with Psal 40. 8. Use 3 Use 3. Christ having been so willing and ready of his own accord to dy and suffer for us this teacheth us our duty which is to be in like manner ready and willing to suffer any thing even death it self for his sake As he willingly for our sakes suffered death yea that most shameful and cursed death so we must willingly suffer any thing in this life for his sake as reproach shame loss of Goods Friends Liberty and life it self if we shall be called to it as Paul Act. 21. 13. So did the Apostles Act. 5. 41. They rejoyced that they were counted worthy c. So the Martyrs suffered willingly for Christ Use 4 Vse 4. We should willingly part with our sins for his sake Tit. 2. 14. Observ 3 Observ 3. In that our Saviour foretelleth his Disciples of his death and sufferings thereby to prepare and arm them before-hand to the bearing of that grievous trial and affliction which was to happen unto them by occasion of his death Hence we learn that Christians have need to be prepared and armed before-hand to bear trials and afflictions as they ought when they come upon them whether they be outward or inward trials Matth. 26. 41. Watch and pray that ye enter not into temptation that is prepare and arm your selves before-hand by Prayer and Watchfulness against the time of trial that ye be not over-come of it Ephess 6. 13. Take unto you the whole Armour of God that ye may be able to withstand in the evill day and having done all to stand Joh. 16. 1. These things have I spoken that ye should not be offended They shall put you out of the Synagogues c. Reason It is a very hard and difficult matter to bear crosses and afflictions well as we ought which cannot be done without special Grace of God enabling us Phil. 1. 29. Unto you it is given to suffer for the Name of Christ Therefore we had need be well prepared and armed before-hand Use 1 Use 1. See by this how needfull for Ministers of the Word often to teach the Doctrine of the Cross instructing their people touching the necessity of Afflictions and touching the nature uses and ends of them and in the helps and means to bear them as they ought Thus doth our Saviour often put his Disciples in mind of the Cross and Afflictions which they should suffer as verse 34. of this Chapter Whosoever will come after me let him take up his Cross and follow me So at other times So the Apostles also do often teach this Doctrine of the Cross As Paul and Barnabas Act. 14. 22. taught the Disciples at Lystra Iconium and Antioch that We must through much Tribulation enter into the Kingdome of God So Paul in all his Epistles So 2 Tim. 3. 12. All that will live Godly c. Use 2 Vse 2. For Admonition to stir us up daily to prepare and arm our selves before-hand for times of tryall and for the bearing of Crosses and Afflictions inward and outward The not doing of this is the cause that many are so unfit and unable to bear troubles when they come and that they are so soon dismayed and discouraged casting away their hope and confidence in God being not able to comfort themselves in God as they should do in the midst of their troubles but are ready to despair of help from God and to fall to murmuring and impatiency All this is for want of being well armed and prepared before-hand to bear trials Therefore let every one of us look that we daily prepare and arm our selvs for the bearing of crosses and troubles when they shall come and for greater trials than we have as yet felt Quest Quest How may we prepare and arm our selves Answ Answ 1. Labour to be well instructed in the Doctrine of the Cross touching the necessity of it for all that will live godly touching the ends and uses to be made of Afflictions and the excellent fruit that cometh of them being sanctifyed to us and patiently suffered 2. Often meditate and think of troubles before they come accompt of them and making them present to us in Meditation even before they come This is to take up our crosse daily as we are required to do Luke 9. 23. 3. Get true Faith in Christ whereby to be assured of God's Love and that all crosses and trials shall work for our
is satisfyed in the same Nature in which we have sinned and offended God Therefore there is now no Condemnation to us being in Christ Rom. 8. 1. Christ having in our Nature suffered the whole Curse and Punishment due to our sins God cannot but accept of these his Sufferings as a full satisfaction for all our sins so that now there remaineth no more Curse or Punishment properly for us to suffer in our Souls or Bodies in this life or after this life but we are delivered and freed from all not onely from the eternal Curse and Punishment of Hell but also from the Curse and sting of bodily death and from all temporal Afflictionsas as they are Curses and Punishments of Sin In Christ the nature of them is changed to us that of Curses and Punishments they are become Fatherly Chastisements and Trials for our good Vse 2 Use 2. Christ having suffered in his Humane Nature Hence we may gather that He will shew himself a merciful High-Priest to us in our Sufferings ready to help and succour us in all our afflictions and miseries which we suffer in this life in as much as himself had experience of Suffering the like in our Nature Heb. 2. 17. It behooved him to be made like unto his Brethren in all things that he might be a mercifull High-Priest For in that he himself hath suffered being tempted He is able to succour them that are tempted Here is great comfort to us in all our necessities and miseries Mark 8. 31. The Son of Man must suffer many things c. NOW followeth the necessity of Christ's Sufferings which he foretelleth in these words The Son of Man July 10. 1625. must suffer This necessity is to be understood in three respects Vide Paraeumin Matth. 26. 54. 1. Of God's eternal decree and purpose ordaining it Luke 22. 22. Truly the Son of Man goeth as it was determined c. He is said to be delivered to death by the determinate Counsell and fore-knowledge of God That this Counsel of God might be fulfilled He must suffer 2. Of the Predictions of the Prophets in the Old Testament foretelling the Death and Sufferings of Christ therefore He must suffer that those Prophecies might be fulfilled Luke 24. 46. Thus it is written and thus it behooved Christ to suffer c. 3. Of the Work of our Redemption which could by no other means be effected but by the Sufferings of Christ Joh. 3. 14. As Moses lifted up the Serpent so the Son of Man must be lifted up that whosoever believeth in him shoul not perish c. For though it be granted that God by his absolute Power could have saved us by some other means yet this was the onely means which in his eternal wisdom he saw to be best and fittest to declare at once both perfect Justice and Mercy Quest 1 Quest 1. If there were such a necessity of Christ's Sufferings then how is it true that he suffered willingly as before we heard Answ Answ This necessity was onely of Consequence in respect of God's Decree and the Prediction of the Prophets and of Man's Redemption as we have heard but no necessity of Compulsion in respect of Christ who as He knew before-hand what was the purpose of God and the Predictions of the Prophets concerning his Sufferings so he was most willing to have the Counsel of God and Word of the Prophets to be fulfilled in him Quest 2 Quest 2. Doth not the necessity of Christ's Sufferings excuse the sin of those that were the instrumental causes of his Sufferings as Judas Pilate the Jews the chief Priests c. Answ Answ Nothing less Because they herein had no respect at all to God's Decree or the Predictions of the Prophets or the Work of Man's Redemption to be effected by Christ's Sufferings but for sinister causes and ends they sought his death Judas betrayed him for love of Money the Jews out of envy and malice proceeded against him Pilate to please the Jews condemned him c. Therefore Act. 2. 23. Peter tells the Jews that though Christ were delivered up to death by the Counsel of God yet they had by wicked hands taken and crucified and slain him Observ 1 Observ 1. That all things decreed or purposed of God from everlasting and foretold in his Word must of necessity be fulfilled So here it is said that Christ must suffer because so God had appointed and so it was foretold by the Prophets That all things decreed of God must come to pass is proved Isa 46. 10. My Counsell shall stand and I will do all my pleasure Eph. 1. 11. He worketh all things after the Counsell of his Will So also whatsoever he hath in his Word foretold must of necessity come to pass Mat. 24. 35. Heaven and Earth shall pass away but my Word shall not pass away Reasons Reasons 1. God is unchangeable both in himself and in his Decree and Word Mal. 3. 6. I am the Lord I change not Therefore whatsoever he hath decreed in his Counsel and foretold in his Word must of necessity come to pass God is Almighty and therefore able to effect whatsoever he hath purposed in his Decrees or foretold in his Word Vse 1 Vse 1. Terrour to the wicked living in sin without Repentance God hath decreed from everlasting to execute his fearful wrath upon such in which reâ—pect they are said to be ordained to Condemnation Jude Ver. 3. And he hath also in his Word threatned and foretold those heavy Judgments which shall come upon them as that he will rain snares fire and brimstone and an horrible tempest upon such Psal 11. 6. Now therefore God having both decreed these Judgments and ordained them in his eternal purpose to come upon all impenitent Sinners and having also in his Word foretold and threatned the same Hence it followes that all such Judgments decreed and threatned must of necessity be fulfilled upon such wicked and impenitent Sinners going on and living and dying in their Sins See the certainty of the condemnation of such wicked ones if they do not speedily repent and flee from the wrath to come In the mean time their Judgment slumbreth not Vse 2 Use 2. Matter of great comfort to the godly in that all Blessings and good things which God hath purposed in his eternal Counsel and forâ—â—old and promised in his Word must of necessity come to pass He having decreed to give them eternal 〈◊〉 after this they cannot miss or be deprived of it in which respect iâ— is said that the Crown of Righteousness is laid up for them and that heavenly Inheritance is said to be reserved for them 1 Pet. 1. So He having in his Word promised many other blessings and good things unto them as forgivness of Sins comfort and deliverance in troubles stength against temptations protection in all dangers c. therefore all these must be fulfilled to them So He hath promised and foretold in his Word the
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
for so the words may be translated See Scultet Observat in Matth. Cap. 48. Now although this Reprehension of Peter thus given by him to Christ did proceed from a good intent and meaning and partly from his love and good will to Christ his Master as there is no doubt being loath and unwilling to hear of Christ's Death and Sufferings yet neverthelesse in this Action of reproving Christ he did greatly sin and offend as is plain by that sharp and severe reproof which our Saviour gives him for it in the Verse following Quest Quest How or wherein did Peter offend in this reproving of Christ Answ Answ 1. In taking upon him to blame or find fault with Christ himself whom he had so newly confessed to be the Son of God whence he should have concluded That he that was the Son of God could not erre or be faulty either in doing or speaking any thing amisse Therefore in that he did not stick to blame and charge Christ as faulty this was great rashnesse folly and presumption in him He should rather have further questioned with Christ touching that which he doubted of or he should have dealt with him by way of humble intreaty and not by way of reproof 2. In opposing his own Opinion and Judgment against the expresse words of Christ For whereas he had directly affirmed that he waâ— to suffer many things yea that he must Suffer c. notwithstanding all this Peter sticks not to affirm the contrary This shall not be unto thee whereas he should have rested absolutely in the bare words of Christ This savoured of naturall pride c. 3. In giving perverse and evil Counsell â—o our Saviour perswading Him not to Do and Suffer that which he had affirmed that He ought to Do and Suffer viz. To go up to Jerusalme c. Such Counsell as if it had been imbraced the work of our Redemption had been hindred Quest Quest What were the Causes of this grosse fault and sin of Peter Answ Answ 1. His ignorance in the Mystery of Christ's Death and Sufferings and of the causes and reasons thereof For although Christ had now plainly told him and the rest of the Disciples that He must Dye and Suffer yet Peter neither could nor did yet conceive how it could stand with the truth of Christ's God-head and excellency of his Person to Dye and Suffer so many and grievous things 2. Another cause was that grosse Errour of the Jews then holden with which the Apostles also were tainted That the Messiah should have an Earthly Kingdom accompanyed with outward Glory and Prosperity which therefore Peter could not see how it could stand with that great abasement by Dying and Suffering which our Saviour foretold them of See Matth. 20. 21. in the sons of Zebedee And Acts 1. 6. 3. A naturall loathness and unwillingness which was in Peter as also in the other Disciples to hear of the Crosse and Afflictions which they might well think would be occasioned to them by the Death and Sufferings of Christ their Master 4. Too much carnall love and desire of Christ's bodily presence which made him loath to hear of his being taken away by Death c. Observ 1 Observ 1. That the best Saints of God in this Life are tainted with sinfull Infirmities and Corruptions with many and great Corruptions Peter himself an Apostle of Christ yea one of the most eminent Apostles for Zeal and other Graces yet how many and great Corruptions did he discover in this one Action of reproving Christ at this time See this Point handled before Chap. 3. Ver. 31. Quest Quest Why doth the Lord suffer such corruptions to remain in his Saints and Children after their effectuall Calling Answ Answ For these Reasons 1. To humble them in the sense and feeling of these corruptions and to keep them from being puffed up with Pride in respect of the Graces in them 2 Cor. 12. 7. Lest he should be exalted above measure by Revelations a Thorn was given him in the Flesh c. 2. That they may have matter in themselves with which to be continually exercised in fighting and striving against their corruptions and infirmities 3. To wean them from the love of this World and of this present life and to stir up in them a longing after the life to come in which they shall be perfectly sanctified and freed from this body of sinfull Corruption Rom. 7. 24. O wretched man Who shall deliver me c Observ 2 Observ 2. That Ignorance in some main Points and Doctrines of Faith for a time may stand with sanctifying Grace in such as are effectually called or that such as are effectually called and sanctified may for a time be ignorant in some main and principal Doctrines of Faith and Christian Religion As here Peter though a chosen and sanctified Apostle yet was ignorant of the Doctrine of Christ's Death and Passion as appeareth by his blaming of Christ for affirming that he must dy and suffer So likewise the other Apostles were ignorant of this Doctrine and of his Resurrection and so continued long time after this as may appear Luke 18. 34. yea till the very time of the fulfilling of them as we have heard before See more of this before Chap. 4. 10. and afterward Chap. 9. 10. and Joh. 20. 9. Vse Use Comfort to such Christians as are yet but weak in Knowledge so that their hearts be upright and that they make conscience of practising those things they do already know God will in due time reveal to them a greater light of Knowledge in all Points and Doctrines needful to Salvation He will by his sanctifying Spirit lead them into all necessary truth so that they conscionably use the means to grow in Knowledge The Apostles themselves were for a time ignorant of sundry main Doctrines of Faith but afterward they were clearly revealed to them Observ 3 Observ 3. â—n that Peter took our Saviour aside to reprove him thereby shewing a reverent respect to his Person although he otherwise greatly offended in the Reproof it self this is commendable in him And hence we may learn how to carry our selves if at any time we be to give a Christian Admonition to our Superiours viz. to do it with due respect and reverence to the Person in regard of his preheminence above us 1 Tim. 5. 1. Rebuke not an Elder but entreat him as a Father c. Though we may admonish a Superiour of a fault in some Cases yet not in the same manner as we do an inferiour or equal but with a reverent regard to his place and dignity we are in this case to minister such an admonition in such manner and with such Circumstances as may stand with the dignity and place of the Person admonished Mark 8. 33. But when He had turned about c. Aug. 28. 1625. IN the end of the former Verse ye heard of Peter's carriage toward our Saviour upon the hearing of that Prophecy
evil counsell given them by others that they are ready to hearken to the same their ears are open to it They are easily perswaded by such as entise them to sin or disswade and discourage them from well-doing Like unto Eve who was soon perswaded by the Devil to disobey God in eating of the forbidden Fruit. No marvail if such run into many grosse sins so long as they are so ready to hearken to such as entise them to sin No marvail if they neglect many good Duties seeing they have their ears open to the counsell of such as go about to hinder them in such Duties Vse 2 Use 2. To admonish us eveâ—y one to take heed of hearkning to the evil counsell of such as would draw us away from our Duty to God or allure us to sin against Him yea to be so far from in bracing such counsell as to shew our utter dislike and detestation of it yea though it be tendered to us by our dearest Friends and under a good pretence yet we are not to give it the hearing We are to stop our ears against these Syren-Songs by which others go about to allure us to sin or to draw away from our obedience to God Observ 5 Observ 5. In that our Saviour calls Peter Satan because he went about to hinder him from yielding obedience to the Will of God in Suffering for Us We may learn this That such as go about by evil counsell and perswasions to hinder uâ— from obeying God or to urge us to sin against Him are herein Instruments of Satan being set on work by him and doing his Office As the Serpent tempting Eve was the Devil's Instrument and therefore he is said To have been a Murderer from the beginning Joh. 8. 44. So all such as go about any way to entise us to sin or to draw us from our Duty to God are Instruments of Satan and Factors for him 2 Cor. 11. 3. The Apostle feared lest as the Serpent beguiled Eve by subtilty c. So the Devil by means of his Instruments the false Apostles should draw them away from the Gospel Therefore also ver 15. those false Apostles are called the Ministers of Satan Ephes 6. 12. In fighting against sinfull Temptations we are said to wrestle not onely against Flesh and Blood that is against men who go about to tempt us to sin but chiefly against Principalities c. that is against the Devils or wicked Spirits which set men awork to Tempt us Luke 22. 31. Our Saviour foretelling Peter of his Fall saith That Satan should winnow him that is tempt him to deny Christ yet this was done by the Damosel and others which came to Peter and charged him to be one of Christ's Followers Matth. 26. Therefore they were Satan's Instruments herein Vse 1 Use 1. See how great a sin it is to go about to disswade or hinder others from good Duties or to entise them to sin This is to play the Devil's part to do his Office yea to be his Instrument c. Take heed therefore of this Sanaticall practise let not the Devil employ thee as hiâ— Factor to Deal or Trade for him in drawing others to sin or in discouraging or hindring them from well-doing The Devil is the Tempter by Office therefore if thou be a Tempter thou art like him and dost his work c. Think of it such as entise others to the Ale-house Hab. 2. 15. or to break the Sabbath c. Vse 2 Vse 2. See what cause there is for us utterly to reject and detest the counsell and perswasions of such as disswade us from good Duties or entise us to Sin seeing they are herein the Devil's Instruments employed by him Therefore as we should not hearken to the Devil himself but detest and flee from him if he should appear to us in visible shape to tempt us so neither to let us give Ear to evil Counsellors but rather say to them as Christ here did to Peter Get thee behind me Satan c. Mr. Latimer being before his Death tempted to recant and deny the Truth by one who refused to tell him his name would not hear him but thus replyed to him Well saies he Christ hath named thee in that saying Get thee behind me Satan Psal 1. 1. Blessed is he that walketh not in the Counsell of the Ungodly Let the Counsel of the Wicked be far from us as Job 21. 16. Observ 6 Observ 6. Lastly in that our Saviour is so offended and takes it so heinously at Peter's hand that he should go about to hinder him from suffering as appeareth more plainly Matth. 16. 23. we are to take notice of the unspeakable love of Christ to us and of his earnest desire and care to accomplish the Work of our Redemption and Salvation by his Death and Sufferings So great was his love and so vehement his desire of purchasing our Salvation though with his own Death and Sufferings that he would not endure to be hindered in this Work He would not with patience hear Peter speak against it Therefore also Joh. 18. 11. when he would have delivered Christ by the Sword our Saviour blamed him and commanded him to put up his Sword saying The Cup which my Father hath given me shall I not drink it So at other times he shewed his earnest and vehement desire of accomplishing the Work of our Salvation by his Death and Sufferings Luke 12. 50. I have a Baptism to be baptized with meaning his Death and how am I streightned or pained till it be accomplished And Luke 22. 15. With desire have I desired to eat this Pass-over with you before I suffer This Love of Christ was so much the greater by how much more bitter and grievous his Sufferings were than Peter could or did conceive Use Vse Teacheth us to labour more and more to be affected with this infinite Love of Christ that it may stir us up to true thankfulness unto him for the same and that it may draw our hearts to love him truly again and with our chiefest love expressing it by our earnest and vehement desire of glorifying him by all duties of obedience in our lives As he shewed his love to us by a zealous care and vehement desire of working our Salvation by his own death and bitter Suffering so must we shew our love to him by our zeal for his Glory and vehement desire of advancing the same As he would not with patience endure any to hinder him in the Work of our Redemption but shewed himself greatly offended at them so must we at such as would hinder us in seeking his Glory Mark 8. 33. But when he had turned about c. Octob. 2. 1625. OF our Saviour's sharp manner of reproving Peter for disswading him from Suffering ye have already heard Now followeth the Cause or Reason of his Reproof or the matter for which he reproved him in these words For thou savourest not c. In which words
wayes especially 1. In Opinion and Judgment by condemning it and themselves for it as guilty of God's Wrath and Curse Rom. 7. 24. Paul calls it a body of Death 2. In Heart and Affection by hating loathing and detesting this natural corruption of the whole Man Rom. 7. Paul hated the evill which he did therefore much more his natural corruption being the cause and fountain of that evil 3. In life and practice by labouring daily to have this corruption mortified in us as by Prayer and by the Word of God applied Col. 3. 5. Mortify your members which are on Earth c. and Eph. 4. 22. Put off the old Man which is corrupt c. Reasons Reasons 1. Christ Jesus our Head and Saviour did deny himself for our sakes He contemned and rejected his own life and laid it down for us He renounced also his own humane Will so far as it differed from the Will of his Father submitting it wholly to the Will of God in the Work of our Redemption therefore all that will be his true Disciples must herein follow him 2. Nature is a great enemy and hinderance to every Christian in doing the Will of God and consequently in following Christ especially corrupt Nature Rom. 8. 7. The carnal mind is enmity against God c. 3. Such as will be Christ's Disciples must wholly give up themselves in obedience to the Will of Christ But this they cannot do unless they first renounce and forsake themselves and their own Will Use 1 Vse 1. See by this how hard a matter it is to be a good Christian and true Disciple of Christ in practice Though it is easy to make Profession hereof yet how hard and difficult to be such a one indeed Esse Christianum grande non videri Hieron This may appear by the difficulty of this one Christian Duty here required of all that will be Christ's true Disciples viz. The denial of themselves that is the utter contemning rejecting and forsaking of themselves and their own Nature and of all that is in them by Nature so far as it may be a hinderance to them in following Christ How hard and difficult a thing is this to practise So difficult that it seems to the natural man impossible and so it is indeed without the Grace of God enabling us to do it It is a hard matter for a Christian to renounce the World with the profits and pleasures of it hard to forsake Houses Lands Goods Wife Children c. hard to leave a Man 's own Country as Abraham did But this is above all difficulties for a man to deny and forsake himself and to go out of himself to hate his own life to put off himself and his own Nature to renounce his own Reason Will and Affections and to crucify them c. Oh how hard a thing is this to practise It is a hard duty which our Saviour enjoyneth Matth. 5. 29. that if our right Eye offend us we should pluck it out if our right hand we should cut it off and cast it from us c. But this is much more difficult for the whole Man to be cut off from himself for a man to forsake and part with himself c. If we were onely to put off and change our Skin with the Snake yet this were both difficult and dangerous How much more then to put off and change our whole Nature How hard for the Black-moor to change his Skin and the Leopard his Spots much more for a natural man to deny himself and his own Nature c. Never can he do it of himself without the speciall Grace of God See then that it is not as some think an easy matter to be a Christian as if no more were required but to be outwardly baptized to make outward Profession to come to Church c. Do not so deceive thine own Soul Thou must deny thy self thou must utterly renounce and forsake thy self c. And if this one duty be so hardly practised How hard is it to perform both this and all other required Therefore make off security and work out Salvation with fear c. Vse 2 Use 2. To convince many not to be Christ's true Disciples what ever they professe because they never yet practised this duty of denying themselves that is of rejecting and forsaking themselves and their corrupt Nature c. So far are many from this That they know not what it meaneth but it is a very Riddle and a Mystery to them Others are so far from renouncing and forsaking themselves and their own Nature that they highly esteem of themselves and are in love with their own Natures pleasing themselves therein puffed up with pride because of natural parts c. So far also from mortifying and crucifying their sinful Lusts that they take care to satisfy them So far from denying and renouncing their own carnall reason and corrupt wills that they are wholly wedded and addicted to them c. How unfit are these to be Christ's Disciples How far from following him by true denyall of themselves Some again deny their corrupt Nature in some things but not in all Some carnall Lusts they renounce but not all c. Contra Col. 3. Mortifie your Members c. that is all the parts of the old man and body of sin Use 3 Use 3. To stir up all that profess to be Christ's Followers to the conscionable practise of this Christian Duty of contemning renouncing and utter forsaking of our selves and our corrupt Nature and all that is pleasing to it so far as it is or may be any hinderance to us in following Christ and in seeking his Glory and being obedient to his Will A duty hard and difficult but most excellent and necessary so necessary that without it impossible it is to be a good Christian impossible to follow Christ as a true Disciple without this denyall of thy self The first Lesson to be learned in the School of Christ If thou wilt follow him and serve him and be obedient to his Will thou must forsake not onely the World and thy Goods Friends c. but thy Self and go out of thy self thou must renounce thy own Reason Will Affections and crucify them Thou must contemn and despise thy self and be out of love with thy self and thine own Nature yea thou must hate thy self and thine own Life yea thy own Soul and Body in comparison of doing the Will of Christ Labour every one to practise this excellent Duty in some measure The more hard it is the more care and pains to be bestowed in it The difficulty must not discourage us but quicken our diligence and pains c. Helps to the practise of it 1. Labour to see and feel the corruption of our own Nature how great it is and how opposite and contrary to the Will of God hindering us from obeying it and from following Christ This will humble us and teach us to deny and renounce our selves
Life c. Remember that if we will be Christ's Disciples we must hate our Lives c. No cause to be in love with this Life being so vain and transitory yea so wretched and miserable full of Troubles c. Use 3 Use 3. To examine our selves whether we be truly willing and content to part with our Life for Christ c. Are we content to part with all things of this Life c Use 4 Use 4. To move us every one to prepare and arm our selves before hand for the practise of this Duty viz. to part with our own bodily Lives for the profession of Christ and his Gospel if we shall at any time be called so to do as we know not but we may Though now we enjoy our Lives in peace together with the free profession of Christ and the Gospel yet Times may alter and God may call us to hazzard our Lives yea to lose them for the Name of Christ as the Martyrs did c. Therefore good wisdom it is to provide for the worst that may come and to fit and stirr up our selves before hand to lay down our Lives for Christ's sake and the Gospel's if we be called to it And so much the rather we had need thus to prepare forasmuch as this is so hard and difficult a matter to put in practise c. Vide supra the second use of the general Doctrine from this Verse Therefore labour daily to fit and prepare our selves to take up our Crosse in Death and by Death as well as in our Life time for the Name of Christ c. That we may be the better prepared use these Helps 1. Pray unto God daily to fit and prepare us to this great and difficult work if he shall call us to perform it Seek to him for spirituall strength to enable us for Christian courage and resolution of Heart that we may not be dismayed with fear of Death but that we may be able to vanquish this fear which is so natural to us and willingly to lay down our Lives for the Name of Christ c. 2. Labour for true Faith to be assured of the pardon of our Sins and of God's love and favour in Christ Then the sting of Death being taken away we shall not fear it but willingly Suffer it for Christ c. 3. Get true love of Christ in our Hearts This will constrain us to professe his Name and Gospel even with losse of our Lives To this end labour for true feeling of his infinite Love shewed to us in laying down his Life for us c. 4. Labour to be well grounded in the certain hope of the Resurrection of our bodies unto Life at the last Day 5. Lastly Look at the Reward of eternal Life promised But of this afterward in the next Observation Use 5 Use 5. If it be our Duty to lose and part with our bodily Lives for the profession of Christ and the Gospel how then much more to part with all other things of this Life which are but accessaries to it as Goods Lands Houses Liberty Country Friends Children c. See Luke 14. 26. And ver 33. Whosoever he be of you thâ—t for sakes not all he hath he cannot be my Disciple Mark 8. 35. For whosoever will save his Life c. Dec. 4. 1625. Observ 2. SUch as are content to lose and part with their Temporal Life for the profession of Christ and of the Gospel shall receive the Reward of eternall Life after this Matth. 10. 39. He that loseth his Life for my sake shall find it Joh. 12. 25. He that loseth his Life in this World shall keep it unto life Eternall Revel 2. 10. To the Church of Smyrna Be thou faithfull unto Death and I will give thee the Crown of Life If such as forsake House or Lands or Friends for Christ's Name shall hereafter receive the Inheritance of Eternal Life Matth. 19. 29. much more such as forsake Life c. Caution Caution Though they shall receive the Reward of Eternal Life yet they do not merit or deserve the same at the Hands of God by suffering Death for Christ's sake and the Gospels as Papists teach that the Martyrs do but this Reward shall be freely given them by vertue of God's Promise in Christ It shall not be given for the Dignity of Martyrdom or for the merit of Suffering but because the Martyrs are in Christ shewing their Faith in Him by suffering for his Name and Gospel Reason Reason Such as lay down their Lives for Christ do thereby honour Him and his Truth Therefore He will honour and reward them not onely in this Life but especially after this life with Eternal Life and Glory hereafter Vse 1 Use 1. See the happy and blessed estate of such as Suffer Death for the Cause of Religion that is for the Name of Christ or for profession of the Gospel That which is spoken in generall of such as suffer Persecution in this World for the Name of Christ Matth. 5. 12. the same is true of such as Suffer Death for the Name of Christ or the Gospel That great is their Reward in Heaven They are sure to be partakers after this Life of that eternall Life and Glory of God's heavenly Kingdom If they be blessed and happy who suffer smaller Afflictions and Trialls in this Life for the profession of Christ and the Gospel As 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Then much more blessed are they who suffer Death it self the greatest of all outward Trialls for Christ's sake and the Gospels If they be blessed which dye in the Lord Rev. 14. 13. because their Works that is the Reward of their Works doth follow them then much more happy are those which dye not onely in the Lord but for the Lord. The World doth use to judge them miserable who suffer Death of the Body though it be for Christ's sake c. because such are deprived of the benefit of this present Life and of all Earthly things here enjoyed but the Word of God doth call and accompt such to be most happy and blessed because in stead of this Temporal Life they are made partakers of a heavenly and eternal Life in God's Kingdom Therefore let us so esteem and accompt of all the holy Martyrs who have thus suffered Death for Christ's Name and Gospel that they are most happy and blessed in their Life and Death yea whatsoever kind of Death they dyed though never so painfull c. This hinders not their happinesse but they are now Crowned with eternal Life and Glory as the Reward of their Suffering Therefore great cause have we to bless God for the Faith constancy and patience which he gave to the Martyrs in suffering Death for the Name of Christ and for Testimony of his Truth in that they are by this means translated out of this wretched Life and made partakers of so blessed
a condition in God's heavenly Kingdom Vse 2 Vse 2. See here a forcible motive to move and encourage us willingly to suffer Death or to part with our bodily Lives for the profession of Christ and of the Gospel if at any time we shall be called of God unto it Consider the excellent and blessed Reward promised to us for so doing viz. the Reward of eternal Life and Glory in Heaven after this Life ended An eternal weight of Glory A Crown of Life shall be given us So we shall gain much more then we lose by losing this Temporal Life we shall gain eternal Life This losse shall be no losse to us but the greatest gain that may be If to dye any Death be a gain to the Saints Phil. 1. 21. then much more to dye for Christ or the Gospel No Death indeed but an exchange of Temporal Life for Eternal of Earthly for Heavenly A gainful exchange as of Copper for Gold c. We lose not our Lives but lend them to the Lord for a time to receive them with advantage Think well of this excellent Reward of eternal life promised to such as lay down and lose their Temporal lives for Christ's cause and the Gospel's that it may encourage us to do it willingly if God call us thereunto Moses in suffering Affliction with God's People had respect to the recompence of Reward Hebr. 11. 26. So must we if we would willingly suffer Death for the Name of Christ or for the Gospel we must look beyond Death at the joy set before us as Christ did Hebr. 12. 2. This will make us willingly to part with this Life and to imbrace Death for Christ's sake c. When Stephen was ready to Suffer Death for the Name of Christ he looked up stedfastly into Heaven and saw the Glory of God and Jesus standing on the Right hand of God So must we by Faith labour to do c. This will comfort and encourage us against Death and cause us willingly to lay down our lives for Christ c. Thus have the Martyrs comforted themselves at the time of their Death with the hope of eternal life which they expected after this Life Mr. Bradford to his fellow Martyr Be of good comfort saies he we shall have a merry Supper with the Lord this Night c. Saunders kissing the Stake said Welcome everlasting Life John Noyes kissing the Stake also said to his fellow Martyrs We shall not lose our Lives in this Fire but change them for a better and for Coals have Pearls c. Observ 3 Observ 3. Our Saviour doth not say Whosoever shall lose his Life c. But whosoever shall lose it for my sake c. Here we are taught That it is not simply the suffering of Death or of any other affliction which hath the Reward of eternal Life promised unto it but it is suffering in a good cause which shall be so Rewarded Not all that suffer shall be partakers of eternal Life but such as suffer for well-doing for professing Christ and the Gospel and for giving testimony to the Truth of God 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God c. Matth. 10. 39. He that loseth his Life for my sake shall find it Martyrem facit non poena sed causa Cyprian Though a man could suffer not one but many Deaths yet if it be not in a good Cause as in way of well-doing and for the keeping of a good conscience he is never the nearer to eternal Life 1 Cor. 13. 3. Though I give my Body to be burned and have not love it profiteth me nothing that is if I do it not out of true love to God and Man and to a right end as for the glorifiing of God by constant profession of his Truth or otherwise Use 1 Vse 1. See what to judge of such as suffer Death in evil Causes or for evil ends as either for vain-glory as the Heathen to shew contempt of Death and Fortitude of mind or in defence of errour or sin as Hereticks Donatists Papists c. No promise of Reward to such c. Vse 2 Vse 2. See that if we would by suffering Afflictions or Death it self gain eternal Life it is not enough that we suffer but we must see it be in a good Cause as in the cause of Christ or of the Gospel for profession of the Truth or otherwise for the keeping of a good conscience This is the main thing to be looked to in Suffering The matter is not what we Suffer but for what cause and to what end c. Observ 4 Observ 4. For my sake and the Gospel's In that our Saviour joyneth these two together Himself and the Gospels as one and the same cause of loving Life and of Suffering Death Hence we may gather That to Suffer Death for the Gospel of Christ is to Suffer it for Christ himself And that these two causes of Suffering Death are one and the same in effect and substance neither can they be divided or severed one from the other He that loseth his Life for Christ's sake loseth it for the Gospel's and he that loseth it for the Gospel's loseth it for Christ's Therefore our Saviour here joyneth these two together as one and the same in substance For my sake and the Gospels So Revel 2. 13. To the Church of Pergamus Thou holdest fast my Name and hast not denyed my Faith in the dayes wherein Antipas my Martyr was slain among you c. My Name That is The profession of Me. My Faith That is My Doctrine of Faith Reason There is a near affinity and special relation between Christ and the Gospel and that in three respects 1. In that Christ as He is God is the Authour and efficient cause of the Doctrine of the Gospel It is not a Doctrine devised by Men or Angels but proceeding from God the Father Son and Holy Ghost as from a Fountain 2. In that Christ as Mediatour doth reveal this Doctrine from the bosom of his Father See Joh. 1. 17 18. 3. In that Christ is the main substance and matter of the Gospel which is contained in it The whole Doctrine of the Gospel is concerning Christ directly or indirectly either concerning his Person and Office or concerning the Benefits we have by Him or the means of applying Him c. Use Use To be a motive and encouragement unto us willingly to lay down our Lives and to suffer Death not onely for Christ's sake but also for the profession of his Word and Gospel to seal and confirm the Truth of it even with the loss of our Lives if we shall be called so to do as the Martyrs have been To encourage and move us hereunto let us know and consider That in laying down our Lives for the Gospel we do lay them down for Christ himself whose Gospel it is and who is himself not onely the Authour and Revealer but
to the temptations of Satan c. On the contrary abstain from fleshly lusts which fight against the Soul 1 Pet. 2. 11. Resist the Devil who goeth about as a roaring Lion seeking to devour our Souls Take heed of doing any thing whereby to endanger the Salvation of our own Souls or to bring upon our selves this great and incoâ—parable loss of our Souls In worldly matters we are very saving and thrifty very careful to prevent all losses and hinderances even the smallest Oh how much more careful had we need be to save our own Soul and to prevent this invaluable and infinite loss of them This is the loss of all losses greater than the loss of all this World if we could lose it There is no loss to be compared with this of our Souls all other are nothing to it Labour to be truly sensible of the greatness of this loss that it may make us careful above all things to prevent the same and on the contrary to use all possible means for the saving of our Souls Then no worldly loss can hurt us or undo us Job lost all he had in this World yet was not undone because he lost not his Soul but that was safe still Mark 8. 36 37. But what shall it profit a Man c. Jan. 15. 1625. Doctr. 3 Doctr. 3. THat all the Temporal good in this World if it could be gained cannot help or do good to him that loseth his Soul that is to him that is deprived of the eternal Salvation of his Soul after this Life What shall it profit a man saies our Saviour if he gain the whole World c. Job 27. 8. What is the hope of the Hypocrite though he hath gained when God taketh away his Soul q. d. What is he the better for all the worldly Goods he hath gained in case that he lose his Soul What good did profane Esau's messe of pottage do him what good did all his worldly Wealth and Honour do him when he had not onely sold his Birth-right but withall had lost his Title to Heaven whereof his Birth-right was a Pledge Gen. 25. What profit was it to that rich Fool Luke 12. to have so much Goods laid up in store and to have his Barns full of Corn when his Soul was taken from him What good did Judas his money do him which he got by betraying Christ when for this he lost his own Soul c Reas 1 Reas 1. He that loseth the salvation of his Soul loseth all communion with God being for ever deprived of his favour and presence as hath been shewed before and so not enjoying God all that is in this World can do him no good Reas 2 Reas 2. He that loseth his Soul is sure to live in everlasting Torments of Hell after this Life and what good then can all that is in this World do him What good did all the rich Glutton's Wealth rich Apparrel and dainty Fare do him when his Soul after Death was in Hell Torments Luke 16. All the Wealth he had could not then help or ease him It could not purchase one drop of Water to cool his Tongue Prov. 11. 4. Riches profit not in the Day of Wrath. Vse 1 Use 1. See here the fearful estate of the Wicked and Reprobate after this Life who suffer the loss of their own Souls All that is in this World can do them no good nor afford them any help or comfort Though in this Life they have enjoyed Wealth Honour fair Lands goodly Houses c. yet after Death and when their Souls are in Hell torments they shall have no benefit or comfort No help by any thing which they formerly enjoyed in this World In their Life time these outward Earthly things were their chief comfort and delight but when they are in Hell all these shall forsake them and no longer stand them in stead or be able to help comfort or ease them at all They shall not have so much as a drop of Water to cool or refresh them in midst of those everlasting Flames not so much as any light of the Sun or of any the smallest Starr to comfort them c. So fearfull and uncomfortable shall their estate be Let such think of this who now live in sin without Repentance destroying and casting away their own Souls so much as lyes in them And let it move them to Repent that they may be saved and not come unto that fearful estate of the Reprobate after this Life Use 2 Vse 2. Admonition to us to beware of hazzarding our Souls and the eternal Salvation of them any way for the gaining of things of this World as worldly Honours Pleasures Profits Wealth c. Take heed of seeking these with the hazzard and losse of our own Souls either by neglecting the means of our Salvation publick or private or by doing any thing whereby to endanger the Salvation of our Souls as by committing sin or making shipwrack of a good conscience Take heed of hazzarding our Souls though we might thereby gain or purchase to our selves never so much Honour Preferment Wealth Pleasure c. Take heed of buying any of these at so dear a rate as the price of our own Souls Remember what is here said by our Saviour What shall it profit a man if he gain the whole World and lose his Soul Think of this when we are tempted to any sin by the hope of worldly profits preferments pleasures c. when the Devil propoundeth these to allure us as he did the Kingdoms of the World to our Saviour Then think with thy self what good shall these things do thee with the loss of thy Soul What shall it profit to get Honour Wealth Credit c. in this Life and after this Life to go to Hell To gain this World and to lose that which is to come To gain this World and to lose our selves yea to lose God and Christ c. Doctr. 4 Doctr. 4. In that our Saviour joyneth these two together The gaining of this World and the losing of a man's Soul and mentions the former as an occasion of the latter We may hence gather That the desire and seeking of the profits and good things of this World is hurtful and dangerous to the Soul hazzarding the eternal Salvation of it Especially when these worldly things are sought over-much or by unlawful means 1 Tim. 6. 9. They that will be Rich fall into temptation and a snare and into many foolish and noysom Lusts which drown men in destruction and perdition c. Luke 8. 14. Riches and Pleasures of this Life that is the inordinate love of them are as Thorns choaking and hindring the saving Fruit of the Word in those that hear it Reason Reason The love of these Earthly things doth steal away the Heart from God and hinder our desire and care of things spiritual and heavenly which concern the Salvation of our Souls See Matth. 6. 24. Vse 1
Use 1. See how dangerous to abound much in things of this World as in Profits Pleasures Honours c. For none are so apt to love and desire things too much as those who enjoy them in most plenty Therefore Psal 62. 10. If Riches increase set not your heart c. Now to set our Heart on these things of the World is very dangerous to the Salvation of our Souls Therefore Prov. 23. 4. Labour not to be Rich. Use 2 Use 2. For admonition to us to beware of desiring and seeking too much after things of this World as Honour Riches Pleasures c. Though we may enjoy and use them yet set not our Hearts upon any of them lest they draw us away from God and from love of his Word and Worship and quench our love and desire to heavenly things and so prove dangerous enemies and hinderances to the Salvation of our Souls See then that we use this World and all things in it as if we used them not 1 Cor. 7. 31. To this end consider the vanity and uncertainty of all these things of the World c. Now followeth Ver. 37. Or what shall a man give c Here our Saviour doth further shew how great a loss it is for a man to lose his own Soul namely by the irrecoverableness of this Loss in that it is impossible by any means to redeem a man's Soul from Destruction or to recover it again being once lost withall our Saviour confirmeth what he said That the gain of the whole World is no profit to him that loseth his Soul because there is nothing in the World sufficient to redeem the Soul What shall a man give in exchange c That is what is there in the World which a Man can give as a sufficient price or ransom to redeem his Soul from eternal Death and Destruction in Hell when it is once lost or cast away q. d. There is nothing in the World which a man can give as a Ransom to deliver his Soul or to redeem or buy it out from eternal Death Our Saviour seemeth to have Relation to the antient custom of such as were taken Captive by their Enemies in time of War who were wont to give some price or ransom to redeem their bodily Life from the Enemie's power As if our Saviour should have said Though a man that is taken Captive by his Enemies in time of War may give a sufficient Ransom for his bodily Life c. yet no man can possibly give a Ransom sufficient to redeem his Soul from eternal Destruction in Hell Doctr. Doctr. The Soul of Man being once lost and deprived of Salvation after this Life can by no means in the World be redeemed or recovered from Destruction No ransom or price to be given for Redemption of it Though a man had all the Wealth and Substance in this World to give yet not sufficient to Ransom his Soul from Hell when it is once cast into that place of torments and delivered up for ever to the Power of the Devil As no man can by worldly Wealth redeem his Brother from bodily Death or purchase immortality for him on Earth Psal 49. 7. So no man can redeem his own Soul from eternal Death by any worldly wealth or means whatsoever When the Soul of that rich Glutton Luke 16. was in Hell torments all the Wealth he had in this World could not redeem or deliver him out of that place of torment nor so much as procure or purchase any ease or release for him Use 1 Use 1. To confute the gross errour of the Papists teaching that Souls may be redeemed from the pains of Purgatory which they imagine to be in a part of Hell by money given to Massing Priests to say or sing Masses and Dirges for such Souls departed this Life Here we see the contrary That the Soul being once lost or deprived of Salvation and being once cast into Hell-torments it is impossible to deliver it thence by any means in the World There is no money or any thing else to be given as a Ransom for it Vse 2 Use 2. See how dangerous then it is for any to deferr the practise of Repentance in this Life putting it off from time to time and going on in sin securely For without Repentance their Souls cannot be saved but must needs perish and be cast to Hell after this Life Luke 13. 3. and being once in Hell there is no recovery of them from thence no Redemption from that infernal pit by any means in the World Now there is no time for Repentance but the time of this Life which being so uncertain as it is how dangerous must it needs be to deferr this practise of Repentance for the saving of thy Soul c. How many are now in Hell who would give all the World if it were in their power to redeem their Souls from those torments or to purchase but one hours space to live on Earth again that they might repent and be saved Use 3 Use 3. See how careful we had need be in time of this Life to prevent this irrecoverable losse of our Souls and to use all means for the saving of them forasmuch as being once lost and deprived of Salvation after this Life there is no possible means to recover or save them again No ransom to be given unto God for Redemption of them from Hell If a man be in danger to suffer some such worldly loss as he thinks he shall never be able to recover how careful will he be to prevent that loss in due time So here let us be much more now in this Life-time to prevent the loss of our Souls which being once lost after this Life can never be recovered or saved Oh then let us now be careful and conscionable in use of all good means for the saving of our Souls Now is the acceptable Time the day of Grace and Salvation as the Apostle speaketh Now let us get Faith and Repentance and all saving Graces Now attend on the Ministery of the Word of Life and Salvation c. Now work out our Salvation with fear and trembling c. Now is the time either to save or to lose our Souls for ever Hoc momentum est unde pendet aeternitas If now we lose or forfeit our Souls either by neglecting the means of Salvation or by continuance in sin without Repentance there is no redemption or recovery of them from Hell after this Life c. Mark 8. 38. Whosoever therefore shall be ashamed of Me c. Janu. 22. 1625. IN the 35th Verse as we have heard our Saviour threatened the loss of eternal Life to such as go about to save their bodily Life by denying Christ and the Gospel or by refusing to confess the same being called thereunto Then ver 36 37. he shewed how great and inestimable a loss it is for a man to lose eternal Life or the Salvation of his own Soul so
doth not hinder him from doing good to them and amongst them by working of this Miracle but he shews himself ready and forward to perform this Work of Mercy to the Child and therefore bids them bring him unto him that he might heal him Hence we may learn that although we may and ought to be grieved and offended at the sinâ— and corruptions of those with whom we live yet this must not hinder us from doing good or shewing mercy to the Persons themselves but we must be ready to do them all the good we can as occasion is offered So our Saviour here and at other times though he were much offended at the sins of the Jews and especially of the Scribes and Pharisees yet was he ready to do them good by his Doctrine and Miracles so far forth as they were capable of good thereby So Chap. 3. 5. he looked about angerly upon the Scribes and Pharisees being grieved for the hardness of their hearts and yet he did vouchsafe to work a Miracle before them immediately by curing him that had the withered hand This must teach us after his Example so to be offended and displeased at the sins of others that withal we be not the more backward but rather the more forward and ready to do good and shew mercy to the parties against whose sins we are offended And by this we may try our Anger against others whether it be holy and good or whether it be carnal and sinful If it do not hinder us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any duty of Love and Mercy to the party offending us but rather stirs us up the more to desire and 〈◊〉 good this shews it to be holy Anger Contra if it hinder us or cause us to be the more backward or unwilling to do good to the party it is carnal and sinful Anger Therefore take heed of such anger and displeasure against others and labour to have all our anger joyned with love and to proceed from love to the Persons offending that so it may make us never the less careful but rather the more forward to do all the good we can both to their Souls and Bodies Mark 9. 20. And they brought him unto Him and when he saw him straightway the Spirit tare him and he fell April 15. 1626. on the ground and wallowed foming IN the former Verse our Saviour Christ commanded the Father of the possessed Child and others that were present to bring the Child unto him that he might at the sute of his Father dispossess him of the Devil Now in this 20. verse the Evangelist mentions the bringing of the possessed child unto Christ upon his Commandment together with the Event or Consequent happening thereupon viz. That upon the sight of Christ presently the Devil did cast the child into a sharp and grievous fit of possession tormenting and abusing him in a pitifull manner When he saw him straightway the Spirit tare him c. First to speak of their bringing of the child to Christ They brought him unto him To be understood of the father of the Child assisted as it seemeth by some other Friends that were present who being willed by our Saviour to bring the child unto him that being present he might cast the Devil out of him they shew themselves ready and forward to perform this work of mercy Observ Observ That we ought to be ready and forward to perform works of mercy to and for such as are in misery and affliction taking all occasions and opportunities to afford unto them our help and relief as we are able Rom. 12. 8. Mercy to be shewed with chearfulness Especially to such as we are nearly tyed unto by speciall bond of Nature Kindred Acquaintance So here the father and other friends of the possessed child do shew their readiness to perform this work of mercy for the child in bringing him to Christ taking occasion to do it without delay so soon as they were willed Job 6. 14. To him that is afflicted pity should be shewed from his friend And Prov. 17. 17. A brother is born for adversity Gal. 6. 10. As we have opportunity let us do good to all c. Use Vse Let us then be ready and forward on all occasions thus to afford our help and relief to such as are in misery and affliction either outward or inward Especially to those whom God hath knit unto us by any speciall bond and to such as are most near and dear to us any way and to such as are of our charge as Wife Children Servants c. And that we may shew our selves thus ready to help them we must put on the bowels â—of mercy towards them labouring to be truly sensible of their miseries and to be affected with them as if they were our own Rom. 12. 15. Weep with them that weep Jam. 3. 17. The Wisdom from above is full of mercy c. Now followeth the Event or Consequent which happened upon their bringing of the child unto Christ So soon as he saw Christ the Devil cast him into a grievous fit c. When he saw him So soon as the possessed child or the evil Spirit in him did behold Christ Luke 9. 42. It is said This happened as he was yet coming to Christ which shews the Devil's eagerness and greedy desire to torment the child Straightway the Spirit tare him Or rent his Body that is racked and tortured it with most grievous pains as before we heard ver 18. that he used so to do in his ordinary fits But it is likely That this was an extraordinary fit and more sharp and grievous than they used to be And he fell on the Ground Luke 9. 42. It is said The Devil threw him down And wallowed foming This shews the lamentable manner of the Devil 's abusing the body of the child in that he did not onely cast him violently to the Ground but also kept him or held him there causing him to lye wallowing and tumbling on the Ground as half dead and foming at the mouth through extremity of pain Quest 1 Quest 1. What speciall cause was there of the Devil 's tormenting him with this sharp and cruel fit at this time Answ Answ It is most probable That upon the sight of Christ he began to apprehend and feel his Divine Power and so suspect that he should now be dispossessed of his hold therefore fearing that his time of possession should now be but short he laboured to shew his rage and cruelty so much the more so long as Christ suffered him Quest 2 Quest 2. Why did our Saviour Christ suffer the Devil even in his presence thus cruelly to torment and abuse the body of the child seeing he could have hindred it Answ Answ Not of weakness nor because he was delighted in beholding it But 1. For the greater tryall and exercise of the Faith of the father of this child therefore he doth not only deferr to cast out the Devil
5. 28. So ought men to love their Wives as their own bodies c. that is most entirely and inwardly as being a part of themselves The like may be said of the Wife that she is to love her husband as her own body The love between man and Wife ought to be such for quality as the love between Christ and the Church as the Scripture teacheth Now the love between Christ and the Church is a most near and entire kind of love Ephes 5. 25. Husbands love your Wives as Christ loved the Church c. So great was the love of Christ to his Church that he gave himself to death for it to shew how dearly the Husband should love his Wife So it may be said Wives love your Husbands as the true Church loveth Christ which is with a singular love Cant. 2. 5. She is sick of love to him So dearly should the wife love her husband Prov. 5. 19. The husband should be ravisht with the love of his Wife at all times So also should the wife with the love of her husband Now this special entire and singular love between married couples ought to appear and shew it self by the effects of it one toward another As 1. By giving special honour and respect to each other The husband is to yield a kind of honour and good respect to his wife 1 Pet. 3. 7. and much more is the wife to yield special honour and reverent respect to her husband as Sarah did to Abraham calling him Lord c. See Ephes 5. ult 2. By a special and most tender care of each others good being most desirous ready and forward to seek and procure the good of each others Soul and body For thus it is between such as love dearly Ephes 5. 29. Every one by nature nourisheth and cherisheth his own flesh even as Christ doth the Church So should the husband tenderly cherish his wife and the wife her husband 3. By taking special comfort and delight in the society of each other So Prov. 5. 18. Rejoyce with the Wife of thy Youth c. let her be as the loving Hind and pleasant Roe let her Breasts satisfy thee at all times c. So also ought the wife to rejoyce in the society of her husband at all times Use 1 Use 1. For reproof of such married couples as do fail and come short of this entire and singular affection of love which they should bear and shew to each other Many husbands and wives are so far from it that they scarce shew ordinary and common love to their Yoke-fellows in Marriage they shew as much or more love to other friends or kindred then to their own wives and husbands flat contrary to Gods ordinance who will have the husband and wife to be beloved of each other above all other friends whatsoever yea above their own Parents c. with a peerless love Vse 2 Vse 2. See how great is the sin of such husbands and wives who in stead of bearing such entire and singular love to each other do on the contrary conceive and bear hatred against each other and shew it by malicious or despightfull carriage one against another in word or deed as by reviling words or strokes c. shewing bitter wrath and malice in stead of entire and most dear love to each other How great is the sin of such and how much have such husbands and wives to answer for unto God how contrary is this to Gods Ordinance who commands the husband to love his wife and not to be bitter to her Col. 3. 19. And by the same reason also requires and charges the wife to love her husband and not to be bitter to him What a wicked thing is it there to shew bitter hatred where God commands the highest degree of Love let such repent c. Use 3 Use 3. To stir up all married couples to labour for this most near and entire affection of love to each other and to shew it by all fruits and effects of it before mentioned The husband and wife must not think it enough to love one another but must strive to imbrace and mutually to affect each other with a speciall and singular love so to love each other as in comparison of this love to forsake all other friends yea their own Parents though never so dear unto them Now that the husband and wife may thus love each other they must pray unto God daily to work and increase this entire love between them and to unite their hearts most nearly together withall they must often meditate and think of that most strait bond and union which is between them by Gods Ordinance being two in one c. They must also inure and accustome themselves to shew and express this entire love one to another daily by the effects and tokens of it especially by rejoycing in each others society and above all by being carefull daily to joyn together in the Religious duties of Gods worship in the family as Prayer reading the Scriptures c. Use 4 Use 4. See how needfull it is for single persons being to enter into the married estate to make choice of such husbands and wives as they may affect and love with this entire and dear affection even above their Parents c. and that not for a time onely while it is honey-moneth as we say but constantly even untill death which therefore shews how dangerous it is for any aiming at wealth or Parentage or other by-respects to match themselves with such whose persons they cannot truely and entirely affect above all others The cause of great discontentments afterward in the married estate yea upon this oftentimes followeth a most uncomfortable and hellish life between the husband and wife Observ 3 Observ 3. In that married persons are to forsake their Parents in comparison of their husbands and wives in respect of that subjection unto the power of Parâ—nts whereunto they were tyed before Marriage Hence we may gather that Parents ought not to tye or bind their children after Marriage to such a strait kind of subjection obedience oâ— service to them as they were tyed unto before Marriage so as thereby to hinder them in Matrimonial duties toward their husbands or wives but they are freely to acknowledg such Children to be by Marriage exempted from that subjection under their power unto which they were tyed before I say to be exempted and freed from that subjection though not wholly or absolutely for they are still bound to obey their Parents in all lawfull things yet so far forth as that subjection is any hinderance to them in the performance of Marriage duties toward their husbands or wives It is therefore a sin in Parents to tye their children being married to any such subjection or service to them whereby they are hindered in performance of marriage-duties toward their husbands or wives Neither can Parents tye or force their children after Marriage to live still with them
require children to be Confirmed a good time after Baptism when they come to years of some discretion 2. There is no likeness or comparison at all but a wide difference between our Saviour Christ's blessing of these children and the Popish Bishops blessing of children For our Saviour being God as well as Man did not only pray for the children as we have heard but also really bless them or command them to be blessed so that in this respect his blessing of them was not ordinary but extraordinary and not to be imiâ—ated Besides that our Saviour used no such superstitious Ceremonies of anointing or signing with the cross nor any such set form of words as the Popish Bishops do Lastly we affirm That our Saviour Christ neither in this place nor in any other of the New Testament did ever institute any such Sacrament of Confirmation for children neither did any of the Apostles either before or after Christ's Ascension use imposition of hands upon children as a Sacrament or in any such manner as it is used by the Papists and we urge them to prove the contrary if they can Observ 1 Observ 1. The singular and special love of Christ which he shewed to little children when he lived here upon earth especially to the Children of religious Parents such as these were as here we see he shewed it by taking them into his arms putting his hands on them c. by tokens of love and by his care and readiness to do them good So at other times he shewed like love and good will to little children as we heard before Chap. 9. 36. Use Use To teach us herein to imitate Christ in shewing love and good respect to little children born in the Church especially to children of religious Parents being ready on all good occasions to manifest our love toward them by fruits and tokens of it as by kind and respectful usage of them and by readinesse to do them good and to procure and further their good by all means especially the spiritual good and salvation of their souls by our prayers instruction religious education c. Especially this concerneth such as are Parents and have children of their own they of all other should shew love to their own and others children not a carnal love to their bodies only but spiritual and Christian love to their souls c. not contemning or disdaining little children either their own or others as some do but shewing special love and respect to them c. The rather because such little children have more need of the fruits of our love than elder persons in that they are so weak and unable to help and do good to themselves Observ 2 Observ 2. See the great humility and lowliness of our Saviour Christ in that he disdained not to take these little Infants into his own arms c. Of this see before Chap. 9. 36. Observ 3 Observ 3. Here again we are confirmed in that truth which we heard before viz. That Infants and young children born in the Church do belong to Gods heavenly Kingdom having right and title to it so far as we can judge and that by vertue of Gods Covenant made with the faithful and their seed This our Saviour plainly shewed here by his carriage toward these children not only testifying his special love and good will to them by taking them into his arms which he would never have done if he had not truly and indeed loved them but also putting his hands upon them and blessing them both by prayer and by actual confering on them the grace which he prayed for in their behalf By all this he did really restifie the truth of that which before he avouched in words touching such little children that unto them belongeth the Kingdom of God Observ 4 Observ 4. Lastly That Prayer is a duty fit to be performed for and in the behalf of young children This our Saviour â—eacheth us by his care and readiness to bless or pray for these children brought unto him to that end And this Duty is the more needful to be performed for children because they are unfit to pray for themselves Which therefore should move us to be ready and forward to perform this duty for them as occasion is offered Especially Parents to do this themselves for their children daily and to desire the prayers of others also for them especially the prayers of the Pastors and Ministers of the Church when their children are visited with sickness c. A duty wholly neglected by some Parents Mark 10. 17. And when he was gone forth into the way there came one running c. June 15. 1628. HEre beginneth the third part of this Chapter which containeth the History of the rich man who came to Christ to know what he must do for the obtaining of eternal life Where two things are set down by the Evangelist 1. A Conference between our Saviour and that rich man about the matter of eternal life to Vers 22. 2. The Effect or Consequent of that Conference from Verse 22. to the 28. Of the first Two things are set down to us 1. The time and place when and where this Conference was between them When our Saviour was gone forth into the Way 2. The Conference it self Which consisteth of four parts 1. The rich man's question propounded to our Saviour Verse 17. 2. Our Saviour's answer thereunto Verse 18 19. 3. The rich man's reply Verse 20. 4. Our Saviour's answer unto that reply Verse 21. To begin with the 17. Verse First to shew the meaning When he was gone forth into the Way Viz. From the private house in which he was before where his Disciples had conference with him about the matter of divorcement as we heard Verse 10. and where it is also probable that the young children were brought to him to be blessed or prayed for See Matth. 9. 15. And Beza on this place There came one Who and what kind of person this was may appear by comparing the Evangelists together who describe him by three Properties 1. That he was a young man Matth. 19. 20. 2. That he was a very rich man having great possessions So St. Mark Verse 22. As also Matthew and Luke 3. That he was a Ruler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of great authority amongst the Jews Luke 18. 18. Running This shewed his great desire and forwardness to come unto Christ and to demand that question of him about the obtaining of eternal life It was much that he being a man of so great wealth and dignity should so far forget and neglect his own dignity and place for the time as not only to go unto Christ but to run after him and that in the high-way And kneeled to him In token of civil honour and reverence to the Person of Christ whom he took to be some great and extraordinary Prophet or Man of God for it is not like that he did as yet know or believe him to
us at first 1 Tim. 6. 17. Rich men are to be charged not to trust in uncertain riches c. And Pro. 23. 5. Wilt thou set thine eyes upon that which is not For riches certainly make themselves wings they flye away as an Eagle toward heaven This they do whensoever God calls for them or bids them to fly away then they are gone even as suddenly as an Eagle that takes her flight c. Consider how many wayes God hath to take our goods from us how many caâ—ualties they are subject to as Moths Theeves Fire Enemies c. Vse 2 Use 2. Seeing we possesse all worldly goods with this condition to part with them at any time when God shall require or take them from us this should move us daily to prepare our selves in affection and disposition of heart to do that which we know not how soon God may call us to do actually viz. to part with all or any part of our worldly goods learn daily to wean thy heart from the love of them to part with them even before thou dost part with them Remember that with this condition thou dost possesse and enjoy them c. Observ 2 Observ 2. How far the true love of God and of our Neighbour ought to prevail with us in this life even so far as to cause and move us to part with all our worldly wealth and substance if need be that is when the glory of God or the present necessity or good of our brethren requireth it Our Saviour being minded to put this young Ruler to a thorough tryal Whether he had kept the Commandements and consequently whether he did truly love God and his Neighbour which is the summ of the Law he enjoyns him to shew his love to God and Man by forsaking all c. implying that this is needful in some cases for the approving of our true love to God and to our Neighbour viz. to part with all our worldly substance for the glory of God and good of our brother Thus far should the love of God and of our brother prevail with us in some cases Luke 14. 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple This is to be understood in some cases when Gods glory and the good of our brother requireth it Thus have many of the Saints of God shewed their love to God and to their brethren as the Apostles Verse 28. of this Chapter Lo we have forsaken all and have followed thee So also the Martyrs when they were called to give testimony to the truth of God and so to glorifie God and to confirm others in the truth by their example they were so far carried with love to God and desire of edifying and confirming their brethren in the truth that they parted with all they had in this world yea not only with goods but with life it self Reason Reason The true love of God is to love him above all other things in the world Matth. 10. 37. He that loveth fâ—ther or mother more than me is not worthy of me c. Now this we cannot do unlesse we be content to part with all we have for the advancement of his glory and in obedience to his Will Again we are required to love our Neighbour as our Selves that is as truly and unâ—eignedly as we love our selves yea and with the same or like degree of love which we bear to our selves Now in loving our selves that is our own persons we are content to part with all our goods for the safety and preservation of our life and person Job 2. 4. Skin for skin c. Therefore the love of our Neighbour also should so far prevail with us as to make us willing to part with all we have for the good of our Neighbour's person Use 1 Use 1. See how hard a matter it is to practise true love to God and Man and consequently to be a good Christian seeing it requires the forsaking of all we have in some cases c. Now this is not easie but most hard to practise Though easie to speak of yet not so to practise when a man is put to it indeed as we see in this young man He went away sorrowful when he was bid to do this He was forward in other good duties as in coming to Christ c. in performing outward obedience to the Commandements and that from his youth and it is probable that there were many other good duties which he would have readily performed if our Saviour had enjoyned him but this one of forsaking all he had how hard was it to him c See then the folly and ignorance of such as think it an easie matter to love God above all and to love their Neighbour as themselves and so to be a good Christian Indeed if Religion and Christianity consisted in words it were easie but it is nothing so here are deeds required and such a work and duty as is not easie but most hard yea impossible to flesh and blood even to part with all we have in this world for the glory of God and good of our brother if need require and we be called to it See then what need there is for us every one to pray unto God for special grace and the assistance of his Spirit to help us to do this if shall at any time put us to it c. Use 2 Vse 2. To conuince many to be void of the true love of God and of their Neighbour because they are so far far from being content to part with all they have for the glory of God and good of their brethren when need shall require that they are loath and unwilling to part with some little portion of their goods for the advancement of Gods glory and good of their brethren Such I mean who are so backward and slack to give any part of their wealth to good and religious uses as to the maintenance of Gods worship to the relief of the poor c. It must be drawn or wrung from them by Law as if all they contribute to such uses were lost How dwelleth the true love of God and of their brethren in such 1 Joh. 3. 17. Use 3 Use 3. See how to examine the truth and sincerity of our love to God and to our brethren look whether it so far prevail in our hearts as to make us willing to part with all our worldly goods and substance if need be for the furtherance of Gods glory and for the good of our brother's soul or body If it be so it argues true love to God and our Neighbour On the contrary if thou professe never so much love to God and to thy Neighbour yet if thou hast not learned to be in some measure content to part with all thou hast in this world for the advancement of Gods glory and the good of thy brother if need shall require thou hast cause to suspect thy love
under our feet as dung 3. Set our hearts chiefly upon Spiritual and heavenly riches labour first and principally to love and desire the riches of Grace here in this life and of eternal life and glory in Gods heavenly Kingdome Matth. 6. 33. Seek first the Kingdome of God and his Righteousness c. Col. 3. 2. Set your affections on things above and not on things on earth The more we love affect and seek these spiritual and heavenly riches the less shall we care for earthly the less shall we love and desire them yea the more we shall contemn them 4. Consider the nature of all earthly riches how vain and transitory they are and of how short continuance but this worlds goods which concern onely this present momentary life and may be taken from us or we from them we know not how soon or suddenly Prov. 23. 5. They make themselves wings and fly away as the Eagle Called uncertain riches 1 Tim. 6. 17. like a fugitive servant as Chrysostome compaâ—es them who is ready to be gone when we have most need of him All but perishing suâ—stance 1 Pet. 1. 7. Gold that perisheth They perish with this life yea oftentimes before this life is ended neither can we carry them out of the world with us Hic acquiruntur hic relinquuntur as Ambrose sayes Therefore not worth the loving or affecting over-much Consider alâ—o that even while we have them they are vain and unprofitable of themselves not able of themselves to help or do us good they cannot preserve life or keep off sicknesse or deliver us in the evil day Luke 12. 15. life stands not in abundance Ezek. 7. 19. They shall cast silver and gold in the streets c. 5. Consider That worldly wealth and riches are so far from helping and doing us good of themselves that on the contrary they often prove hurtful and dangerous to the poâ—â—essours as snares to intangle and hinder them in the wayes of God and in the attainment of eternal life 1 Tim. 6. 9. They that will be rich fall into temptation and snares c. Instruments and occasions of many sins and wicked lusts full of distraction and disquietness of mind piercing us thorough with many sorrows c. 6. Lastly consider our condition in this world as we are Christians we are called and profess to be as Pilgrims and strangers on earth and that heaven is our Country whither we are travelling 1 Pet. 2. 11. I beseech you as Pilgrims c. Therefore as Pilgrims and travellers in a strange Country do not set their hearts upon those things they meet with in their way lest they hinder them in their journey but use them onely for the present and as if they used them not So we c. Observ 4 Observ 4. One Property and mark of a covetous man addicted to worldly wealth and too much in love with it is He is loth and unwilling to part with his wealth it is a grief and sorrow unto him to part with it yea though it be to good uses and God calls him to it So it was with this young man And so it is with all covetous persons as Nabal 1 Sam. 25. how loth was he to part with any of his provision for relief of David and his followers c. how many excuses doth he make So Ananias and his wife Act. 5. were loth to part with all their worldly poâ—â—essions when the present necessity of the Church required and therefore they kept back part of the price when they had sold it colouring it over with lying and dissembling And comâ—on experience shews this to be true in all covetous and worldly-minded men that it is tedious and grievous to them to part with their worldly wealâ—h and substance hence it is that they are so backward to give to good uses as to the poor to the Church c. it must be wrung from them Hence also it is that they are so grieved and take it so to heart if they suffer any loss or hinderance in their outward estate they think themselves undone It is a death to them to part with their goods c. Reas 1 Reason 1. Thaâ— which a man is in love with he is loth to paâ—â— with now the covetous man is in love with his wealth yea his love is chiefly set upon it Reas 2 Reason 2. That whâ—rein a man doth place his trust and confidence that he must needs be loth to part withall Now the covetous man doth put trust in his wealth relying upon it as the only or chief means of safety welfare and happiness Prov. 18. 11. The rich mans wealth is his strong City And Luke 12. When the rich fool had his barns full he thought himself safe Use 1 Use 1. See one means to know and discern a covetous man viz. by this property and mark by his lothness to part with his wealth if he shew himself to be so by his backwardness to give to good uses or by his grief and sorrow conceived and manifested when God calls him to forsake or part with his wealth c. The Tree is known by his fruit c. And this is one fruit of a covetous man to be grieved when he should part with his wealth Vse 2 Use 2. See how to try and examine our selves touching this sin of covetousness Whether we be tainted with it and how far forth whether it reign in our hearts or no. Look whether we be loth unwilling and backward to forsake and part with ouâ— wealth when God calls us to it or when there is occasion for us to give to good uses as to the poor c. If it be a great grief to thee suspect thy heart of covetousnesse c. On the contrary if thou be willing and content to part with thy worldly substance when God calls thee to do it either by taking thy wealth or some part of it from thee by some casualty or loss or by giving thee opportunities of employing thy wealth to good uses c. this argues that the sin of covetousness doth not raign in thy heart Now followeth the cause or reason both of the young man's sorrow and of his departure from Christ taken from the greatness of his wealth For he had great possessions Observ Observ In that his great wealth is mentioned as the occasion of his covetousness and lothnesse to part with his wealth at Christ's command hence we may gather That worldly wealth is a great occasion of the sin of covetousness and inordinate love of riches So it was in this young man and so it is in many other rich men as common experience shews Hence it is that in Scripture rich men are sometimes put for covetous rich as Verse 25. of this Chapter It is easier for a Camel to go thorow the eye of a nâ—edle than for a rich man c. So Jam. 5. 1. Go to now ye rich men c. Judas his bearing the bagg
such as are lawfull and our liberty yea our life c. All or any of these must be forsaken if God call us to it Reas 1 Reas 1. We are to love God above all things even with our whole Soul and strength Deut. 6. 5. and Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. Therefore we are to part with things most dear to us when God calleth us so to do Reas 2 Reas 2. The Saints of God have done this before us upon the calling of God as Abraham left his Countrey and his kindred when God required him so to do Gen. 12. and went out he knew not whither Hebr. 11. 8. Job was content to part with all he had though never so dear to him in this World not onely with his goods and substance but with his children when God took them away Onely his Wife and some other friends were left unto him who yet were rather crosses than comforts to him in his misery The Apostles being called of Christ to follow him forsook their former friends and goods c. as we heard in the former verse Matth. 4. 22. The sons of Zebedee left not onely their Ship and Nets but their Father in the Ship The blessed Martyrs of ancient and latter times being called of God to suffer for Christs cause and the Gospells were content to part with the things most dear to them in this World as their Goods Friends Parents Children Liberty Lives The same must every Christian do in like case Reas 3 Reas 3. With this condition we possess and enjoy those things which are dear to us in this World viz. to part with them when God doth call us hereunto We are not absolute owners of our Goods Friends c. but Tenants at will c. Therefore we must be content to part with them when God calls us to it Quest Quest. When doth God call us to forsake the things that are most dear to us in this World Answ Answ There are two times in which he calls us to it 1. In our life time 2. At the hour of death Of the first In our life time God calls us to do this in these cases 1. When he takes from us such things as are dear to us as our Goods Friends c. either immediately by his own hand or else by means For example when he takes from us our worldly goods and substance or any part of it either by his own immediate hand or otherwise by means as by Thieves and Robbers or by fire or water c. or other casualties happening to us in our outward estate as he did to Job Then it is our duty willingly to forsake and part with those things which the Lord doth thus take from us as Job did Heb. 11. 34. So when God takes from us our friends by death as Parents Children Wife c. or otherwise doth separate them from us we ought willingly to part with them It is reported of Luther that when a daughter of his was sick c. he should say thus Lord thou knowest that I love this Child yet if thou wilt take her I am ready to give her thee with both arms 2. Whensoever the glory of God or good of our brethren and of the Church of God requireth us to forsake or part with any of those things which are dear to us in this world Then God calls us to part with them and that willingly For example when there is occasion for us to give of our goods to holy uses as to the poor or to the Church and maintainance of Gods worship In this case God calls us to part with so much of our wealth as is necessary for the present occasion and according to our ability and means c. And this is to honour God with our substance as we are commanded Prov. 3. 9. 3. When we cannot with a good Conscience retain and keep the things that are dear to us in the World as our Goods Friends Children c. but we must either part with them or else make ship-wrack of Conscience as it was with the Martyrs being urged to deny the truth or to yield to Idolatry and Superstition c. In this case God calls us to forsake that is most dear to us Of the second The second time in which God calls us to forsake the things that are dear to us in this World is at the time of our death when we are to leave and go out of this World and consequently to forsake all things in it for as we brought nothing into the World so we can carry nothing with us out of it as the Apostle sayes 1 Tim. 6. 7. The Uses of this Doctrine being the same in effect with those of the second Doctrine or Observations gathered from the former verse See them there set down Mark 10. 29. There is no man that hath left House or Brethren c. Dec. 14. 1628. NOw follow the grounds or motives which moved them to forsake their goods friends c. being for Christ's sake and the Gospells Observ 1 Observ 1. That it is not every forsaking of things dear to us in this World which hath the promise of reward from Christ but onely that which is practised upon the right grounds or motives moving us thereunto Now the principal grounds and motives are such as are here either expressed or implyed by our Saviour As 1. The will and command of God and of Christ calling us to forsake our goods friends c. and requiring us so to do This moved the Apostles to forsake their Nets and Ship and their Father c. Matth. 4. 2. The love we bear to Christ and desire of advancing his glory by this means Matth. 10. 39. He that loseth his life for my sake shall find it As the Apostle sayes in another case 2 Cor. 5. 14. The love of Christ constraineth us c. So here 3. The love we bear to the Gospel of Christ and desire of maintaining the truth and credit thereof Mark 8. 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Use 1 Use 1. See what to judg of such as forsake things dear to them in the World as Goods Friends Liberty Life upon other false grounds and motives These are to look for no reward from Christ As 1. Popish Monks who renounce all propriety in worldly goods and vow voluntary Poverty upon Opinion of meriting thereby and of attaining to a state of perfection in this life These have their reward as our Saviour saith of the Pharisees in another case 2. Such as riotously mispend their goods and substance to satisfy their lusts and so bring poverty upon themselves and upon such as depend on them Worse than unbelievers 1 Tim. 5. 8. 3. Such as are content to part with goods friends liberty or life in defence of errors and heretical opinions as Donatists Papists
unto him and do profess friendship toward him Thus was it with Christ he was betrayed by Judas his own disciple into the hands of the chief Priests and Scribes and other his deadly enemies Joh. 13. 18. He that did eat bread with him did lift up his heel against him and this was typified before in David Psal 41. 9. Mine own familiar friend in whom I trusted c. and Psal 55. 12. It was not an enemy that reproached me c. Now the Disciple is not above his Master If therefore Christ the Head were thus perfidiously and treacherously dealt with by his own Disciple then may the Members much more look for it Especially seeing our Saviour hath also expresly foretold us that it must be so Matth. 10. 21. The brother shall deliver up the brother to death and the father the child and children shall rise up against Parents and cause them to be put to death Thus was it with some of the Martyrs both of ancient and later times as appeareth in the Histories of the Church which therefore must teach us to look for the like treacherous dealing at the hands of others yea of those who are near to us and do profess love and friendship to us and we are not only to look for this but to prepare and arm our selves before-hand to bear this heavy and grievous tryal for so it is and we shall find it to be if ever it do befall us even an intolerable affliction as David sheweth Psal 55. If it had been mine enemy then I could have born it c. Observ 2 Observ 2. See how to comfort our selves in this case if at any time it shall be so with us that we be betrayed or falsly dealt with by others yea by our friends or familiar acquaintance professing love to us We are then to comfort our selves with the example of Christ himself whose case this was as also with the examples of others of the Saints of God who have been tryed in like kind as David and others Therefore if the same do befall us we are not to be dismayed or discouraged but to be of good comfort and to take this affliction patiently and contentedly after the example of Christ Jesus our Head and Saviour who was thus treacherously dealt withall by his own Disciple Judas c. Voluit Christus deseri voluit prodi voluit ab Apostolo tradi ut tu cùm sis desertus à socio proditus ab amico moderate feras Ambros in Luc. Now followeth the second part or branch of our Saviour Christ his sufferings which he foretelleth his Disciples of which are those things which he was to suffer at the hands of the chief Priests and Scribes before-mentioned together with the Pharisees and Elders joyning with them They shall condemn him to death c. Consider 1. The things which he was to suffer which are two 1. He was to be condemned to death 2. He was to be delivered to the Gentiles 2. The Persons at whose hands or from whom he was to suffer these things the chief Priests and Scribes c. They shall condemn him to death This is not to be understood of the final and absolute condemning of Christ to death by pronouncing absolute sentence of death against him for that was not done by the Priests and Scribes but by Pilate sitting in Judgment upon him in the Common-Hall or publike place of Judgment as the Evangelâ—sts do shew but it is to be understood of a former Judgment or Sentence of condemnation which was passed upon our Saviour in the house of Caiphas the High-Priest and that by the great Council of the Jews consisting of the chief Priests Scribes Pharisees and Elders of the People who did there with one consent condemn him as guilty of death Matth. 26. 66. when the High Priest demanded of them What they thought of him They answered He is guilty of death This is the condemnation here spoken of by our Saviour And they shall deliver him to the Gentiles That is give him up afterward into the hands and power of the Romans who were Gentiles or heathenish people and particularly into the hands or power of Pontius Pilate a Roman Judg being the Deputy-Governour of the Jews under the Emperour of Rome to the end that he might judicially condemn him to death and then deliver him into the hands and power of the Roman Souldiers to be crucified for thus it came to pass afterward as the Evangelists do shew See Matth. 27. 2. and Joh. 19. Quest Quest Why was he thus delivered by the Priests Scribes and Elders of the Jews unto Pilate and the Roman Souldiers being Gentiles and not rather absolutely condemned and put to death by the authority of the Priests Scribes and Elders of the Jews Answ Answ Because the Jews being at that time in subjection to the Romans had no power permitted unto them to put any to death for capital Crimes as themselves plainly acknowledg unto Pilate Joh. 18. 31. Therefore our Saviour being by them accused and condemned in their Council as guilty of Capital Crimes as Blasphemy and Treason therefore they did not proceed further against him themselves but delivered him up to Pilate the Governour or Deputy of the Roman Emperour c. And this came to passe by the special providence of God that by this means our Saviour might be put to the accursed death of the Crosse which was a kind of death proper and peculiar to the Romans See Joh. 18. 31 32. Mark 10. 33 34. And they shall condemn him to death c. April 5. 1629. HEre followeth Instructions to be gathered And first from the first thing which our Saviour was to suffer at the hands of the chief Priests and Scribes viz. They should condemn him in their solemn Council as guilty of death Observ 1 Observ 1. Even such as are most innocent and harmless may not only be falsly accused but unjustly condemned by wicked men as guilty of those crimes from which they are free yea of grievous crimes deserving death and not only by private persons but even by publike authority and yet be most innocent c. Thus was our Saviour Christ condemned by the Council of the chief Priests Scribes and Pharisees as worthy of death and yet was the most innocent person that ever lived on earth even the most immaculate Lamb of God who knew no sin c. Thus was Joseph falsly accused by his Mistris of the crime of adultery and was thereupon imprisoned as if he had been guilty and yet was most innocent c. Gen. 39. Thus also Daniel Chap. 6. was unjustly accused and condemned to the Lyons Den as one deserving death and yet was innocent Paul Act. 25. 24. was judged unworthy to live and that by the whole multitude of the Jews Thus many others of the true Saints of God have been unjustly judged and condemned even by publike authority for such Crimes whereof they were not guilty So
to suffer at the hands of the Gentiles that is to say at the hands of Pilate and the Romane Souldiers These are of two sorts 1. The vile and shamefull abuses and indignities which they should offer and shew to him a little before his death They should mock him scourge him and spit upon him 2. Death it self which they should inflict upon him Of the first They shall mock him and scourge him c. They That is the Gentiles Pilate and his Romane Souldiers c. The fulfilling of these things we may see afterward in the History of this and the other Evangelists how he was scourged by Pilate and mocked and spit upon by the Souldiers See Matth. 27. Mark 15. and the other Evangelists They shall mock him and spit upon him This was to be done by the Souldiers Scourge him This was to be done by Pilate Observ 1 Observ 1. See what is the reward due to every one of us for our sins viz. shame and reproach yea the greatest shame and ignominy that may be in this life and eternal shame and confusion in Hell This appears in that our Saviour Christ taking our sins upon him was to endure and did endure so great shame and reproach as to be mocked scourged c. All this was for our sins to shew that shame and confusion before God and men is due to us for our sins Dan. 9. 8. To us belongeth confusion of face c. because we have sinned against thee Hence it is that shame and reproach hath used to follow sin as an unseperable fruit and consequent of it So in our first Parents so soon as they had sinned against God they were stricken with shame c. Jer. 3. 25. We lye down in our shame and our confusion covereth us for we have sinned against the Lord our God c. Rom. 6. 21. What fruit had ye then in those things whereof ye are now ashamed But especially this shall appear at the last day Dan. 12. 2. The wicked and Reprobate shall rise to everlasting shame and contempt Use 1 Use 1. To humble us before God and men in the sight of our sins deserving so great shame and reproach as Christ the Son of God suffered for us First and principally it should humble us before God striking our hearts with godly sorrow as in Ezra 9. 6. O my God I am ashamed and blush to lift up my face to thee my God for our iniquities are increased c. Then also it should humble us before men causing us to testify our grief and shame for our sins so far forth as there is cause and in case that we have by our sins given offence to men c. Vse 2 Use 2. See the profaneness of such as glory in their sins by which they deserve the greatest shame and reproach before God and men c. Their glory is in their shame Phil. 3. 19. The property of wicked reprobates whose end is destruction as the Apostle there sheweth For the terrour of such as glory in swearing drunkenness c. Observ 2 Observ 2. Hainousness of sin the cause of all these vile abuses and indignities which Christ the Son of God was to suffer and did suffer c. Observ 3 Observ 3. The great and unspeakable love of Christ to us in being content so far to be abased as to suffer such vile and shamefull abuses and indignities for us As his love to us appeared in all his sufferings so in this part of them after a special manner For this was not the least part of his sufferings but one of the greatest rather that he was thus vilified and abased for us that he was content to empty himself of all glory as it is Phil. 2. 7. and to be thus vilified and abased not onely to suffer death but the shamefull death of the Cross that is to suffer that death together with all the shame reproach and indignities which did accompany that kind of death Hebr. 12. 2. He endured the Cross despising the shame c. Vse 1 Use 1. To draw our hearts to love him truely again who hath so loved us and shewed his love by enduring so much shame and ignominy for us at the hands of men yea of wicked men c. Now the true love of Christ is to love him above all things Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. This love we must shew by our obedience to his will and preferring and seeking his glory before all things though never so dear to us c. Vse 2 Use 2. To stir us up unto true thankfulness to Christ our Saviour for this his unspeakable love shewed in abasing himself so far for us c. Observ 4 Observ 4. Seeing our Saviour Christ was to suffer and did suffer for us so great shame and such vile indignities and abuses at the hands of men yea of the profane Gentiles such as Pilate and his Souldiers c. this teacheth us to be content and willing if need be and if we be called to it to suffer any shame and disgrace in the World or any vile and base usage at the hands of men for the name of Christ and profession of the Gospell As he was thus abased for us so must we be willing to be abased for him c. As we must take up the Cross so also the shame of the Cross and follow him if we will be his true Disciples Thus was it with the Apostles 1 Cor. 4. 13. They were defamed and made as the filth of the World and off-scouring of all things c. Thus was it also with the blessed Martyrs And so must we be willing it should be with us if the Lord call us to it No shame or abuse so great which we should refuse for Christ yea we should count it our honour to be abased for him c. Observ 5 Observ 5. Lastly see how to comfort our selves against all reproach and contempt cast upon us in the World and against all abuses and indignities offered us by men for the name of Christ and for well-doing In this case we are to comfort our selves with the example of Christ himself who suffered so great shame and so many and vile abuses at the hands of men as to be mocked scourged spit upon c. and all for us Remember this when thou art reproached or abused for the name of Christ or for well-doing look then at Jesus the Author and finisher of our Faith who for the joy set before him despised the shame of the Cross c. It followeth And they shall kill him c. Here I should speak of the second part of Christ's sufferings which he was to suffer at the hands of the Gentiles that is of Pilate and the Romane Souldiers viz. his death that they should kill him And then also I should speak of his Resurrection from death upon the third day which he foretelleth
Christ Jesus the Lord can turn and change their hearts and Minds as he did the hearts of those whom he called and converted being on earth as of Zacheus Mary Magdalen c. And as he turned the hearts of others after his Ascension as of Saul Act. 9. and of Lydia and the Jaylor Act. 16. Therefore though we see some men yet to live in ignorance and profaness of life we should not be out of all hope of them but rather use all good means to further their conversion as instruction admonition prayer c. proving if at any time God will give them repentance 2 Tim. 2. 25. Use 3 Vse 3. This may comfort a good Christian in two cases 1. When he is opposed by malitious or wicked enemies which obstinately set themselves against him and that for well-doing If it be thus with thee that thou art opposed by obstinate and malitious enemies which molest trouble and vex thee from time to time yet be not discouraged but bear it patiently and contentedly remembring That Christ Jesus the Son of God whom thou servest and whose Name thou professest hath power over the hearts and minds of all men turning them as the Rivers of water and therefore can turn and change the minds of thy most malitious enemies to become thy friends and he will do it if thou conscionably serve and please him Prov. 16. 7. When a man's wayes please the Lord he maketh even his enemies to be at peace with him 2. This may also comfort a good Christian which is in outward poverty and want and hath none for the present to help or relieve him yet Christ Jesus can and will in due time incline and move the hearts of some to help thee yea perhaps of such as are yet most backward that way For he hath all mens hearts in his hands Observ 2 Observ 2. In that the owner of the Colt and those that were with him did so readily and willingly let the Colt go so soon as they were but told that Christ the Lord had need of him hence learn by their example That we ought readily and willingly to part with any thing we have in this world for Christ's sake and unto him whensoever he requires it of us or doth stand in need thereof In this case we are to deny him nothing but to yield him whatsoever we have or enjoy in this world when he stands in need of it or hath use â—or it and doth shew himself so to have Quest Quest Doth Christ Jesus the Son of God now stand in need of any thing which we have or enjoy in this World Answ Answ Not simply in respect of himself or his own Person as if he were any way defective without us for he is in himself most perfect full and compleat but he may be said to stand in need of such things as we have when the case so stands that by parting with any thing we have we may honour and serve him any way by advancing his Kingdom and glory or by furthering the Gospel or by doing good to others especially to the Church of Christ c. In this case Christ may be said to stand in need of those things which we possess in this world as of our Goods Lands Houses yea of our bodies and lives c. when there is just cause or occasion for us to part with these for the honour of Christ Therefore he hath need of our goods when there is cause and occasion for us to give or lend to the poor especially to the Saints of God and houshold of faith For in so doing we lend unto the Lord Prov. 19. 19. Therefore we are readily and willingly to do it So when there is occasion for us to give to other good uses as to the Church or maintenance of the Ministery c. Then Christ hath need of our money c. So he hath need of our houses when there is occasion for us to receive and entertain in them such as fear God he hath need of our Apparrel when there is occasion for us to cloath the naked of our meat and drink when there is occasion to feed the hungry and give drink to the thirsty So Christ hath need of our Goods Lands yea of our Bodies and Lives also when he calls us to part with these for the profession of the Gospel as he did the Martyrs and therefore in this case if it should befall us we ought willingly to part with all for Christ yea there is a necessity hereof if we will be Christ's true Disciples Luke 14. 33. Whosoever he be of you that forsakes not all he hath he cannot be my Disciple Again Christ Jesus hath sometimes need of our friends children c. and that is whensoever he thinks good to take them from us by death in which case we must therefore be content to forgo them because the Lord hath need of them c. Reason Reason By this we shew true love to Christ when willing to part with any thing we have for his sake Matth. 10. 37. Luke 14. 20. Use 1 Use 1. See what to think of such as profess Christ and the Gospel and yet are not willing to part with the things they possess in this world for Christ's sake and when he hath need of them and requireth them so to do Though Christ send to them by his Ministers telling them That he hath need of their money and wealth to give to the poor or to the maintenance of the Ministery c. yet they refuse to part with it they will not give or lend it to Christ or if they do it is unwillingly with grudging c. It must be wrung from them c. no true Disciples of Christ as it is to be feared neither do they bear true love to Christ for then they would think nothing too dear for him c. Use 2 Vse 2. To stir us up to this willingnesse and readinesse to part with any thing we possess in this world for Christ and when he hath need of it denying him nothing which we have but giving and lending all or any thing we have to him who hath denyed us nothing which we stood in need of but hath given himself for us and to us to redeem and save us being lost in our selves and that not being desired of us but of his own accord yea when we were his enemies c. Therefore we owe our selves to him and all we have c. Vse 3 Vse 3. See how unfit for us to set our hearts upon things of this world which here we possess and enjoy as goods lands money friends or life it self seeing we must willingly forgo these whensoever the Lord hath need of them which we can never do if our hearts be glued to them Therefore labour daily to be crucified and dead to the world and so to use all earthly things as if we used them not 1 Cor. 7. Now further Verse 7. in that
25. That your Father also which is in Heaven may forgive you your trespasses May 16. 1630. NOW followeth the Author or efficient Cause of this benefit of Forgiveness of sins here promised to such as forgive others God himself Described 1. By a relative Title in that he is called their Father 2. By the special place of his abode which is Heaven That your Father which is in Heaven c. Observ 1. In that forgiveness of sins is here ascribed unto God their heavenly Father as his proper Act Hence gather that it is God alone that can and doth forgive sins This is his proper Act or Work not communicable to any Man or Angel Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Exod. 34. 6. Mich. 7. 18. Who is a God like unto thee that pardonest Iniquity and passest by the transgression of the Remâ—ant of his Heritage c. Yea the Scribes and Pharisees knew this Mark 2. 7. Who can forgive sins but God onely and therefore they accuse our Saviour of Blasphemy because he took upon him to forgive sins being but a meer man as they falsly supposed Quest Quest How can God forgive sins being just Answ Answ There is a satisfaction made to his Justice by the Death and Passion of Christ and so in him He forgiveth c. Quest Quest How then doth he freely forgive Answ Answ Because he freely gave his Son c. Reas 1 Reason All Sin is an Offence to God and a breach of his holy Law 1 Joh. 3. 4. therefore he onely can forgive it This is true even of those sins which are committed against men even these are first and principally against God Psal 51. 4. Against Thee only have I sinned c. yet he had sinned against Uriah and against Bathsheba Reas 2 Reas 2. Onely God can infuse Grace into the Sinner Now this goes alwayes with Forgiveness of sins Vid. Aquin. Object Object Joh. 20. 23. Whose sins ye remit they are remitted c. Answ Answ God's Ministers are said to remit sins not by any Judicial Power or Authority of their own but ministerially onely by pronouncing declaring and applying forgiveness of sins to the penitent in the Name of god and of Christ Use 1 Vse 1. To confute the gross Errour of the Papists touching the Pope's Power to pardon sins which is God's peculiar Office not communicable to Man or Angel which shews also the Pride and Presumption of that Antichrist of Rome thrusting himself into God's Office c. yea they challenge and ascribe this Power to their ordinary massing Priests c. Wherein they shew themselves more blind than the Scribes and Pharisees who confessed it to be God's priviledge alone to forgive sins Vse 2 Vse 2. See what to do if we would have our sins pardoned and have inward peace and comfort in our Consciences Seek to God in Christ for mercy and pardon humble thy self to him confess thy sins and sue to him most earnestly for pardon and mercy c. This is the onely way to obtain pardon and inward peace and there is no other way in the World Him thou hast offended and he onely can forgive thee and it is his mercy alone in pardoning thy sins which can cure and heal thy wounded Conscience and give thee true inward comfort and peace It is not carnal Mirth or Company or following the World that can ease or pacify a wounded Conscience guilty of sin but God's mercy alone pardoning it in Christ and assuring us in Conscience of it Quest Quest Are we not to ask forgiveness of men also Answ Answ Yes so far as we have by any sin offended or scandalized men but first and principally we are to humble our selves to God and make our peace with him See before upon the 7th Verse of the 2d Chapter Observ 2. From the Title Father given to God in respect of the Disciples of Christ being Believers We may gather the great and excellent priviledge of true Believers in that they have God to be their Father and they are his Children by the Grace of Adoption in Christ though by Nature they are Children of Wrath as others Joh. 20. 17. I ascend to my Father and your Father to my God and your God Joh. 1. 12. As many as received him to them he gave Power to become the Sons of God even to them that believe on his Name Gal. 3. 26. Ye are all the Children of God by Faith in Jesus Christ Use Use This is matter of great comfort to the faithful for God being their Father cannot but love them dearly as Children and shew his love by all fruits of it He cannot but take care of them and provide for them all things needful for Soul and Body He cannot but shew pity and compassion towards them in their afflictions and miseries Psal 103. 13. like as a Father pitieth his Children c. He cannot but bear with their Infirmities and pardon their failings in Duty Observ 1 Observ 3. In that God is said to be in Heaven above all other places by his special presence this may teach us a two-fold Duty 1. That we should labour to be heavenly-minded and affected that so where God our portion and chief treasure is there may our hearts be also Col. 3. 2. Set your affections on things that are above c. Phil. 3. 20. Our conversation is in heaven viz. in heart and affection by heavenly meditations and affections carried towards the things that are above where God our Father is we should therefore labour to be with him there in mind and affection as much and often as is possible even while we live on earth We should often meditate of God that is of his Nature Essence and Divine Properties and of his love and favour toward us as David Psal 73. 25. Whom have I in heaven but thee c. We should also often meditate of the nature and excellency of that life to come and raise our hearts and affections to the love and desire of these heavenly things c. weaning our hearts from this world and using it as if we used it not 2. This should teach us to be willing yea desirous to be gathered in due time to that excellent place where God our Father is that where he is we may be also immediately joyned to him and seeing him as he is face to face A true loving Child desires to be with his Father in his sight c. So should we c. See how willing we should be to dye when God calls us to it as Paul Phil. 1. 23. and 2 Cor. 5. 8. that we may go to our Father Joh. 20. 17. Also to love the appearing of Christ at the last day Verse 26. But if ye do not forgive neither will your Father c. The second Reason used by our Saviour to move his Disciples to free forgiving of enemies
these things And then in the latter part of the Verse and in the Verse following is mentioned the Event or Consequents following thereupon which are two 1. Peter's carriage towards Christ Taking him aside and beginning to reprove him hoc versu 2. Christ's carriage toward Peter again as also toward the other Disciples When he had turned about and looked on his Disciples c. ver following First Touching the manner of Christ's foretelling his Passion c. He spake that saying openly That is plainly expresly and directly affirming that he must suffer many things c. and not obscurely or darkly foretelling or speaking of these things unto them as formerly he had done as we see in other places Joh. 2. 14. The Son of Man must be lifted up c. This was a dark foretelling of his Death So Joh. 2. 19. Destroy this Temple that is the Temple of my Body by Death and in three Dayes I will raise it up And Matth. 12. 40. As Jonas was three Dayes and three Nights c. In these plaecs he darkly spake of his Death and Resurrection but now more plainly and expresly Quest 1 Quest 1. Why did he now so plainly foretell these things c Answ Answ Because though he had formerly spoken of them yet his Disciples did not yet conceive or understand this Doctrine of his Passion Death and Resurrection by reason it was a high and mysticall Doctrine which seemed unto them to be against reason that he being the Son of God should Dye and Suffer c. And that he who was the Messiah and Saviour of others should not save himself from Death Therefore this Doctrine being so hard for them to conceive and they being yet so ignorant in it our Saviour now doth more plainly teach it them than ever before that so they might conceive it the better and take the more speciall notice of it and to be the better prepared and armed against the scandall of the Crosse Object Object They remained still ignorant here even after this plain teaching as appears in Peter who after this would have perswaded Christ that he should not Suffer as we shall see out of the words immediately following yea Luke 9. 45. Luke 18. 34. though our Saviour foretold them of these things two or three times after this yet they understood him not Therefore it may seem That this his plain teaching and foretelling of his Passion and Resurrection was in vain in respect of his Disciples Answ Answ This followeth not 1. Because though they did not yet comprehend the Mystery of his Death and Resurrection and the reason of it yet they did in some measure conceive his words and believe them also to be true for they were exceedingly grieved to hear him speak the same afterward Matth. 17. 23. 2. Though for the present they understood not his meaning fully yet these Predictions of his passion and Resurrection did long after come into their minds and so did confirm their Faith the more when they saw all fulfilled as he had foretold Quest 2 Quest 2. Why did he not before this time speak to them plainly of his Passion and Resurrection Answ Answ 1. Because this Doctrine was to be revealed by Degrees and not all at once or at the first unto them 2. Because they were not fit to hear this Doctrine plainly taught till now that is to say till after our Saviour had sufficiently confirmed their Faith in his Person that he was the Christ and the Son of God as they had immediately before confessed him to be Observ 1. How hard we are by Nature to conceive and understand the Mysteries of Faith revealed in the Gospel touching Christ and our Salvation by him They are as Riddles to us by Nature before our minds be enlightened by God's Sprit to conceive them See this here in Christ's own Disciples Though he had often before spoken to them and others in their hearing of his Death and Resurrection yet they understood not these things but were still ignorant of them insomuch that he is now fain more plainly than ever before to speak to them of these things yea though he did now speak so plainly yet for all that they did not conceive his meaning as appears by Peter's going about after this to perswade Him that He should not Suffer And therefore our Saviour was fain after all this again and again to teach them this self-same Doctrine as may appear Chap. 9. 31. and Chap. 10. 33. And yet after all this they were still ignorant herein ut suprà dictum est 1 Cor. 2. 14. The natural man receiveth not the things of God c. How hard was Nicodemus though a chief Pharisee and Ruler to conceive the Doctrine of Regeneration Joh. 3. The Woman of Samaria Joh. 4. Therefore Hebr. 5. 11. the Apostle tells them the things he was to speak touching Christ were hard to be uttered because they were dull of hearing Vse Use See before upon ver 16. Observ 2 Observ 2. Here Ministers are taught their Duty how to carry themselves in the exercise of their ministeriall Function of preaching viz. That in dispensing the hidden Mysteries of Faith they are to labour to teach them with plainnesse and evidence of the Spirit remembring that these Doctrines of Faith are Mysteries to the naturall man yea hard for the Regenerate to conceive And therefore they had need the more to labour for evidence and plainnesse in teaching such Mysteries So our Saviour here c. This plainnesse Paul used in teaching of these Mysteries 1 Cor. 2. 4. My speech and preaching was not with entising words of mans Wisdom but in demonstration of the Spirit and of Power This kind of teaching is most necessary and profitable for the People and therefore they also should desire it So much of the manner of Christ's foretelling his Passion and Resurrection to his Disciples Now followeth the Event or Consequents And 1. The carriage of Peter towards our Saviour set down in the latter part of this Verse And Peter took Him That is took Him aside or apart from the rest of the Disciples 1. That he might the more freely and boldly speak unto Him and admonish Him of this matter being alone and that our Saviour might the sooner hearken unto Him and be perswaded by Him 2. It is also likely That he did this out of reverence to the Person of Christ that he might not seem to disparage Him by an open rebuke before others And began to rebuke Him That is to blame or find fault with Him for affirming that he must Dye and Suffer so many things c. For this was the matter for which he blamed him as appeareth by his words to Christ Matth. 16. 22. He began to rebuke him saying Be it far from thee Lord This shall not be unto thee that is be it far from thee to Dye and Suffer so many things c. or God-forbid that thou shouldst suffer Death c.