for even Christ went not into the wildernesse to be tempted but as he was led of the holy spirit dyâ—ing unto him what belonged unto his calling Ver. 2. And when he had fasted forty dayes and forty nights he was afterwards an hungred In every part of our Lords humiliation he lets out some spark of his God-head that when he is seen to be Man he may be known to be God also he will fast and uphold himself without meat or drink forty dayes and forty nights not only to fulfill what the type of Moses and Elias their fasting did foreshadow of him but also as the Son of God to shew forth his divine power able to sustain the humane nature under every burthen which the Father should lay upon it 2. Whatsoever power it pleased our Lord to put forth in his humane nature yet did he not abolish the verity thereof but did keep unto it all the naturall properties and in the time of his humiliation did subject it also to all common and sinlesse humane infirmities Therefore having so miraculously sustained himself so long a time He afterwards was an hungred Vers. 3. And when the tempter came to him be said If thou be the Son of God command that these stones be made bread The temptations and assaults of Satan are three The first to provide for his bodily wants by an unlawfull mean for to work a miracle at Satans direction was not a lawfull mean of providing food to himself Doct. 1. No wonder men find themselves daily solicited by Satan unto sin For Satans stile from his continuall practice is the Tempter and it is his trade to tempt 2. It is possible that such as God doth love dearly may be troubled with bodily apparitions of Satan for the Tempter is permitted to appear to Christ himself and to speak to him 3. It is no wonder to find Satan calling in question the Adoption or Regeneration of any of Gods children for he dare call in question the Son-ship of the Son of God notwithstanding that within few dayes before this the Father and the Holy Spirit from heaven had born witnesse in open sight and audience unto it If thou be the Son of GOD saith he 4. Satan sits his temptations unto mens present case and condition for Christ being hungry is tempted to provide bread in a way which the tempter doth prescribe 5. In tempting Satan pretends to be careful of helping the tempted party to a better condition for here he will seem desirous both to have bread provided for Christ in his need and also to see him made manifest to be the Son of God by such a miracle for he saith If thou be the Son of God command these stones to be made bread 6. Satans temptations are moe then once a number linked together for here he tempts first to misbeleeve the word of God lately spoken of him then to suspect and doubt of his Fathers provident care over him Thirdly to provide for himself by indirect means Fourthly to abuse his power of working miracles in taking directions from Satan and committing such like other sins Ver. 4. But he answered and said It is written Man shall not live by bread alone but by every word that proceedeth out of the mouth of God Our Lord answereth this temptation by Scripture Doct. 1. Satans temptations must not be neglected but carefully answered and that by Scripture as the only mean to overcome him for It is written saith Christ. 2. Howsoever God hath appointed means of entertaining mens life yet the power of sustaining life is not in the means but in Gods powerfull word or commanded blessing conveyed by means or without means as he pleaseth for Man lives not by bread only but by every word that cometh out of his mouth 3. Seeing means of life albeit we had them cannot avail us except God give his blessing we should attempt nothing about them without Gods warrant for else we do offend God and provoke him to withdraw his blessing this is the reason why Christ rejecteth the temptation by this Scripture saying Man liveth not by bread c. Ver. 5. Then the divel taketh him up into the holy city and setteth him on a pinacle of the temple 6. And saith unto him If thou be the Son of God cast thy selfe down for it is written He shall give his angels charge concerning thee and in their hands they shall bear thee up least at any time thou dash thy foot against a stone The first temptation being rejected by Scripture Satan maketh a new assault and pretendeth Scripture in his second temptation Doct. 1. Albeit Satan get the foil yet he will set on again 2. God may give Satan so far power over the body of one whom he loveth dearly as to carry it out of one place to another for Satan is permitted to transport Christs body from the wilderness to the city and to lift it up upon a pinacle of the Temple 3. Satans power in this kind is limited so as he cannot hurt nor molest further then he is limited He may lift up Christs body on a pinacle of the Temple but he hath no power to cast him down 4. Where the ordinances of God are and where he promiseth his Presence that Place and that Society is to be accounted holy albeit many of the People in that Place and Society be defiled Jerusalem though defiled now exceedingly yet retaineth the name of the holy city 5. Satan will readily presse the same point by sundry means and crave unreasonable proofs of a mans adoption one after another for the second time he saith If thou be the Son of God 6. As Satan tempteth at one time to use unlawfull means to preserve life so at another time he will tempt a man to neglect means of preserving life at one time he will tempt us to distrust Gods care of our preservation at another time to presume upon Gods care without a warrant yea sometime he will tempt a man to put hand in his own life and will colour it with some pretence for Cast thy selfe down c saith he 7. Satan can transforme himselfe into an Angel of light and pretend Scripture for his temptation It is written saith he 8. When Satan citeth Scriptures he wrests the meaning or hides the word which might shew the meaning for Psalm 92.11 12. It is said The Lord shall keep thee in all thy wayes that is in thy warrantable walking Satan keeps up these words Ver. 7. Iesus said unto him It is written again Thou shalt not tempt the Lord thy God Christ answereth the second temptation by Scripture also Doct. 1. We must not esteem the lesse of Scripture albeit Satan and his instruments do abuse it but with the same weapons must we fight against Satan still and oppose a clear place of Scripture unto such places as the Tempter blowes mist upon for It is written again saith our Lord. 2. We should not desire God to give
more comfortable conditions because now the dimnesse of the shadow is removed the yoke of the ceremonies is broken and the substance of the covenant is more clearly seen and this is imported in the word of new Covenant for the word in the original which signifieth Testament signifieth also Covenant and is indifferently used for either for the Testament and Covenant is much of the same articles to and with the same persons 15. The Sacrament of the Lords Supper is a seal of â—he new covenant of Righteousnesseâ— and eternal life by faith in Jesus Christ the Redeemer this is imported in the words This cup is my bloud of the new covenant that is It is the seal of the new covenant wherby I make you sure â—ight unto my bloud shed for remission of sins 16. By the new covenant of righteousness and life through faith in Christ sealed in the Sacrament the believeâ— getteth right unto the covenant of redemption made between God and Christ to the behove of the redeemed this is imported in the words of Testament or covenant of bloud shed to satisfie the Father for many for the remisâ—ion of sins Ver. 29. But I say unto you I wil not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Fathers kingdom That our Lord may put upon his disciples the impressioâ— of his death shortly to follow and so both â—ngraft the doctrine of the Sacrament more deeply in them and prepare them the better for his death he sheweth them that this was the last draught of wine he was to take in a Sacramental way with them and that the time was coming when he and his disciplâ—s should in Heaven together he partakers of the joy and comfort signified by this Sacramental wine which he calleth The drinking of it new or in the newnesse of the Spirit and not in the oldnesse of the letter for the externâ—l Sacrament and Sacramental Elements are at the last to be abolished as old But â—he joy and Life and Honour signified by the Sacramental Participation of them shal never be abolished shal never wax old but shall be fresh and new for ever Doc. 1. Our Lord beside all other relations which he hath to the Sacrament as the Institutor thereof the End therof the Thing signified therby the Minister in the first celebration thereof is also â— Fellow-banguâ—ter and communiâ—â—â— with us in his own â—ay for he did drink of the Sacramental wine as it signified communion of life and joy with us in Heaven I wil not drink henceforth of the fruit of the Vine until I drink it new with you c. 2. Whatsoever change it put upon the wine in the Sacrament by instituting that it should signifie and seal up spiritual life and joy yet alter the sanctifying of it and in the time of drinking of it by the communicâ—nts it â—emaineth Wine in the own natural properties without being 〈◊〉 â—tiaâ— for I wil not saith he drink of the fruit of the Vine henceforth 3. The drinking of the Sacramental wine is a sign and pledge of our spirituall and new communion in life and joy in the Kingdome of Heaven for Christ expoundeth it saying Untill the Day that I shal drink it new with you in the Kingdom of my Father 4. Christ will not be content to be without his disciples in Heaven for I wil drink it new with you in the kingdom of my Father saith he Ver. 30. And when they had sung an hymn they went out into the mount of Olives This is the close of the whole action Doc. 1. It is fit that God be glorified in the Assembly of the church by singing of Psalms and in particular when the Sacrament of the Lords Supper is celebrate for They did sing a hymn 2. How sad hours soever the Lord send unto us it is our part alwayes to sing his praises for the disciples albeit they all knew that our Lord was presently to suffer yet They did sing unto God an hymn Ver. 31. Then saith Iesus unto them All ye shal be offended because of me this night for it is written I wil smite the shepherd and the sheep of the flock shal be scattered abroad 32. But after I am risen again I will go before you into Galilee Christ foretelleth his disciples of their stumbling at his sufferings and denying of him that night according as was foretold Zach. 13.7 and that he would rise again from death and would gather them unto him and meet them in Galilee whether they were to fly yea and that he should be there before them Doc. 1. The afflictions for the Gospel may be such as the stoutest disciples may stumble at them and fall at a time for All ye shal be offended because of me saith he 2. The visibility of the church is not such but that possibly open profession of the Gospel and open communion of Saints may be interrupted by persecution for it is written I wil smite the Shepherd and the Sheep of the flock shal be scattered abroad 3. Christ shall be victorious over the power of persecuters and after a scattering he will gather unto himself again the upright in heart He giveth ground to us for so much saying After I am risen again I wil go before you into Galilee Ver. 33. Peter answered and said unto him Though all men shall be offended because of thee yet will I never be offended 34. Iesus said unto him Verily I say unto thee that this night before the cock crow thou shalt deny me thrice 35. Peter said unto him Though I should dy with thee yet wil I not deny thee likewise also said all the disciples Honest Peter cannot believe such weakness at least in him self and therfore albeit forwarned the second time he speaketh stouâ—ly and so do the rest of the disciples also Doct. 1. Unexpert christians can hardly believe themselves to be so weak and sinful as the Lordsword sheweth them to be but so much the more as they have an honest purpose to stand they have fleshly confidence in their own strength and do assure themselves that they shal stand in all assays howsoever others fal beside them Therfore is it that Peter saith Though all men should be offended yet not I although I should dy I wil not deny thee and so also do the rest say 2. He that trusteth most to his own strength is nearest unto the most fearful fal Therfore it is said to Peter Ere the cock crow thou shalt deny me thrice Ver. 36. Then cometh Iesus with them unto a place called Gethsemane and saith unto the disciples Sit ye here while I go and pray yonder Our Lordslast sufferings may be for memories cause distinguished by the places wherin He suffered First In the Garden on mounâ— Olives to ver 57. and next in Câ—iphas hall to the end of this chapter Our Lord taketh his eleven trusty Disciples with him into the Garden
then God should not perform his promise he will work miracles he will convert such as there is no more hope of then of stones for John saith God is able of these stones to raise up children unto Abraham Verse 10. And now also the ax is laid unto the root of the trees therfore every tree which bringeth not forth good fruit is hewen down and cast into the fire A third reason If you be barren or bear ill fruits you shall be cut down and perish Therefore bring forth good fruits Doct. 1. When the Gospel is preached as mercy is offered so destruction should be most severely threatned if use be not made of the Gospel this is Johns way saying Now also is the ax laid to the root of the trees 2. The preaching of the Gospel of Gods mercy requireth of such as imbrace the faith necessarily a holy life and good fruits 3. Such as professe to receive the Gospel and do not study to bring forth good fruits shall perish for it is written Every tree that bringetth not forth good fruit is hewen down and cast into the fire Verse 11. I indeed baptize you with water unto repentance but he that cometh after me is mightier then I whose shoes I am not worthy to bear he shall baptize you with the holy-Ghost and with fire A fourth reason Beside this outward Baptisme of water by me you must have another Baptism of the Spirit by Christ Therefore seek after it that you may bring forth good fruits wherin John abaseth himself and cryeth up Christ. Doct. 1. Outward Baptism is indeed Gods ordinance yet it is not to be rested on but a further baptism is to be sought after therefore saith John I baptize indeed with water but c. 2. The more a man be in estimation for his office or gifts the more need had he to keep him within his own bounds in a due distance from Christ and not to incroach upon his Masters glory for so doth John here understanding that some of the people had too high estimation of him I baptize you with water saith he but he that cometh after me is mightier then I. 3. The proper element of Baptisme is not oyl salt or spittle but onely water and no other thing therefore John saith I baptize with water 4. One of the ends of baptism is to seal up the covenant of repentance whereby the party baptized may be obliged to follow the course of repentance and may also have the promise of God for furnishing grace to repent sealed unto them also therefore saith John I baptize you UNTO REPENTANCE 5. The more knowledge a man hath of CHRIST the lower will he abase himself before him and exalt Christ the higher this moveth John to say He that cometh after me is mightier then I c. 6. The most excellent of men are not worthy of the meanest imployment of service to Christ that is it which John saith Whose shooes I am not worthy to bear 7. There is a two fold baptism one of water poured upon the body by the Minister another of the Spirit poured forth upon a mans soul by Christ and these two may be in time distinguished for John saith I baptize with water but he shall baptize with the holy Ghost 8. Whosoever are baptized inwardly by the Holy Spirit are also baptized with fire that is by a more penetrative power and vertue then what water at first doth show which vertue must go through the whole man unto through mortification of sin that is it which by way of explanation is imported when he saith with the holy Ghost and with fire taking baptism by fire here not for any extraordinary gift of miracles but for that which is common to the Regenerate Vers. 12. Whose fan is in his hand and he will throughly purge his floor and gather his wheat into the garner but he wil burn up the chaff with unquenchable fire A fifth reason Though now the fruitfull and unfruitfull be joyned one with another in the visible church as chaff and corn are mixed on the floor yet Christ will sever the one from the other and will take the Fruitfull to Heaven and will cast the unfruitfull in hell Therefore Bring forth good fruits Doct. 1. The visible church is like a corn floor wherein good and bad as chaff and corn are mixed together for so doth the comparison import 2. Christ as the perfect Husband man will so sever the one from the other that not one of the wicked shall be in company of the Godly for He will throughly purge his floor 3. Christ hath means at hand to make the separation he hath his word and church-censures and afflictions and trials by persecution and death and the day of judgment when he shall fully perfect the separation for his Fan in his hand and he will thoroughly purge his floor 4. The upright and Fruitfull shall be gathered unto heaven the unfruitfull as chaff e cast in hell not one of the Godly shall perish not one of the wicked shall escape perdition for he will gather his wheat and burn the chaff Ver. 13. Then cometh Iesus from Galilee to Iordan unto Iohn to be baptized of him The second part of the chapter concerning Christs baptisme wherein first we mark a providence of Christs education in another part of the country then John Baptist lived in where Johns commission to baptize in the name of Jesus appeareth to be divine so much the more that our Lord and he had never seen one another in the face before now not till now Christ cometh from Galilee to Jordan 2. Our Lord was pleased to be baptized for his own reasons namely that he might countenance and blesse his ordinance unto us as he did circumcision unto the Jews and that he might present himself among sinners as our surety and offer himself to the father to be baptized with the baptism of affliction for our ransome Ver. 14. But Iohn forbad him saying I have need to be baptized of thee and comest thou to me This offer of Christ to be baptized astonied John so far as he forbade Christ to be baptized in regard he knew Christ needed not baptisme Doct. 1. The clearest sighted of Gods Servants do not see the deep of the Lords work till he reveal it therefore was it that at first John refused to baptize Christ. 2. Albeit it be sufficient to be once baptized outwardly yet baptism of the spirit must be renewed frequently for John already indued with the holy spirit in an eminent measure saith I have need to be baptized that is yet again to receive a larger measure of this baptism yea the more of this grace is bestowed upon any man the more is he sensible of his need and desirous of a further measure of it for none more holy then John and none more desirous to be more holy then John I have need to be baptized saith he 3. Christ is the despenser of
Scriptures is first to make men disciples to Christ and then righteous in their conversation for This is the law and the prophets Ver. 13. Enter ye in at the strait gate for wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat 14. Because strait is the gate and narrow is the way which leadeth unto life and few there be that find it The fourth head of doctrine concerning the difficulty of the way to heaven Doct. 1. Every man is travelling in the course of his life either unto life or to destruction there is not a third way beside the strait and wide gate 2. The gate which leadeth unto life is strait and the way narrow and full of difficulties to our corrupt nature but the way which leadeth unto destruction is broad and the gate wide without impediments a way not crossing mens corrupt lusts 3. Because of the easiness of the way to hell many go in thereat nothing fearing the issue but for the difficulty of the way to heaven few do find it few do walk in it 4. Christs Disciples having this straight-way revealed to them in the word should chuse rather to go along to life then go with the multitude unto destruction for Enter in at the straight gate saith our Lord for wide is the other Ver. 15. Beware of false prophets which come to you in sheeps clothing but inwardly they are ravening wolves 16. Ye shall know them by their fruits Do men gather grapes of thornes or figs of thistles The fifth head concerning false Prophets or false Teachers which either preach false doctrine or true doctrine in a corrupt manner and for wrong ends by whom the Lords people are in no small danger to be led away from the power of godlinesse unto the dead course of a powerlesse formality 2 Tim. 3.5 Of such Christ bids us beware saying Beware of false Prophets the reasons are three which yeeld so many doctrines The 1. They will â—ain themselves to be true Christians that they might find room amongst the sheep of Christ Therefore beware of them for They come to you saith he in sheeps cloathing 2. Inwardly and in effect such Teachers are not for saving but for destroying of soules for Inwardly they are ravening wolves 3. They cannot so lurk but ye may discern them by their false doctrine or corrupt handling of the truth or by their gracelesse conversation and their earthly wayes and ends Ye shall know them by their fruits saith he Therefore beware of them Ver. 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evill fruit 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit 19. Every tree that bringeth not forth good fruit is hewen down and cast into the fire 20. Wherfore by their fruits ye shall know them He cleareth and confirmeth this third reason by a similitude from trees teaching us that as men gather not good fruits from Thorn and Thistles but good trees bear good fruit and cannot bear ill fruit as their kindly and ordinary birth and ill trees bear ill fruit and cannot bear good fruit as their kindly birth so true and false Teachers are to be known by their fruits Doct. 1. The Lord sealeth the honesty of faithful Teachers with a holy life and doth plague false Teachers with the out-breaking of their rottennesse 2 As destruction abideth the tree that beareth not good fruit and much more that which beareth ill fruit so destruction abideth the false Teacher for Every tree that bringeth not forth good fruit is hewen down Ver. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is in heaven The sixth and last head of Christs Sermon concerning the necessity of beleeving and obeying of his doctrine and putting it uprightly in practise which our Lord doth presse by three reasons The first is Not every one that esteemeth himself to be Christs servant and doth confesse him to be his Lord shall be saved but the man onely who putteth in practice Gods will Therefore it is necessary that faith and obedience of Christs doctrine be carefully practised Doct. 1. A man may professe himself a Christian and seem to be zealous in avowing Christ to be his Lord and yet be disobedient to the doctrine For Christs word doth import this that some may call him Lord Lord who do not his Fathers will 2. Professors of christianity without the practice of sound faith and repentance shall be excluded out of heaven for the sentence is cleer Not every one that saith to me Lord Lord shall enter into the Kingdome of heaven 3. Such as study to obey Gods will revealed in the Gospel that is to beleeve in the Son of God and to testifie their faith by a holy conversation shal be surely saved for He that doth the will of my Father which is in heaven shall enter into the Kingdome of heaven now the will of God revealed in the word is that he whom the law condemneth should flee to Christ Jesus by faith and study to bring forth the fruits of newnesse of life Ver. 22. Many wil say to me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out divels and in thy name done many wonderfull work 23. And then wil I profess unto them I never knew you depart from me ye that work iniquity The second reason to this meaning Many conceive now that this plea of being Prophets and workers of miracles in my Name will be sufficient for their salvation in the day of judgment who then at that day will finde themselves disappointed of their hopes because they have not been workers of righteousnesse therefore reall obedience of my Doctrine is necessary Doctr. 1. There is a day of judgment appointed for all men when Christ shall sit as Judge for it is said Many shall come to me at that day and I shall say i.e. Give the Sentence 2. Many doe build hopes of heaven upon great gifts and imployments in the Ministry given to them with some successe who shall be rejected of Christ for Many will say to mee Have I not prophesied unto whom I will say Depart from me 3. All men had need to beware lest they deceive themselves in the matter of their own salvation when they hear that Preachers and Prophets and workers of miracles deceive themselves and may be destitute of saving faith and sound repentance which they do preach to others for it is said Many will say to me in that day We have prophesied 4. Such as Christ shall reject at the last day were never endued with saving grace or accounted by him for true Bâ—leevers for Christ saith I will professe to them I never knew you that is I never approved you for any of my true
out for fear of him 5. The case of possessed souls in whom the spirit of disobedience doth rule is to be seen in these whose bodies were possessed with divels the man is their lodging house he is no more master of his own actions but is Satans slave The mans eyes look for Satan his hands and feet work and walk for Satan his throat is made Satans blowing-horn his mouth speaketh for Satan and here they cry out by the Poor mans throat saying What have we to do with thee 6. Divels did know Christ to be the Son of God but they knew also that he came not in the world for their good but to be Saviour of men therefore What have we 〈◊〉 do wâ—th thee say they 7. Albeit it be not in the divels power not to yeeld to Christ yet they remain their wicked aversnesse to obey him being loath to leave the possession they have gotten they would be let alone by him if they could and do wickedly plead for it saying What have we to do with thee 8. They know there is a time coming when they shall be more tormented then they are as yet even the day of Judgement and this they tremble at saying Art thou come to torment us before the time 9. They cannot hurt so much as a sow except Christ Lord of Heaven and Earth do suffer them therefore the divels besought Christ saying If thou cast 〈◊〉 out suffer us to go away into the herd of swine 10. The Lord suffereth somtime Satan to have his wil of mens bodies and goods for their tryal as here to go into the Gadarens swine to try the owners mind therfore Christ said unto them Go. 11. These wicked spirits love alwayes to do evill and make it a sport to destroy what they are permitted Therefore they drove the swine headlong into the sea and made them perish in the water 12. To the end that the tryal of men might be perfected Christ will have them to know be Spirituall benefits of the Gospel as well as the temporall inconveniencies following it This it the reason that Christ will have the Gadarens to know as well of the delivery of men possessed with divels as of the drowning of the swine for The swincherds tell them of all that so they might be inexcusable 13. Men left to their own selves will choose any thing rather then Christ and will do no better then these Gadarens did 14. Temporall losse of swine is so great in the worldly mens estimation that spirituall advantage is nothing esteemed of for the Gadarens are not so moved with the delivery of the souls and bodies of the possessed men as they are with the losse of their swine 15. If men see nothing of Christs sweet mercies but only take up his power they will be loath to have him in their company therfore these Gadarens do Beseech him to dapart from them Such worldly men will rather quit the Gospel then hazard their worldly goods 16. This is the greatest token of Christs leaving a place or not coming into a place when the whole incorporation city or place doth consist only of Gadarens and all do consent that he should depart for there apparantly he hath no errand to stay him and wheresoever Christ hath no imployment thence will he remove CHAP. IX Here are moe evidences of Christs divine power authority and love to his people in healing the palsie and pardoning of sin vers 8. Calling of Matthew and defending of his Disciples vers 17. Removing of sicknesse vers 22. Raising the dead vers 31. Dispossessing divels vers 35. And care to have ministers provided for the conversion of souls Ver. 1. ANd he entered into a ship and passed over and came into his own city HE cometh to Cpernaum which is called his own city not only because he dwelt in it but because he had a number of his own in it as may be gathered from the history Hence learn 1. That the more godly persons be in a city the more the Lord will own it and albeit a city for the most part be unthankfull as Capernaum was yet will noâ— the ungratitude of the multitude hinder him to be good to his own in it for Christ here returneth to Capernaum and makes it be stiled His own city Ver. 2. And behold they brought to him a man sick of the palsie lying on a bed and Iesus seeing their faith said unto the sick of the palsie Son be of good cheer thy sins are forgiven thee In the healing of the soul and body of the man sick of the palsie learn 1. That such as are seeking benefit of Christ will watch for oportunity to finde him When Christ cometh to Capernaum certain men do bring out One sick of the palsie to him 2. It is an act of lively faith as to come to Christ so also to help others to come unto Christ for of those that bring the palsie sick to Christ as well as of the palsie sick himself it is said Iesus saw their faith 3. Our Lord loves to entertain faith with evidences of respect unto the beleevers for Iesus seeing their faith speaketh comfortably unto the palsie sick 4. When Christ will heal sicknesse and miseries at the root he takes away sin and forgiveth it therefore saith he to the palsie sick Thy sins are forgiven thee 5. When he remitteth sin he advanceth a man to Son-ship and doth regenerate him Therfore Christ doth here call him Son while he pronounceth him forgiven 6. The man whose sins are forgiven is blessed albeit his outward condition do seem miserable Therefore Jesus biddeth the sick of the palsie be of good chear because his sins were forgiven Ver. 3. And behold certain of the Scribes said within themselves This man blasphemeth The adversaries of Christ conceive ill thoughts of this his mercy to the palsie sick Hence learn 1. That it is no wonder to see Christs followers misconstrued for the Scribes think of Christ himselfe that he blasphemeth 2. Even these who are of the learned sort who should know him best may be mistaken about him for Certain of the Scribes misconsture him 3. Any vail is sufficient to blind-fold the wicked for these men will not see Christ to be God notwithstanding he doth demonstrate his deitie daily because they see him to be a man This man say they blasphemeth 4. Christs forgiving sins by his own authority was a plain avowing himself to be very God for who can forgive sins so but God And this is the ground whereupon the Scribes do think Christ guilty of blasphemie that being as they thought a man and no more he did forgive sins by his own authority which is the property of God Ver. 4. And Iesus knowing their thoughts said Wherfore think ye evill in your hearts Christ will prove himselfe to be God by discovering their inward thoughts Hence learn 1. That the more the God-head of our Lord be opposed the more will he
Messiah unto Christ as that true Lamb of God was singular These and such like other excellencies are reasons why our Lord said there hath not risen a greater then Iohn the Baptist among them that are born of women Mean time lest John should be too much esteemed of Christ having thus preferred him unto all that were born of women doth except Himself and justly preferreth Himself unto John saying He that is least or no man in the kingdom of God is greater then he So doth Christ describe himselfe as he was esteemed of by the rulers of the Church for who could be lesse in the Kingdome of God in their estimation then he whom they did excommunicate Now the rulers did excommunicate Christ and for his cause also did cast out of the synagogue all that confessed him He was the Stone which the builders refused whom the chief Priests and Elders did not esteem worthy to be a member of the Church or to have any place in the building of Gods Temple So Christ was in their estimation The least that is no man in the Kingdome of Heaven as this phrase is taken Mat. 5.19 20. And who except Christ can be greater then John who is called greater then any of all the Prophets yea of all which were born of women It is true that Christians who lived since Christ ascended have the history of many particulars concerning Christ which John did not live to see But who shall perswade us that the least member of the Christian Church or the least Preacher of the Gospel do see more of Christ in the Word of history then any of the Prophets or John who is greater then any of the prophets did see in the spirit and word of prophesie And put the case that in regard of historical knowledge they did know many particulars which John did not know yet this sort or measure of knowledg doth not make them simply greater then John Now the comparison here of John with the least of the Kingdome of Heaven is not simply in respect of knowledg but in respect of greatness which greatnesse comprehendeth all the forenamed six points of excellency and also whatsoever other respect may contribute to excellency and thus if we take greatness none can be called greater then John except Christ who in the estimation of the rulers of the Jewish church at that time was the least that is no man in the Kingdom of God and the stone of offence which the builders did reject Hence learn 1. That whensoever any greatnesse or excellency of man is spoken of the excellency of our Lord Jesus must not be obscured but rather lifted up thereby for where he is a greater then Solomon is a greater then John Baptist is 12 Whosoever shall dishonour Christ he will not deny himselfe He will take unto him his own glory for he declareth himselfe here greater then John though the rulers of the church and others esteemed him to be the least or no man in the Kingdom of Heaven Ver. 12. And from the dayes of Iohn the Baptist untill now the kingdome of heaven suffereth violence and the violent take it by force The sixth point of Johns commendation is the fruitfulness of his doctrine that by the clearnesse of Johns preaching the gates of Heaven and the way of the Church were made so patent that men did not stand upon the bar and partition of ceremonies or upon any orderly way of the proselites coming into the church But multitudes did leap over all the Leviticall ceremonies so that publicans sinners heathen legally unclean and the naturally lothed lepers did thrust themselves all in upon the company of converts and upon the grace manifested by Johns doctrine and indeed obtained grace to enter in the Kingdome of Christ by this their ingyring themselves upon him Hence learn 1. That the legall ceremonies were never appointed to hinder people from Christ but to lead them to him and therfore when the observation of these ceremonies might be a hinderance of people coming to Christ As for example so many dayes behoved to passe ere a leper were legally purified that he might come in the company where the Word of God was preached in such a case God was not displeased that men overpast violently ran over these impediments to come to Gods Grace manifested in Christ for saith he The violent take it by force 2. Yea the doctrine of Grace being clearly revealed no impediment of bygone sins or sense of unworthiness present should hinder a humbled soul from entry in the Kingdom of Grace for this Kingdom is taken by force If we cannot remove impediments let us set our foot on them and make stepping stones of them thrusting our selves so much more on Christs grace as we find our selves unworthy laying hold so much more on his offered salvation as we find our selves otherwayes to be lost Ver. 13. For all the prophets and the law prophesied untill Iohn The seventh point of commendation is that John pointed at Christ now already come at Grace already laid open whereas the Law and the Prophets onely did prophesie and foretell that it was to come and this is a reason of the fruitfulnesse of Johns Ministry Hence learn 1. That the pointing forth of the fulfilling of the promises and prophesies in Christ is a mean to bring men in multitudes unto the Kingdome of Heaven and this is imported in the particle â—or wherein a reason is rendered of what is said in the former verse for saith he all the Prophets and the Law prophesied untill John but John shews the accomplishment And therefore multitudes did thrust themselves into the Kingdome of Heaven 2. The Church of the Old Testament had a dark time in comparison of what we have now for their light was prophesies of things to come but ours is preaching of what is already come for The Law and the Prophets prophesied untill Iohn Ver. 14. And if ye will receive it this is Elias which was for to come The eighth and last point of Johns commendation is that John was that Elias prophesied of to come before Christ Malachi 4. John is called by the name of Elias because of like zeal for God and successful imployment in the reformation of Religion for as Elias in his dayes so John in his dayes did in the power of the same Spirit stir up men to seek the true God in Christ. Doct. 1. When truth is told to people never so cleerly yet wil they hardly beleeve it no not though Christ himself should speak it Therfore saith Christ If you will receive it 2. Whether men beleeve or not Truth must be told them to make them inexcusable This is Elias saith Christ If ye will receive it Ver. 15. He that hath ears to hear let him hear If Christs testimony of John had been beleeved then Johns testimony of Christ had been beleeved also for John testified that Christ was the promised Messiah therefore Christ did so much
reason why he did not send the Gospel to Tyrus and Sidon and yet would offer it Chorazin and Bethsaida 3. Such as do hear the Gospel daily may readily be found more hard hearted then they who never heard it Chorazin more impenitently disposed then Tyrus 4. There shall be proportion of judgment at the last day as there hath been of sin in this life and the torment of such as perish without the meanes of the Gospel shall belesse then of such who under the meanes are found impenitent for It shall be more tolerable for Tyre and Sidon then for Chorazin and Bethsaida Ver. 23. And thou Capernaum which art exalted â—â—neâ— heaven shalt be brought down to hâ—ll for if the mighty works which have been done in thee had been done in Sodom it would have remained untill this day Verse 24. But I say unto you that it shall be more tolerable for the land of Sodom in the day of Iudgement then for thee The like judgement is threatned against Capernaum Doct. 1. The honour of a town is the Gospel and where it is most clearly preached that place is exalted most and made nearest heaven Therfore Is Capernaum said to be exalted to heaven 2. Abused means of grace if they prevail not unto true conversion do bring a man deeper in the state of condemnation Therfore saith he Thou Capernaum shalt be brought down to hel 3. Abuse and contempt of the Gospel impernitent unbelief and misregarding the offers of Gods grace do weigh heavier in Gods ballance then the grossest sins against the Law and are attended with heavier wrath for this the comparison of Capernaumâ— sin and judgement with Sodoms sin and judgment maketh evident Vers. 25. At that time Iesus answered and said I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes 26. Even so Father for so it seemed good in thy sight Sometimes one is said to answer when he openeth his mouth and speaketh to them who were expecting some speech from him albeit none have spoken before as here in this speech Christ glorifieth his Father for the wise and free dispensation of saving Grace manifested in the good successe which his Disciples had whom as it is Luke 10.17.21 he sent forth to preach and work miracles verse 25 26. He declareth his own power to give light and life to as many as came unto him vers 27. And last of all exhorts the needy to come unto him with sundry motives to induce them ver 28 29 30. For the first Learn 1. That the mystery of salvation is at Gods disposing to hold it from or shew it unto whom he pleaseth for saith he Thou hast hid it from the wise c. Thou hast revealed it unto babes c. 2. The worldly wise and prudent men in this world are not these for the most part to whom the Gospel is revealed for thou hast hid it saith he from the wise and prudent 3. The people of weaker understanding and babes in comparison of others are found to be the Lords choice in election and the persons who get the saving light of the gospel for the greatest part for he saith Thou revealest them to babes 4. Christ will not want followers despise him who will for whose conversion how base soever they seem God is to be praised Therefore Christ for those little ones saith I thank thee O Father and doth rejoyce in them how contemptible soever they seem to be no lesse then if they had all the excellencies of the world in them 5. Gods supremacy over Heaven and earth maketh him free to chuse or refuse whom he pleaseth I thank thee saith he Lord of Heaven and Earth 6. The cause of election of some and reprobation of other some of this or that man rather then of others is to be found only in Gods good pleasure Therfore saith Christ O Father for it seemed good in thy eyes 7. Christ heartily consents unto and approveth the Fathers decree of election and reprobation as it standeth Therfore saith he Evenso Father and I thank thee for God and Christ are glorified in both Vers. 27. All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he so whomsoever the Son will reveal him Here Christ proclaimeth his riches and authority that he may make way for the offer following Doct. 1. Beside the right and power which Christ as God hath unto and over all things he hath received of the Father as God-man or God incarnate right unto and oyer all things in and for the church nothing being excepted except him who hath delivered all things unto him for All things are delivered to me of my Father and Christ hath taken the gift of all things for our behove as power to gather his Church appoint Ministers bestow the spirit as he will open and close Heaven and hell as he pleaseth and to dispose of all his enemies and of all creatures as they may best serve for the well of his people 2. The excellency of the Son of God is a mystery which neither man nor Angel can know comprehensively as he is indeed but the Father only for No man knoweth the Son but the Father and so except a man he taught of the Father and learn of the Father he can never attain the right knowledg of the Son 3. The distinction of the Father from the Son and the glory of the Fathers person is a mystery which neither man nor Angel can know perfectly No man knoweth the Father but only the Son 4. Any measure of right knowledg of the Father which we can attain unto must come by revelation from the Son who is the ingraven character of his person who by his word and spirit doth the Father known unto so many as he pleaseth Therfore saith he No man knoweth the Father but he to whomsoever the Son will reveal him Ver. 28. Come unto me all ye that labour and are heavy laden and I will â—â—ve you rest From the former doctrine Christ draweth forth two exhortations the first unto faith in himselfe the next unto new obedience Doct. 1. The right use of the doctrine of election and reprobation verse 28. and of the riches which is in Christ and of the mystery of the Father and of the Son is this to draw neer to Christ and to seek communion with him for having spoken of those he calleth upon us saying Come unto me 2. All things being delivered unto Christ he cannot be quiet till he have needy soules made partakers of the riches which is in him Therfore doth he call unto us saying Come unto me 3. Such as have wearied themselves in seeking in themselves or in any of the creatures something to quiet their soules and cannot find rest have warrand to come to him for he saith Come unto
one in my name receiveth me This may content a moderate man A fifth reason affectation of Majority over the brethren is a stumbling block to little ones who beleeve in me Therefore beware of it for Whoso shall offend any of these little ones c. The sixth reason is from the danger if they do otherwise that it were better for a man to die a violent and ignominious death then by affectation of prelacy and despisisng the simplicity of a sent Minister to hinder the work of the gospel in his hand or the salvation of any beleever how mean soever he be Better saith he that a milstone were hanged about his neck c. Ver. 7. Wo unto the world because of offences for it must needs be that offences come but wo to that man by whom the offence cometh Here in general he dischargeth laying of any stumbling block before others whether by word or deed or any other way which may induce any man to sin or may hinder him in the course of obedience of God the reasons of the discharge are seven which are so many doctrines The 1. reason Much wo much sin and misery is to come upon the world by stumbling blocks cast before them Therfore beware of offences for Wo unto the world because of offences The 2. reason Greatest woe abideth the man by whom offence is given But wo to such a man by whom offences come Therfore beware of offences Doct. 1. There is a necessity of offences coming or that stumbling blocks or inducements to sin and meanes to turn men away from the right paths of the Lord shall be laid in mens way a necessity is in regard of the inclination that mens corrupt natures have to be drawn and to draw others unto sin a necessity is in regard of Godâ— decree to permit such stumbling blocks for the trial of some and punishment of others for Offences must come 2. Whatsoever mischief shall come or may come by a stumbling block shal be imputed unto him who giveth offence or layeth a stumbling block in others way for Wo to the man by whom the offence cometh 3. Neither the necessity of the coming of offences in Gods providence nor the imputation of the mischief done unto the man who giveth offence shall excuse the party that taketh offence or save him from wrath for stil this standeth Wo to the world because of offences Ver. 8. Wherfore if thine hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maimed rather then having two hands or two feet to be cast into everlasting fire 9. And if thy eye offend thee pluck it out and cast it from thee â— it is better for thee to enter into life with one eye rather then having two eyes to be cast into hell fire A third reason Whatsoever thing it be which is the cause of a sinfull fall to your selfe or to your neighbour were it as profitable or necessary as your eye or your foot in your estimation it is better to be deprived of it then to sin and so be cast in hell with it therfore beware of giving offence Hence learn 1. That the cause of stumbling our selves and moving others to stumble is in our selves to wit some beloved lust precious and profitable perhaps in our estimation as our eye or our hand or our foot therfore saith he If thy hand eye or foot offend thee 2 Such beloved lusts must either be mortified and cut off or else we cannot but perish and therfore better these lusts be abandoned and cut off then they and we should both perish Cut them off saith he better for thee c. Ver. 10. Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do alwayes behold the face of my Father which is in heaven A fourth reason Despising any of these little ones must be eschewed therfore the laying of stumbling blocks must be eschewed for not caring to offend them is to despise them Therfore saith he Take heed ye despise not one of these little ones The fifth reason God esteems of the meanest of these little ones so much that the good Angels who daily enjoy Gods glorious presence are ministring spirits appointed to attend them Therfore do not despise them by not caring to stumble or offend them Doct. If we consider what price God and his holy Angels set upon the meanest christian we would be loath to despise or offend them for Their angels behold Gods face Vers. 11. For the Son of man is come to save that which was lost The sixth reason I came to redeem the meanest of Beleevers even such as count themselves lost Therfore ye should not despise them by not caring to offend them Doct. The estimation and love that Christ hath of and toward the meanest christian should move us to beware to offend or despise them for The Son of man is come to save that which was lost Ver. 12. How think ye if a man have an hundred sheep and one of them be gone astray doth he not leave the ninety and nine and goeth into the mountaines and seeketh that which is gon astray 13. And if so be that he find it verily I say unto you he rejoyceth more of that sheep than of the ninety and nine which went not astray 14. Even so it is not the will of your Father which is in heaven that one of these little ones should perish The 7th reason It is not the will of the Father that any the least christian should perish and therefore ye should not despise them or misregard their offence or stumbling where-through they may perish This is set down in the parable of a good Shepherd the scope whereof is to shew that as a good shepherd regards every one of his sheep and if they wander will carefully seek to reclaim them and save them so doth God regard the meanest of his elect the meanest of christians so as he will reclaim them from their sins and danger of perishing as the Text sheweth How think ye if a man have so many sheep c. Doct. 1. He that scandalizeth his neighbour doth what he can to make him perish as the opposing of the will of the Father to preserve him unto the power of a stumbling block doth import 2. Do the divell or his instruments what they can to hinder the salvation of Beleevers God will preserve them for It is the Fathers will that one of these little ones should not perish 3. Albeit he that layeth a stumbling block before his brother shall not be able to destroy him yet he may put him out of the way a little and hinder him in his course to heaven as the parable of the shepherds reducing of the wandring sheep doth shew Vers. 15. Moreover if thy brother trespasse against thee go and tell him his fault between him and
false prophets that they shall not always be deceived Ver. 25. Behold I have told you before The Lord commandeth to make use of the warning Doct. 1. The Lords forewarning of the danger from false prophets should stirre up all to be the more watchfull and it shall make men inexcusable if they shall be seduced for Behold I have told you before saith he 2. The doctrine of election doth not give warrant unto security but should be made use of for diligence and watchfulness therfore saith he Behold I have told you for God hath decreed as to save the Elect so to save them by his own means 3. This forewarning sheweth that albeit the elect shal not bealtogether and without recovery deceived yet they may be so farr mistaken as it had been good they had watched much sin and misery may befal a man by not watching albeit at length he may be brought forth of it for Behold I have told you before maketh the Lord free of what ill unwatchfulnesse may let in Ver. 26. Wherefore if they shall say unto you Behold he is in the desert go not forth behold he is in the secret chambers believe it not As before ver 23. So here again Christ bids them beware to believe his bodily locall presence in the earth after his Ascension untill the day of judgment Doct. 1. Such a Christ as is not the Son of Abraham the Son of David such a one as is not described to us in the scriptures is not to be looked upon nor believed nor esteemed of such a Christ as is said to be locally present in the earth after Christs Ascension a man should not go unto nor believe any speech of such a Christ as shal be said to be in his body in the desert or in a chamber or in a box or in a wafer-cake Lo here lo there or such like as the Papists have their Christ Beleeve it not saith Christ himself Ver. 27. For as the lightning cometh out of the east and shineth even unto the west so shall also the coming of the Son of man be He giveth a reason why such imaginations of his being on the earth in his body is not to be believed Doct. after Christ's Ascension no other bodily presence of Christ or coming into the World is to be beleeved save his second coming in glory which shall be on a sudden when men are not looking for itâ— and in such evidence of glory that all the World from the East to the West shall be made witnesses of it for As the lightning so shall the coming of the Son of man be saith Christ. Ver. 28. For wheresoever the carcasse is there will the eagles be gathered together He meeteth with an objection if he come in the East or in the West how shal those Elect persons come unto him who shal be so farr removed from that place as is the VVest from the East he answereth and teacheth that as the eagles from all quarters are shortly gathered unto the place where the carcass is so shall all the Elect be swiftly gathered together to the place where Christ shall shew his bodily presence at his second coming to judgment Doct. We need not trouble our selves about the swift dispatch of the last judgement how or in what place of the World the convocation of the Elect shall be this is sufficient We shall meet with Christ where he shall be for Where the carcass is there will the Eagles be gathered together Ver. 29. Immediately after the tribulation of those dayes shall the sun be darkened and the moon shall not give her light and the starrs shall fall from heaven and the powers of the heavens shall be shaken For further satisfaction of his Disciples Our Lord giveth six signes of his second coming Doct. 1. All the time before the second coming of our Lord whatsoever comforts may be mixed shal be dayes of tribulation and not so free of the miseries of this life as some do dream for here he telleth us the second coming of our Lord shal be immediatly after the tribulation of these days are ended and brought toward a period 2. When all the Churches Exercises all her Tribulations and warfare are accomplished then shall the comforter Jesus Christ come to give full refreshment immediately 3. Yet shall his coming be in a terrible manner to the world with such an alteration made upon the creatures being now all of them to be changed from the estate of vanity whereunto they are subject that Sun Moon and Stars obscured by the glory of Christ shall no more be able to give comfort unto men not to shew forth their glory as before but shall cease from their service and lose their power expressed here by Darkning not giving light falling from heaven and shaking of heaven as a tree that casteth her fruit for so must it be ere they be made new this is the first signe of his coming Ver. 30. And then shall appear the signe of the Son of man in heaven and then shall all the tribes of the earth mourn and they shall see the Son of man coming in the clouds of heaven with power and great glory The second signe or evidence of Christ's coming iâ— the glorious shining of Christ's Person approaching called the signe of the Son of Man because as the light of the Sun approaching is a signe of the present appearing or rising of the Sun so shall the shining glory of Christ's approaching which is more bright than the Sun Acts 26.13 14. be a signe of his present appearing what other signe of the Son of Man beside this may be we leave it till the time come of his revealing of it Doct. 1. Christ shall be seen visible Judge of quick and dead at the last day in his humane nature 〈◊〉 The signe of the Son of Man bodily descending shall appear in heaven The third signe of Christ's coming is the mourning of all people it being now manifest that the day of judgement is come the penitent shal fall on mourning and lamenting theâ—â— sins with a godly sorrow that they may be fitted for the promised consolation of wiping all tears from theâ— eyes and the wicked shall fall on weeping for the misery coâ—ing on them presently by the sentence of their Judge Doct. 1. Such as have mocked at the day of judgement and sâ—offed at piety and rejected or abused the Gospel of Jesus Christ shall then mourn a great mourning All the tribes of the earth shall mourn The fourth signe of his coming is the manifestation of his bodily down-coming in the clouds with power and great glory Doct. Howsoever Christ's first coming was in much infirmity because he was to suffer for us yet his second coming being to judgment and to reward all according to their works as here iâ— said Shall be with power and glory Ver. 31. And he shall send his Angels with a great sound of a trumpet and they shall gather
together his elect from the four windes from one end of heaven to the other The fifth signe There shall be a great sound of a trumpet as it were summoning all to compear before the Tribunall of Christ unto judgement which teacheth us That the Day of Judgement shall be no lesse terrible thâ—n the Day of Promulgation of the Law upon Mount Sinai as for other reasons so for this that as there was an audible Trumpet which sounded at the giving out of the Law so 〈◊〉 there be an audible Sound of a Trumpet at the Day of judging Men for transgressing the Law The sixth signe or evidence of Christ's coming is That the Elect being raised from death or in stead of death changed from this mortall life unto the estate of Immortality the Angels shall be set on work to gather them from all the quarters of the earth whence the winds do blow or from the utmost paâ—eâ— of the earth where the sight of the Heavens have an end Doct. Albet the Elect be now fat scattered one from another in sundry respects yet then shall they all meet together not one shal be in lacking for the Angels shall gather Christ's Elect in unto him from one end of heaven unto another Ver. 32. Now learn a parable of the fig-treeâ— When 〈◊〉 branch is â—et tender and putteth forth leaves ye know that Summer is high 33. So likewise ye when ye shall see all tâ—â—â—e things know was it is near even at the doors 34. Verily I say unto you this generation shall not passe will all these things be fulfilled 35. Heaven and earth shall passe away but my words shall not passe away After he hath given the signes of the destruction of Jerusalem and of his own second coming he confirmed them in the certainty of the coming of both and draweth all this doctrine to good use and first he certifieâ—h them of the destruction of the Temple under the parable of a fig-tree that when the fig-tree beginneth to bud Summer is near So when they should see the Jews dâ—ting on false Christs hearkâ—â—ing to false prophets persecuting the preachers of the Gospel growing tumultuous and seditious under hopes of a bodily liberation from the yoke of the Romans rumours of wars arising Armies coming in upon Judea then let them perswade themselves saith he When these signs should appear judgment was at the door upon that Nation and that both these signes and the destruction of Jerusalem with the Temple should all come to passe in the dayes of them that were then living vers 33 34 and he forbiddeth them to doubt hereof because his words were more firm then heaven or earth vers 35. And so much for the destruction of the Temple and the signes and time therof Doct. 1. When we see some part of the truth of God come to passe in our sight it should help us to beleeve and expect the fulfilling of the rest as When we see the trees bud we know that Summer is near 2. It is hard to our misbeleeving hearts to give that credit to Christs words whereof they are worthy but by so much more is our Lords love to us and care of us to be praised and admired that he by so many meanes goeth about to confirm and perswade us therfore saith he Verily I say unto you c. 3. Whatsoever Christ doth say shal be or shal not be his word is more firm then the Fabrick of heaven and earth for these shal be altered but the Lords word is solid and endureth for ever Heaven and earth shal pass rather saith he c. Ver. 36. But of that day and hour knoweth no man no not the Angels in heaven but my Father only Concerning the precise time of his second coming he saith that neither man nor Angel knoweth but only the Father wherby he doth not exclude the rest of the persons of the God-head but only the creatures Doct. 1. The peremptory time of the day of judgement â—nd keepeth it to himself secret and will not have it particularly known and therefore it should not be narrowly pryed into for Of this day and hour knoweth no man c. 2. All things are not revealed neither to the Angels nor to men but so much at may edifie the Church and as concerneth us to know for My Father only knoweth saith he Ver. 37. But as the dayes of Noah were so shall also the coming of the Son of man be 38. For as in the dayes that were before the flood they were eating and drinking marrying and giving in marriage untill the day that Noah entred into the Ark. 39. And knew not untill the flood came and tooke them all away so also shall the coming of the Son of man be Our Lord draweth this doctrine unto use to stir us up unto watchfulness and to this end he setteth before us seven motives the first motive is There is no small hazard in case men be sound secure and not watching when Christ cometh therefore watchfulnesse is necessary Doct. 1. It is safer to make ready for the day of judgment and to watch lest we be surprised then to be curious to know the particular time of it for As the dayes of Noah were c. 2. As the old world did not beleeve judgement coming albeit forewarned by Noah that it was coming so fares â—â— with the world and will be so with the multitude of the world till the day of judgment for As in the dayes of Noah 3. When men beleeve not things concerning the day of judgement and another life no wonder they be given over unto and drowned in the matters of this life for They were eating c. that is This and the like was al their care 4. Whatsoever truth men do not beleeve when it is told them that they do not rightly know though they conceive the meaning of the word told them for it is said They knew not 5. Who so beleeve not judgment when it is threatned shall feele judgement and be taken away with it when it cometh for The flood came and tooke them all away Ver. 40. Then shall two be in the field the one shall be taken and the other left 41. Two women shal be grinding at the mil the one shal be taken and the other left This second motive of watchfulnesse teaching that at the day of judgement they who have lived in near fellowship shal be shed one from another as for example they who had been joyned in one work Some in the field some in the miâ— 2. The meanest degree of people shall be taken notice of Even women labourers in the field grinding at the mill 3. Judgement shall passe exceeding exactly to take one and leave another to pull up one to meet Christ in the clouds and leave another to be punished with the damned Therefore watchfulnesse is necessary Ver. 42. Watch therefore for ye know not what hour your Lord doth come The third motive teaching
us That the Lord hath of set purpose kept from our knowledge the time when Christ shall come Therfore all should watch and be ready come when he will Vers. 43. But know this that if the good man of the house had knowne in what watch the theif would come he would have watched and would not have suffered his house to be broken up The fourth motive Set down in an example teaching us in sense thus much if men will watch for avoiding of temporall inconveniencies much more should Christs Disciples watch to eschew eternall destruction and if they doâ— not watch then the worlds diligence in worldly things will condemne their negligence in spirituall things Ver. 44. Therfore be ye also ready for in such an hour as you think not the Son of man cometh A fifth motive Watchfulnesse maketh a man ready albeit the Lord shall come in an hour when men thinke not Therfore watch ye that you may be ready Doct. The solid apprehending of the certainty of the Lords coming and of the uncertainty of the time is a nomble means to set us on our watch and to make our selves ready for In such an hour as ye think not he shall come Vers. 45. Who then is a faithfull and wise servant whom his Lord hath made ruler over his houshold to give them meaâ— in due season 46. Blessed is that servant whom his Lord when he cometh shal find so doing A sixth motive especially sorting to stir up Ministers to be watchfull in their calling as every man in his calling so namely a Minister who is saâ—â—-over the Lords people as a Steward to give the children the bread of life in due season shal be blessed if he be faithful and found at his work when Christ cometh Therefore should every one watch and the Minister in speciall that he may be found diligence in his calling when his Master cometh Doct. 1. The greatest honour which a man can do to his servant in this world is but a shadow to shew forth what the Lord will bestow on his faithfull servants in the world to come this is it which he saith He shall make him ruler over all his goods that is He shall put honour upon him 2. The soâ—â— of service and trust which is put upon a Minister of the Gospel is very high and the happinesse of a faithfull and â—iâ—e Minister is very great for Who then is a faithfull and wise servant c. saith he Ver. 47. Verily I say unto you that he shall make him ruler over all his goods 48. But if that evill servant shall say in his bear 〈◊〉 Lord delayeth his coming 49. And shall begin to smite his fellow-servants and to eat and drink with the drunken The seventh and last motive looking specially unto Ministers If any man and especially a Minister do not watch adoe the worke intrusted unto him he shall be destroyed â—â—rfully at the Lords coming Therefore it is necessary a watch for the Lords coming And here we have the portrait of an evill servant and namely of an unfaithfull Minister first he hath an evill heart of mis-beliefe he beleeveth not Christs coming unto Judgement nor the Truth which he preacher unto others He saith in his heart â—y Master delayeth his coming that is He looketh not for his coming 2. He will not fail to maligne envy traduce and injure to his power the more painfull and faithfull his fellow-servants be for He smileth his fellow servants 3. One way or other he strengtheneth iâ—odity and the hands of the wicked that they should not repent nor turne from their iniquity for 〈◊〉 and drinketh 〈◊〉 the drunken Vers. 50. The Lord of that servant shall come in â— day when he looketh not for him and in an hour that he is not â—ware 〈◊〉 51. And shall cut him asunder and appoint him his perseâ—â— with the hypocrites â— there shall be weeping and grashing of â—â—b This is the judgement that shall come upon all wicked servants Doct. 1. Such as do not make them ready for our Lords coming but do follow their owne will and lusts shall find themselves miserably misâ—â—â—en for the good which they injoyed or loved to have shall be taken from them and the evill which they feared not shall come upon them to the full when they least expect it for It shall be in 〈◊〉 hour that be is not 〈◊〉 of 2. Unfaithfull Ministers who pretend to take charge of soules and are not faithfull in that service aâ—e ranked among the worst sort of men that is hypocrites and shall be of all men most severely punished for He shall cut them aâ—â—nder saith he and give them their portion with hypocrites CHAP. XXV In this Chapter our Lord propoundeth two Parables the one of the ten Virgines to verse 14. The other of the talents to verse 31. Both tending to prepare us for the day of his second coming and then setteth down the manner of the last judgement to the end Ver. 1. THen shall the Kingdome of Heaven be likened unto ten Virgines which took their lamps and went forth to meet the Bridegroom 2. And five of them were wise and five were foolish 3. They that were foolish took their lamps and took no â—â—e with them 4. But the wise took oyle in their vessels with their lamps 5. While the bridegroom tarried they all slumbred and slept 6. And at midnight there was a cry made Behold the bridegroom cometh goye out to meet him 7. Then all those Virgines arose and trimmed their lamps 8. And the foolish said unto the wise Give us of your oyle for our lamps are gone out 9. But the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves 10. And while they went to buy the bridegroom came and they that were ready went in with him to the marriage and the door was shut 11. Afterward came also the other Virgins saying Lord Lord open to us 12. But he answered and said Verily I say unto you I know you not 13. Watch therefore for you know neither the day nor the hour wherein the Son of man cometh He scope of this Parable is set down verse 13. to advertise us to watch because we know not the hour wherein Christ shall come to judgement To this end the visible 〈◊〉 â—a compared to ten Virgines waiting for the Brideâ—rooms coming whereof some were wise and made preparaâ—â— that whensoever the Bridegroom should come they might â—e ready to go with him The other contented themselves â—uch an outward profession of waiting for his coming but did 〈◊〉 prepare themselves till tho time was past and then it was 〈◊〉 purpose to make a businesse Therefore the one sort who were ready went in and the other were excluded and so shall â—t come to passe with Professours in the visible Church â—â—osoever make themselves ready and watch for the Lords â—â—cond coming shall enter into
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
witnessed to be but frivolous adjureth our Lord to confesse whether he were the Christ the Son of God Doct. 1. The Messiah by the Jews own acknowledgement behoved to be the Son of God for Tell us saith the High Priest whether thou be the Christ the Son of God importing that the promised Messiah or Christ was to be no other than the Son of God 2. The wicked labour to make the fear of God a trap to take the godly when they cannot otherwayes overtake them I adjure thee by God to tell us saith the High Priest 3. Profane and crafty men stand not to take the Name of God in vain when it may serve to their own ends for I adjure thee by the living God saith the high priest when he mindeth nothing but to make the answer a snare Vers. 64. Iesus saith unto him Thou hast said neverthelesse I say unto you Hereafter shall ye see the Son of man sitting on the right hand of power and coming in the clouds of heaven Christ avoweth himself to be what the High Priest had said and forewarneth them all that though he was to them a despised man yet should they see him to be the Son of God and Judge over them at the day of judgement and so in a manner summoneth them to answer at his tribunal that day Doct. 1. That Christ is the Son of God is a truth judicially deponed by himselfe being adjured to answer upon his Oath and being now ready to die for Thou hast said saith he or I am the same whom thou inquirest for 2. Such as will not receive Christs woâ—d as divine shall be forced to acknowledge his power to be divine for thus saith he Nevertheless or though ye believe me noâ— yet Ye shal see the Son of man sitting on the right hand of power and this in part came to passe first in his resurrection next in his Spirit poured forth on the Apostles thirdly in the conversion of multitudes of soules and fourthly in the overthrow of the Jewish church and Nation in their own time not long after 3. Such as wil not acknowledg Jesus to be the Son of God for their salvation shal see him come to judge them at the last day for You shal see me coming in the clouds of heaven saith Christ. Ver. 65. Then the high priest rent his clothes saying He hath spoken blasphemy what further need we of witnesses behold now ye have heard his blasphemy 66. What thinke ye They answered and said he is guilty of death 67. Then did they spit it his face and buffetted him and others smote him with the palmes of their hands 68. Saying Prophesie unto us thou Christ who is he that smote thee This good confession of Christ is counted blasphemy and he therefore condemned buffetted spitted upon and mocked Doct. 1. A man given over to unbelief though he pretend to desire to know truth yet wil he not beleeve when truth is told him no not when it is confirmed by the oath of him who cannot lie and when it is proved by many miracles but hâ— will affront his own conscience in all this as here He hath spoken blaspemy said the high priest when Christ had told the truth which before was proved by his workes and was undertaken to be proved yet more 2. Profane and gracelesse hypocrites when it may serve their turn will put on the mask of marvelloos zeal to the glory of God as here The high priest doth rend his clothes and saith You have heard his blasphemy 3. Partiality and malice in Christs came especially can hardly be hid for the high priest even when he will seem to do justice doth first condemne Christ of blasphemy and then asketh the voice of his councel 4. Assemblies and councels may erre so far as to agree in one to condemne Christ to death for here this councell answered and said He is worthy of death 5. Albeit Christ be most free of blasphemy and of all sin yet because they in whose room he did stand are guilty of it and of all sort of sin therfore it is provided by Divine Justice that Christ shall be condemned for our cause and sentence given thus He is guilty of death 6. What must we be worthy of when Christ is spitted upon buffetted blind-folded and mocked for our cause Vers. 69. Now Peter sate without in the Palace and a Damsel came unto him saying Thou also wasâ— with Iesus of Galilee 70. But he denied before them all saying I know not what thou sayest How Peter denied Christ thrice and then repented is set down in the end of the chapter wherin we learn 1. That it is dangerous to be in the place with and company of Christ's enemies wiâ— hour a speciall calling for the occasion of Peters being tempted was his sitting in the high priests hall 2. A smal blast of temptation is sufficient to overturn a man who is puffed up with confidence of his own strength as here The voyce of a Damsel â—ver â—â—rneth Peter 3. The shifting of a confession for Christ when it is requisite is in effect a denyal of him for Peters saying He knew not what the damsel said is called here A denyall Ver. 71. And when he was gone into the porch another maid saw him and said unto them that were there This fellow was also with Iesus of Nazareth 72. And again he denied with an oath I do not know the man The second denyall follâ—weth wherin learn 1 That when temptation doth prevaill change of place will nâ—t hinder the tempter to pursue the victory he will follow on and prâ—sâ—e his point so long as the sicknesse and sin doâ—h adhere for Another Damsell is set on work by Satan to tempt Peter when he goeth out into the porch 2. Sin groweth by degrees from the time that a man falleth therein til he repent he stil groweth worse for Now Peter denieth expresly and with an oath that he did not know Christ. Ver. 73. And after a while came unto him them that stood by and said to Peter Surely thou also art one of them for thy speech bewrayeth thee 74. Then began he to curse and to swear saying I know not the man And immediately the cock crew This is the third denyall Wherein learn the horrible tyranny of Satan and unspeakeable weaknesse of a sinner left to himselfe still Satan draweth men unto deeper and further sinning and the sinner as he is more tempted sinneth more for now standers by do fall on Peter and presse him yet more and he at last denyeth with oathes and cursing of himselfe if be knew Christ This was a pittifull spectacle Ver. 75. And Peter remembred the words of Iesus which said unto him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly After this fearfull fall the Lord raiseth Peter up again by bringing to his remembrance the words which he did not beleeve till now and by this meanes