not despise these weak beginnings nor reject such weaklings for He will not quench the smoaking flax c. But will tenderly entertain the spunk of begun light and affection and will bind him and strengthen a bruised reed 3. Whither the weak work of his grace be in a particular person or in a society he will fight for the maintenance of it till he have the victory for Iudgement shall at last be brought forth unto victory that is to say Truth shall have sentence pronounced by him in favours thereof at last and shall have the victory against all opposition for He shall bring forth judgment unto victory Ver. 21. And in his name shall the Gentiles trust The last point of the commendation of Christ is that he shall not only perfect his commission among the Jews but also shall prevail among the Gentiles Doct. 1. The power of the Gospel is able to perswade the greatest strangers and aliens from the common-wealth of Israel to come to him for it is said In his name shall the Gentiles trust 2. It is as sufficient for faith to have Christs Name preached as to see his person for The Gentiles shall trust in his Name that is in him as he is set forth to the audience of all in the preaching of his truth Ver. 22. Then was brought unto him one possessed with a divel blind and dumb and he healed him in so much that the blind and dumb both spake and saw Followeth a notable miracle in dispossessing Satan of a blinde and dumbe cative with the divers censours of Christs works by the People and Pharisees whose wickednesse Christ rebuketh Wherein observe 1. That the fearfull condition of men spiritually possessed by Satan as are all unrenewed in whom the spirit of disobedience doth raign may be seen in bodily possessions and among the rest in this man on whom Satan shutteth all doors that he can neither let in comfort nor let forth the sense of his misery for He maketh him ' blinde and dumbe which dumbnesse is ordinarily accompanied with deafnesse also 2. Such as Christ will deliver from Satan albeit they cannot come of themselves to him yet he can furnish meanes to bring them to him for This blind and dumb man was brought unto Christ. 3. Christ is the powerfull Physician of evils inflicted by the Divel as here he giveth evidence in healing this man perfectly for he came to lose the hands of Satan Ver. 23. And all the people were amazed and said Is this the son of David The People are moved at the sight of this work and do see a glimpse of his God-head and of Divine glory in him Doct. The miracles of our Lord were so demonstrative of his Divine power that the beholders were overcome and forced to acknowledg his works to be worthy of the promised Messiah Is this say they the son of David Vers. 24. But when the Pharisees heard it they said This fellow doth not cast out divels but by Beelzebub the prince of the divels The Pharisees perceiving the people to be affected with the miracle grow mad and do blaspheme Doct. 1. Satan the more he is like to lose his prey the more doth he rage for the Pharisees do baspheme Christ so much the more that they perceive the people to acknowledg him to be the true Messiah 2. What Satan loseth one way he laboureth to recover and make up another way in opposing Christ and misconstruing his work so much the more violently and wickedly as he seeth himself like to be overcome as is here to be seen in the Pharisees 3. Such as fall in opposing Christ readily grow worse and worse till they come to a height as may be perceived in these proud men 4. How impudent and malicious is the Divel and how desperate are his slaves who dare call Christ by the name of Beelzebub Verse 25. And Iesus knew their thoughts and said unto them Every kingdome divided against it self is brought to desolation and every city or house divided against it self shall not stand 36. And if Satan cast out Satan he is divided against himself how shall then his kingdom stand Christ cleareth himself and convinceth his adversaries by five reasons The first reason Seeing every Kingdome city and family set against it self is ruined and so also is the Kingdome of Satan if he should assist me to cast himselfe out it is no more reasonable to say that I cast out divels by Satans help and assistance then to imagine and say that Satan will consent that his kingdome should fall therefore I cannot with any colour of reason be thus blasphemed From the description of the sin of these Pharsees learn 1. That in pondering mens sins the Lord looks much to the inward disposition mind and affection of sinners whether they sin of infirmity or of presumption of ignorance or against their light Therefore it is said Iesus knew their thoughts 2. The way to preserve all Societies is Union and the way to ruine them is dissention for For every Kingdom City house divided shall not stand 3. Satan hath a kingdom among men which by all means he goeth about to maintain and will be loath really and in effect wholly to dispossesse himself both of the soul and body of any in whom he hath power and place for If Satan cast out Satan how shall his Kingdom stand Ver. 17. And if I by Beelzebub cast out divels by whom do your children cast them out Therefore they shall be your judges The second reason for clearing of Christ and convincing his adversaries is this You grant that your children and carnall friends when they cast out divels by the gift of miracles do it by the power of God Therefore that shall condemn you of malicious partiality for your saying That I cast out divels not by the power of God but by Beelzebub Hence learn 1. That malice moveth men to misconstrue the best actions of the most innocent for the Pharisees out of malice ascribe Christs works to the Divel which they knew were of God 2. The processe of justice against the wicked must be short when their conscience and common reason in their dearest carnall friends is sufficient to bear witnesse against their wickednesse and to condemn them for it upon this ground Christ saith By whom do your children cast out Satan therefore they shall be your judges Ver. 28. But if I cast out divels by the Spirit of God then the Kingdom of God is come unto you A third reason to convince these men of blasphemy is Seeing you know that I do cast out divels by divine power of Gods Spirit you cannot be ignorant that I am the Messiah and that the kingdom of grace promised in the Messiah is come and therefore you are malicious opposers of the kingdome of God in my person Hence learn 1. Christs manner of casting out divels was with such heavenly majesty and authority as that his enemies knew it was by
any extraordinary proofs of his care towards us when he hath after an ordinary manner provided means for our safety neither should we limit the Lord in any thing for this is the meaning of Thou shalt not tempt the Lord thy God 3. What the Scripture speaks indifferently to all it is to be esteemed as spoken to every singular person and the singular persons are to be accounted as written in the writing of the generallâ— for upon this ground Christ saith It is written Thou shalt not tempt the Lord thy God Because Deut. 6.16 it is written Ye shall not tempt your God 4. Christ as our surety did subject himselfe unto the law and therefore he doth apply the prcepts to himself no less then to us for he saith of himself Thou shalt not tempt the Lord. Ver. 8. Again the Divel taketh him up into an exceeding high mountain and sheweth him all the Kingdomes of the world and the glory of them 9. And saith unto him All these things will I give thee If thou wilt fall down and worship me This is the third temptation whereunto Satan doth make way by shewing the glory of the Kingdomes of the World from a high mountain whence many Towns Castles and fruitfull Fields might be seen as the compend and example of all the kingdomes of the world which have nothing in them but a greater quantity of what may be seen in one place of one Kingdom Doct. 1. Satan will not give over the conflict till he have made triall of all sorts of temptations after the former essayes Satan wil now tempt Christ with the offer of gain and glory All these saith he will I give thee 2. Satan labours to have a man in love with the bait of Riches and Honour ere he utter a temptation and to have the bait speaking ere the temptation speak for before he speaks to Christ He sheweth him all the Kingdomes of the world 3. Satan will make fair offers of what he cannot perform for the saith All these things will I give to thee 4. The children of God may be tempted with the vilest and most blasphemous suggestions that Satan can devise for this uncleane Spirit dare tempt the Son of God to the vilest idolatry and dare say to Christ fall down and worship me 5. When Satan mindes to make a man a slave to sin and to ruine him for ever he will crave but one act of sin as a very small thing and that under hope of great advantage therefore he saith All these things will I give thee if thou wilt fall down and worship me or kneel to me Verse 10. Then saith Iesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve The Lord abhorring the blasphemy of the proud and unclean Spirit rebuketh him and answereth the temptation by Scripture Doct. 1. A bold temptation should have a peremptory answer and that confirmed by Scripture as here Get thee hence c. saith Christ. 2. As well religious service as religious worship is due to God only God will not permit either of them to be given to Saint or Angel or any creature for him only shalt thou serve 3. Whatsoever is the true sense and intent of any passage of Scripture it is to be accounted of as if it were expressly written for because Deut. 6.13 it is said Thou shalt fear the Lord thy God and serve him Christ saith it is written Thou shalt worship the Lord thy God and serve him only Ver. 11. Then the divel leaveth him and behold angels came and ministred unto him Thus our Lord hath overcome Satan in our name and shown to us the way how to fight against and overcome the Adversary Doct. 1. Satan being resisted doth flee for it is written here Then the divel leaveth him 2. The grief and vexation which cometh by temptation shall be recompensed with consolation after the conflict and victory for Angels do come and minister unto Christ after his combate Ver. 12. Now when Iesus had heard that Iohn was cast into prison he departed into Galilee Upon the hearing of John Baptists imprisonment Christ goeth unto Galilee Doct. 1. Faithfull Ministers must resolve for persecution for Iohn Baptist is cast in prison 2. All Preachers of the Gospel are not imprisoned at once for when John is in prison Christ is free 3. Persecution of the Ministers of the Gospel is a forerunner of Christs departing from a land for when word came of Johns imprisonment Christ departed from Judea and went into Galilee Ver. 13. And leaving Nazareth he came and dwelt in Capernaum which is upon the seacoast in the borders of Zabulon and Naphthali 14. That it might be fulfilled which was spoken by Esaias the Prophet saying 15. The land of Zabulon and the land of Naphthali by the way of the sea beyond Iordan Galâ—lee of the Gentiles 16. The people which sate in darkness saw great light and to them which sate in the region and shadow if death light is sprung up Christ being now come into Galilee fleeth from Nazareth to Capernaum Doct. 1. Christ will not be tyed unto any place though he be brought up at Nazareth he will leave it for his own reasons and come and dwell at Capernaum 2. Our Lord in all things had respect to Scripture to fulfill what was foretold in it Even this change of place was made that the Prophesie of Esaiah might be fulfilled by this means In which prophesie to comfort the church against the desolation to be made in the land by the enemy Isaiah doth foretell that in that part of the countrey where the desolation began that is in the land of Zabulon and Nephthali there Christ should begin the consolation of the church in preaching of the gospel and now our Lord performeth this 3. The people that lie in their sins without the saving knowledg of the gospel are indeed in great darkness and under the power of death 4. Whatsoever sin or misery people be under the preaching of the gospel is able to relieve them therefore it is called A great light A light sprung up to them when Christ preacheth the gospel among them Vers. 17. From that time Iesus began to preach and to say Repent for the kingdom of heaven is at hand Christ had preached before in the time of Johns freedome and made moâ— disciples then he Iohn 3.26 but now he begins in this country side and shews himself more powerfull then before Doctr. 1. When his gospel is opposed and his servants persecuted he can let forth his light and power so much the more and can supply the inlack of instruments therefore it is said From that time he began to preach 2. Christs doctrine and the doctrine of his faithfull servants is all one in substance the sum of John Baptists preaching and Christs is all one for both preached in substance Repent for the kingdom of heaven is at hand
calling him Our Father in behalf of all the children on earth for whom and with whom we do pray From the first Petition we are taught that every true Disciple of Christ must have the glorifying of God for his chiefest desire for first and above all must he seek that Gods Name may be hallowed 2. That God must be hallowed as he maketh himself known by his word for it is his Name or Himself as he is named and manifested by his word and ordinances and works and providence which is to be hallowed 3. That he himself must be the procurer of his own glory among men for therfore pray we Hallowed be thy name Ver. 10. Thy Kingdom come thy will be done in earth as it is in heaven From the second petition we are taught that beside the generall Kingdome and government of all things which is alwayes fully in vigour there is a speciall Kingdome of grace wherein God is revealed and acknowledged to be King and Lord over his Saints this Christ cals Thy Kingdom as a peculiar wherein he specially delights 2. That this Kingdom of grace is so come already as it shall be still coming more and more so long as Christs Disciples shall have need to pray that is till the fulness of glory in the second coming of Christ shall be revealed Then shall the Kingdom prayed for fully come 3. That God is he who doth promove bring on and perfect this kingdome Therefore must we say Thy Kingdome come 4. That od will have all his Disciples drawing at his royall and triumphing chariot by their prayers and saying Thy kingdom come From the third Petition we learn 1. That albeit God dwelleth in heaven and doth all his intended will yet men do not obey as they should his commanded wil. Therefore there is need in this respect still to pray Thy will be done 2. That the Saints must renounce obedience to their own will and to Satans will and to the will of men and must submit themselves absolutely to Gods will revealed by word or work saying Not mine but thy will be done 3. That it must be divine power which shall change mens hearts and frame them to the obedience of his will and to this end do we request him to subdue mens wils to his own saying Thy will be done 4. That God hath no work of sanctification to work upon any man but upon these only who are on the earth for they that are in heaven are perfected and else-where there is none whose will the Lord doth sanctifie Therefore do we pray only Thy will be done in earth as it is in heaven 5. Albeit we do not attain unto perfection of Holiness in this life yet we must aim at it long and pray for it for our Lord teacheth us to pray That the will of God may be done iâ— earth as it is in heaven Ver. 11. Give us this day our daily bread From the fourth petition we learn 1. That whatsoever we make use of for our subsistence comprised here under bread must be sanctified unto us by prayer and God must be acknowledged in every meanest matter which concerns our bodily sustentation even to the least morsell of Daily Bread 2. That we live not mainly by bread but by Gods word and his powerfull blessing imported in Giving of bread 3. That how lawfully soever and deservedly at mens hands we get our bread yet in regard Gof od we deserve nothing but must have all of free bounty must beg of him daily to give us our daily bread 4. That we should not be anxious for to morrow nor for great allowance in the world sufficient for the day is the care of it self and we must be content to crave and to receive This day our daily bread 5. That as we pray not for the dead but onely with and for such as have need of Daily bread and are living on earth with us so should we be sensible of their necessities and pray for them as for ourselves saying Give us our bread Vers. 12. And forgive us our debts as we forgive our debters From the fifth Petition learn 1. That none of Christs Disciples are so fully sanctified in this life but sin will be found in them and that there is a necessity lying on us to acknowledg our sins 2. That every day in many things weâ— offend all and must confesse not only sin but sins 3. That howsoever we have right unto remission of sins in Christ Jesus yet we must seek to apply that our right unto our daily faults and beg the use of our right for applying of forgiveness 4. That our sins deserve due punishment even death which is a naturall merit of sin which doth oblige us unto the penalty for therefore sins here are called Debts 5. That the sin being forgiven the vindictive punishment is forgiven also for to the same sense are we directed to say Forgive us our debt and forgive us our sins Where-through it cometh to passe that there is no remission of sin and retaining of vindictive punishment but both the guilt and this sort of punishment are forgiven and taken away together 6. Wrongs done by others unto us do oblige the doers of injury to repair the wrong and so do make them not only debters unto God but also unto us therefore doth our Lord call such as have done wrong unto us Our debters 7. Though publick respects may move us to seek reparations of wrongs in the way of justice yet not only must we renounce private revenge of wrong done unto us but also forgive the same especially when the offender calleth for it at our hand for Christ presupposeth that he who seeks forgiveness of God doth also give forgiveness to men 8. It is an argument to perswade us of forgivenesse from God of our wrongs when we forgive men their wrongs done against us for Christ will have him who saith forgive us our trespasses to say also As we forgave these that trespasse against us Vers. 13. And lead us not into temptation but deliver us from evill For thine is the kingdome and the power and the glory for ever Amen From the sixth petition learn 1. That when our sins are forgiven us we are in perill to be overcome of new again by the tempter Satan of which our weaknesse and Satans power craft and malice we should be so sensible as in fear to be insnared we should pray not to be led in Satans temptations 2. Because we have so oft yeelded unto Satans temptation and of our self we are so prone to be tempted and to be overcome of our own concupiscence that God justly may give us over unto Satans temptation Therefore it is necessary that we should request God not To lead us in his justice into temptation 3. If God for our tryall and further humiliation shall suffer us to be tempted we may with confidence pray and expect that we shall be delivered from that ill
6. The incarnation of the Son of God is a noble Prop to Faith Thou son of David say they have mercy 7. Mercy is our only plea with God and Christ Therefore say they Have mercy on us Ver. 28. And when he was come into the house the blind men came to him and Iesus saith unto them Beleeve ye that I am able to do this they said unto him Yea Lord. Christ suffereth them to cry on till he lead them unto his lodging Doct. 1. The Lord will seem not to regard the prayer which he mindeth to grant and so will traine on the Supplicant patiently to pursue his request for no answer is given till the blind men come to his lodging and do follow him within doors 2. Whoso love to have any thing from Christ had need to have a right estimation of his power and to have their faith fixed therefore Beleeve ye saith Christ that I am able to do this 3. In things belonging to this life it is sufficient to beleeve his Power leaving the matter of his Wil to himself Therfore here it is asked only Beleeve ye that I am able And they answer Yea Lord and no more Ver. 29. Then touched he their eyes saying according to your faith be it unto you 30. And their eyes were opened and Iesus straightly charged them saying See that no man know it Our Lord toucheth their eyes and openeth them Dct. 1. Where any faith is the Lord will strengthen it as need is therefore albeit no touching was needful yet to strengthen their faith He toucheth their eyes 2. Faith shall not be frustrate Therefore saith Christ According to your faith be it unto you and their eyes were opened 3. Our Lord loved no rash applause but that his miracles should be keeped in silence a while that men might take heed to his doctrine the more resolutely and praise his work the more solidly Therefore charged he them saying See that no man know it to wit till I give you warrant Ver. 31. But they when they were departed spread abroad his fame in all that country They not taking heed to the command but consulting their own wit do contrary to the commandement therefore is their disobedience marked But they spread abroad his fame Whence we learn That the most specious pretences that can be made are not able to save a man from guiltinesse if he disobey a command Ver. 32. And as they went out behold they brought to him a dumb man possessed with a divel 33. And when the divell was cast out the dumb spake and the multitude marvelled saying It was never so seen in Israel In the healing of the dumb Learn 1. Where Satan gets possession he doth mar the right use of what a man hath of God in one thing or other in so far as he is not restrained From some he taketh the wit away as from the lunatick from some he taketh their strength and boweth down their back From some he taketh their hearing and from this man he taketh his speech He is a dumb man possessed with a divel 2. The only remedy of all sort of possession is To bring the person infested by Satan unto Christ as this man is brought unto him 3. When Satan is cast out the man is set free and where the Spirit of the Lord is there is liberty for When the divell is cast out the dumb spake 4. Where Gods work is rightly seen the gloâ—y of divine and super excellent power is perceived Therefore is it that the multitudes marvelled saying It was never so seen in Israel meaning that never any such work was done Ver. 34. But the Pharisees said He casteth out the divels through the prince of the divels Satan moveth these dogs to blaspheme Christ. Doct. 1. It is a dangerous thing to oppose Christ for such will at length readily blaspheme him and will give the glory of his working rather unto the divel then unto him as here the Pharisees said He casteth out divels by the Prince of divels Ver. 35. And Iesus went about all the cities and villages teaching in their synagogues and preaching the Gospel of the kingdome and healing every sickness and every disease among the people In Christs care of the salvation of the multitude Learn 1. That diligence in teaching and preaching the Gospel is the proper way to convert and save souls which Christ himself hath appointed and practised in his own person He went about all cities and villages teaching and preaching 2. Justly is the Gospel called the Gospell of the Kingdome both of Grace and Glory seeing it is the light which sheweth the Kingdome the furnisher of weapons to fight for it It is the Scepter whereby the Subjectâ— of the Kingdome are guided It is the rule and law for the Subjects life and it containeth the evidences of the Subjects right unto the Kingdome and being received in a mans hâ—â—â—t it bâ—ingâ—th with â—â—a begun kingdome of righteousnesse peace and joy 3. The best opportunities of peoples conveening must be taken for teaching the Gospel and no pains should be spared for that purpose as men have their particular calling for Christ the Prince of Pastors went about all the cities and villages teaching in their synagogues 4. Christs miraâ—lâ—s were all of thâ—â— profitable to men He healed siâ—knesses and diseases 5. There is no evil or malady of soul or body among people which our Lord is not able and willing to heal in all those that imploy him for He healed every malady and every disease in those which came unto him Ver. 36. But when he saw the multitudes he was moved with compassion on them because they fainted and were scattered abroad as sheep having no shepherd Our Lord compassionatly looketh upon the condition of the people under their ordinary teachers the Pharisees Doct. 1. Misery of Gods people is a reason to shew pity when he pleaseth and specially when they are conveened in a multitude for it is said When he saw the multitudes he was moved with compassion because they fainted 2. They are all as wandring sheep who are not gathered in unto the saving faith of Jesus Christ Therfore these multitudes not yet converted are compared to scattered sheep 3. These men are no Pastors in Christs estimation who do not teach people righteousness and salvation in Christ who are idle and unfruitfull shepherds Such as were the priests and Levites at that time Therfore the multitude here are counted as Sheep having no shepherd because their teachers did not their duty unto them in any profitable way Ver. 37. Then saith he unto his disciples The harvest truely is plenteous but the labourers are few 38. Pray ye therefore the Lord of the harvest that he wil send forth labourers into his harvest This his commiseration he layeth forth before his Apostles that they might be affected therewith also Doct. 1. People made willing to hear the Gospel are like a field ready to be cut down so
the Spirit of God for here our Lord taketh that for granted saying If I cast out divels by the spirit of God c. 2. Seeing Satans kingdom is cast down by the doctrine of the Gospel and soules are converted through the divine power of God It is certain that the promised Kingdom of Gods grace in Christ is already come For If I saith Christ cast out divels by the spirit of God then is the kingdom of God come unto you Ver. 29. Or else how can one enter into a strong mâ—ns house and spoil his goods except he first bind the strong man and then he will spoil his house A fourth reason If I by the supreme power of Gods spirit did not cast out Satan it were as impossible to thrust him out as to spoil a strongs mans house without overcoming him first Therefore you are wilfull blasphemers who ascribe this work to the Divel Hence learn 1. That Satan is powerfull to take and keep possession of men when God permitteth him so to do and may be compared to a strong man who brings his conquest within doors and maintains the house against all that might spoil him so doth the comparison import 2. Christ is powerful to overcome Satan and to spoil him of his possession and may be compared to a stronger Man 3. Satan will not shed with the possession of a sinner except by strong hand he be over-mastred for he must be bound before he be spoyled Ver. 30. He that is not with me is against me and he that gathereth not with me scattereth abroad A fifth reason Wheresoever I come to set up my Kingdom all these who do not help forward my work are really my enemies Therefore you who do oppose me are much more my enemies and so your speeches against me are to be esteemed malicious blasphemies Hence learn 1. Wheresoever Christ sendeth his Gospel all that hear it are either for him or against him none are neutrals for so he saith He that is not with me is against me 2. None are for Christ but such as do their best to gather in others unto him as corn to his barne according to their calling and whosoever do not promove Christs Kingdom are culpable of hindering of it for he saith Who so gathereth not with me scattereth abroad Ver. 31. Wherfore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men 32. And whosoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world nor in the world to come Thus are these men convicted now the Lord sheweth how neere they were to perdition and this he doth by laying before them the desperate condition of such as sin against the holy Ghost for each other sort of sin is pardonable and in some person one or other is actually pardoned even sins committed against the Mediator are pardoned but the sin against the holy Ghost is never pardoned neither in this world by the ministeriall application of the Gospel nor in the world to come by the authoritative absolution of the Judg at the last day The Scripture in Marke 3.29 Luke 12.10 Heb. 6.4 5 6. and 10.26 giveth us to understand that not every sin against conscience or against the Gospel is this sin but that this sin is an open wilfull deliberate and malicious rejecting and opposing of Jesus Christ totally and of the way of Salvation by him and that after the holy Ghost hath by a supernaturall operation convicted the Person of the Salvation offered to the World through Christ And therefore it is called A blasphemie against the holy Ghost Because this sin divelishly opposeth the supernaturall work of the holy Ghost convincing the mind that Iesus is the Son of God the only Saviour of the World for otherwise in a common manner every sin against God is a sin against all the Persons Now this sin is called Unpardonable not because it cannot be forgiven but because it never is forgiven The man that falleth in this sin never repenteth nor getteth grace to desire to repent but doth as a Divel desperately go on to oppose Jesus Christ Therefore whatsoever sin it be foâ— which the man is sorrowfull and penitent and doth flee unto Christ to be relieved of it it is not this sin which the Scripture doth call The Blasphemy against the holy Ghost how hainous soever it be Hence learn 1. That there is â—o sort of sin except this one which may not yea hath not been forgiven in one mans person or other for it is said All manner of sin shall be forgiven unto men 2. The sin against the holy Ghost as it is formerly described cannot fall out in the person of a penitent beleever in Jesus Christ to whom pardon is promised for This sin shal not be forgiven 3. The son of God is also the son of Man verily parâ—aker of our flesh and blood in whose person the nature of God and man is united for a ground of confidence unto sinfull men that they may come unto God through him for here he is called The Son of Man 4. It is possible that some of the Elect appointed for Life may fall in the sin of blasphemy against the Son of God out of ignorance or fear or some sort of deception and thereafter may repent and find mercy for it is said Whosoever shal speak a word against the Son of man it shall be forgiven him to wit Upon the conditions and in the manner set down in Scripture to wit if he repent and flee to Christ. 5. It is a dangerous matter to oppose Christ and his Gospel in any part of his Truth or Kingdome or to blaspheme and speak ill of the work of grace in his Children especiall out of hatred of the truth and good way of God for this draweth neer to the unpardonable sin against the holy Ghost Ver. 33. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit There were two things which might weaken the power of his threatning 1. The conceit of the holinesse of these Pharisees 2. That their blasphemy was but a matter of words Therefore for the peoples edification Christ breaketh down these sconces shewing these men to be most wicked to ver 36. and Gods judgement to be strict even in the matter of words to verse 38. As for the first he proveth these men not to be holy but wicked by four reasons The first is because their Fruits were evill set down in the comparison of trees which being good do bring forth goods fruits and being evil do bring forth evill fruits Hence learn 1. As a tree is known to be good or evil by the fruits so is a man known by the course of his
seemed to have of common gifts means of salvation shall be taken from them so as they shall not reap eternall life thereby Ver. 13. Therefore speak I to them in Parables because they seeing see not and hearing they hear not neither do they understand From this ground that this multitude was reprobate our Lord giveth a reason of his speaking to them in parables Doct. 1. Some do see with their natural eyes Gods Works and wonders and do hear his Word also outwardly who do not by the spiritual eye of Faith perceive or take up the Lord's glory shining therin for Some in seeing see not in hearing hear not 2. Concerning such as God hath reprobate he will dispose so of the meanes of salvation toward them as they shall profit nothing by them unto salvation therefore saith he I speak to them in parables Ver. 14. And in them is fulfilled the prophesie of Esaias which saith By hearing ye shal hear and shal not understand and seeing ye shall see and shall not perceive Left they should have thought this an hard saying Christ sheweth that Isaias threatned the like against the wicked in his time and did prophesie of the righteous judgment of God in this sort to come upon the reprobate in Christ's time Hence learn 1. That the prime reason of the with-holding of saving grace from such as do perish is in Gods decree of reprobation for of the reprobate it may be said Though the Lords works be outwardly and in a common manner seen by them and his Word do sound among them and be outwardly or in a common manner heard by them yet this shall be without profit to them or use making of by them for Such hearing they hear and perceive not 2. When Gods judgment pronounced in Scripture hath taken hold of one fleece of wicked persons in one age it goeth on to be executed upon others after them of that same sort for the words of Isaiah spoken to the people in his own time are to be fulfilled even upon the wicked in Christs time some hundred years after Isaiah's prophesie and the same words are fulfilled in our time and shall take hold of the wicked in time to come Ver. 15. For this peoples heart is waxed grosse and their eares are dul of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their ears and should understand with their heart and should be converted and I should heal them The Lord sheweth the righteousness of God in execution of this decree of reprobation by this that there is in them a voluntary induration of heart going before the juridial induration inflicted upon them Hence learn 1. That beside the natural seneslesnesse of things spiritual and the natural ignorance and unbelief of the Gospel there is an affected voluntary blindnesse of mind and hardness of heart which men draw on by custome of sinning this is it he saith Their eyes have they closed 2. Where unto natural blindnesse and hardnesse of heart men superadde a wilfull blindnesse and hardnesse of heart it is justice with God to give them over to a judiciall blindnesse of mind and hardnesse of heart as the comparison of this place with that of Isaiah cha 6. giveth ground for here their voluntary blindness is set down They have closed their eyes there the judicial blindnesse and hardness is set down Shut their eyes make their heart fat 3. This plague is proper to the reprobat who God wil not save to whom God hath resolved to give no saving grace Lest he should heal them 4. whosoever get grace to turn fro their sins to repent to beleeve in Jesus Christ are not given over to a reprobate sense shal surely be saved For while he saith He wil not grant them grace to hear and understand that is to believe repent least they should be healed he importeth that if they did believe and repent they behoved undoubtedly to be healed the exercise of Faith and Repentance being infallibly marks of saving grace Ver. 16. Bâ—â— blessed are your eyes for they see and your eares for they hear 17 For verily I say unto you that many Prophets and righteous men have desired to see those things which ye see and have not seen them to hear those things which ye hear have not heard them By shewing the reprobation of this People Christ commendeth the estate of his Disciples Doct. 1. Such as have received grace to perceive salvation offered in Jesus Christ and to lay hold theron are truly blessed for Blessed are your eyes saith Christ for they see 2. The miserable condition of the reprobate and such as are given over to misbelief doth commend the blessed estate and condition of such as get grace to believe being compared therwith this is imported in But blessed are your eyes 3. The estate of the church after the manifestation of the Messiah in the flesh is more blessed than the condition of the church before Christ in respect of the grace of the Gospel now more cleerly proponed without shadows and figures and in this happiness the Apostles who conversed with Christ bodily justly have the first place Many Prophets and righteous men have desired to see what you see and have not seen them 4. Such as get a saving sight of Christ do earnestly desire to see more of him for Prophets and righteous men who beleeved in Christ to come ardently desired to see him in the flesh Ver. 18. Hear ye therefore the Parable of the Sower In the exposition of the Parable learn The Lord will teach his own the meaning of his Word so as they may be edified therby and what they do not understand at one time he will cause them to understand at another for Hear ye saith he to his disciples the parable of the sower Ver. 19. When any one heareth the word of the Kingdome and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart this is be which received seed by the way side From the exposition of the seed sown by the way side learn 1. That the Gospel is the word of the kingdome of Heaven and other words in comparison are to smal effect but this word sheweth the way and giveth right unto the Kingdome giveth earnest and a beginning of the Kingdome of Heaven therefore it is called The word of the kingdome 2. Satan is busie waiting on where the word is preached to marr the hearing or understanding and believing of it for When one heareth that wicked one cometh 3. Where men understand not the Gospel preached and are not made sensible by the preaching of it of their own sinfulnesse and danger on the one hand and of the grace of God offered in Christ to relieve them on the other hand the word is lost unto them for The wicked one catcheth away that which was sown Ver. 20. But he that
the weed Nay saith he gather not out the tares lest ye root up the wheat with them 8. This mixture in the visible Church Christ the Lord is minded to permit and commands to be permitted till the day of judgement and then but not till then shall a full separation of the Godly and the wicked of the elect and the reprobate he made In the time of harvest I wil say Gather the wheat c. 9. At last the separation shall be such as all the wicked shall be cast into hell fire and the Godly placed in heaven Thâ— tares shall be burnt and the wheat gathered into the barn Ver. 31. Another parable put he forth unto them saying The kingdom of heaven is like to a grain of mustard seed which a man â—ook and sowed in his field 32. Which indeed is the least of all seeds but when it is grown it is the greatest among herbs and becometh a tree so that the birds of the aire come and lodge in the branches thereof Another parable The scope wherof is to shew that the visible Church in regard of the power of the Gospel in it and of the true grate of God in the true members thereof how small soever it may seem in the beginning yet shall grow up wonderfully this is set forth under the similitude of mustard-seed which for examples cause in the parable after the nature of a parable is presupposed to be the least of all seeds and again is presupposed to grow up to such height that it should become the tallest of all trees which parabolicall supposition being made then shall it be fit to resemble the work of God by the grace of the Gospel which how small soever the beginnings of it be yet shall it be the most glorious of all Gods works ere all be done Hence learn That the work of the Gospel and planting of Gods Church how smal beginning soever it seem to have yet shal by the blessing of God have wonderful increase The day of smal things is not to be despised by this as the disciples were encouraged to spread the Gospel so should all the Lords servantâ— be encouraged to be diligent to sow the seed of grace by holding forth the doctrine of the Gospel according to their calling Verse 33. Another parable spake he unto them The Kingdome of Heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened Another parable tending to this same purpose namely to shew that the work of Gods grace by the Gospel in the visible Church how small appearance soever it hath wil notwithstanding spread and prevail according to the measure appointed of God The doctrine is this As good leaven after a competent time will leaven all the lump to the leavening whereof it is appointed so will the work of Gods grace in his Church by the Gospel powerfully affect and prevail unto the conversion of all these for whom God shall send it and therefore we should not judge of Gods works in his Church by outward appearance this serveth then and should serve now to make men faithful in teaching the truth and to wait for a while till God shall work and give his blessing to the hearers in his own time Verse 34. All these things spake Iesus unto the multitude in parables and without a parable spake he not unto them 35. That it might be fulfilled which was spoken by the Praâ—bet saying I will open my mouth in parables I will utter things which have been kept secret from the foundation of the world Here is rendered another reason why Christ did speak to the people in parables to wit that he might fulfill what the Prophet as the type foretold that Christ should do and how Christ should by speaking in parables stir up his hearers to search what was meaned by this sort of speaking as the Psalmist stirred up his Hearers to attend the more to what he was to deliver in parables Psalm 78 2. To the intent that such as would understand might learn and others who would not search for light might be justly left in blindness Doct. 1. Both the matter and manner of Christs doctrine is worthy to be maintained and vindicated from all misconstructions for Heat we have the evangelist for a precedent 2. Preachers should teach nothing for matter nor manner but what they have a precedent for in the Scripture for even Christ did so Ver. 36. Then Iesus sent the multitude away and went into the house and his disciples came unto him saying Declare unto us the parable of the tares of the field 37. He answered and said unto them He that soweth the good seed is the Son of man 38. The field is the world the good seed are the children of the Kingdome but the tares are the children of the wicked one 39. The enemy that sowed them is the Divell the harvest is the end of the world and the reapers are the Angels 40. As therefore the tares are gathered and burnt in the fire so shal it be in the end of this world 41. The son of man shall send forth his Angels and they shal gather out of his kingdom all things that offend and them which do iniquity 42. And shal cast them into a furnace of fire there shal be wailing and gnashing of teeth 43. Then shall the righteous shine forth as the sun in the kingdome of their Father Who hath ears to hear let him hear Here the speaking in parables taketh good effect in his own Disciples they are made sensible of their own dulnesse in understanding and are moved to ask light of the Lord and so they receive satisfaction for the Lord declareth what the parts of the parable were in their intent and signification Hence learn 1. That the visible Church as it is not without reason called The Kingdome of Heaven as is shewne before so also not without reason is it called here the world in regard it containeth all sorts of people in The world and is spread throughout the world and not limited to any one place The field to wit the universall visible Church where the seed is dayly sown is called The world 2. The Elect and true Beleevers begotten by the Gospel and true Subjects of Christs Kingdome and heirs of Heaven are the only proper children of the Kingdome for The good seed are the children of the Kingdom 3. Such as have nothing in them save outward profession and do remain wicked and unrenewed men are nothing else for their inward estate but children of Satan for The tares are the children of the wicked one 4. Satan as an enemy to the glory of God in his Church doth what he can to have hypocrites and wicked men mixed among the godly as members of that same church ver 39. for The enemie that sowed them is the divel 5. This mixture of good and bad is to endure to the end of the world that
3. When the gospel cometh it findeth men under the tyranny of Satan for the offer to bring them in into the kingdom of God importeth this Vers. 18. And Iesus walking by the sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a net into the sea for they were fishers 19. And he saith unto them Follow me and I will make you fishers of men 20. And they straight way left their nets and followed him 21. And going on from thence he saw other two brethren Iames the son of Zebedee and Iohn his brother in a ship with Zebedee their father mending their nets and he called them 22. And they immediately left the ship and their father and followed him Christ calleth Apostles first two then other two Brethren Doct. 1. In the calling of these Apostles may be seen the care which our Lord hath to provide Ministers for his church 2. None should intrude himself into the Office but should expect Christs calling as these Disciples did 3. Such as Christ doth call he doth furnish them with all furniture for the calling and promiseth unto them good successe for I will make you fishers of men saith he 4. Such as are called to the Ministry must neither refuse pains nor perill to save souls but must go about their work with as great desire to convert men and as great prudence to bring them in as fishers go about their work for I will make you fishers of men 5. When Christ doth call his chosen instruments he calls them with power of perswasion and overpowers all opposition and impediments for Straightway they leave their nets and follow him 6. His calling of them by Couples and those also Bretheren giveth us to understand that the worke of the Ministry requireth the concurrence of more hands and no lesse affection among them then among Brethren 7. His calling of so mean men as fishers sheweth the freedome of his grace in choosing of instruments manifesteth the power of his kingdom who by such weak means can subdue the world and declareth the depth of his wisdom who provides so for his own honour that the instrument shall not carry away the glory of the work Vers. 23. And Iesus went about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdom and healing all manner of sickness and all manner of disease among the people 24. And his fame went thoughout all Syria and tey brought unto him all sick people that were taken with divers diseases and torments and those which were possessed with divets and those which were lunatick and those that had a palsie and he healed them 25. And there followed him great multitudes of people from Galilee and from Decapolis and from Ierusalem and from Iudeâ— and from beyond Iordan Here is the diligence of our Lord in his office with the great power of his God-head manifesting it selfe Doct. 1. How painfull should Ministers be in seeking out lost sheep within their bounds when they hear that Christ went about all Galilee 2. The means of conversion of souls is the preaching of the Gospel however men esteem of it for He went about teaching and preaching 3. The speciall opportunity of preaching is when people are conveened in the ordinary place appointed for religious exercises for Christ preached in their Synagogues 4. The Gospel is a matter of highest concernment It is the Gospel of the kingdome of that incomparable kingdom of heaven which by the gospel is revealed to men and offered unto men by which gospel men get right and title unto the kingdome yea heirs of the Kingdome and whereby men are governed and led on unto the full possession of the Kingdome 5. Albeit our LORDS doctrine needed no confirmation because it is the Truth of the everliving GOD yet our weak faith needeth confirmation therfore Christ strengtheneth the weak faith of such as at first did not perceive Christ to be the Son of GOD he was graciously pleased to let forth the evidence of his God-head soveraign power and goodnesse in working miracles and those all profitable miracles such as might lead men to seek the reliefe of the maladies of the soul from him who was healing all manner of sicknesse and all manner of diseases among the people 6. The first report of Christs grace is very taking the savour of his grace as of precious ointment did in the beginning of his preaching of the gospel affect the gentiles and drew them to seek after him for his fame went through all Syria 7. Such as find need of Christs help and do beleeve to be relieved by him will spare no pains but seek him where they may find him for there followed him great multitudes 8. When it pleaseth our Lord to let forth his power he can gather multitudes after him and make up his church out of all sorts of people from all places as he pleaseth for They follow him from Galilee from Decapolis c. CHAP. V. Christ his Sermon on the mount is set down in this and the two chapters following In this our Lord giveth evident marks of the blessednesse of faithfull disciples to vers 12. he instructeth the Apostles in their duty to 17. and exponeth the law otherwise then the Pharisees did Vers. 1. ANd seeing the multitudes he went up into a mountains and when he was set his disciples came unto him 2. And he opened his mouth and saught them saying IN these two verses is set down how Christ fitted himself and the auditors for the Sermon Doct. 1. The Lord hath respect to the multitudes and pâ—â—ieth their misery This is the seeing of the multitude with the eye of compassion here spoken of 2. He judgeth their soules to stand in more need of healing then their bodies Therefore he openeth his mouth and teacheth them 3. There are great ods between the firie promulgation of the law on mount Sinai unto which none might approach and Christs preaching of the Gospel for Christ went up into a mountain in a homely manner and sate down and gathered his disciples about him and when he was set he taught Ver. 3. Blessed are the poor in spirit for theirs is the Kingdome of Heaven These speeches following do not declare wherein blessedness doth consist but do shew the marks of the Man who albeit by faith in Jesus he indeed is blessed yet possibly for some mist or cloud of temptation he cannot perceive himselfe to be blessed for the present The marks are made in number eight The first mark of a true Disciple of Christ is Poverty of Spirit wherby a poor beggarly soul in his own estimation sensible both of his own sinfulness and inlack of Knowledge Faith Love and other saving Graces doth in the sense of his wants follow after Christ to be helped Doct. 1. Every man who in the sense of his own wants and poverty is made to begge at the throne of Grace verily is blessed whatsoever be the sense he