the murther should be of the vilest and most abominable sort then by the great Councell which sate at Jerusalem the guilty were to be adjudged without mercy or more ado to be executed most shamefully and burnt in the most abominable place in the valley of Hinnom or Gehenns whereby was represented Hell fire The first of the three ranks is mentioned vers 21. The rest are to be collected by CHRISTS alluding thereunto vers 22. Doct. 1. Naturall men are but slight interpreters of the Lords Law it is not killing in their sense if a man be not actually slain for Whosoever shall kill in the grossnesse of the letter he only is guilty in their judgment 2. Antiquity seemeth enough to carnall men for a reason in defence of whatsoever errour or corrupt custome for which they can pretend antiquity for Christ sheweth us that these Jewish Doctors did think it sufficient that It was said of old 3. Truth must never be prejudged by antiquity nor error strengthened thereby for unto their pretended antiquity It was said of old Christ doth oppose this But I say unto you c. Vers. 22. But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgment and whosoever shall say to his brother Racha shall be in danger of the councel but whosoever shall say Thou fool shall be in danger of hell fire While Christ doth expone the sixth command more exactly then the Pharisees did and doth shew the meaning of it by allusion unto the manner of their judgement of capitall crimes our Lords mind is not that those Judiciall courts with their different degrees of punishment should be the rule for censuring the breach of the sixth command but his mind is that albeit there be degrees of sin in breaking of the sixth command yet the command reacheth to the condemning of every degree of the sin forbidden so far that even rash anger is capitall and doth bring a man under the severe sentence of Gods judgment for Whosoever is angry saith he without a cause shall be in danger of the judgment that is he is culpable of death and if our neighbour be wronged by us in a disrespectfull speech the sin is yet more capitall and yet more deserveth the punishment of death and condemnation for Whosoever saith hee shall say to his brother Racha or any word of disdain shall be in danger of the councell that is shall be found guilty of a capitall or deadly transgression in a higher degree But if anger and disdain proceed so far as to reproach our Brother yet more despitefully and to call him Fool then we shall be in danger of hell fire that is of a yet higher degree of judgment in hell Doct. 1. The meanest and mainest outbreakings of our corruption in any sort are forbidden in one and the same command for our Lords exposition of Thou shalt not kill forbiddeth rash anger and every evill motion of the heart against our neighbours person no lesse then it forbiddeth murther 2. The wages of the least degree of sin is death for not onely murther but also rash anger and disdainfull speech are made capitall or deadly sins by our Lords interpretation worthy of death and hels fire So that no relief is to be looked for in Gods justice from the smalnesse of our sins but all standeth in the rich ransome of Christs Blood and largeness of his Grace unto which refuge the severe exaction of the Law and strict reckoning of Justice doth drive us Ver. 23. Therefore if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee 24. Leave there thy gift before the altar and go thy way first be reconciled to thy brother and then come and offer thy gift After the exposition of this command Christ maketh application of the doctrine unto his Disciples and all his hearers for making use thereof wherein he sheweth a necessity of making conscience to keep this command by two reasons one is that if we shall not entertaine love to our neighbour but both do him wrong and also not care to be reconciled with him then God will take no service or worship at our hand nor will from thee for it is profitable for thee that one of thy members should perish and not that thy whole bodie should be cast into hell This exhortation is set down as the use of the former doctrin wherein the words are not to be taken captiously as if one might hurt his own body under pretence to preveen sin for this is both forbidden in the sixth command and cannot be a solid cure or remedy of sin though it were permitted but the matter is proponed in allusion to a presupposed like case of the hazard of a mans life by a fester or gangrene in a mans eye or hand wherein as it were better that the Chirugion should pluck out the festered eye and cut off the festered hand then that the whole body should be lost so in the case of a darling sin or lust whereby a man is made to stumble and fall in sin it were better that he should be mortified and quat how necessary soever how dear soever though esteemed of as the right eye or the right hand rather then by sparing of that sinfull lust soul and body bothshould be cast in hell now there is no mortifying of the lusts of the flesh but by the Spirit of Christ Rom. 8.13 And as for pardon of sin we are led unto Christ in the exposition of the sixth command so are we here driven to Christ for the morfication of sin in the exposition of the seventh command for he is the onely Chirurgion who can cut off those fretting lusts which fight against the soul. Ver. 31. It hath been said Whosoever shall put away his wife let him give her a bill of divorcement 32. But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery For clearing yet further of the seventh command Christ correcteth a third corrupt glosse about the abuse of marriage in divorcements which howsoever the civill Law left unpunished for civill Reasons yet it did not exeem him from sin nor wrath who was the giver of the Bill of Divorcement upon a light cause this abuse Christ doth correct teaching that if any persons married should thrust away their party except in the clear case of Adultery found in the party put away they should be guilty of the breach of the seventh command and of all the consequents thereof and they who approved the Divorcement should be guilty also each in their own degree in so high estimation hath our Lord the band of marriage that nothing can dissolve it except that which everteth the nature of the bands and bringeth perjury beside the breach of the command is double
subject unto for otherwise he forbids neither private nor publick righteous judgement but only rash uncharitable and unrighteous censuring of others whereunto naturally we are inclined for Iudg not saith he to wit unrighteously the reasons are five The first reason is if ye rashly judge of others you have to fear lest God judge you justly for Iudge not that ye be not judged saith he Vers. 2. For with what judgment ye judge ye shall be judged and with what measure ye mete it shall be measured to you again A second reason As you are charitable and sober in your judging of others or uncharitable and rash in judging of others so may ye expect God shall in his wise providence give you a meting for With what judgement charitable or uncharitable you judg you shall be judged that is have like measure given to you to wit a just meting in mercy or in justice Vers. 3. And why beholdest thou the mote that is in thy brothers eye but considerest not the beame that is in thine owne eye A third reason It is unreasonable that having grosser faults your self then these which are in others ye should passe by your own faults grosse like beams without observation and go pry in upon other mens infirmities small like motes in comparison Therfore ye should not judge rashly Hence learn that Self-love so blindeth us that of our own great faults we are not sensible but the smallest infirmities of others we narrowly pry in upon and observe them therefore saith he Why beholdest thou the mote c. Ver. 4. Or how wilt thou say to thy brother Let me pull out the mote out of thine eye and behold a beam is in thine owne eye A fourth reason By rash and uncharitable censuring thy neighbour thou shalt never be able to benefit him so long as this grosse beame of rash judgement or any such ill is found in thy self Therefore judg not rashly Doct. He that would benefit others by reproving their faults must be blamelesse himself or else both his counsell and reproof shall be turned back upon him for how and with what countenance or hope of profiting his brother will he say Let me pull out the mote out of thy eye c. Ver. 5. Thou hypocrite first cast out the beam out of thine own eye and then thou shalt see clearly to cast out the mote out of thy brothers eye A fifth reason Censorious and rash judging of others is the mark of a hypocrite therefore judge not for thou hypocrite he calleth him because the censorious judger of other mens faults would make himselfe and others beleeve he were no wayes tainted with any such faults himselfe Our Lord by this speech doth not hinder brotherly admonition but rather doth direct the way and order of it for First cast out c. saith he Doct. 1. He that would inform others should begin in earnest to reform himself for it is said First cast out the beame out of thine own eye that is go about the reformation of thy own sins 2. The man who is about the removing of his own sins shall have spirituall light and wisdome to deal with others in the matter of their repentance and reformation for It is said Then shalt thou see clearly to cast out the mote Ver. 6. Give not that which is holy unto the dogs neither cast yee your pearls before swine lest they trample them under their feet and turne again and rent you The second doctrine teaching us to use discretion iâ— dispensing holy things specially by way of admonition 〈◊〉 proof so as profane men may not be provoked to blaspheme â—od and abuse us Doct. 1. The truth of the Gospel and the holy ordinances of Religion are precious pearls belonging only to Christs Disciples therefore Christ calleth them Your pearls 2. Some men are so profane and sensuall as they have no reverence nor estimation of holinesse or holy things and therefore are justly here called Dogs and Swine 3. Whensoever we perceive that there is no appearance of doing good by offering holy admonitions to men but by the contrary that holy things shall be abused and we also suffer reproach for offering the same our Lord gives us warrant to forbear Lest they trample your pearles saith he under their feet and turn again and rent you But lest under the pretence of this warrant to keep off contempt from holy things we be too much feared for contempt of our selves and for this cause may prove uncharitable censurers of others as if they were Dogs and Swine who are not so to be accounted of we must take along with us the former doctrine of Iudg not rashly praying the Lord withall to give us wisdome in all things Ver. 7. Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you 8. For every one that asketh receiveth and he that secketh findeth and to him that knocketh it shall be opened 9. Or what man is there of you whom if his son ask bread will be give him a stone 10. Or if he ask a fish will he give him a serpent 11. If ye then being evill know how to give good gifts unto your children how much more shall your Father which is in heaven give good things to them that ask him 12. Therefore all things whatsoever ye would that men should do to you do ye even so to them for this is the law and the prophets The third head of doctrine serveth to stir us up to instancie in prayer Doct. 1. Great is our need who like beggers want all things and must seek all of God Therefore Ask saith he 2. Albeit we obtain not at first what we lack yet must we not fall off from prayer but continue instantly to seek and knock 3. We shall not be refused of any needfull suit that we make nor shall we be excluded from fellowship with God if we knock to have entry for Every one who in saith do seek what God alloweth to be sought receiveth c. 4. We may assure our selves that the returne of our prayers shall not be unprofitable far lesse hurtfull for God will not deal worse with his children then Men do with theirs â— for What man saith he will give a stone for bread or a serpent for fish to his childe 5. Whatsoever good could be expected by our children from us their naturall sinfull Parents whose affections are corrupt that and much more yea every thing that is good may be expected in prayer from God for If ye being evill can give c. 6. Such Disciples of Christ as depend on God by prayer are accounted Gods Children for instead of children he putteth them that ask him 7. Such as would have their prayers granted must not live as they list but do to others so as in reason they would be done unto by others Therefore As you would c. saith he daye unto them 8. The scope of the
Messiah by the resurrection from the dead and by his victory over the persecutions of his adversaries and this is another way of having the signe of the Prophet Ionah signes of both these sorts are proper to mis-beleevers Verse 41. The men of Niniveh shall rise in judgement with this generation and shall condemn it because they repented at the preaching of Ionas and behold a greater then Ionas is bere Christ after refusing to giâ—e them a signe or to work any miracle at their pleasure certifieth them that they shall be condemned for their mis-belief by two witnesses The first witnesse is The men of Niniveh who repented at the preaching of Jonas whether this repentance was better then the repentance of Achab it skilleth not to dispute because presuppose it was no more then was in a naturall man upon the historicall beleeving of temporall judgement coming upon them like unto Achabs repentance yet it was more then these hard-hearted people did who were obstinate unbelievers and were neither moved with the preaching of mercy nor judgment Doct. 1. Any sort of repentance presuppose it be only temporary is better then obstinate unbelief and no sort of repentance for Ninivehs humiliation is better then the Jews hard-hearted carriage 2. There is more fruit of one Sermon to be expected from Pagans then of many Sermons from the abusers of Ordinances of Religion for Niniveh repenteth at one Sermon Judea repenteth not after hearing many 3. The sin of the Mis-beleever and his judgment is the greater by so much as the means of beleeving have been more frequently applyed and Christ hath shown himselfe more in the use of means for therefore was the condemnation of the Jewes unbeliefe the greater because Christ who was greater then Ionas was not beleeved after long preaching and miracles wrought Verse 42. The Queen of the South shall rise up in the judgement with this generation and shall condemne it for she came from the uttermost parts of the earth to heare the wisedome of Solomon and behold a greater then Solomon is here Another witness is the Queen of the South Doct. The Example of such as have taken paines to get knowledge or obtain any vertue whose names are recorded in Scripture must either be made use of unto imitation of their faith and diligence or else their example will serve to agredge sins unto deeper judgement for the Queen of the South shall rise in judgement against those that regard not the Gospel of Jesus Christ. Verse 43. When the unclean spirit is gone out of a man be walketh through dry places seeking rest and findeth none 44. Then he saith I will return into my house from whence I came out and when he is come he findeth it empty swept and garnished 45. Then goeth he and taketh with himself seven other spirits more wicked then himself and they enter in and dwel there and the last state of that man is worse then the first Even so shal it be also unto this generation The last answer serveth to shew them their own miserable condition and that by a parable of a supposed case of Satans being cast out of a man in respect of one sort of possession and coming back unto a worse and more dangerous sort of possession The scope of the parableâ—s to shew that this people by theâ—r refusing to receive the grace of God and to beleeve in Christ were in a seven-fold worse condition then if the Gospel had never been preached unto them for Christ by his doctrine had made them see the onely true way of rightâ—ousnesse and eternall life and so in regard of the refutation of their former errour and removing the ignorance wherin they did formerly lye Satan was in some sort cast out but in respect of their not receiving Jesus Christ and his grace to dwel in their hearts by faith the divel had gotten a seven-fold stronger possession of them now then before From this parable we may learn 1. That Satan is an unclean spirit for so here is he called 2. He may be cast out of a man in some sort and yet the man be not renewed As for example He may be cast out of a bodily possession and the man remain unrenewed He may be cast out in regard of a mans outward polluted life as he was cast out of these who after abjuration of their ungodly life at their baptisme did returne again to their former filthinesse 2 Pet. 2. He may be cast out of a mans mind by refutation of his former errours and illumination of him by sound doctrine and yet the man may remain unrenewed such as was the casting of Satan out of this evil and adulterous generation 3. In case a man be not taken up by the spirit of grace in whatsoever other respect Satan is cast out of him he shall be more deeply possessed by him then before Verse 46. While be yet talked to the people behold his mother and his brethren stood without desiring to speake with him 47. Then one said unto him Behold thy mother and thy brethren stand without desiring to speak with thee Concerning the coming of Christs friends and kins folks unto him whatsoever was their errand their pretence is to speak with him but untimously do they call for conference while he is about another work Hence learn that Christ is indeed very man having kindly consanguinity with other men and naturall relations unto them grounded upon the verity of his humane nature for he hath Mother and brethren or Cousin germans Persons neare in blood unto him who are called in Scripture Brethren 2. The Virgin Mother was not so free of sin but she might and did fall in escapes as here in joining with the friends at least in an untimous troubling of Christs Sermon to say no more and preferring her own conference with him unto his fathers service which conference might have been delayed untill his teaching of the people had been ended and a more eminent work which was now in hand perfected Ver. 48. But he answered and said unto him that told him Who is my Mother and who are my brethren 49. And he stretched forth his hand toward his disciples and said Behold my mother and my brethren 50. For whosoever shall do the will of my Father which is in heaven the same is my brother and sister and mother From Christs answer learn 1. That respect unto kindred and friends must not be prejudiciall to any higher service of God for when Christs mother and friends called to speak with him while he is teaching he asked Who is my mother 2. Whosoever believeth in Christ and endeavours to do Gods will giveth reall demonstration of saving faith and may be assured of Christs love and estimation no lesse then if all the relations of Brother and Mother and Sister in oneâ—vere put upon him for Whosoever shall do the will of my Father the same saith Christ is my Brother and Sister and Mother CHAP. XIII
The constitution of the visible Church and the dispensation of Gods grace in it unto the end of the world and how the separation shal be at the day of judgement is set down in divers parables to vers 53. and what smal respect our Lords countrey-men carried towards him Ver. 1. THe same day went Iesus out of the house and sat by the seaside THe time is marked of this following sermon and the place also to teach us that nothing could hinder Christ from spreading the doctrine of salvation no opposition of foes no misconstructions of friends were able to discourage him from his calling for That same day wherein he had a bitter conflict with the Pharisees and interruption from his friends That same day without wearying or fainting in labour he goeth to the sea side to teach Ver. 2. And great multitudes were gathered together unto him so that he went into a ship and sat and the whole multitude stood on the shore The gathering of great multitudes to hear Christ teach is marked to shew us That when Christs enemies do set themselves most to disgrace him then can he and doth he glorifie himself most for when the Pharisees had set themselves by bitter blasphemies to scare the people from following Christ so great a confluence of people is gathered unto him that he must for eschewing the croud and prease of the people Go into a ship Ver. 3. And he spake many things to them in parables saying Behold a lower went forth to sow 4. And when he sowed some seeds fel by the wayes side and the fowls came and devoured them up 5. Some fell upon stony places where they had not much earth and forthwith they sprung up because they had no deepnesse of earth 6. And when the sun was up they were scorched and because they had not root they withered away 7. And some fell among thorns and the thorns sprung up and thoaked them 8. But others fell into good ground and brought forth fruit some an hundred fold some sixty fold some thirty fold The scope of this parable is to shew That not all hearers of the word do profit thereby but some only and this is set down under comparison of sowing seed in divers grounds to verse 9. Then is it enquired after while may he the meaning of it and exponed to verse â—4 From this phrabolick similitude learn 1. That Christ in his care which he hath of the Church is like a diligent husband-man labouring The people are like to the field or ground and the word preached is like to seed sown 2. Albeit the word as seed be one yet the ground is of sundry sorts the hearers 〈◊〉 of divers kindes some comparable to stony ground some to thorny ground some to high-way ground some to good ground 3. The Lord maketh triall of all and doth not spare to cast seed on all sort of ground 4. In most hearers through their own default the seed of Gods word bringeth not forth fruit Ver. 9. Who hath ears to hear let him hear The parable being proponed our Lord careth for no more but that so many onely as should have grace to understand it shall make use of it Doct. 1. Of outward hearers of the Lords Word some are destitute of the inward ear of understanding destitute of belief other some have an open ear to understand and beleeve for this is imported by He that hath an ear to hear let him hear 2. It is Christs intention that his own to whom he giveth understanding and faith should profit by hearing and when these do beleeve he rests satisfied therfore saith he let him that hath an ear hear whatsoever may become of the rest 3. This Doctrine being proponed to a people in common without application to any particular person serveth much to waken and stir up the hearers to study and to understand and to make use of what is spoken as appeareth in the Disciples question which followeth for this saying Let him that hath an ear hear importeth as much as God will not regard the loss of such as do not regard to understand his word to make use of what they hear Ver. 10. And the Disciples came and said unto him Why speakest thou unto them in Parables The Disciples ask the meaning of the parables and a reason of this manner of Christs teaching Doct. 1. It is a duty of love to be soliciters for the common multitude therfore the disciples do regrate their case saying Why speakest thou unto them in parables that is in a way which they wil not understand 2. Our questions about the manner of the Lords dealing with people manner of speaking unto them should be proponed unto the Lord himself and satisfaction sought from him for Why speakest thou to them in parables say they the question otherwise proponed by way of quarrelling is dangerous Ver. 11. He answered and said unto them Because it is given unto you to know the Mysteries of the Kingdom of Heaven but to them it is not given Our Lord doth answer them in a very satisfactory way teaching that the matters of the Kingdom of Heaven are mysteries which none can understand till it be given them from God and that there are some to whom God mindeth not to give understanding of his mysteries they being reprobate therfore To them it is not given saith he 2. There are others to wit his elect ones to whom he wil give the undeâ—standing of the mysteries of Heaven for he saith To you it is given 3. The cause of putting difference betwixt one and another in the matters of the Kingdom of Heaven it is in the will of God the giver for so doth Christ reckon saying To them it is not given to you it is given Ver. 12. For whosoever hath to him shall be given and he shall have more abundance but whosoever hath not from him shall be taken away even that he hath Our Lord doth clear and confirme his Answer by shewing the course kept by God in the dispensation of grace wherein having and not having is to be understood of saving grace Doct. 1. Such as find grace in God's eyes through Christ have indeed a gift or possession worthy to be called a gift for so he describeth the Elect Whosoever hath 2. Such as are Reprobates or are not elected and do not find grace in the Lord's eyes whatsoever they have of others gifts it is nothing in effect but a seeming to have for such are described Whosoever hath not 3. Whosoever hath gotten the Fountain-gift of saving grace or of God's love in Christ he shall have all other gifts which tend to perfect salvation for it is said Whosoever hath to him shal be given that in abundance 4. Whosoever hath not this gift of grace favour in God's eyes shall want and be deprived also of all other gifts tending to salvation or at least of the right use of them for even that which they