God is worshipped in the Beauty of Holiness Obs 3. The greatness of this Miracle in the weakness of the Means which Christ made use of to effect and work it He drove the Buyers and Sellers before him out of the Temple but how and with what St. Hierom in Matth. 21. says That certain fiery Rays or Beams darting from Christ's Eyes drove out these Merchants from this place I dare not avouch this but am satisfied that Christ drove them out unarmed with any Weapons that might carry Dread and Terror with them at most but with a Whip of small Cords which probably might be scattered by the Drovers that came thither to sell their Cattle Behold then the weakness of the Means on the one side and consider the greatness of the Opposition on the other Here was a Confluence of People to oppose Christ this being the most solemn Mart of the Passover and here were Merchant Men whose Hearts were set upon Gain the Worlds God to oppose him But neither the weakness of the Means nor the greatness of the Opposition did dismay him or cause our Saviour to desist from the Attempt of reforming what was amiss in the House of God Learn we hence That it matters not how weak the Means of Church-Reformation is nor how strong the opposite Power is if we engage Christ in the Undertaking the Work shall certainly be accomplished Oh how great was the Work and how weak and unlikely were the Means here A parcel of sturdy Fellows whose Hearts were set upon their Wealth Christ no sooner speaks to them and shakes his Whip at them but like a company of fearful Hares they run before him Christ in purging of his Church will make every thing yield and give way to his Power Let it Comfort the Church under all unlikelyhood of Reformation Who art thou Oh great Mountain before our spiritual Zerubbabel Thou shalt become a Plain I shall close my Observations upon this Miracle of Christ's whipping the Buyers and Sellers out of the Temple which both St. Origen and St. Jerom do make the greatest Miracle that ever Christ wrought all Circumstances considered I shall close it with this Reflection viz. Was there such Power and Terror in Christ's Countenance and Speech here in the Temple in the days of his Flesh Oh how terrible then will his Face and his Appearance be to the wicked and impenitent World at the great Day Lord how fearful will his Iron Scourge then be How terrifying that Voice Depart depart from me depart accursed depart into Fire depart into everlasting Fire into a Fire prepared for the Punishment of Apostate Spirits the Devil and his Angels God grant we may wisely consider it and timely flee from the Wrath to come 17 And his disciples remembred that it was written The zeal of thine house hath eaten me up The Disciples upon this Occasion called to remembrance the words of David Psalm 69.9 The zeal of thine house hath eaten me up Which was verified in Christ as well as in David Where Observe 1. The Grace described Zeal which is the Ardour of the Affections carrying forth a Man to the utmost for God's Glory and his Churches Good Zeal is not so much one Affection as the intense degree of all the Affections Obs 2. The Object about which our Saviour's Zeal was conversant God's House that is all things relating to the Worship of God Temple Tabernacle Ark c. which were the Pledges of God's Presence Obs 3. The effect of this it hath eaten me up Like Fire that eats up and devours that whereon it lights What was said of St. Peter that he was a Man made up all of Fire and of St. Paul in respect of his Sufferings That he was a Spark of Fire burning in the midst of the Sea may much more truly be said of Christ when he was engaged in the Work of Church-Reformation Learn That as Christ was so Christians ought to be very zealous for the Glory of God the Honour of his House and the Purity of his Worship The Zeal of thine House that is for the Honour of thine House hath eaten me up c. 18 ¶ Then answered the Jews and said unto him What sign shewest thou unto us seeing that thou dost these things 19 Jesus answered and said unto them Destroy this temple and in three days I will raise it up 20 Then said the Jews Fourty and six years was this temple in building and wilt thou rear it up in three days 21 But he spake of the temple of his body 22 When therefore he was risen from the dead his disciples remembred that he had said this unto them and they believed the scripture and the word which Jesus had said Observe here 1. How exceedingly offended the Jews were at the Reformation which our Saviour had made in the House of God They were awed indeed with the Majesty of this great Work and durst not openly oppose but secretly malign it Thence Note That a redress of Abuses in God's Worship especially if it crosses our Ease and controuls our Profit as this did is usually distasted Obs 2. How these Jews discover their old inveterate Disease of Infidelity they require a Sign and call for a Miracle to justifie Christ's Commission Why had they not a Miracle before their Eyes Was not the Work of purging the Temple a wonderful Miracle Yet they demand another Miracle to make this good Learn thence That obstinate Infidelity will not be satisfied with the most sufficient means for Satisfaction but still object and oppose against the clearest the fullest and most convincing Evidence What sign shewest thou us say the Jews when they had so many Signs and Wonders daily before their Eyes Obs 3. The Jews demanding a Sign our Saviour grants them one he remits them to his Death and Resurrection to prove that he was the true Messiah Destroy this Temple and in three days I will raise it up That is I know you will destroy this Temple of my Body by putting me to death but I will raise my self again from the Grave the third Day Christ did not command them to destroy his Body but only foretold that they would do it Non est verbum Praecepti sed Praedictionis Christ fore-declares his Passion and his Resurrection Learn thence That all our Saviour's Sufferings were fore-known unto him were foretold by him he would not prevent them but willingly permitted them and chearfully underwent them Destroy ye this Temple Note here 1. The State and Dignity of Christ's holy Body 'T is a Temple He spake of the Temple of his Body The Saints Bodies are Temples by special Sanctification Christ's Body was a Temple by Substantial Inhabitation The Divinity of Christ dwelt in his Humanity personally and immediately God dwells in his Saints by Regal Authority he dwelt in Christ's Humanity by personal Residence Note 2. The Violence and Indignity offered to this holy Temple at our Saviour's Death it was pulled down
bring forth Fruit tho' not all alike all in Sincerity and Reality tho' not all to the same Degree and none to Perfection 24 Another parable put he forth unto them saying The kingdom of heaven is likened unto a man which sowed good seed in his field 25 But while men slept his enemy came and sowed tares among the wheat and went his way 26 But when the blade was sprung up and brought forth fruit then appeared the tares also 27 So the servants of the housholder came and said unto him Sir didst thou not sow good seed in thy field from whence then hath it tares 28 He said unto them An enemy hath done this The servants 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 barn The Design and Scope of this Parable is to shew that there is no Expectation of Universal Purity in the Church of God in this Life but as the Tares and the Wheat grow together in the same Field so Hypocrites and Sincere Christians are and will be intermixt in the same Church and can hardly be discerued one from the other St. Jerom observes that in the Eastern Countries the Tares and the Wheat were so like one another whilst they were in the Blade that there was no knowing them asunder Learn 1. That in the Outward and Visible Church there ever has been and will be a Mixture of Good and Bad of Saints and Sinners of Hypocrites and Sincere Christians until the Day of Judgment 2. That in that Day Christ will make a thoro ' and a perfect Separation and divide the Tares from the Wheat that is the Righteous from the Wicked 3. That in the mean Time none ought to be so offended at this Mixture in the Church as to separate from Church-Communion on that Account until the Harvest it is not to be expected that the Tares and the Wheat should be perfectly separated Yet Observe 4. That tho' the Tares are forbidden to be pluckt up when fown yet it is the Churches Duty all she can to hinder their â—owing Tho' we must not rooâ— the Wicked up yet we must prevent the rooting of Wickedness all we can Our Saviour that forbad to pluck up the Tares did not forbid to hinder their Sowing 31 Another parable put he forth unto them saying The kingdom of heaven is like to a grain of mustard-seed which a man took 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 air come and lodge in the branches thereof 33 Another parable spake he unto them the kingdom of heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened 34 All these things spake Jesus 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 prophet saying I will open my mouth in parables I will utter things which have been kept secret from the foundation of the world Our Saviour's Design in this Parable is to shew how the Gospel from small and little from unlikely and contemptible Beginnings should spread and increase fructifie and grow up Like as Mustard-see one of the smallest of Grains grows up to a considerable tallness and as a little Leaven turns a great Heap of Meal into its own Nature so the Gospel should spread and increase Nations and Countries becoming Christian Learn That how small Beginnings soever the Gospel had in it's first Plantation yet by the Fructifying Blessing of God it has had and shall have a wonderful Increase 36 Then Jesus 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 kingdom but the tares are the children of the wicked one 39 The enemy that sowed them is the devil 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 shall it be in the end of the world 41 The Son of man shall send forth his angels and they shall gather out of his kingdom all things that offend and them which do iniquity 42 And shall cast them into a furnace of fire there shall be wailing and gnashing of teeth 43 Then shall the righteous shine forth as the sun in the king-of their Father Who hath ears to hear let him hear The Parable of the Tares of the Field Christ is pleased to explain to his Disciples after this manner The Person Sowing Good Seed was himself the Son of Man who first Planted the Gospel The Field in which the Seed was sown was the World that is the Church in the World The Good Seed called The Children of the Kingdom are sincere Christians The Tares called The Children of the Wicked One are prophane Sinners and unsound Hypocrites The Enemy is the Devil the Harvest is the End of the World and the Angels are the Reapers Learn 1. That the Mixture of the Tares and the Wheat of the Rghteous and the Wicked must and shall remain in the Church unto the End of the World 2. That in the End of the World the Angels shall perform the Work of Separation gathering the Righteous from among the Wicked when every one's Harvest shall be according to his Fruit The Righteous shining in the Kingdom of their Father the Wicked cast into a Furnace of Fire 44 Again the kingdom of heaven is like unto treasure hid 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 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 By the Treasure hid in the Field and the Pearl of great Price are understood the Grace of the Gospel and the Way to Life and Salvation therein discovered He that is throughly convinced of the Worth and Excellency of Grace will part with all that he has to purchase and obtain them Learn That the Sinner who will have Interest in Christ and a Part in Gospel-Grace must part with all that he has to purchase and obtain them Not part with his Goods and Lands with his Wife and Children for
these are none of his own but lent him by God for his use His Sins are his own and nothing else these must be sold not pawn'd He that will have part in Christ must part with all his Sins and that for ever 47 Again the kingdom 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 shall cast them into the furnace of fire there shall be wailing and gnashing of teeth The Design and Scope of this Parable also is to set forth the State of the Gospel-Church which is like a Floor where Chaff is mixed with Wheat a Field where Tares are mixt with good Corn a Net where bad Fishes are involved with the good As the Wheat must not be removed out of the Floor before the time of Winnowing nor the Tares gathered out of the Field before the time of Reaping nor the good Fishes break thro' the Net to get from the bad before the time of Separation So must not Christians forsake a Churches Communion because of the present Mixture of Good and Bad in the Church For a mixt Communion in the Church and the good Christians communicating with the bad doth neither defile the Ordinances of Christ nor pollute those that sincerely join in them 51 Jesus saith unto them Have ye understood all these things They say unto him Yea Lord. 52 Then said he unto them Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an housholder which bringeth forth out of his treasure things new and old Obs here 1. The Title which our Saviour puts upon Gospel-Ministers they are Houshold-Stewards 2. He points out the Office of those Stewards and that is to provide for the Houshold both with Plenty and Variety He must bring forth out of his Treasure in Plenty and Things new and old for their Variety There are two Essential Qualifications in a Steward Faithfulness and Prudence He must be honest and faithful in bringing out of his own Treasure not another's and he must be prudent in bringing things new as well as old not new Truths but old Truths in a new Dress lest the Houshold by always feeding upon the same Dish do nauseate it instead of being nourished by it 53 And it came to pass that when Jesus 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 wisdom and these mighty works 55 Is not this the carpenter's son is not his mother called Mary and his brethren James and Joses and Simon and Judas 56 And his sisters are they not all with us whence then hath this man all these things 57 And they were offended in him Obs here 1. Christ's tender and compassionate Regard to his own Country-men the People of Galilee and Nazareth he Preached to them in their Synagogues 2. The Effect which his Doctrine had upon them They were Astonished at it but not Converted by it they Admire but did not Believe 3. The Cause of their rejecting Christ's Ministry was the Meaness of his Person the Contemptibleness of his outward Condition the Poverty of his Relations Is not this the Carpenter's Son Mark 6.3 He is called the Carpenter Whence the Fathers concluded that our Saviour during the time of his obscure Privacy wrought upon Joseph's his reputed Father's Trade and Justin Martyr says he made Ploughs and Yoaks Sure we are our Lord spent no Time in Idleness tho' we are not certain how he imployed his Time before he entred his Publick Ministry Note That the Poverty and Meaness of Christ's Condition was that which multitudes stumbled at and which kept many yea most from believing on him None but a Spiritual Eye can discern Beauty in an humbled Saviour Is not this the Son of the Carpenter 2. That it is no Impediment to nor Hindrance of our Faith that we never saw Christ's Person in the Flesh nor knew his Parentage and Education for here are his own Country-men who daily saw his Person heard his Doctrine and were Witnesses of his Holy Conversation yet instead of believing in him were offended at him 57 But Jesus said unto them A prophet is not without honour save in his own country and in his own house Our Saviour tells them he doth not wonder that so few of his own Country-men to whom he had been so familiarly known did despise his Person and reject his Doctrine for a Prophet generally has least Esteem where he has been brought up because perhaps the Follies of his Childhood and Indecencies of his Youth are remembred and reported to his Disparagement Learn 1. That there is a real Tribute of Honour due and payable to every Prophet or Faithful Minister of Jesus Christ 2. That the Ministers of Christ for the most part have least Honour from their own Country-men to whom they are best known 58 And he did not many mighty works there because of their unbelief Christ was unable because they were unwilling his Impotency was occasioned by their Infidelity he did not because he would not And that he would not proceeded from a Defect in their Faith not from any Deficiency in Christ's Power Their Unbelief bound his Hands and hindred the Execution of his Power CHAP. XIV The former part of this Chapter gives us an Account of the Death of John the Baptist together with the Occasion of it which was his plain and faithful Reproving of Herod for the Vncleaness he lived in 1 AT that time Herod the tetrarch heard of the fame of Jesus 2 And said unto his servants This is John the Baptist he is risen from the dead and therefore mighty works do shew forth themselves in him Obs here 1. How strange it was that Herod should not hear of the Fame of Jesus till now all the Country and adjoining Regions had rung of his Fame only Herod's Court hears nothing Miserable is that Greatness which keeps Princes from the Knowledge of Jesus Christ How Plain is it from hence that our Saviour came not at Court he once sent indeed a Message to that Fox Herod whose Den he would not approach Teaching us by his Example not to affect but to avoid outward Pomp and Glory The Courts of Princes are too often a very bad Air for Piety and Religion to thrive in Obs 2. The Misconstruction of Herod when he heard of our Saviour's Fame This says he is John the Baptist whom I Beheaded His Conscience told him he had offered an unjust Violence to an Innocent Man and now he is afraid that he is come again to be revenged on him for
Glory of after his Resurrection in which there should be distinct Places of Honour and Offices one above another and accordingly at this time the Ambition of the Disciples led them to enquire of our Saviour who should have the chief Place of Honour and Dignity under him in that his Kingdom Learn hence That the best and holiest of Men are too subject to Pride and Ambition to court Worldly Dignity and Greatness to affect a Precedency before and a Superiority above others The Disciples themselves were tainted with this Itch of Ambition which prompted them to enquire of their Master Who should be greatest in the Kingdom of his Church 2 And Jesus called a little child unto him and set him in the midst of them 3 And said Verily I say unto you Except ye be converted and become as little children ye shall not enter into the kingdom of heaven Our Saviour intending to cure this Pride and Ambition in his Disciples first preaches to them the Doctrine of Humility and to inforce his Doctrine he sets before them a little Child the proper Emblem of Humility assuring them that unless they be converted or turned from this Sin of Pride and Ambition and become as a little Child in Lowliness of Mind and Contempt of Worldly Greatness they cannot be saved Learn hence 1. That no Sins are more odious and abominable in the Sight of God than Pride and Ambition especially amongst the Ministers of the Gospel Learn 2. That Persons already converted do stand in need of farther Conversion They that are converted from a State of Sin may want to be converted from a particular Act of Sin This was the Disciples Case here they were turned from a Course of Sin but they wanted a Conversion from a particular Act of Sin to wit from Ambition 4 Whosoever therefore shall humble himself as this little child the same is greatest in the kingdom of heaven As if our Lord had said That Apostle or that Minister who thinks as meanly of himself as a little Child and is humble and lowly in his own Esteem he deserves the highest Place of Dignity and Honour in my Church Note That the truly humble Person who is freest from affecting Preheminency is most worthy of the highest Dignity and Eminency in the Church of God and in the Account of Christ The way to be Honourable is to be Humble Before Honour is Humility 5 And whoso shall receive one such little child in my Name receiveth me 6 But who so shall offend one of these little ones which believe in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the sea Our Saviour having declared that the humblest Persons should be always highest in his Esteem he next declares how exceeding dear and precious such Christians are to him who resemble little Children in Humility of Heart and Innocency of Life Assuring the World that whatever Kindness and Respect is shewed to such for his sake he reckons shewn to himself and all that Disrespect and Unkindness which is offered to them he accounts as done unto himself So near is the Union and so dear the Relation betwixt Christ and his Members that whatever Good or Evil is done to them he reckons as done unto himself 7 Wo unto the world because of offences for it must needs be that offences come but wo to that man by whom the offence cometh Two things are here Observable 1. The Necessity of Scandalous Offences It must needs be that Offences come 2. The Misery and Mischief that comes by them Wo unto the World because of Offences Wo to such as give Offence this is Va Indignantis the Wo of one Denouncing and Wo to such as Stumble at Offences given this is Vae Dolentis the Wo of one Lamenting From the whole Note 1. That Scandals or Offensive Actions in the Church of Christ will certainly fall out amongst those that profess Religion and the Name of Christ Offences will come Their necessity is partly from the Permission of God partly from the Malice of Satan partly from the Wickedness and Deceitfulness of Mens own Hearts and Natures 2. That Scandalous and Offensive Actions from such as profess Religion and the Name of Christ are Baneful and Fatal Stumbling-Blocks to wicked and worldly Men. 3. That the Offence which wicked Men take at the Falls of the Professors of Religion to the hardning of themselves in their wicked Practices is Matter of just and great Lamentation Wo unto the World because of Offences 8 Wherefore if thy hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maimed rather than having two hands or two feet to be cast into everlasting fire 9 And if thine eye offend thee pluck it out and cast it from thee it is better for thee to enter into life with one eye rather than having two eyes to be cast into hell fire This Command of Christ is not to be understood Literally as if it were our Duty to Maim our Bodily Members but the Exhortation is to cut off all Occasions that may betray us unto Sin and to mortifie our darling and beloved Lusts tho' as dear to us as our right Eye Learn 1. That Sin may be avoided it is our Duty to avoid whatever leads unto it or may be the Instrument or Occasion of it 2. That the best way to be kept from the Outward Acts of Sin is to mortifie our Inward Affection and Love to Sin If our Love and Affection to Sin be mortified our Bodily Members may be preserved for they will no longer be Weapons of Sin but Instruments of Holiness 10 Take heed that ye despise not one of these little ones for I say unto you that in heaven their angels do always behold the Face of my Father which is in heaven Obs here 1. A cautionary Direction given by Christ to the Men of the World concerning his Members Take heed that ye offend not one of my little ones that is that ye do not undervalue and neglect much less injure and afflict them 2. A Reason assigned Because their Angels being constantly and immediately in the presence of God are perpetually ready to execute his Will by revenging any Wrongs and Injuries done unto his Friends and Children Learn 1. What is the Office and Employment of the Glorious Angels namely to be the immediate Attendants upon the Royal Person of the Supreme King and Sovereign of the World Learn hence 2. In what Esteem good Men are with God and what a mighty Regard he has for the meanest of his Children in that he commits the Care and Preservation of them to the Holy Angels who are nearest to him and in highest Favour and Honour with him 11 For the Son of man is come to save that which was lost 12 How think ye If a man have an hundred sheep and
in some manner and measure redound to the Glory of his Name altho' he undertook the matter without sufficient warrant from Christ We ought not to censure and condemn those who do that which is good in it self tho' they fail in the manner of it and in the means they use for effecting it Obs 4. What Encouragement our Saviour gives the World to be kind to his friends and followers he assures them that even a cup of cold water given for his sake to such as profess his name shall not miss of a Reward Learn thence That the least office of Love and Respect of Kindness and Charity shewn to any of the Ministers or Members of Jesus Christ for his sake is resented as done unto himself and shall be rewarded by himself Obs 5. What an hainous and grievous Sin it is to scandalize or offend any of the Disciples of Jesus Christ he will most severely Judge and punish such as give offence to them by any wrong or injury done unto them both in this Life and the next it were better a Milstone were hanged about his neck and he were cast into the Sea 43 And if thy hand offend thee cut it off it is better for thee to enter into Life maimed then having two Hands to go into Hell into the Fire that shall never be quenched 44 Where the worm dyeth not and the fire is not quenched 45 And if thy foot offend thee cut it off it is better for thee to enter halt into Life then having two feet to be cast into Hell into the fire that never shall be quenched 46 Where their worm dyeth not and their fire is not quenched 47 And if thine Eye offend thee pluck it out it is better for thee to enter into the Kingdom of God with one Eye then having two Eyes to be cast into Hell Fire 48 Where their worm dyeth not and the fire is not quenched In the former verse Our Saviour disswaded from the Sin of Scandal or giving offence to serious and sincere Christistians threatning a very grievous Judgment against such as should any ways offend them Now in these six Verses he prescribes a Remedy against that and all other sins namely by avoiding all occasions that leads to Sin Here Obs 1. The admonition or warning given by Christ unto us to remove far from us all occasions of Sin tho' never so dear unto us We are not to understand the Command literally as if it were our Duty to maim our bodily Members but metaphorically to cut off all occasions that may betray us unto Sin Hence Note That sin may be avoided it is our Duty to avoid whatever leads unto it or may be the Instrument and Occasion of it Obs 2. A Reason enforcing the Admonition This is drawn from the benefit and advantage that will come by cutting off such occasions of Sin It will farther us in our attainment of eternal Life and prevent our being cast into Hell Fire Now our Saviour affirms that it is better for a Man to enter into Life with the loss of all those things that are dear and precious to him in this world rather then go into Hell with the fruition and enjoyment of them Learn hence That a diligent and daily care to avoid sin and all occasions that lead unto it will be a special means to escape the Torments of Hell and farther us in our attainments of Heaven and Eternal Life Obs 3. The Description which our Saviour gives of the Torments of Hell First by its Extremity it is like a gnawing worm and a consuming Fire Secondly and by its Eternity a worm that never dyeth and a Fire that is never quenched Learn hence That there is most certainly a place and state of punishment and torment in another world for wicked men to suffer in upon the score of Sin committed in this world Secondly That the punishment and torments of the wicked in Hell are intollerable and interminable of exquisite pain and endless Duration Their worm never dyeth and the Fire is not quenched 49 For every one shall be salted with fire and every Sacrifice shall be salted with salt Every one shall be salted with Fire that is every one of them mentioned in the foregoing verses who refuse to cut off a right hand and pluck out a right Eye that is to mortifie their bosom lusts and beloved corruptions which are as dear as a right hand or a right eye every such wicked and unmortified person shall be salted with Fire That is thrown into into Hell Fire where the worm dyeth not and the Fire is not quenched as our Saviour speaks v. 4. And their being salted with Fire Imports and Implies that as to their beings they shall be preserved even as salt preserves things from corruption that they may be the Objects of the eternal wrath of God So that for Sinners to be salted with Fire is to be given up to everlasting Destruction Learn hence that all such unsavory sinners as indulge their corrupt lusts and affections shall be salted with fire that is given up to everlasting Destruction in Hell Fire But every Sacrifice shall be salted with salt That is every Christian who has given up himself a real Sacrifice unto God he shall be salted not with fire but with salt not with fire to be consumed and destroyed but with salt to be preserved and keep savoury The grace of Mortification is that to the Soul which salt is to the Body it preserves it from putrefaction and renders it savoury Learn hence 1. That every Christian in this Life ought to be a spiritual Sacrifice or oblation unto God 2. That there is a putrid and corrupt part in every Sacrifice in every Christian which must be purged out and the Sacrifice purified and cleansed from 3. That the grace of Mortification is the true salt which must clarifie the Soul and with which every Sacrifice must be salted that will be a savoury offering unto God Every one shall be salted with Fire and every Sacrifice shall be salted with salt 50 Salt is good but if the salt hath lost its saltness wherewith will ye season it have salt in your selves and have peace one with another Our blessed Saviour here compares Christians in general and his Ministers in particular unto Salt for a double Reason First Because it is the nature of Salt to preserve things from corruption and putrefaction and to render them savoury and pleasant Thus are the Ministers of Christ to labour and endeavour by the purity of their Doctrine to sweeten putrifying Sinners that they may become Savory unto God and man and be kept from being fly-blown with Errours and false Doctrine Secondly Because Salt has an Acrimony a piercing power in if which subdues the whole lump and turns it into its own nature Such a piercing power is there in the ministry of the Word that it subdues the whole Man to the Obedience of it self Have salt in your selves
of him shall be much required and to whom men have committed much of him they will ask the more Our Lord in these Verses describes a negligent and unfaithful Steward of his Houshold and then declares that dreadful Sentence of Wrath which hangs over him The unfaithful Steward or negligent Minister of the Gospel is described 1. by his infidelity he believeth not Christ's Coming to Judgment tho' he preaches it to others he saith in his heart my Lord delayeth his coming 2. He is described by his hatred envy and malignity against his Fellow Servants that were more faithful than himself He begins to smite them at least with the virulence of his Tongue if not with the violence of his hand 3. He is farther described by his Associating with the wicked and strengthning their hands by his ill example He eateth and drinketh with the drunken that is as their Associate and Fellow Companion Thus the negligent Steward and unfaithful Minister is described Next his Sentence is declared 1. Christ will surprize him in his sin and security by coming in an hour when he lookt not for him 2. He will execute temporal Vengeance upon him He will cut him in pieces as the Jews did their Sacrifices dividing them into two parts Hence some Observe That God seldom suffers slothful sensual Ministers to Live out half their days 3. Christ will punish them with Eternal Destruction also appoint them their portion with unbelievers Teaching us That such Ministers as neglect the Service of God and the Souls of their People as they are ranked amongst the worst sort of Sinners in this Life so shall they be punished with them in the severest manner in the next When Satan destroys the Souls of Men he shall answer for it as a Murtherer only not as an Officer that was intrusted with the Care of Souls But if the Steward doth not provide if the Shepherd doth not feed if the Watchman doth not warn they shall answer not only for the Souls that have miscarried but for an Officâ— neglected for a Tallent hidden and for a Stewardship unfaithfully managed Wo unto us if at the Great day we hear distressed Souls roaring out their Complaints and howling forth that doleful accusation against us saying Lord Our Stewards have defrauded us our Watchmen have betrayed us our Guides have misled us 48 For unto whomsoever much is given of him shall be much required and to whom men have committed much of him they will ask the more Here we Learn 1. That whatever we receive from God is both a Gift and a Talent 2. That every one has some Gift or Talent from God to be improved for God 3. That God's Gifts or Talents are not given to all in the same measure 4. That whether we receive little or much all is in order to an Account 5. That answerable to our present Talents will be our future Accounts If thy Gifts be mean the less thou hast to Account for if greater then others God expects thou shouldest do more good than others For where much is given much will be required 49 I am come to send fire on the earth and what will I if it be already kindled 50 But I have a Baptism to be Baptized with and how am I streightned till it be accomplished 51 Suppose ye that I am come to give peace on the earth I tell you nay but rather division 52 For from henceforth there shall be two in one house divided against three and three against two 53 The father shall be divided against the son and the son against the father the mother against the daughter and the daughter against the mother the mother-in-law against the daughter-in-law and the danghter-in-law against the mother-in-law Our Saviour in these Verses declares what will be the accidental Event and effect but not the natural tendency of his Religion so that we must distinguish between the intentional Aim of Christ's Coming and the Accidental Event of it Christ's intentional aim was to plant propagate and promote Peace in the World but thro' the Lusts and Corruptions of Mens Natures the issue and event of his Coming is War and Division not that these are the genuine and natural Fruits of the Gospel but occasional and accidental only Hence Learn That the preaching of the Gospel and setting up the Kingdom of Christ tho' it be not the Genuine and Natural Cause yet is it the accidental occasion of all that War and Tumult of all that Dissention and Division of all that Distraction and Confusion which the World abounds with I am come to send fire on the earth He is said to send the fire of Dissention because he foresaw this would be the certain Consequence tho' not the proper and natural Effect of the Preaching of the Gospel There was another Fire of Christ's sending the Holy Spirit this was a fire to warm not to burn or if so not mens Persons but Corruptions but that seems not to be intended in this place 54 And he said also to the people when ye see a cloud rise out of the West streightway ye say there cometh a shower and so it is 55 And when ye see the South wind blow ye say there will be heat and it cometh to pass 56 Ye hypocrites ye can discern the Face of the Sky and of the Earth but how is it that ye do not discern this time 57 Yea and why even of your selves judge ye not what is right Our Saviour in these words does at once upbraid the stupid ignorance of the Jews in General and the obstinate infidelity of the Pharisees in particular in that they could make a judgment of the Weather by the sight of the Sky by the appearance of the Heavens and the motions of the Winds but could not discern this Time of the Messias tho' they had so many miraculous Signs and Evidences of it and for this he upbraids them with Hypocrisy Ye hypocrites ye can discern the face of the sky but ye do not discern this time Learn thence That to pretend either more Ignorance or greater uncertainty in discerning the Signs of Gospel Times the time of our gracious Visitation than the Signs of the weather is great Hypocrisy Ye hypocrites can ye not discern this time Observe farther That Christ doth not here condemn the study of Nature or making Observation of the State of the Weather from the Face of the Sky For Almighty God by natural Signs gives us warning of a Change in Natural things and in like manner by his Providential Dispensations he gives us warning of a Change in Civil things He that is wise will observe both and by their Observation will come to understand the pleasure of the Lord. 58 When thou goest with thine Adversary to the Magistrate as thou art in the way give diligence that thou mayest be delivered from him lest he hale thee to the Judge and the Judge deliver thee to the Officer and the Officer cast thee