receiveth the seed into stony places the same is he that heareth the word and anon with joy receiveth it 21. Yet hath he no root in himselfe but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended From the exposition of the seed sown in stony ground learn 1. That some hear the word and receive it with joy readily upon temporall grounds and naturall motives for excellent truths and offers of remission of sinnes and eternal life may affect a naturall man in a natural way Such is he that receiveth the â—â—rd in stony places 2. Where sound faith is not mixed with the word received there the word is not ingrast for He hath no root in himself 3. Where the word is not received so as the root of true faith and Gods grace is in the man his seeming faith will not endure whatsoever lustre it may have for He endureth but a while 4. When a man receiveth the Gospel for some motive of a temporary good the fear of some temporary evill such as is threatened in persecution will be able to drive him from his professed Faith for When persecution cometh by and by he is offended and so a ffliction is a touch-stone wherby to try the sincerity of professours Vers. 22. He also that receiveth seed among the thornes is he that heareth the word and the care of this world and the deceitfulnesse of riches choak the word and he becometh unfruitfull From the exposition of the seed sown in thorny ground learn 1. That however the word seem to be received if it do not bring forth fruits of amendment of life if it beget not Faith working by Love it is like seed choaked with thorns and the word is lost in such an heart 2. Whatsoever things pertaining to this life do go so near a mans heart as they take up the room time travell and affection which heavenly things should have they are but thornes which choak the seed of God's Word 3. When the care of getting or keeping or governing of riches under fair pretences of a lawfull calling of caring for our family and not neglecting the benefits of God do steal away the heart and do waste a mans time and strength which should be bestowed upon heavenly things then all these pretences are but the deceitfulnesse of riches 4. If a man's works do not proceed from the vertue of God's word whatsoever be his works from other principles they are nothing in God's account for If the Word be choaked the man becometh unfruitfull Ver. 23. But he that received seed into the good ground is he that heareth the Word and understandeth it which also beareth fruit and bringeth forth some an hundred fold some sixty some thirty From the exposition of the good ground learn 1. That onely such are worthy receivers of the Word who believe and obey it in their conversation for These only are like good ground receiving the good seed and rendring the fruits of good seed 2. Every true believer is fruitfull albeit every one doth not bring forth fruit in a like measure but some more some lesse Some an hundred some sixty and some thirty fold Ver. 24. Another Parable put he forth unto them saying The Kingdome of Heaven is likened unto a man which sowed good seed in his field 25 But while men slept his enemie came and sowed â—ares among the wheat and went his way 26 But when the blade was sprung up and broughâ— forth fruit then appeared the tares also 27 So the servants of the Housholder came and said unto him Sir didst not thou sow good seed in thy field From whence then hath it tares 28 He said unto them An enemie hath done this The Servant said unto him Wilt thou then that we go and gather them up 29 But he said Nay lest while ye gather up the tares ye root up also the wheat with them 30 Let both grow together until the Harvest and in the time of Harvest I will say to the reapers Gather ye together first the tares and bind them in bundles to burn them but gather the wheat into my barns Another Parable serving to teach That the visible church full not want a mixture of wicked persons joyned with the Godly unto the worlds end and that we must not dream of a possibility to make a perfect separation of good and bad in the church The chief doctrines to be observed herein are 1 That the externall visible church is worthy to be called and counted the Kingdome of Heaven even in regard of the externall constitution of it in this world notwithstanding of the mixture of wicked hypocrites in it because therein Christ rules as King and hath his Subjects all professing him to be King of Saints but especially in respect of his own elect therein who honour him in Spirit in whom he doth begin eternal life and draweth it on unto perfection 2. The visible church is like a corn field wherein are sown good seeds and noysome weeds sound converts begotten of God and wicked hypocrites who are the children of Satan for the enemy sowes tares among the wheat 3. There is no more possibility for men to eschew the incoming of Hypocrites into the church than for any husband-man's servant to hinder an enemy to cast in the seed of weeds in their Master's field in the night when men do sleep 4. It is a matter of grief and offence to see in the church of God so many unprofitable and noysom weeds so many wicked hypocrites and naughty persons this the servants coming to regrate the matter doth import 5. The rash zeal of servants before they consult the Lord their Master is ready with the hazard of the church and true members thereof to have such a constitution of the visible church as they should suffer none to be a member who are not inwardly regenerate but have all others of whose inward Regeneration they are not assured plucked from among professours this is imported in Wilt thou that we go and gather them up 6. The Lord albeit he hath given order to censure the scandalous Offenders yet he dischargeth his servants to prosse toward such a separation as to have all the weeds and wicked in heart to be cast out least while they gather out the gracelesse tares they should root out also the gracious wheat with them for it is not possible for any man to discern the renewed from the unrenewed so clearly but he may be mistaken this Christ meaneth by he said Nay lest ye root up the wheat with them 7. The Lord accounteth it lesse hazard to suffer many hypocrites to be in the visible Church then to hold out or cast out of it any one of the weakest of the Elect and converted children for so he reckoneth here that it is much safer to suffer many weeds to grow in Gods field then to hazard one grain of good wheat by seeking to root out
the weed Nay saith he gather not out the tares lest ye root up the wheat with them 8. This mixture in the visible Church Christ the Lord is minded to permit and commands to be permitted till the day of judgement and then but not till then shall a full separation of the Godly and the wicked of the elect and the reprobate he made In the time of harvest I wil say Gather the wheat c. 9. At last the separation shall be such as all the wicked shall be cast into hell fire and the Godly placed in heaven Thâ— tares shall be burnt and the wheat gathered into the barn Ver. 31. Another parable put he forth unto them saying The kingdom of heaven is like to a grain of mustard seed which a man â—ook and sowed in his field 32. Which indeed is the least of all seeds but when it is grown it is the greatest among herbs and becometh a tree so that the birds of the aire come and lodge in the branches thereof Another parable The scope wherof is to shew that the visible Church in regard of the power of the Gospel in it and of the true grate of God in the true members thereof how small soever it may seem in the beginning yet shall grow up wonderfully this is set forth under the similitude of mustard-seed which for examples cause in the parable after the nature of a parable is presupposed to be the least of all seeds and again is presupposed to grow up to such height that it should become the tallest of all trees which parabolicall supposition being made then shall it be fit to resemble the work of God by the grace of the Gospel which how small soever the beginnings of it be yet shall it be the most glorious of all Gods works ere all be done Hence learn That the work of the Gospel and planting of Gods Church how smal beginning soever it seem to have yet shal by the blessing of God have wonderful increase The day of smal things is not to be despised by this as the disciples were encouraged to spread the Gospel so should all the Lords servantâ— be encouraged to be diligent to sow the seed of grace by holding forth the doctrine of the Gospel according to their calling Verse 33. Another parable spake he unto them The Kingdome of Heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened Another parable tending to this same purpose namely to shew that the work of Gods grace by the Gospel in the visible Church how small appearance soever it hath wil notwithstanding spread and prevail according to the measure appointed of God The doctrine is this As good leaven after a competent time will leaven all the lump to the leavening whereof it is appointed so will the work of Gods grace in his Church by the Gospel powerfully affect and prevail unto the conversion of all these for whom God shall send it and therefore we should not judge of Gods works in his Church by outward appearance this serveth then and should serve now to make men faithful in teaching the truth and to wait for a while till God shall work and give his blessing to the hearers in his own time Verse 34. All these things spake Iesus unto the multitude in parables and without a parable spake he not unto them 35. That it might be fulfilled which was spoken by the Praâ—bet saying I will open my mouth in parables I will utter things which have been kept secret from the foundation of the world Here is rendered another reason why Christ did speak to the people in parables to wit that he might fulfill what the Prophet as the type foretold that Christ should do and how Christ should by speaking in parables stir up his hearers to search what was meaned by this sort of speaking as the Psalmist stirred up his Hearers to attend the more to what he was to deliver in parables Psalm 78 2. To the intent that such as would understand might learn and others who would not search for light might be justly left in blindness Doct. 1. Both the matter and manner of Christs doctrine is worthy to be maintained and vindicated from all misconstructions for Heat we have the evangelist for a precedent 2. Preachers should teach nothing for matter nor manner but what they have a precedent for in the Scripture for even Christ did so Ver. 36. Then Iesus sent the multitude away and went into the house and his disciples came unto him saying Declare unto us the parable of the tares of the field 37. He answered and said unto them He that soweth the good seed is the Son of man 38. The field is the world the good seed are the children of the Kingdome but the tares are the children of the wicked one 39. The enemy that sowed them is the Divell the harvest is the end of the world and the reapers are the Angels 40. As therefore the tares are gathered and burnt in the fire so shal it be in the end of this world 41. The son of man shall send forth his Angels and they shal gather out of his kingdom all things that offend and them which do iniquity 42. And shal cast them into a furnace of fire there shal be wailing and gnashing of teeth 43. Then shall the righteous shine forth as the sun in the kingdome of their Father Who hath ears to hear let him hear Here the speaking in parables taketh good effect in his own Disciples they are made sensible of their own dulnesse in understanding and are moved to ask light of the Lord and so they receive satisfaction for the Lord declareth what the parts of the parable were in their intent and signification Hence learn 1. That the visible Church as it is not without reason called The Kingdome of Heaven as is shewne before so also not without reason is it called here the world in regard it containeth all sorts of people in The world and is spread throughout the world and not limited to any one place The field to wit the universall visible Church where the seed is dayly sown is called The world 2. The Elect and true Beleevers begotten by the Gospel and true Subjects of Christs Kingdome and heirs of Heaven are the only proper children of the Kingdome for The good seed are the children of the Kingdom 3. Such as have nothing in them save outward profession and do remain wicked and unrenewed men are nothing else for their inward estate but children of Satan for The tares are the children of the wicked one 4. Satan as an enemy to the glory of God in his Church doth what he can to have hypocrites and wicked men mixed among the godly as members of that same church ver 39. for The enemie that sowed them is the divel 5. This mixture of good and bad is to endure to the end of the world that
gotten and because their manner of preaching and holy conversation should direct men how to exercise their faith on Jesus Christ and how to draw vertue from him for their consolation and sanctification therefore it is said Ye are the light of the world 2. Except God erect a ministry among men and indue his servants with gifts and graces and make them faithfull to doe their duty the world shall lie in the darknesse of ignorance and error of sin and misery going on to perdition and except Ministers endeavour to have the World illuminate by holding forth the true knowledg of Christ they cannot be free of the worlds perishing nor answerable to this their duty for to them it is said Ye are the light of the world 3. He tels them of the dignity of their calling and duty therein by another similitude teaching us that as a city set on a hill cannot be hid being set there to the intent it might be seen afar off so Ministers of the Gospel for the eminency of their calling and the necessity of their duty cannot be nor may be hid but must shew forth that light to the world and they cannot choose but have their doctrine and diligence in their calling their manner of life and conversation and whole carriage better and worse laid open to the view and observation of all men for they are compared here to a city set on a hill which cannot be hid Vers. 15. Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light unto all that are in the house By another similitude he presseth the Apostles and in them all his Ministers to propagate the Gospel Doct. 1. As men do not light a candle that they may make it uselesse by hiding it under a covert but use to hold it forth that all the house may see it and have the benefit of the light thereof So God doth not give unto any man a gift to understand the mysteries of the gospel and to utter the same with a calling so high and honourable as to preach his name that they should keep close their gift within their brest or within their own doores but that they should communicate their gifts in an orderly way to all the church or House of God and therefore as they would be answerable to Gods designe they must study to illuminate the World and the church by holding forth of the Doctâ—ine of Christ for if Men do not light a candle but that it may give light to the whole house far lesse must they think that God doth light a candle but for the use of his House Vers. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven From the former Doctrine of the duties of the Apostles our LORD draweth an exhortation to them and all Ministers of the Gospel according to the rule Mark 13.37 What I say unto you I say unto all whom you represent teaching that what light of Knowledge or Faith in God or Love to God or to men they have they should bring it forth for the benefit of men in their Doctrine and life by the faithfull discharge of their Ministry and holy conversation therefore saith he Let your light shine c. 2. They should so wisely and sincerely behave themselves in all things that they may be approven to the consciences of all men for it is said Let your light so shine before men that they may see your good works that is may perceive may be convinced and forced to acknowledge that ye so teach and so do as the Lords faithfull servants and children should do 3. By the holy conversation of Christians God shall be glorified known beleeved in loved and praised Therefore it is said that men may glorifie your heavenly Father 4. Christians by their holy life shall be justified of men as the true children of God for saith Christ So do that men may glorifie your Father which is in Heaven 5. A good work is onely that which is done 1. By a child of God 2. In obedience to God his Fathers command 3. For the good of men and 4. For the glory of God For it is said Let your light shine that your Father may be glorified by men who see your good works or profitable and commendable works Vers. 17. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill Here our Lord vindicateth himself from the calumny of Antinomianism or opposing the Law and the Prophets Doct. 1. No wonder the sincere Preachers of the gospel be slandered as if they were adversaries to the Law for even Christ himself was traduced in his time as guilty of this fault as he sheweth in his Apologie saying Think not that I am come to destroy the Law or the Prophets The ground of the mistake was because our Lord set at nought the glosses which the corrupt Doctors of the time did put upon the Scripture and taught men the way of justification by grace without the works of the Law therefore men traduced him as an enemy to the Law and to the Prophets for clearing himself he bringeth five reasons The first is I am so far from intention to destroy the Law and Prophets that by the contrary I intend to fulfill them saith he therefore the calumny uttered or conceived of me as if I intended the contrary is false Doct. 2 Christ is a true friend to the Law his doctrine and the course prescribed by him to his Church by all means doth procure the obedience of the Law and the fulfilling of the prophesies for he saith I am not come to destroy them but to fulfill them Now Christ is said to be come to fulfill the Law and Prophets because what they prophesied of him he doth accomplish what they aimed at he hath brought and is in bringing to passe what way of righteousness and salvation they set down he doth make good for what is in the Law and Prophets to be fulfilled by predictions of what Christ should do and suffer set down partly in plain partly in figurative types and ceremonies or commands of holy Duties backed by Promises to the Obedient and Threatnings against the disobedient with their examples all these Christ came to fulfill most exactly first by accomplishing in his own person all predictions of his perfect obedience even unto the death whether set down in plain termes or foresignified of him under types and figures of the ceremonial Law next by using all means that men should give obedience to the morall Law and by blessing effectually these means and making men really to give obedience to the Law And thirdly by making good all the promises to his subjects and executing all his threatnings against his enemies and so he saith justly I came not to destroy but to fulfil the Law and Prophets Ver. 18. For
holinesse in the church to be adversaries unto Christ and his Disciples for the Pharisees here do quarrell with Christ for his Disciples cause 2. Christs Disciples readily shall be mistaken and misconstrued do what they please for their plucking of eares of rough corn to satisfie their hunger doth not escape censure 3. Hypocrites do urge ceremonies and externall observations more then the greater things of the Law for here the Pharisees quarrell the Disciples for plucking of the corn and purging of it from the aunds and eating of it on the sabbath in the case of necessity as a breach of the sabbath misregarding charity to the hungry and fainting Disciples saying Why do they that which is not lawful on the sabbath-day Ver. 3. But he said unto them have ye not read what David did when he was an hungred and they that were with him 4. How he entred into the house of God and did eat the shew-bread which was unlawfull for him to eat neither for them that were with him but onely for the priests Our Lord defendeth his disciples by four reasons The first is this It was no sin for David and his men in a case of necessity to eat the shew-bread which by the letter of the Law was appointed for no mans use ordinarily save the priests therefore without sin likewise may my disciples pluck the ears of corn and eat thereof on the Sabbath for notwithstanding the letter of the Law forbideth all manner of work opon the Sabbath yet the intent of the Law and meaning therof was neither to forbid the Shew-bread to be made use of in such an extraordinary case of necessity nor to forbid meat to be made ready on the Sabbath to suffice a mans hunger Doct. 1. When the mind of the Law-giver and the intent and the end of the command is not contraveened the precept is not broken for this is the ground of Christs defence 2. Not reading nor considering the Scripture whereby the meaning of the Law may be understood is the cause of errour and mistaking of duties This is it he saith Have ye not read Ver. 5. Or have ye not read in the law how that on the Sabbath-dayes the Priests in the Temple profane the Sabbath and are blamelesse 6. But I say unto you that in this place there is one greater then the temple The second reason is The priests for promoving of the service of the Temple do bodily work on the sabbath which in your language is to profane the sabbath and yet are blamelesse Therefore albeit my disciples for promoving my service who am greater then the Temple do pluck ears of corn and eat thereof on the Sabbath and so seem to you to profane the Sabbath yet they are also blamelesse Hence learn 1. Whatsoever bodily work is necessary for the promoving of the service and worship of God upon the Sabbath is not a breaking of the Sabbath for the Priests Did bodily work in the Temple on the Sabbath-day and are blamelesse 2. As the body is above the figure or shadow so is Christ greater then the Temple which is a figure of him Therfore saith he In this place is one greater then the temple Ver. 7. But if ye had known what this meaneth I will have mercy and not sacrifice ye would not have condemned the guiltlesse The third reason is this The Lord never appointed the outward ceremonies of his service in the first table to hinder works of mercy prescribed in the second table but on the contrary when at one time both cannot be done he will have the work of mercy done and the ceremony of a sacrifice left undone for that time Therefore it is agreeable to Gods will that my Disciples should rather pluck corn and eat it on the Sabbath by way of mercy to their own body then harm their health under pretext of keeping the Sabbath which if ye had understood and considered ye would not have condemned my Disciples without cause Hence learn 1. The true meaning of Gods word being known it is able to prevent rash judgment Therfore it is said If ye had known 2. Condemning of the guiltlesse doth draw the judg being rash under guilt Therfore saith he Ye would not have condemned the guiltlesse 3. It is not every man no not every learned man who is acquainted with the true meaning of the Scriptures for in saying If ye had known he taxeth both the Pharisees and Scribes of ignorance Verse 18. For the Son of man is Lord even of the Sabbath day The fourth reason I whom ye see to be a man am also God and Lord of the Sabbath having authority to prescribe or allow for my service on that day what I please to judge and to punish or pardon the breach as I please Therfore If I judg this work of my Disciples to be no fault neither should ye Hence learn 1. That the incarnation of the Word or second person of the God-head made the Son of God to be the Son of Man but it did not diminish his Divine Authority as he is the Son of God for he saith That the Son of man is Lord even of the Sabbath day 2. Christ can maintain the authority of the fourth command and appoint any one of the seven dayes as he pleaseth for the observation of the command for He is Lord even of the Sabbath Ver. 8. And when he was departed thence he went into their synagogue 10. And behold there was a man which had his hand withered and they asked him saying Is it lawful to heal on the sabbath days â—hat they might accuse him 11. And he said unto them What man shall there be among you that shall have one sheep and if it fall into a pit on the sabbath day will he not lay hold on it and lift it out 12. How much then is a man better then a sheep wherfore it is lawful to do wel on the sabbath dayes Here is another dispute about the sabbath in the synagogue whether it was a breach of the sabbath to heal a man of a withered hand miraculously Hence learn 1. That Christ went on to follow his calling notwithstanding of enemies and opposition for after his disputation in the field with the Pharisees he goeth into the synagogue where he might do good to the People 2. Christs enemies when they have no just quarteil against Christ or his followers they invent one as when they could find no sin at all in him they sought to accuse him for miraculous healing of men on the sabbath for want of better ground of accusation for They asked that they might accuse him 3. Malice maketh men blinde reasonlesse and absurd for They ask if it be lawful to heal a man miraculously on the sabbath day wherin there can be no apparent ground of doubting 4. The more impudent Christs enemies be against him the more shame and confusion the Lord will bring on them for our Lord refuteth his adversaries by
outside of the cup and of the platter but within they are ful of extortion and excesse 26. Thou blind Pharisee cleanse first that which is within the cup and platter that the outside of them may be cleane also The sixth wo is for pretending great holinesse in eating of their meat and not standing with how great iniquity they did conquer and purchase their meat neither how they did abuse their meat in superfluity Doct. 1. Such as get their meat by extortion and use it intemperately unto excesse can never sanctifie their table whatsoever ceremonies they use for the saying Grace at meat by such men is no better then if a man should wash the outside of the cup and platter and eat of the filthinesse of the inside They make clean the outside saith Christ. 2. The way to eat our bread with Gods blessing is to sanctifie our hands in our conquering and our hearts in a wise and moderate using the creatures for a right end and so our feeding shall be sanctified Therfore saith he Cleanse first that which is within the cup. Ver. 27. Wo unto you Scribes and Pharisees hypocrites for ye are like unto whited sepulchres which indeed appear beautifull outward but are within full of dead mens bones and of all uncleannesse 28. Even so ye also outwardly appear righteous unto men but within ye are full of hypocrisie and iniquity A seventh wo for their deceiving of the people with the appearance of holinesse when there were nothing such in them Doct. 1. Hypocrites may carry their wickednesse so faiâ—â— as men may be deceived for they may seem very beautifull outwardly when inwardly they are filthy Like tombs plaistred without and full of rottennesse within 2. God will not be deceived by hypocrites he will find them out and in his time will decipher them to the world and will pour out wrath on them for Wo to you saith Christ. Ver. 29. Wo unto you Scribes and Pharisees hypocrites because ye build the tombs of the Prophets and garnish the sepulchres of the righteous 30. And say If we had been in the dayes of our fathers we would not have been partakers with them in the bloud of the Prophets The eighth wo is for their pretending to honour the Saints departed and in the mean time they were injurious to the living yea they were about to murther Christ himself Doct. 1. The Lords respect is great unto his servants for even after their death he will clear their innocency and holy conversation and make the posterity acknowledg them for such as here To build the Sepulchres of the Prophets 2. The world do love dead Prophets better then the living for the living reprove their sin more particularly then the dead This is it he saith Ye build their sepulchres 3. Such men are grosse hypocrites who pretend to love good men and yet do not love goodness who make protestation of their mind toward righteousness upon condition that they had such means as their Forefathers had yet do make no use of the means which they have themselves who can condemn their fathers faults yet practise the same themselves they are like unto the men who said If we had been in the days of our fathers we would not have been partakers of the blood of the Prophets Ver. 31. Wherefore ye be witnesse unto your selves that ye are children of them which killed the Prophets 32. Fill ye up then the measure of your fathers Christ from the confession of the Pharisees that they were descended of those who slew the Prophets and from their malignant opposing of his Gospel with intention to kill him so soon as they could doth prove them to be every way the children of these who slew the Prophets whereupon he gives up with them and gives them over unto the fulfilling of their malice Doct. 1. Christs enemies shall not want a witnesse of their malicious opposing of him yea from their own words and purposes he shall bring matter of conviction against them their never-dying worm shall breed in their own bosome as Christ saith here Ye are against your selves witnesses 2. Christ will give over desperate enemies to their own malicious disposition and will defie them as here he saith Fill ye up the measure of your fathers 3. There is a measure set to be filled up with the transgressions of the Lords enemies and till this cup be full to the lip they shall be suffered to go on but when this cup is full then the cup of Gods wrath shal be full also and run over upon them to their destruction Therefore saith he Fill ye up the measure that is Go on till you kill me as your fathers did the Prophets 4. Sin haâ—h the own height in Kingdoms and Families whereby Successors do adde unto their predecessors sins before the Kingdom or Family be punished Therefore saith he Fill up the measure of your Fathers Ver. 33. Ye serpents ye generation of vipers how can ye escape the damnation of hell Now he condemns them and threatens them with hell Doct. 1. When the Lord will reckon he will make the wicked know their sin to their face as here he calls these men Serpents generation of vipers 2. It is good that the difficulty of being saved be intimate unto the obstinate if by any means they can be driven to seek salvation Therefore saith he How can ye escape 3. The end of Christs enemies shal be condemnation unto hell for How can ye escape the condemnation of hell saith he Ver. 34. Wherefore behold I send unto you Prophets and wise men and scribes and some of them ye shall kill and crucifie and some of them shall ye scourge in your Synagogues and persecute them from city to city 35. That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of Zacharias the son of Barachias whom ye slew between the temple and the altar He foretelleth them how he as Disposer of all things is to proceed with them and to make up the processe of their condemnation Doct. 1. Our Lord in the face of his enemies avowed himselfe to be God having authority to send out Prophets and to bestow gifts on men Behold saith he I send to you Prophets 2. Our Lord knâ—wâ—th how his servants will be served in every place they come unto and what measure of sufferings each of them wil meet from with the wicked saying Some of them ye shall crucifie 3. The Lords servants albeit they know that sufferings abide them must notwithstanding go on in their message for this is the fore-warning given unto his servants also I send you Prophets and some of them ye shall kill c. 4. They who go on in the course of any sin do subscribe unto the sins of such as before them did follow that sort of sin and justly may be condemned and punished as guilty of the sin of others which they
common Supper before the sacrament to be observed by the Jews a people too much given to their own inventions and the traditions of Elders it is safeâ—t for us to thinke that Christ did keep the Law of the Passeover as was written Exodus 12. wherein was appointed a whole Lambe with unleavened bread not prescribing how much and soure or bitter herbes for a sauce-drink being presupposed and included as naturally necessary to make the Passover to be a Supper and an holy Feast all which making up sufficient store of meat to be a meal to so many men and to furnish a sop to Iudas ere he went forth and Elements also unto the new Sacrament after he was gone there is no ground to make us conceive that there was a common Supper preceding the Passover but when we find Iudas to be eating with the rest after their down-sitting to the Passover we have good ground to think that Iudas was partaker of the Passeover Supper Thirdly seeing the Evangelist expresly saith ver 19. that they made ready the Passeover and verse 20. that Christ when the even was come sate down with the twelve to wit to eat the Passover and ver 21. That as they that is Christ with the twelve were eating he said to them one of you shall betray me we may without any scruple conclude that Iudas was present at the Passover and so much the more as we find that the Evangelists hereafter do number only eleven Disciples untill the time that Matthias who used alwayes to be present with the Apostles was chosen to supply the room of Iudas and to make up again the number of twelve Act. 1.26 In regard of whom the Apostle Paul had just ground to say 1 Cor. 15.6 that Christ was seen of the twelve because Act. 1 21.22 Matthias being present alwayes with the twelve and so at this apparition and reckoned with the eleven in Iudas room doth make the number compleat This being presupposed we learn 1. That neither is the Sacrament the worse nor are the communicants polluted albeit an undiscovered hypocrite be in company with them at the Lords Table for Iudas was one of the twelve with whom Christ sate down to eat the Passeover and neither the ordinance nor the rest of the Apostles were tainted with Iudas his fault the pollution of the Sacrament was in Iudas only and remained with him alone 2. The Lord will not discover hypocritees till they by their own deeds discover themselves but wil suffer them to lurk among the Saints till his own time come as here he suffereth Iudas to lurk and to eat the Passeover 3. Social sitting at table is a very sit posture for a religious Feast for here Christ and his Disciples sit down at table together to eat the Passover Ver. 21. And as they did eat he said Verily I say unto you that one of you shall betray me 22 And they were exceeding sorrowful and began every one of them to say unto him Lord is it I Our Lord forwarneth the Disciples that he was to be betraed by one of them and putteth each man to try themselves Doct. 1. It is possible that a man may come to the Lords table the one day and betray him shortly after the like fell out in Christs own Apostles One of you saith he shal betray me 2. The possibility that a communicant may become a Traitour should put all men to search themselves as here the Apostles are put to it saying Is it I 3. Sincerety and charity wil make men search and suspect themselves rather than another as here the Apostles say not Is it Iudas but Is it I 4. The sincere man dares not trust the deceitfulness of his own heart but bringeth it to the Searcher therof and relieth upon his testimony as here the Apostles do saying to Christ Is it I Ver. 23 And he answered and said he that dippeth his hand with me in the dish the same shall betray â—e 24 The Son of man goeth as it is written of him but â—o unto that man by whom the Son of man is betrayed it had been good for that 〈◊〉 if he had not been born Christ answereth their question and taketh away the stumbling block of his suffering himself to be betrayed by application of the prediction of the scripture to the present date to let them see that the betraying of him was forâ—â—old in the scripture Doct. 1. A benummed conscience and a shamelesse face are easily joyned with a resolute purpose to sin as here the Traitour standeth not to dip his hand in the dish with Christ when he was minded presently to betray him 2. No kindness or good which the godly can bestow upon the wicked will hinder the wicked to prove Enemies to the godly when they are put to trial as all Christs kind usage of Iudas and admitting him to eat of the dish with him stayed him not from going to betray him 3. The known wil of God is the best remedy to save us from stumbling at the Crosse of Christs as here It is written saith Christ that he may keep them from stumbling 4. The prediction of Gods Word and the foredetermination of a fact doth not exempt the sinner and the committer of the fact from guilt or punishment for not the lesse it is said Wo to that man 5. Sin turneth all the benefits of God into curses and maketh them matter of misery for It had been better for the traitour he had never been born saith Christ. Ver. 25. Then Iudas which betrayed him answered and said Master is it I He said unto him Thou hast said Iudas seigneth himself a friend and is loath to bewray himself by not saying as the rest did Doct. 1. Hypocrites for shame will professe sincerety as the sincere do so saith Iudas Is it I 2. A seated conscience will make an affronted face as here Iudas dares say Is it I 3. The more the hypocrite will hide his sin the more is it brought forth as here Thou hast said it saith Christ. Ver. 26. And as they were eating Iesus took bread and blessed it and brake it and gave it to the disciples and said Take eat this is my body 27 And he took the Cup and gave thanks and gave it to them saying Drink ye all of it 28 For this is my bloud of the new Testament which is shed for many for the remission of sins Now followeth a more particular relation of the institution of the Sacrament of the Lords Supper the whole Doctrine whereof is not to be found in any of the Evangelists or Apostles but to be collected out of all each contributing their part to expresse the full meaning of the Lords Spirit in this matter Here we take up onely that which Matthew saith and first we observe that the celebration of the first Sacramental Supper of the Lord was joyned in one continued supperly action with the Sacrament of the passeover our Lord herein declaring