is untill the day of judgement wherein the Angels shall have work to separate the wicked from the godly for The harvest is the end of the world and the reapers are the Angels 6. In the end of the world every man shall have the fruit of his labour as his seed that is as his good or evil works have been for This is the full harvest vers 39. 7. Openly prophane persons and secret Hypocrites workers of iniquity shall have no place among Gods people any more after the day of judgement but their place shall be hell the place of unexpressible torment for The tares shall be gathered and burnt in the fire 8. Such as are justified by faith in Christ and do study by his grace to live righteously how base soever they may appear in this world shall in the world to come be wonderfull glorious for They shall shine as the Sun in the kingdome of their Father 9. It is sufficient for the main end of Christs doctrine if such as have grace to understand and believe shall make use therof for the rest he regardeth not for he saith They that have ears to hear let them hear Ver. 44. Again the Kingdome of heaven is like unto a treasure bid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field Another parable teaching us that the church in regard of the precious doctrine of grace and salvation to be had by Christ in it is a rich treasure able to relieve and supply all wants and necessities therefore called an hid Treasure which the misbeleevers how wise soever in the world cannot perceive 2. The beleever who findeth it will make no reckoning of the worth of any earâ—hly thing in comparison of it but will part with what soever is pleasant or profitable unto him in this life rather then be deprived of this grace for He selleth all to buy it 3. As he laboureth to have this treasure so he hath a care to keep it that neither by violence nor deceit it be taken from him for He hideth it and selleth all to have the means of enjoying of it and to have right to the field of the visible Church where this treasure is to be found Ver 45. Again the kingdom of heaven is like unto a Merchant man seeking goodly pearls 46. Who when he had found one pearl of great price he went and sold all that he had and bought it Another parable teaching us 1. That the Church in respect of the true subjects thereof that is in respect of the Elect and true Beleevers is like Merchant-men occupied about the purchase of these things which may truly enrich them and make them happy 2. That among all things which can be conceived to be fit to bring men unto happiness there is only one means able to make blessed one pearl of price to wit Christ Jesus in whom are hid all the treasures of wisdom and grace and that the wise man wil content himself with Christ and what is to be found in him and wil renounce all other things which come in comparison with him Verse 47. Again the Kingdome of Heaven is like unto a net that was cast into the sea and gathered of every kind 48. Which when it was full they drew to shore and sat down and gathered the good into vessels but cast the bad away 49. So shall it be at the end of the world the Angels shall come forth and sever the wicked from among the just 50. And shal cast them into the furnace of fire there shal be wailing and gnashing of teeth Another parable teaching us 1. That the visible Church in the way of gathering members and manner of constitution thereof is like a draught-net taking in all who professe subjection to Christ in his ordinances good and bad true and false professors for it gathereth of every kinde to wit whosoever professe faith in and promise subjection to Christ. 2. That not before the day of judgment but then precisely separation shall be made of the just and wicked and then shall the wicked be punished for ever in whatsoever place or estimation they have been in this world This parable and that of the tares tend to one end to strengthen us so much the more against the stumbling blocke of the unavoydable mixture of wicked hypocrites in the Church visible that the godly shall not fare the worse for the wickeds being among them in one field in one draught-net nor the wicked fare the better at the latter end for their society with the godly in the visible Church Ver. 51. Iesus saith unto them Have ye understood all these things They say unto him Yea Lord. Christ taketh account of his Disciples whether they understood his speech Doct. 1. Hearers of the Gospel should labour to understand what they hear for Have ye understood saith Christ. 2. The Ministers by catechising should take account of their hearers for so doth Christ saying Have ye understood 3. People of what quality soever should be willing to give account to their Teachers of their profiting in knowledg for the Disciples do aâ—swer Yea Lord. Ver. 52. Then said he unto them Therefore every Scribe which is instructed unto the kingdome of heaven is like unto a man that is an housholder which bringeth forth out of his treasure things new and old Christ teacheth them still to be gathering more knowledge and to make use of their hearing Doct. 1. Every Minister should be furnished for his imployment for He is A Scribe unto the kingdom of heaven 2. Ministers should be faithful stâ—wards distributing unto the necessity of the people out of the abundance of their furniture for They are Housholders who should be provided with store as it were of the last years growth and of this years gathering also Ver. 53. And it came to passe that when Iesus had finished these parables he departed thence 54. And when he was come into his own Country he taught them in their Synagogue insomuch that they were astonished and said Whence hath this man this Wisâ—dome and these mighty Works 55. Is not this the Carpenters Son Is not his Mother called Mary and his Brethren Iames and Ioses and Simon and Iudas 56. And his Sisters are they not all with us whence then hath this Man all these things Christ departs from that place and goeth into Gaâ—ilee where he is not well received Hence learn 1. That when Christ hath perfected his Work and not till then will he remove from a place for it is said When he had finished then he departed 2. He neglected no bands of common duty he visits Nazareth Galilee where he was brought up giveth them an offer of his grace teaching us by his example that the greatest evidence of kindness to our Friends or Acquaintence which can be given is according to our calling to draw them unto God for
nor ever shall be 22. And except those dayes shall be shortned there should no flesh be saved but for the Elects sake those dayes shal be shortned That they might know how certain and suddain the overthrow of Jerusalem should be our Lord giveth advertisement that all the speed any man could make should be little enough for escaping whereof he giveth seven signes The first is No place in the Countrey should be safe where the souldier might march and that to flie to the mountains was the fittest ver 16. Signe 2. He who was in the town should make him for death and not think to escape by flying ver 17 Signe 3. It should not be fit for any man in the field and out of the town to return to the city to take with him any provision for the flight but should do well to flie as he might flee for his life ver 18. Signe 4. Such as were with child in the countrey and giving suck in that dolefull time should be very miserable and full of woe being unable to flie so hastily as the need required vers 19. Sign â— It should be great mercy if such as got occasion to flie might so flie as they might rest in a foul day when the unseasonablenesse of the weather might make the flight more grievous and might rest on the Sabbath when to be forced to go a long journey for fear of their life might augment theâ—e griest ver 20. Sign 6. Never was nor ever should be in any war such horrible tribulation as God should send at the destruction of Jerusalem ver 21. Sign 7. The extremity of trouble should be such that if God should not shorten the tribulation of those dayes and restrain the fury of the Romans against the rebellious Jews the elect Seed of that Nation should be rooted out so that no memory of a Jew might remaine thereafter but because God was to reserve an elect Seed after the rejection of the multitude therefore the Lord should shorten the dayes of wrath against the Jewish Nation ver 22. Doct. 1. When the Lord is to pour out his wrath on a place if all circumstances being considered a man shall find it both lawfull and possible to withdraw himselfe from that place it is wisdome to be gone for Let them who be in Iudea flee unto the mountains is as much as it shall be safer for them in this time to see for their own life by flight then to dream of resisting or escaping Gods judgment in that place 2. If the judgment overtake a man so suddainly as there is no time nor means given to escape then let men lay by all thought of worldly goods and bestow their minds and time on that which is most needfull that is for preparation unto death Therefore saith he He that is â—â— the House â—â—p let him not come down 3. In such case if a man with the losse of all he hath can have his life for a prey he fareth well for Christ saith in this case He that is in the field let him not return 4. In the time of generall calamities Gods ordinary benefits make a man more miserable then if he wanted them as children riches honour when they must now be gone and can give no more comfort unto us then are they the matter of our wo for at such a â—â—me saith he Wo unto them that are with child c. that is They shall be so much the more miserable for this Wâ— is pronounced by way of Prophesie and not denounced by way of indignation against women with child more then others â— Troubles may be mitigated by prayer unto God who can dispose of means of delivery and can mix the cup of our grief so as our misery may be the more comportable Therefore saith he Pray that your flight be not in Winter 6. Gods judgements upon the despisers of the Gospel and rejecterâ— of mercy offered in Christ are most severe Therefore the destruction of Jerusalem was of all calamities that ever came upon a people most lamentable for as the common history reporteth a million of people perished in the Siege in a most fearfull manner of destruction the Body of the Land being gathered together in it at the solemnity of the Passeover and about fourscore and seventen thousand were made slaves Such tribulation as was not since the beginning of the world 7. In most confused and calamitous times the Lord hath a care of his own Elect and remembreth mercy towards them in the midst of wrath For the Elects cause saith he these days shall be shortâ—ed Ver. 23. Then if any man shall say unto you Lo here is Christ or there believe it noâ— Our Lord returneth to direct his Disciples and the Church to beware of whatsoever might destroy their souls as the main thing which concerned them to take heed unto Doct. 1. As the main danger of the Church is from Seducers who shall strive to divert men from the true Christ so their main care should be to see that their faith misearry not Therefore saiâ—h Christ Believe it not if another Christ be offered unto you 2. As at all times so chiefly in times of trouble Satan studies to delude men with pretences of Saviours and salvation which are not reall because in time of trouble men are most ready to receive anything which doth promise reliefe or release and so to imbrace delusions in stead of divine helpe Therefore it is said Then that is when the trouble is great will it be said Lo here is Christ. 3. After our Lords assention neither is another Christ to be expected nor the true Christ to be found bodily and locally present in any place on the earth for If any man shall say Lo here is Christ or there believe it not so saith Christ himselfe Ver. 24. For there shall arise false Christs and false prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceive the very Elecâ— Why we should be wary he giveth a reason from the certain danger which the multitude of deceivers should bring Doct. 1. It is possible that false deceivers pretending themselves to be Christ and false prophets drawing men away from the true Christ may make shew of great signs and wonders for so doth Christ foretell 2. Whosoever do teach false doctrine and not consonant unto the truth of scriptures their wonders are lying wonders and not to believed Therfore saith he Beleeve them not 3. The power of delusion is great and may prevail with any who is secure and watcheth not for They shall deceive if it were possible the very Elect. 4. The elect cannot altogether be seduced and drawn away from the true Christ because of the power of him who hath called them but for any power in themselves they might be seduced for False prophets shall deceive if it were possible the very elect but divine power doth guard them against delusions of Satan and
the Kingdome of Heaven â—hich is above and they who do not prepare themselves â—o not watch for his coming shall be excluded from Christ â— his coming From this Parable in so far as it tendeth â—â—â—o this scope Learn 1. Christ and his Church may well be compared to the Bridegroom and the Bride and the spiriâ—all communion between them to Marriage mutually proâ—ised in espousals in this life and to be solemnized and compleaâ—ed at the coming of our Lord. 2. As in the Parable â—o in the visible Church all do professe themselves devoted â—nto Jesus Christ the Bridegroom and to be desirous of communion with him in Heaven and possibly may attain to a â—amelesse conversation and appear Virgine-like all waiting for the coming of our Lord in their own and others estimation 3. As among the Virgines in the Parable so in the visible Church all are not wise Christians but some wise and really such as they professe themselves to be others are counterfeit Christians and foolish 4. As among the Virâ—ines in the Parable so in the visible Church onely these are wise who with the outward Lamps of open profession labour to be furnished inwardly with the saving graces of the holy Spirit namely Faith working by love and repentance mortifying their sinfull lusts that in newnesse of life they may glorifie God But whoso are destitute of inward grace in their heart they are foolish for the Lamps of their outward profession without oyle do serve to no purpose when matters come to a triall 5. As in the Parable the Bridegroom cometh when they are not aware So will Christ come unto Judgment in a day and hour that men know not 6. As in the Parable the wise are admitted and the foolish excluded So they who are inwardly renewed and indued with the saving graces of the holy Spirit shall be taken up to heaven and they who are destitute of the oyle of the holy Spirit void of true faith and of the renewing vertue of Gods Grace shall be excluded 7. As in the parable the wise could not help the foolish nor the foolish hurt the wise So the society of the hypocrites with the godly in the visible church shall not be prejudiciall to the sound christians in the day of Gods judgment not yet the society of the godly avail the hypocrites among whom they have lived but every man shall be judged according to that which is within him 8. As in the parable the self-conceit of the Virgins ver 11 12. helped not them so the opinion which unrenewed persons within the visible church have of their interest in Christ their vain confidence and foolish hopes grounded upon the outward profession and their formal practises of externall duties will not avail them before the Lord at that day 9. To be watchfull now and to examine well our own case and to see that we be sure of the inward anointing of the holy Spirit whereby we are made indeed holy is the only way to be certain of our salvation when Christ cometh to judgement for this use Christ commandeth us to make of the parable saying Watch therfore Ver. 14. For the Kingdom of heaven is as a man travelling into a far country who called his own servants and delivered unto them his goods 15. And unto one he gave five talents to another two and to another one to every man according to his seuerall ability and straitway took his journâ—y 16. Thâ—â— he that had received the five talents 〈◊〉 and traded with the same and made them other 〈◊〉 â—â—lents 17. And likewise he that had received two he also gained other two 18. But he that had received one went and digged in the earth and hid his lords mony 19. After a long time the Lord of those servants cometh and reckoneth with them 20. And so he that had received five talents came and brought other five talents saying Lord thou delivered â—â— unto me five talents behold I have gained besides them five talents more 21. His lord said unto him Well done thou good and â—â—full servant thou hast been faithfull over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. 22. He also that had received two talents came and said Lord thou deliveredst me two talents behold I have gained two other talents beside them 23. His lord said unto him Well done good and faithful servant thou hast been faithful over a few things I wil make thee ruler over many things enter thou into the joy of thy Lord. 24. Then he which had received the one talent came and said Lord I knew thee that thou art an hard man reaping where thou hast not sowen and gathering where thou hast not straâ—ed 25. And I was afraid and went and hid thy talent in the earth 〈◊〉 there thou hast that is thine 26. His Lord answered and said unto him thou wicked and slothful servant thou knewest that I reap where I sowed not and gather where I have not strawed 27. Thou oughtest therefore to have put my mony to the exchangers and then at my coming I should have received mine own with usury 28. Take therefore the talent from him and give it unto him which hath ten talents 29. For unto every one that hath shal be given and he shal have abundance buâ— from him that hath not shal be taken away even that which he hath 30. And cast ye the unprofitable servant into utter darknes there shal be weeping and gnashing of teeth Another parable tending to put all men on work and in speciall the Ministers of the Gospel for setting forth the glory of Christ and of his Kingdome among men according to every man's ability and calling under the similitude of a master giving to his servants mony to trade withall for his use Doct. 1. As the man in the parable travelling into a far country disposed of his affaires and ordered all matters till his return So hath our Lord Jesus given exact order in his Word to all men and specially to his Ministers how his house shall be governed and how every man should serve him till his second coming again 2. As the master in the parable giveth not the same number of talents to each servant So the Lord So the Lord giveth not a like measure of gifts to every one but to some more to some lesse as his heavenly Wisdom thinketh expedient 3. As in the parable some made use of their talents some not So in the visible church some imploy the gifts they have according to their calling to the edifying of others and promoving of the Kingdome of Christ othersome do misregard the Kingdome of Christ and care not how it go with Christs matters if their own particular go right and therefore they make no conscience to promove Christs Kingdome in their vocation as their duty set down in his word doth require 4. As the master in the parable reckoned with his servants
warrantably for Matthew here sheweth the warrant of John his calling out of Isaiah 2. A called preacher should labour that the heart of the hearers be prepared for more and more lively receiving of Christ for this is Johns scope to prepare the way of the Lord. 3. He should not keep silence but in open audience discharge his commission plainly not in obscure or high termes fully keeping back nothing of the Lords revealed counsell and boldly not fearing what flesh can do unto him for this much is imported in Johns crying voyce 4. He should labour to bring down the pride of impenitent hearers and to lift up the dejected soul of such as in the sense of their sin and unworthines dare not beleeve for this is to make the Lord his pathes straight injoyned by John Vers. 4. And the same Iohn had his raiment of camels haire and a leathern girdle about his loyns and his meat was locusts and wild honey He sheweth the austerity of Johns way and manner of living fitted for his extraordinary commission Doct. 1. Such as the Lord doth call to the Ministry he fitteth them unto the work and unto the times wherein he doth imploy them such austerity was fit in a Nazarite sent forth to waken a world besotted in security 2. Ministers in their outward manner of living should so behave themselves as loast exception may be taken against them and as their work in their hand may be most advanced for so did John Baptist. Vers. 5. Then went out to him Ierusalem and all Iudea and all the region round about Iordan 6. And were baptized of him in Iordan confessing their sins As for the successe of Johns Ministry there is no small confluence of the people unto him Doct. 1. When the Lord mindeth to fish soules he can make them swim thick about the net of the gospel for all Judea went out to Johns Baptism 2. It is not unusuall to the Scripture to take All for all sorts and ranks of people all Iudea and all the Region for all sorts of people out of Judea and the Region about Jordan 3. Ministers in receiving in of members of the church must be content with the profession of repentance and faith joyned with submission to the ordinances and not pry in narrowly on their hearts and consciences for John did not take auricular or particular confession of sins it was impossible the multitudes coming to baptism being so great but such as confessed their sins in generall and desired Baptism were admitted by him and baptized in the river whether by sprinkling water on them or dipping them the word doth not determine for it is so large as to give room to either but that it was sprinkling is most likely for thus most conveniently so great multitudes could be baptized of John confessing their sins Vers. 7. But when he saw many of the Pharisees and Sadduces come to his baptism he said unto them O generation of vipers who hath warned you to flee from the wrath to come This is a speciall Sermon in the peoples audience directed by John to the Pharisees the most precise sect among the Jews who sought to be justified by their works and to the Sadduces the most licencious sect of the whole who beleeved neither resurrection of the body nor immortality of the soul wherein John exhorteth them to uprightness and bringing forth of good fruits by five reasons The first is Ye have been hitherto wicked vipers and it is a wonder that ye are fled from wrath therefore now bring forth good fruits verse 7 8. Doct. 1. How powerfull is the preaching of truth when the Lord is pleased to blesse the same for here many even of the Pharisees and Sadduces came to Johns Baptism 2. Such as professe to beleeve the word and to repent of their sins to submit to Gods ordinances cannot be excluded from entring into the society of the church for John doth not exclude these Pharisees and Sadduces the worst of men from entring into the christian church by Baptisme of whom he could have no more but profession of faith and repentance 3. Notorious sinners may and should in their receiving into the church after any pollution by scandal be put in mind of their former evill life that they may be humbled the more and be more holy for time to come for John doth not stand to call these Pharisees Generation of Vipers which is the name of the worst sort of serpents 4. It is a rare thing to see sectaries converted for John wondereth at their coming and saith Who hath forewarned you to flee 5. Wrath doth follow on all the wicked who either live Belly-gods and Epicures as the Sadduces or do seek to be justified by their own works as the Pharisees for who hath forewarned you saith he to flee from the wrath to come 6. Coming to Christ and subjection to his ordinances is the way to eschew wrath for that here is called Flying from wrath 7. When Gods glory peoples edification and salvation do require that publick faults should be publickly rebuked then the credit of the party to be reproved is not to be stood upon for John doth not stand in this case to brand these too much esteemed sectaries with the stile of Generation of Vipers to the end they may be humbled and the people drawn off the following of their former erroneous courses Ver. 8. Bring forth therefore fruits meet for repentance John having admitted these Pharisees and Sadduces into the church by Baptism now he instructeth them as disciples Doct. 1. The severity of the faithfull pastor should be mixed with love and care to have men saved for John so reproveth what is by-past as he giveth them direction for time to come saying Bring forth fruits 2. Men must not be secluded or suspended too long from the society of the visible church but upon their profession of repentance and faith in Christ and subjection unto his ordinances must be admitted and then commanded to prove themselves sincere by such fruits as may evidence the truth of their repentance for so doth John saying Bring forth fruits worthy of repentance Verse 9. And think not to say within your selves We have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham The second reason I assure you least you deceive your selfe that the prerogative of being Abrahams children will not avail you except you be sincere children carefull to do good works therefore Bring forth fruits Doct. 1. Carnall confidences are great impediments unto true repentance and must be renounced by such as would be found sincere Therefore saith John Thinke not to say within your selves we have Abraham to our Father 2. Gods promises unto the children of Abraham may be fulfilled and yet all such of the children of his flesh as are profane may be cut off for John saith Think not to say Abraham is our father 3. Rather
of his Kingdom for there were in Christs dayes divers opinions of men about him even among them who were not his opposite enemies for Some said he was Iohn Baptist c. 3. Of such as have most means of the knowledg of Christ most is to be expected and if Christs Disciples have a right estimation of him the less matter what others have but chiefly it is necessary that such as are to preach Christ know him rightly Therefore saith Christ But whom say ye that I am Ver. 16. And Simon Peter answered and said Thou art Christ the Son of the living God From Peters answer Learn 1. That the Apostles knew Christ to be very God and very man in one person for Peter saith Thou art that Christ i. e. The promised Christ. 2. The vail of his humane nature and infirmities did not keep the eye of their faith from seâ—ing him to be one in substance with he living God for Thou art Christ the son of the living God say they Vers. 17. And Iesus answered and said unto him Blessed art thou Simon Bar-jona for flesh and blood hath not revealed it unto thée but my Father which is in heaven 18. And I say unto thee that thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it Christ commendeth this confession of Peter as a saving truth revealed from Heaven whereupon in despite of Satan he would settle his church and rule the same by the Ministry of his servants and would ratifie in heaven their service done upon earth Doct. 1. It is very acceptable and pleasant unto Christ that his disciples do profit in knowledge and grace Therfore saith he Blessed art thou 2. None get saving knowledge of Christs person and offices but by special revelation from God for Flesh and blood hath not revealed it saith he 3. Such as know Christ rightly are truly blessed for this cause he saith Blessed art thou 4. Such as bear testimony unto Christ he will bear testimony for them and will give them a new name as here he pronounceth Peter A lively stone builded on a sure rock and that by way of confirmation of the name which he had given unto him at his first calling saying Thou art Peter or a stone 5. The truth that Jesus Christ is the promised Messiah very God and very man in one person the anointed Saviour of the world is The main ground-stone wherupon the faith of all believers is founded as upon a rock for Upon this rock I will build saith he 6. All the power and policy of the divel and his instruments shall not be able to overturn this truth nor the Lords building of his church upon it nor the work of Gods grace in any member of the church which is builded on this truth for so he promiseth in a speech borrowed from the manner of these times when the Judges sat at the Port and gave judgement And so what wisdome or power was in the towne was in the gates thereof The gates of hell shall not prevail against it saith he 7. The church properly belongeth to Christ as his own peculiar neither Pope nor King nor Parliament nor any one or moe in heaven or earth may subject the Church unto themselves as it is the church for Christ hath reserved the church for himself and hath appropriate this incorporation as such unto himself alone and called the church his own proper saying I wil build my Church 8. Howsoever there be many particular churches distinguished one from another yet must they all endeavour for an unity among themselves that they may be one church with and to Christ and among themselves keeping the unity of faith in Christ and unity of subjection to all his ordinances in the bond of peace among themselves for Christ hath called them one and appointed them to be one saying I will build my Church in the singular number 9. Whatsoever externall defence comfort cherishing and assistance unto the church be required of the Magistrate for the service of Christ yet all the means of edification of the church and all the administration of the means of the internall building of the church Christ reserveth unto himself to be done by his own means and his own chosen instruments for this worke he taketh unto himselfe saying I will build my Church Ver. 19. And I wil give unto thee the keyes of the kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven In this promise made to Peter in name of the Apostles and their Successours in the Pastorall charge in whose name he did speak learn 1. Christs church visible is his Kingdom even on this earth not an earthly Kingdom but a spiritual and heavenly Kingdom wherein he as King of heaven in heavenly things doth reign therfore he calleth the church visible The Kingdom of Heaven 2. This Kingdom or church hath keys to let in and keep in subjects to cast out and hold out rebels by doctrine and Discipline and is not left without Ordinances and Order for the preservation and inlargement of it self for I will give Keyes saith he 3. The Ministriall power of their keyes is promised to the Ministers of this Kingdom that is the Apostles and their Successours in the Pastorall charge in whose name Peter did speak unto Christ and in whose name he is spoken unto by Christ for he saith I will give to thee 4. Such as have the office of administration of the keyes have their authority in that office only from Christ in whose Name the keyes are to be used for He only is the Giver of the keyes for it is said I will give thee the keyes 5. What the Lords Ministers do by vertue of their office in admitting unto the fellowship of God and his Saints or excluding from the same binding unto judgment and loosing from judgment in Christs Name according to their commission it is ratified by God in Heaven as done by his warrant for it is promised Whatsoever ye shall binde on earth or loose shall be so in Heaven Ver. 20. Then charged he his disciples that they should tell no man that he was Iesus the Christ. This mystery he commandeth them to keep to themselves till he should give further order Hence learn Christ hath his own fit times when he will reveal his own mysteries therefore be charged them that they should tel no man that he was Iesus the Christ for if they had known they would not have crucified the Lord of Glory He will not have his death hindred by the untimous proclamation of his Truth Vers. 21. From that time forth began Iesus to shew to his disciples how that he must go into Ierusalem and suffer many things of the elders and â—hief priests and Scribes and be killed and be raised again the third day The disciples being now
he would curse them and make them unable to bear fruit afterwards such like flowers may seem pleasant but have no solidity as from the intention of this miracle I grant that allusions may be made unto this tree and similitudes may be drawn from it no lesse then from any other thing but the scope which our Lord declareth afterward is that onely whereupon we must with warrant build namely He will shew his Almighty Power in blasting of so strong a tree with a word of his mouth so that the Disciples do wonder to see the miracle vers 20. Whereupon our Lord doth teach them that whensoever they should have this word for their warrant whether extraordinarily inspired for the doing of any miraculous work in his name or ordinarily propounded in the common doctrine of the Church for a warrant to pray for and expect anything if they should act their faith and not give wayto doubting then they should be able to do greater miracles then the blasting of the fig-tree was even the greatest which they could imagine so that if the Spirit of the Lord gave a word for removing of a mountain for examples cause how impossible soever it might seem yet should it come to passe if they did put forth their Faith to act about it and so also whatsoever the Word of the Lord did warrant them to pray for and to expect of him they should obtain it if they did pray in faith for it and was not this lesson worth all the figs which either this fig-tree or any other tree could bear Doct. 1. Our Lord was never so hungry for meat and drink but he could forbear it til a fit time and make it his meat and drink to be doing good and fulfilling the Fathers will for he loveth to edifie and feed his Disciples here more then to feed his naturall hunger 2. Albeit our Lord did never harme to any man by any of his miracles yet had he power to curse and miraculously to destroy as well as to save if he had pleased to put forth his power in justice for the fig-tree was not able to stand when he did curse it 3. He trained his Disciples by his own example unto all duties which he put them unto and here he traineth them unto the exercise of the gift of miracles 4. The gift of miracles was never to be exercised in particular but upon a good ground of Faith that is upon a warrant given from Christs Spirit for doing that work in particular and it was necessary for him who had the gift and the warrant for doing of a miracle to strengthen his Faith on the warrant or else to misse of his intent as in Peters sinking did appear Therfore saith he If ye have faith and doubt not 5. The Lord requireth Faith in prayer for obtaining promised mercies or else if we come short to blame our misbelief Therefore saith he Whatsoever ye shall ask in prayer believing ye shall receive it Ver. 23. And when he was come into the Temple the chiefe Priests and Elders of the people came unto him as he was teaching and said By what authority dost thou these things and who gave thee this authority Here is another conflict Teaching us 1. That when Christ's adversaries can say nothing against his doctrine and are convinced by his miracles of his Comission from God yea of his God-head yet do they quarrell with him about his calling saying By what authority dost thou c. It is no strange thing if his adversaries deal so with his servants 2. This holdeth sure in the generall That no man should take this honour unto him to be a Preacher of Gods truth without warrant and authority for so importeth the question By what authority dost thou these things Ver. 24. And Iesus answered and said unto them I also ask you one thing which if ye tell me I in likewise will tell you by what authority I do these things 25. The baptism of Iohn whence was it from heaven or of men and they reasoned with themselves saying If we shall say From heaven he will say unto us Why did ye not believe him 26. But if we shall say Of men we fear the people for all hold Iohn as a Prophet Christ propoundeth another question to his adversaries Doct. 1. When cavillers come to tempt us to take advantage of our speeches we ought to be circumspect that neither the truth be damnified by us nor our adversaries get advantage against us Therefore here Christ asketh a question in stead of giving an answer 2. The Lord â—â—n catch the crafty in their craftinesse and can decipher 〈◊〉 â—olly of them who seek to cloak wickednesse under colours for this question both answered the former and convinced the adversaries of wilfull wickednesse For they knew John's calling and doctrine to be divine and that John bare witnesse unto Christ and so they behoved to know Christ to be the Messiah therefore pertinently doth he ask Iohn's baptisme whence was it 3. Callings unto the holy Ministery must either be from God and so they are lawfull or from men only and so they are unlawfull They must either be from heaven or of men 4 The Sacraments and all religious Service and Worship must have the same authority with the doctrine to wit Divine for the question is moved about John's Baptism in stead of John's Doctrine or John's Commission or Calling 5. Men of corrupt minds do seek not the verity but the victory in dispute they do not look what is true or false right or wrong but what is most for their own corrupt ends and purpose as the reasoning of these men doth shew for the verity which they knew of John they will not confesse for shame nor dare they flatly deny it for fear the people should fall on them 6. Whosoever confesse a doctrine to be from Heaven and yet do not believe it are inexcusable and condemned by their own conscience for say they If we say from Heaven he will say Why did ye not believe him Ver. 27. And they answered Iesus and said We cannot tell And he said unto them Neither tell I you by what authority I do these things Christ hath the victory here Doct. 1. The Lords enemies at last are confounded and put to silence for We cannot tell say they 2. One sin insnareth and draweth a man into another sin for they refuse to tell the truth and in refusing they fall in a lie saying We cannot tell 3. Such as captivate the knowledge they have and make no use of it are justly deprived of what further kowledge they pretend to seek for Neither will I tell you is Christs last answer to such Ver. 28. But what think you A certain man had two sons and he came to the first and said Son go work to day in my vineyard 29. He answered and said I will not but afterward he repented and went 30. And he came to the second and said
of the grace of Christ in the Gospel receiveth at the hands of many men is like the meeting which was given to the invitation to the Kings feast for many made sight account of the offered favour every man preferring his own naughty matters unto the Kings grace tendred unto them vers 5. and some not only reject the offer but also persecute and kill the preachers as ver 6.3 The rejecters of the Gospel of Gods grace in Christ offered unto them in the gospel and much more the persecutors of the Lords servants who make the offer shall be served as these wicked and rebellious murderers were that is They shall be destroyed and perish in the just indignation of God ver 7. Ver. 8. Then saith he to his servants The wedding is ready but they which were bidden were not worthy 9. Go ye therfore into the high wayes and as many as ye shal find bid to the marriage 10. So those servants went out into the high-wayes and gathered together all as many as they found both bad and good and the wedding was furnished with guests From this part of the Parable Learn 1. Refuse the gospel who will and oppose it who will God shall not want a church but shal have as many as he pleaseth for the countenancing of his rich and free grace and glorifying of Jesus Christ some coming in to the gospel in truth good guests some coming in to the church in hypocrisie bad guests and all by the Ministry of Christs servants represented by the furnishing of guests to the Kings marriage feast Ver. 11. And when the king came in to see the guests he saw there a man which had not on a wedding garment 12. And he saith unto him Friend how camest thou in hither not having a wedding garment And he was speechlesse 13. Then said the king to his servants Bind him hand and foot and take him away and cast him into utter darknesse there shall be weeping and gnashing of teeth From this part Learn 1. That such as joyne themselves to the church in hypocrisie and have no care to honour God by a holy life flowing from faith and love toward Jesus Christ shall be remarked and observed so particularly that if there were but one he shall not escape but shall be condemned and cast in hell there to be tormented for ever represented by the punishment of the man who came in to the feast as a friend but without a wedding garment that is without purpose or care to honour the marriage or the Bridegroome by a holy life proceeding from faith and love toward Christ. Ver. 14. For many are called but few are chosen The reason of this different manner of receiving the offer of the gospel is marked Doct. The cause why some receive the grace of Christ offered in the Gospel in a better manner then the multitude of others do and do adorne the gospel by a holy conversation flowing from faith and love to Jesus Christ as the multitude of others do not is not in the men themselves but in the free grace and love of God electing some unto grace and glory and leaving others to answer for their meeting given to this call for Many are called saith he but few are chosen Ver. 15. Then went the Pharisees and took counsell how they might intangle him in his talk 16. And they sent out unto him their disciples with the Herodians saying Master we know that thou art true and teachest the wayes of God in truth neither carest thou for any man for thou regardest not the person of men This is Christs ran counter with the disciples of the Pharisees and Herodians they go about either to make him odious to the people if he should allow tribute or make him seem an enemy to Cesar if he should disallow it Hence learn 1. The enemies of Christ will not rest till they perish but will assay one mean after another to draw inconveniencies upon him and his followers for here again They take counsel how to intangle him in his talk that they may have advantage of his words 2. How close soever Christs enemies shall carry their plot he will bring it forth to light these men will not appear themselves but send out and suborn others less suspected for They sent out their Disciples with the Herodians men of the Court-religion following Herods way who was half an Idumean and halfe a Jew men subtil and politick and fit to take advantage of words if any thing should have escaped Christ to the seeming prejudice of Cesar or his deputies 3. It is admirable how fair a shew bloody adversaries of Christ may make of their great respect to Religion of their estimation of upright Teachers of their desire to grow in knowledge from the love of truth and such like and yet intend nothing but to intangle insnare betray and destroy Christ and his servants for who can speake or pretend fairer then these men saying Master we know that thou art true c. 4. How benummed and feared with an hot iron is the conscience of hypocrites who being convinced of the truth of a mans doctrine and of his honesty and fidelity yet will not only not believe him but also seek to destroy him as these men give evidence 5. The properties of a faithfull preacher are first He is a true and upright man whose heart and words and wayes do agree he teacheth not mens precepts and devises nor his own dreams but the wayes of God secondly He teacheth truth in truth truly for the right end in sincerity aiming to informe and perswade men to imbrace truth thirdly His affections doe not make him wrest his commission for fear or favour fourthly He careth not for the feare or favour of any man so as to wrest the truth for any mans cause but without partiality or personal respects he delivereth the same truth equally unto all not regarding the person of man Ver. 17 Tell us therfore What thinkest thou is it lawfull to give tribute unto Cesar or not After their flattering insinuation they present the snare wherein we learn That it is an old craâ—t of the devill to labour to draw the Preachers of the Gospel in dislike either with the people or with the magistrate the one snare failing then by the other for thus they say Is it lawfull to give tribute to Cesar or not thinking if he said Yea the people should have him as an adversary to the liberties of his native Kingdome if he said Not he might be held guilty of treason and sedition Ver. 18 But Iesus perceived their wickednesse and said Why tempt ye me ye hypocrites From Câ—â—ists answâ—r learn 1. That it is impossible to deceive the Lord he knoweth the hypocrite whatsoever vision he puts on for Jesus perceived their wickednesse 2. He will let the hypocrite know sometime that he will not be mocked therfore saith he Why tempt ye me ye hypocrites Ver. 19. Shew me the
Elect unto him vers 32. As for the time of the destruction of Jerusalem he telleth that the forerunners and coming of it should be in their own dayes vers 36. But the time of the day of universall Judgement and of his second coming was a secret and should come as the Floud unexpected vers 42. and therefore that it was the Disciples part to watch that they might be found in peace following their calling least wrath should fall on them Ver. 1. ANd Iesus went out and departed from the temple and his disciples came to him for to shew him the buildings of the Temple THe Disciples moved at Christs words do regrate in a manner the destruction of such buildings Doct. 1. It is a hard thing to yeild our minds unto the Lord when he doth threaten to overthrow such things as we do esteem much of in the world as to destroy potent people to plague a visible Church and such like as here The disciples shew to him the building of the Temple as it were pitying that it should be destroyed Ve. 2. And Iesus said unto them See ye not all these things verily I say unto you there shall not be left one stone upon another that shall not be thrown down Because our Lord was purposed by casting down the temple of Jerusalem to punish the peoples carnal confidence in it and their contempt of the Gospel and withal to remove the Theater of the Jewish ceremonies and the Shadowes of the Leviticall Law therfore he reneweth the threatning Doct. 1. The outward glory of buildings shall not save them from destruction when they are abused as here is threatned There shal not be left one stone upon another 2. The outward glory of worldly things which bear much bulk in mens eyes is little esteemed of by Christ for the disciples shew the glory of the temple unto him ver 1. and here he sheweth it to them again saying See ye not all these things and he telleth them That not a stone shal be left upon another Vers. 3. And as he sate upon the mount of Olives the disciples came unto him privately saying Tell us When shall these things be and what shal be the signes of thy coming and of the end of the world The disciples understanding that the Temple should be destroyed ask some questions Doct. Men are more curious to know things hid in Gods secret counsell then to make use of what is revealed as the disciples here who asked When shall these things be when a more usefull question had been more expedient Ver. 4. And Iesus answered and said unto them Take heed that no man deceive you Our Lord answereth so as his disciples might be best ediâ—â—ed Doct. 1. The Lords words serve not to satifie his peoples curiosity but for their instruction and utility as here we see 2. It is better for us to guard against the hazard wherein we may be before the worlds end than to be curious about the time when it shall end therefore saith Christ Take heed that no man deceive you 3. The speciall danger of the church is from errours and false doctrine whereby their faith may be hurt against this should we mainely watch as Christ here waâ—neth Take heed that no man deceive you Ver. 5. For many shall come in my name saying I am Christ and shall deceive many To the end his disciples not only then living but in all ages following should guard themselves against al sorts of temptations unto the end of the world he warneth them of five or six sorts of temptations or exercises abiding them Doct. 1. The first sort of exercise of the church is by sects and heresies the Lord will suffeâ— blasphemies and Heresies to arise in the visible church for the punishing of some and triall of otheâ—s for Many shal come in my name sâ—ith he that is Taking on the name proper to me and pretending themselves to be Christ. 2. When the onely one true Christ is not received It is justice that many false pretended Christs should come and deceive them who will not receive the truth in love Therefore he forewarneth That they shall deceive many 3. The impudency of the divel and the delusion of Hereticks is admirable that he dare suggest and they dare avow themselves to be Christ yet such shall be and shall dare to say I am Christ. 4. The prevailing of deceivers with the multitude which is more ready to believe lies than truth should make the Lords People the more circumspect therefore saith he Taâ—e heed for many shall come c. Ver. 6. And ye shall hear of wars and rumours of wars see that ye be not troubled for all these things must come to passe but the end is not yet 7. For nation shal rise against nation and kingdom against kingdom and there shall be famines and pestilences and earthquakes in divers places 8. All these are the beginning of sorrowes Another sort of the temptations of the church is the terrour of wars Doct. 1. If wars fall out about Religion and the gospel it is no small triall therefore he telleth us Ye shall hear of wars 2. We must in such times keep fast the faith and thereby by study to keep our hearts in peace See saith he That ye be not troubled 3. One of the reasons quieting our minds when wars and rumours of wars wherein we are involved are heard of is the Lord's decree so to plague the World and exercise us therefore saith he These things must be 4. When we have digested one trouble we must not think to passe so but must expect greater troubles and pray for constant patience for The end is not yet saith he 5. It is decreed in heaven to punish the wickednesse of the World and specially the contempt of the Gospel by provoking Kingdoms and Nations one against another and to plague all by famine and pestilence and earthquakes in divers places for it is foretold That Nation shall rise against Nation c. 6. When such evils befall Nations in God's displeasure for their sins and specially for abusing the Gospell it is but an earnest and a beginning of the sorrowes which God will bring at length upon this wicked World for All these are the beginning of sorrowes Ver. 9. Then shall they deliver you up to be afflicted and shall kill you and ye shall be hated of all Nations for my Names sake The third sort of the exercise of Christs Disciples is Persecution imprisonment and slaughter Doct. 1. Christians must resolve for the Gospel to lose their life for saith he They shall deliver you up to be afflicted and shall kill you 2. Christs disciples need not to look for love of this World but rather must expect to be hated where-ever they shall come albeit there were no other cause but the profession of Christ's Name and his Truth for Ye shall be bated of al Nations for my Names sake saith he Ver. 10. And then
shall many be offended and shall betray ouâ—â—nother and shall hate one another The fourth temptation or fourth sort of exercise of Christ's Disciples is the apostasie of professours when persecution ariseth for the Gospel Doct. 1. This is a narrow trial when many who ran fast in profession with prospâ—rity do turn their back on Christ when trouble cometh yet it must come to passe for Then saith he shall maâ—y be offended that is Stumble at Christ's Crosse and forsake the true Religion 2. Such professours as make apostasie from true Religion shall be the chiefe adversaries of the true members of the Church Traitours and Enemies for of Professours it is said They shall betray and hate one another Ver. 11. And many false prophets shall rise and shall deceive many The fifth temptation or fifth sort of exercise is The arising of many false Teachers within the Church who shall brangle the faith of the Godly and deceive many Doct. 1. Christians may be tempted to defection by their own Teachers who ere people be aware may make defection themselves and then fall to reduce the people for it is said Many false prophets shall arise 2. This sort of temptation is ready to prevail with people and to draw such away whom open persecution could not drive from the truth for it is said They shall deceive many Because disputation and opposition against the Truth for which we are called to suffer by our own Teachers when they begin to swerve from the Truth is a harder onset against a man's faith than when fire and sword is threatned in the case of a cause clear and not questioned by our Teachers Ver. 12. And because iniquity shall abound the love of many shall wax cold The sixth temptation or sort of exercise is That the godly shall be cold-rise in love one toward another and not finde respect and credit readily one of another and that because they shall see iniquity and hypocrisie so abound in the visible Church as one shall suspect another and not dare to trust one another and so shall not let forth their love one toward another save very coldly as it cometh to passe in the case of mutuall suspicion one of another Doct. 1. Honest men do suffer much in their estimation when the hypocrisie of hypocrites is discovered for iniquity abounding breedeth mutuall suspicion of one anothers sincerity a man not knowing whom to trust when by out-breaking of much iniquity he findeth many to be false 2. When abounding iniquity breedeth mutuall jealousie as estimation and confidence mutuall is weakened so is mutuall love diminished Therefore saith he Because iniquity shall abound the love of many shall wax cold 3. This is a sore trial when beside the common adversary the Godly do grow suspicious one of another and dare not trust one another and so do grow cold in their love to one another it is a sore trial I say When iniquity aboundeth and love decreaseth Ver. 13. But he that shall endure to the end the same shall he saved After these temptations thus in order set before us our Lord requireth constancy in the Faith notwithstanding of them all Doct. 1. All these temptations must be striven against and overcome by them who purpose to go to Heaven for He that endureth to the end shall be saved 2. Whosoever for any of these temptations or any other like shall fall off from the Faith and following of Jesus he cannot be saved for Onely he that endureth to the end shall be saved no other hath the promise Ver. 14. And this Gospel of the Kingdome shall be preached in all the world for a witnesse unto all Nations and then shall the end come Our Lord comforteth his Disciples and sheweth that notwithstanding of all these impediments the Gospel should be preached Doct. 1. Whatsoever persecution heresies or offences shall come the Lord will have his Gospel going on to be proclaimed in the midst of wars famine pestilence heresies c. for this Gospel of the Kingdom shall be preached and spread abroad in all the world in the midst of impediments till it go along all places of the world whither Christ hath appointed to send it 2. The preaching of the Gospel where ever it cometh proveth a Testimony to them to whom it cometh one way or other that is A testimony either of their decreed blessednesse if they receive it or of their decreed perdition if they do reject it or do not believe it for It shall be preached for a testimony unto all nations 3. Till the Gospel be preached unto all Nations so far as God hath appointed and till he have ended his work by preaching thereof the end of the World shall not be but so soon as the Lords Work by the Gospel is ended in the World Then shall the end come Ver. 15. When ye therefore shall see the abomination of desolation spoken of by Daniel the Prophet stand in the holy place whoso readeth let him understand Christ gives his Disciples some satisfaction to their question about the signes of the time of the destruction of Jerusalem and of the Temple and to this end he leads into the Prophesie of Daniel Chap. 9. ver 29. to let them know that after the Messiah should be slain the City and Temple should be destroyed when therefore they should see the Armies of the Gentiles which were abomination to the Jews to compasse about Jerusalem as is expounded Luke 21.20 he forbids them to thinke that the Siege should be raised or the City should escape as it had done in former times for God had destinate the City and the Temple at that time to be ruined as the diligent Reader of Daniel might perceive Doct. 1. God hath instruments at his pleasure to destroy strongest Cities and can make these whom men abhor most to be the instrument of their destruction for The abomination of desolation the Armies of the Gentiles are at his call 2. Lest the faithfull should still dote upon the ceremonies of the Law and figurative shadowes after the Messiah's coming it was very needfull that the City and Temple both whereunto the sacrifices and chiefe ceremonies were astricted should be destroyed and abolished as the Prophet Daniel hath foretold 3. For understanding of the Word of God when it is read careful attention and all means of knowledge must be used Therfore saith he Let him that readeth understand Ver. 16. Then let them which be in Iudea flee unto the mountains 17. Let him which is on the house top not come down to take â—â—y thing out of his house 18. Neither let him which is in the field return back to take his clothes 19. And wo unto them that are with child and to them which give suck in those dayes 20. But pray ye that your flight be not in the winter neither on the Sabbath-day 21. For then shall be great tribulation such as was not since the beginning of the world to this time no