verily I say unto you Till heaven and earth passe one jot or one tittle shall in no wise passe from the law till all be fulfilled The second reason of Christs intention not to destroy the Law and the Prophets or the truth of the Old Testament is because the truth of the Doctrine of the Law and the Prophets is more firm and stable then the frame of Heaven and Earth is Doct. Heaven and Earth shall be dissolved rather then the least point of truth compared here to the least letter in the Alphabet to the smallest point serving to the reading of the letters should not be fulfilled for Heaven and earth do continue only till the time that all that which is prophesied in the Scripture to be done before the worlds ending shall be fulfilled therefore saith our Lord Verily I say unto you till Heaven passe one jot of the Law shall in no wise passe c. Vers. 19. Whosoever therefore shall break one of these least commandments and shall teach men so hee shall be called the least in the Kingdome of Heaven But whosoever shall do and teach them the same shall be called great in the Kingdome of Heaven A third reason proving that Christs intention is not to abolish the directing and commanding power of the Law or to suffer the morall Law to be laid aside as not obligatory unto obedience under the gospel is this because his minde is That whosoever he be that shall in his practice reject the yoake of any one of these commandments of the morall Law which men account least of and shall defend his practice teaching that men may without guiltinesse break the same shall be called and accounted of by God as the least that is a man of no place or room in the Kingdome of grace and glory or he shall in no case enter into the Kingdom of Heaven as it is said verse 20. And on the contrary whosoever shall maintain in their practice and doctrine the authority of all the precepts of the morall Law as the rule of mans conversation shall be found true members of the Kingdom of grace and glory and shall be had in estimation with God and his saints Doct. 1. A fore sentence standeth against them who make transgressions to light and veniall as not worthy to be taken notice of or who either give dispensations or take dispensations to transgresse any morall command and no lesse wrath is denounced against them who because Christ hath abolished the covenanâ— of works and the condemnatory power of the Law in favours of his justified and sanctified ones do teach that Christ hath also abolished in favours of them the directive the commanding and obligatory power of the Law for of such and all such Christ hath said Whosoever shall teach men to break the least of these Commandments shall be called the least in the Kingdome of Heaven 2. These men may have great comfort who in their doctrine and example of life do so teach justification by grace or by faith in Jesus without the works of the Law as they do also urge all them who do beleeve and are justified to make conscience of the obedience of every precept in the morall Law even as they love to be saved for of such Christ saith Whosoever shall teach and observe the same shall be called greatest in the Kingdom of Heaven c. Vers. 20. For I say unto you That except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees yâ—â— shall in no case enter into the Kingdome of Heaven A fourth reason of Christs purpose not to abolish the Law is that he doth exclude from the Kingdom of grace and glory all those whose righteousnesse shall not exceed the righteousnesse of the Scribes and Pharisees These Pharisees and Scribes were indeed very painfull and outwardly made great profession of holinesse of life bâ—t the truth is they made conscience of outward obedience only ver 21. and of some commandments only Chap. 15.3 Christ and grace they cared not for therefore their righteousnesse was short But a true christian first studieth to be clad with the righteousnesse of Christ and to have his sins pardoned in Christ and after that hee is justified freely by his grace without the works of the Law he laboureth to give evence of the soundnesse of his Faith by making conscience of obedience as well inwardly as outwardly not unto any one only or some but to all the commandements of the Law studying to make progresse in sanctification all the dayes of his life and so both in regard of imputed righteousness which is of God by faith in Jesus Christ and likewise in regard of inherent righteousnesse manifesting itselfe in the sincere study of a holy conversation before God and man the believers righteousnesse doth far exceed the superficiall righteousnesse of the Pharisees Doct. Except a man study to outstrip the Pharisees and Scribes both in respect of imputed righteousnesse and inherent righteousnesse also he shall not be saved for Christ here saith Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the Kingdome of Heaven Vers. 21. Ye have heard that it was said by them of old times Thou shalt not kill and whosoever shall kill shall be in danger of the judgment A fifth Reason of Christs coming not to destroy but to fulfill the Law is by his shewing the true meaning of the Law and crying down both the false glosses put upon the Law by men and also all vain traditions put in place of the Law and this Christ doth most exactly to the intent he may show how all men by the Law are made guilty and are found worthy of condemnation and had need of a Saviour to ransome them and also by shewing how men being pardoned ought to study unto an upright obedience of the Law in all things and this is indeed to fulfill the Law To this end Christ exponeth sundry commands in the second and first Table and correcteth five or six corrupt glosses put upon the Law by the Jewish Doctors and first in these verses he exponeth the sixth command repeating the common-glosse of the Pharisees received by tradition who esteemed that the command Thou shalt not kill was not broken except by actuall grosse slaughter or murther and if any man should commit man-slaughter then they put him in one of three ranks The first was to be brought before the inferiour Iudges of capitall crimes and to be in danger of their sentence because the murther was not of the grosser sort The second rank was to be brought before the Councell consisting of a greater number appointed as a superiour Judicatory of capitall crimes to fit in greater cities and there to be in danger of their sentence which was to denounce more shamefull and painfall death then the inferiour Judicatory did appoint in case the murther was more hainous The third rank was in case
the world about them and withail to perceive loving kindness toward themselves and at length they shall see God face to face perfectly in the Kingdom of Heaven Ver. 9. Blessed are the Peace-makers for they shall be called the children of God The seventh mark of true Disciples is peaceableness whereby Christians study not only to live peacebly with all men but also to procure peace among Men where they live so farr as in them lies Doct. 1. Whosoever do without wronging of truth in love to other mens welfare study to make solid peace wheresoever they have power are truly blessed for Blessed are the Peace-makers 2. They who give evidence of their christian disposition both to maintain and to procure true peace among those with whom they live should be esteemed true christians begotten of God for they shall be called Gods children That is by this mark they are declared of God and should be by men acknowledged for truly regenerate persons in whom the image of God is to be seen shining in their works Ver. 10. Blessed are they which are persecuted for righteousness sake for theirs is the kingdome of heaven The eighth mark of a true Disciple is suffering persecution for righteousness sake Doct. 1. Whosoever in following of Christ are troubled and persecuted by men for doing that which God alloweth and do chuse rather to suffer affliction then to commit sin are indeed blessed for Blessed are they that suffer persecution for righteousness sake 2. Let persecuters do their utmost to rob the godly of all that they have yet they cannot rob them of Heaven for it is said the Kingdom of heaven is theirs that is albeit they were banished out of their native country and utterly spoyled yea killed yet Heaven belongs unto them by Christs conquest and by Gods promise and it shall certainly be given to them for making up all their losses Verse 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake This last Doctrine our Lord applyeth â—nto his new chosen Apostles intimating unto them that they were to be hunted after and persecuted by men as a prey is hunted by dogs unto death Doct. 1. Reviling or speaking any manner of evill against Christs servants is in our Lords estimation persecution for so doth he expound it saying When men revile you and persecute you 2. Christians must beware to give just ground for troubling of themselves for that is not persecution when ill is spoken against men truly justly but when ill is spoken against them fasly and for Christs cause Therefore Christ saith Blessed are ye when they speak ill of you falsly for my sake 3. Notwithstanding of whatsoever persecution the troubled and persecuted servant of Christ doth still remain blessed for Blessed are ye when men persecute you Ver. 12. Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you This commandment is added for a further consolation Doct. 1. Our Lord will not be content that his servants in persecution do carry themselves heavily thus and so as may be but will have them to beare the crosse joyfully he will not have the courage or comfort or countenance of his children beaten down while they bear his glorious crosse but he will have them chearfull for Rejoyce and be exceeding glad saith he 2. Albeit this their suffering cannot merit any thing yet shall it be rewarded graciously Great is your reward saith our Lord. 3. Whatsoever consolation God doth give to his suffering Servants here in this world which indeed is not small for they have more peace and joy in themselves from God and more estimation among the Saints then all their trouble is worthy yet he will not reckon this for a reward till he have them up in heaven for he hath said for Great is your reward in Heaven 4. The light affliction of this life cannot be compared with that which shall be given in heaven therefore he saith Great is your reward 5. Whosoever indureth any trouble were it but so much as evill words for Christs cause he shall be inrolled among the Martyrs and holy Prophets who from the beginning of the world have suffered for righteousnesse this is our Lords reckoning saying For so persecuted they the Prophets which were before you Vers. 13. Ye are the salt of the earth but if the salt have lost his savour wherewith shall it be salted it is thenceforth good for nothing but to be cast out and to be trodden under foot of men Our Lord having armed his Apostles against persecution now he teacheth them their duty and that under divers similitudes and first of Salt Doct. 1. Ministers have need to have their duties told them no lesse then other people therefore Christ speaketh to them saying YE that is Ye my Apostles and Ministers are the Salt of the earth 2. As Salt seasoneth maketh savoury and doth preserve from putrifaction that which otherwise would be unsavoury and ready to rot except it were salted so Ministers should not onely be filled with Grace and Wisedome for their own preservation but also labour by the word preached by admonition by discipline by a holy manner of conversing among the people and by all other means to season earthly men and make them become savoury to God and one to another therefore it is said Ye are the salt of the earth 3. If a Minister either labour not to have graces and induements for his imployment or having them studieth not to be faithfull in his Ministry that he may season his Heareâ—s by the power of the Gospel or if having for a time given a show of something do he cease and fall from the faithfull employment of his Gifts then is he of all men the most usâ—lesse and uâ—profitable both to others and to himself of all men the most loathsome and intolerable burden of the people of God most worthy to be despised of God and men and least of all men to be suffered to bear office and charge in the church of God for so much impoâ—teth our Lords speech comparing him to unsavourâ— salt which hath lost his savour and cannot recover it again and which is good for nothing but to be cast out and trodden under foâ— of men Ver. 14. Ye are the light of the world a city that is set on a hill cannot be hid He sheweth the Ministers duty in another similitude of light Doct. 1. It is true the originall light and fountain of all Light who illuminateth every one that cometh into the world is Christ our Lord himself yet the Ministers are called The light of the world also as instruments to hold out the light because their office is to preach Jesus Christ who is the true light through whom alone delivery from the dark condition of sin and misery that is true righteousnesse and salvation is to be
teacheth us That the most specious excuses which can be made for cloaking of covetousnesse are rejected by God as naughty Is not the life more then meat saith Christ Ver. 26. Behold the souls of the aâ—r for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeâ—h them Are ye not much better then they The second reason God who provideâ— food for birds and fowls will certainly provide for his own children Therefore anxious and distrustfull cares for food and raiment in Christ Disciples is unlawfull for Behold the fowles of the air c. This reason is strengthened 1. By insinuation that men have the ordinary meanes of some lawfull calling comprehended under sowing and reaping which sowâ—s have not and therefore anxious and distrustfull care for food and raiment is so much more unlawfull in them as is imported in these words neither do they reap again this reason is strengthened by comparison of us with birds and preferring of us in Gods estimation are ye not much better then they saith he Ver. 27. Which of you by taking thought can add one cubit unto his stature The third reason Anxious care about the successe of means connot produce any good effect therefore it should not be entertained for even when a man hath eaten he cannot make himselfe stronger or more tall then it shall please God to dispose To what purpose then doth it serve to take thought or anxiety as if the use of means should not yeeld food and raiment for which of you by taking thought can eke a cubit to his stature Vers. 28. And why take ye thought for raiment Consider the lilies of the field how they grow they toyl not neither do they spin 29. And yet I say unto you that even Solomon in all his glory was not arrayed like one of these 30. Wherfore if God so clothe the grasse of the field which to day is and to morrow is cast into the oven shall he not much more clothe you O ye of little faith 31. Therefore take no thought saying what shall we eat or what shall we drink or wherewithall shall wee be clothed The fourth reason God doth care for clothing of the grasse and flowers of the field with more curious draughts and native colours then all the glory which Solomons garment had Therefore anxiety in Gods children for food and raiment as if God were not carefull of them is unlawfull Consider the lilies saith he this reason is strengthened 1. By insinuating that Gods own children are more dear to him then the grasse and flowers of the field which are made only to indure a litâ—â—e time for mans use and then to perish for ovenâ— next by taxing taking thought and anxiety as an evidence of small saith in God Therefore saith he O ye of little faith Verse 32. For after all these things do the Gentiles seek for your heavenly Father knoweth that ye have need of all these things The fifth reason Anxious seeking of the things of this earth is the fault of the Gentiles who are destiture of the knowledg of God and are ignorant of these heavenly things prepared for Gods children Therfore Christians who are better instructed should eschew this godlesse anxiety for After these things saith he the Gentiles do seek The sixth reason Christians are not fatherless nor is their father ignorant unable or careless to do for them God in Heaven is their father and knoweth all things whereof they stand in need therfore godlesse anxiety for food and raiment is utterly unlawful for Your Heavenly Father knoweth that ye have need of these things Verse 33. But seek ye first the Kingdome of God and his righteousnesse and all these things shall be added unto you The seventh reason by way of precept You have the Kingdome of God and his righteousnesse whereupon to bestow your first and chiefest cares which if you seek after earnestly ye shall not need to be anxious for food or raiment or any other needfull thing on earth for All these shall be superadded unto the grant of your chiefe desires and shall be brought unto your hand Therefore anxious caring for these meaner things is unlawfull Hence learn 1. That to be partaker of the kingdom of Gods grace here and of his glory in heaven is worthy of our chiefest affections and most intent indevours for Seek first the Kingdome of God importeth this 2. That we cannot be sure to be Subjects of Gods gracious kingdome here nor of his glorious Kingdome in Heaven hereafter except we also study to be sure of the righteousness of God which is by faith in Jesus Christ and of holinesse and uprightnesse of life flowing therefrom for Seek the righteousnesse of God and Seek the Kingdome are joyned 3. That whosoever do earnestly seek after the Kingdome of God and his righteousness shall not only be sure to have what they seek but also to have whatsoever is necessary for them in this life for these things to wit which concern food and raiment shall be superadded unto you Ver. 34. Take therefore no thought for the morrow for the morrow shall take thought for the things of it self sufficient unto the day is the evill thereof He repeateth the discharge of anxious care for time to come and addeth the eighth reason The morrow shall bring with it troublesome cares of its own and the day or the time present hath sufficient trouble by it self Therefore neither time present nor time to come should be rendred more miserably by anxious anticipating of troublesome cares before they come Hence learn 1. That we are ready to make our present time miserable by anxious and distrustfull care for so importeth Take no thought for to morrow 2. That relying on Gods caring for us not only saveth us from sin but also cutteth off much misery for so imports Take no thought for the morrow 3. That the time to come hath trouble proper to it selfe as Gods ordinary providence doth dispose so that we have not need by sinfull anticipating of cares to make our selfe more needlesse trouble for The morrow shall take thought for the things of it self 4. That it is wisedome not to breed our selfe more trouble by sinfull and distrustfull cares and fears when already trouble sufficient is ordained by God for our exercise for Sufficient unto the day is the evill thereof CHAP. VII Five other heads of doctrine delivered in the sermon on the Mount are set down in this chater to wit rash judgement to vers 5. Discretion in dispensing of holy things v. 6. Instancy in prayer vers 13. Concerning false teachers vers 21. And about wise practising of the former precepts Ver. 1. Judge not that ye be not judged THe first doctrine is a forbidding of rash judging of mens persons and actions or passing wrong sentence censoriously and uncharitably against others whether in our mind or in our speeches either for no fault or for lesser then we our selves are
the comparison importeth 2. Somtime the people are more in number and more willing to hear then there are able willing Ministers to teach and Then is the harvest plenteous and the labourers few 3. The true Disciples of Christ should carefully observe this and lay it to heart therefore is it that Christ layeth this case before his Disciples 4. True Labourers and faithful Preachers are Gods special gift to a land worthy to be sought from God by prayer therfore saith he Pray the Lord to send labourers 5. God himself must fit men for the work of the Ministry and must thrust them forth and give them their commission for no man can further the harvest who is not sent the fore saith he Pray that he would send forth c. CHAP. X In this Chapter is contained the first commission given by Christ to the Apostles to go preach wherein he doth guard them against all difficulties in their Ministerie and in speciall against povertie and persecution Ver. 1. ANd when he had called unto him his twelve Disciples he gave them power against unclean spirits to cast them out and to heale all manner of sickness and all manner of disease HEre Christ calleth and furnished his Apostles Doct. 1. Christ doth not admit every man unto the work of the Ministry but chuseth out and calleth whom he will as here he calleth unto him twelve and no other 2. Christ will have such as shall preach the Gospel to be Disciples ere they be Ministers trained and prepared a while in his company ere they be put in publick charge for here He called unto him his twelve Disciples 3. He fits whom he sends with all gifts and abilities necessary for the discharge of their Office as here he gave them power against unclean spirits c. 4. Our Lord Jesus is very God having divine power in himself which he will put forth by what instruments he pleaseth as here He giveth power to his Apostles to work miracles in his name and authority Ver. 2. Now the names of the twelve Apostles are these The first Simon who is called Peter and Andrew his brother Iames the son of Zebedee and Iohn his brother 3. Phillip and Bartholomew Thomas and Matthew the Publican Iames the son of Alpheus and Lebbeus whose surname was Thaddeus 4. Simon the Canaanite and Iudas Iscariot who also betrayed him In the names of the Apostles we learn 1. That there must be an order among the Ministers of the Gospel albeit without stately subjection of all to any one there may be a priority of order which nature requires without supremacy of Jurisdiction yea there may be priority of order without a superiority of degree in Office let be without superiority of jurisdiction for here there is a first without naming a second The first Simon who is called Peter who in the meetings of the Apostles might for orders cause speak in the name of the rest as elder then the rest or as Moderator but had no Lordship nor superiority of office over the rest for this he disclaims 1 Peter 5.4 Next we observe That albeit for a mans own salvation his conversion and sanctification be necessary yet want of true grace and sanctification doth not disanâ—â—â— the office of a man outwardly called nor hinder the lawsuinesse of his Ministry for Iudas Iscariot is here called and authorized to preach the Gospel as Peter was and is sent out in a common commission with the rest for it is said He calleth the twelve and giveth them power or whom Judas is named for one Ver. 5. These twelve Iesus sent forth and commanded them saying Go not into the way of the Gentiles and into any City of the Samaritans enter yee not 6. But go ye rather to the lost sheep of the house of Israel 7. And as ye go Preach saying The Kingdome of heaven is at hand In the direction learn 1. That it was necessary that the Jewes should have the first offer of the Gospel being the visible Kirk for the time the people first and before all other in covenant with God therefore in this first commission the Apostles are commanded to keep within the Iews bounds and not go to the Gentiles as yet nor unto the Samaritans which were composed of the off-spring of the mixt multitude of Pagans who after the cativity of the ten tribes were planted in their room for Go not in the way of the Gentiles but rather to the lost sheep of Israel saith Christ. 2. The office of Ministers is to bring home unto the true shepherd Christ Jesus lost sheep going astray from Christ Therfore saith he Go to the lost sheep 3. The consideration of the danger of peoples souls ready to perish must stir up the Ministers to faithfulnesse in their charge Therefore he calleth his people Lost sheep 4. The mean appointed by Christ for salvation of souls is preaching how foolish soever it may seem to the world for Go saith Christ and preach 5. The sum of John Baptists preaching Mat. 3.2 and of Christs Mat. 4.17 and here of the Apostles is all one to wit The Kingdome of heaven is at hand 6. By the preaching of Christ his Ministers the kingdome of heaven is brought neer hand to men for righteousnesse and peace and joy in the holy Ghost is offered unto every soule who in the sense of need shall embrace Christ Preach saith he the Kingdome of heaven is at hand Ver. 8. Heal the sick cleanse the Lepers raise the dead cast out divels freely yee have received freely give It is worthy observation that the Lord for confirmation of mens faith hath given power to the first Preachers of his Doctrine to deliver men from miseries both of soul and body from sicknesse and divels that in all time coming the power of his Gospel might be beleeved for Heal the sick saith he Cleanse the Lepers Cast out divels 2. To shew the freedome and rich grace of the Gospel whereby whatsoever belongeth to righteousness and salvation is bestowed upon the unworthy without money and without price he gave the first Preachers of his grace a command to take no reward for their miraculous cures saying Freely have you received freely give Vers. 9. Provide neither gold nor silver nor brasse in your purses 10. Nor scrip for your journey neither two coats nor yet shooes nor yet staves for the workman is worthy of his meat In this temporary commandement to the Apostles in their first commission our Lord teacheth 1. That such as have a calling to preach need not be solicitous for their living and that they should not aime at the conquest of money or meanes unto themselves but to bring in souls to God Therefore saith he Provide neither gold nor silver c. 2. Christ esteemeth and declareth the Preachers of the Gospel worthy of their sustenance and their Hearers to be obliged in equity to sustaine them saying The work man is worthy of his meat 3. When
likewise And he answered him and said I go sir and went not 31. Whether of them twain did 〈◊〉 Will of his father They say unto him The first Iesus saith unto them Verily I say unto you that the Publicans and the harlots go into the Kingdom of God before you Thus they have done with Christ their plot is disappointed but Christ doth pursue them convincing them of disobedience and denouncing deserved judgment upon them in two parables The scope of the first is to shew that sundry of Publicans and open sinners of whom they esteemed least were more righteous and blessed then they were because the Publicans like the penitent son repented their backwardnesse unto Gods commandements and were fled in by faith to the Messiah and were made Subjects of the Kingdom of Grace and so Heirs of the Kingdom of glory But they notwithstanding of a faire profession of obedience to God were like the other disobedient and counterfeit son abiding still in their impenitency and unbelief and in the way to be debarred from the Kingdom of grace and glory Hence learn 1. That men will more readily acknowledg their fault in another mans person then in their own therfore doth Christ draw forth these mens judgment by a parable 2. He wil have the conscience of the wicked subscribing to the righteousnes of Gods judgment against themselves as will appear by What think ye compared with their answer 3. The most odious and despised sinners repenting and beleeving in Jesus do find Grace and Place both in the church and in heaven above but such as confide in their own righteousnes are debarred for Harlots saith Christ go into the kingdom of heaven before you Ver. 32. For Iohn came unto you in the way of righteousnes and ye beleeved him not but the Publicans and the harlots beleevd him And ye when ye had seen it repented not afterward that ye might beleeve him Christ giveth reason of the condemning these wicked men Doct. 1. The more blamelesse and holy the Preacher of repentance righteousnes by Christ be found the greater is the sin of those who do not receive the message for so Christ aggravateth these mens sin saying Iohn came in the way of righteousnes ye beleeved him not 2. Albeit self-conceited righteous people do not beleeve the doctrine of righteousness by Christ yet God wil manifest the power of his truth in the conversion of despised sinners for The harlots beleeved Iohn albeit the Pharisees did not 3. The sight and example of other folks beleeving and repenting in Christ if it do not move us to acknowledging of our sins also and flying unto Christ it shall stand as a witnesse against us to aggravate our sin and condemnation Therfore saith he And ye when ye had seen it ye repented not 4. Remorse for not believing Gods word in his servants mouth in time bygone is a speciall spur and preparative to beleeve it the more solidly for time to come Therefore saith he Ye repented not that ye might beleeve him that is When you saw that the Publicans had out stripped you in the way of righteousnesse by beleeving Johns testimony of me ye did not lament your unbelief that you might give him so much the more credit for time to come and so recover your loss by faith in me Ver. 33. Hear another parable There was a certain housholder which planted a vineyard and hedged it round about and digged a wine-presse in it and built a tower and let it out to husbandmen and went into a far country 34. And when the time of the fruit drew near he sent his servants to the husbandmen that they might receive the fruits of it 35. And the husbandmen took his servants and beatone and killed another and stoned another 36. And he sent other servants moe then the rest and they did unto them likewise 37 But last of all he sent unto them his Son saying They wil reverence my Son 38. But when the husbandmen saw the Son They said among themselves This is the Heir come let us kill him and let us seise on his inheritance 39 And they caught him and cast him out of the Vineyard and sâ—â—w him 40. When the Lord therefore of the Vineyard cometh what will he do unto those Husbandmen 41. They say unto him He will miserably destroy those wicked men and wil let out his Vineyard unto other husbandmen which shal render him the fruits in their seasons Another parable convincing them of their wickednesse against God and his Son Christ and denouncing judgement against them and that whole ungrate nation under the similitude of a Housholder and his Tenants the substance whereof is this As the Tenants of the housholder dealt with their Master and his servants and his son the heir of the vineyard so the Scribes and Elders of the Jews with the rest of that unthankfull nation dealt with God and his servants the Prophets and with his son Jesus Christ and as the housholder punished these wicked tenants of the vineyard so should God punish that wicked nation by taking the Gospel and face of a visible Kirk from them and giving their room unto the Gentiles who should bring forth better fruits than they had done From this parable learn 1. That the Lords care of his visible church is comparable to the care which the most painfull husbandman hath of his vineyard he leaves nothing undone which may make it fruitfull he giveth wholesome ordinances of Doctrine Worship Discipline erecteth governours civil and Ecclesiastick appointeth them as his tenants to presse the fruits of a holy conversation from his people and when they are remisse he stirreth up some speciall instruments faithfull Prophets and Preachers to stir up all and to exact of all the fruit of his labour upon his people as may be seen in his dealing with the Jewish church 2. Ordinarily the Lord gets a bad meeting of his people and specially of the rulers of the church who look more each man unto his own case honour and gain than to the holy conversation of people and glory of God as the example of the Jewish doctors here and Rulers of the Lord's people sheweth 3. When the body of church-rulers are corrupt if any of their fellowes shall plead the Lords cause against them these faithfull servants shall readily be persecuted evill intreated and killed for their paines as in the example of the Jewish church is to be seen 4. As men deal with God's servants so would they doe with God himself if he should come as a man to them and put himselfe in their power to try their affections unto him as is evident in the Jewish rulers who flew Christ the Son of God God manifested in the flesh 5. When a people not only do bring forth no fruits of the Gospel but also do persecute such as do stir them up unto their duties it is righteousnesse with God to pour out his plagues upon them and go
write the words of the law on the borders of their garments as if they had been all made up of the love of the law Doct. 1. The nature of hypocrites is to study more to seem religious than to be religious to please men with appearances rather than to please God in truth for They do saith he All to be seen of men 2. Hypocrites are most in affecting of ceremoniall observations and outward parts of commanded duties neglecting the substance for They make broad saith he their phylacteries Ver. 6. And love the uppermost rooms at feasts and the chief seats in the Synagogues 7. And greetings in the markets and to be called of men Rabbi Rabbi Their second fault is vain affectation of preheminence and respect in all things above other people in all sort of conventions within doores and without at feasts in churches in mercats and to have stately stiles of Rabbi Rabbi Doct. 1. Albeit the Lord doth not condemne respects and reverence due to men according to their callings and places yet he condemneth love and ambitious affectation of these respects saying They love the uppermost roomes 2. Hypocrites and vain men least worthy of respect or honour are most ambitious and desirous to have respect for They love the first seats the first Salutation and the stile of Rabbi Rabbi Ver. 8. But be not ye called Rabbi for one is your Master eveâ— Christ and all ye are brethren Christ dischargeth such vain titles and giveth reason for it Doct. 1. Stately stiles whereby men are not simply distinguished for order and for their office cause from other men but also are exalted over their brethren in stately dignity after the manner of civill or stately stiles of honour given to men in the kingdomes of this world do not be seem the Ministers of Christ therefore saith he Be not ye called Rabbi Rabbi for all ye are brethren 2. Such as take such stately stiles unto them wherby they will seem eminent above their brethren in that same office are injurious to Christ who in the church hath appointed only a Ministry and hath reserved to himselfe alone all stately preheminence and they are injurious also to their fellow Ministers whom Christ hath made equal in office as brethren howsoever naturall and civil differences for age and other respects be kept For one is your Master saith he to wit in stately Excellency even Christ for all ye are brethren Ver. 9. And call no man your Father upon the earth for one is your Father which is in heaven Our Lord doth not discharge the simple Name of Father but the stately exaltation of any man under this Name to the prejudice of God's glory and teacheth us that we should not put too high an estimation upon any man for whatsoever gifts is in him or good received from him because this doth derogate unto the glory of God when we attribute too much unto men for all the glory of father-hood and derivation of any good thing towords us ought to be given unto God alone for One is your Father that is in heaven saith he Ver. 10. Neither be ye called Masters for one is your Master even Christ. From this learn 1. That we are very ready to ascribe something unto our selves if by any gifts given unto us any should profit or be informed therefore as before he said Be not called Rabbi so here again he saith the second time Be not called Master The meaning is arrogate to your selves no more then is the creatures due when you teach others by Gods gift bestowed upon you and if any do ascribe unto you any more then is due see that ye admit not this sacrilegious commendation that is Be not called Master 2. All the authority of teaching and all the light in the Teacher and all the successe of teaching doth slow from the powerfull Teacher Christ for One is your Master even Christ and from him it is taken sacrilegiously whatsoever is given unto the creature above the place of his instrument Ver. 11. But he that is greatest among you shall be your servant Here he teacheth the right strife for greatnesse and dischargeth prelacy Doct. The Majority of the Ministers in the Church standeth not in the exalting of any man with higher power over the rest but in true humility and subjection of a man unto his brethren and being ready to serve them for promoving the work of God in their hands therefore saith he He that is greatest among you let him be your servant Ver. 12. And whosoever shall exalt himselfe shall be abased and he that shall humble himselfe shall be exalted This doctrine Christ doth confirm by a promise on the one hand and a threatning on the other Doct. 1. The more ambitious a man sheweth himself the less shall he be esteemed of by good men and the more shall God put contempt upon him for Whosoever shall exalt himself shall be abased 2. The more a man in conscience of his own inlakes of love to his brethren and obedience unto God shall humble himselfe before God and Men the more respect and estimation shall be put upon him for He that humbleth himself shall be exalted Ver. 13. But wo unto you Scribes and Pharisees hypocrites for ye shut up the Kingdome of heaven against men for ye neither go in your selves neither suffer ye them that are entring to go in Upon the Scribes and Pharisees Christ denounceth wo eight times for their severall vices The first wo for hindering the Gospel Doct. 1. The Lords indignation is great against corrupt teachers and church-men he will have more sharply handled then any other vicious persons saying Wo unto you Scribes and Pharisees 2. To belie our profession is an odtous sin Therfore saith he Wo to you hypocrites 3. Men by nature are exiles from Heaven and from the grace of God offered in the gospel but by the right or wrong ministeriall dispensation of the Word and Ordinances of God the door of heaven is opened or shut You saith he shut up the Kingdome of Heaven against men 4. It is a fearful challenge against corrupt teachers that they do not come to Christ themselves and also do divert others to their power by their ill example or doctrine This is it he saith You neither go in your selves nor suffer others to go in Verse 14. Wo unto you Scribes and Pharisees hypocrites for ye devoure widowes houses and for a pretence make long prayer therfore ye shall receive the greater damnation A second wo is for their avarice Doct. 1. As ambition and hypocrisie go together so also ambition and avarice go together Therfore saith he You hypocrites devour widows houses 2. The simple and ignorant helplesse soules are the prey of corrupt church-men such as are Widowes houses 3. It is no new thing that corrupt church-men find out shifts to catch peoples goods as by satisfactions merits indulgences absolution soul-masses c. for You devoure widowes houses 4.
cited giveth evidence Vers. 19. But when Herod was dead behold an Angel of the Lord appeareth in a dream to Ioseph in Egypt 20. Saying Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the yong childes life Now Joseph is called back from Egypt Doct. 1. The Lord doth remember his owne in trouble to comfort them in due season for so soon as Herod dieth the Angel carrieth news 2. The death of Persecutors is the delivery of the persecuted therefore saith the Angel Arise for he is dead that sought the Childes life Vers. 21. And he arose and took the the young child and his mother and came into the land of Israel 22. But when he heard that Archelaus did reign in Iudea in the room of his father Herod he was affraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee Joseph is affraid of Archelaus and is delivered of his fear Doct. 1. No wonder the Children of wicked parents be suspected till their regeneration appear therefore Joseph is affraid of Archelaus Herods Son that he shall be father-like or father-worse 2. When God will comfort a man he removeth one doubt as well as another as this fear is removed by another revelation from heaven 3. The Lords warrant and clear direction doth quiet the mind Therefore Ioseph being warned by the Angel turned aside into Galilee Vers. 23. And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophets He shal be called a Nazarene In Christs abode at Nazareth The Evangelist observeth Gods providence intending therby that he should be called a Nazarite that is one separate from sinners Sundry types of Christ did foresignifie and promise that he should be called indeed a Nazarite or one separate for Joseph is called the Nazarite of his brethren or one separate from his brethren Gen. 29.26 first in regard of the measure of love which his Father bare unto him next he is separate from his brethren in regard they sold him unto the Gentiles and thirdly he is separate in Gods providence from his brethren that he might prepare a place for them and preserve the life of his owne people in Joseph was Christ sore-shadowed and promised to be such a Nazarite separate in all these respects Again in the typicall law of the Nazarite Numb 6. it is foresignified that Christ should be separate from sinners and dedicate unto holinesse dead unto the pomp and pleasure of this world that he should be the ornament and flower of Religion and the true pattern of piety to all the Israel of God Moreover in the type of Samson it is foresignified Iudg. 13.15 That Christ should from his birth be a Nazarite unto God who by his power and sufferings should overcome his enemies and bring delivery to Israel Now Christ his dwelling at Nazareth and his being called a Nazarene from his dwelling was a fit mean to call to mens minde the perfections of the Nazarite in him and to make them see the accomplishment of the foresaid prophesies in him And therefore doth the Evangelist mark the providence of God in directing his dwelling to be in this little town Nazareth whereby occasion might be given to all men to observe and perceive in Christ the fulfilling of the prophecies which foretold that he should be really a Nazarite Doct. Whensoever we hear him called Iesus of Nazareth let us remember that he is that true Nazarite that promised pleasant Plant that Holy One of Israel separate from sinners the true Deliverer of Israel from their enemies who hath broken the bars of death and hell and by his death hath overcome the divell and accomplished everything which in the types were foreshadowed of him CHAP. III. The Evangelist passeth over our Saviours life in private and iâ—ts down how John the Baptist by his Ministry as the forerunner of our Lord doth prepare the way for the receiving of him to vers 13. How Christ by him is baptized and how Christ is magnified from heaven in his entry into his publike office Vers. 1. IN those dayes came Iohn the Baptist preaching in the wildernesse of Iudea WHile Christ is dwelling at Nazareth in Galilee at the time appointed of God John Baptist is sent forth to preach in the wildernesse of Judea that is in the Mure lands and Hilly countrey of Judea John is called the Baptist because he was the first that did baptize herâ—by distinguishing him from John the Apostle Doct. 1. God hath set times wherein he will have every thing which was foretold to come to passe therefore it is said In those dayes to wit of which Isaiah did speak chap. 40 3. while Christ is dwelling at Nazareth this appointed work is done 2. How basely soever the world count of preaching yet is it the onely ordinary way to prepare souls for receiving of Christ Therefore it is said Iohn came preaching 3. It is in Gods choice to send the preachers of the Gospel to what place he will for John is sent to preach in the wildernesse of Judea and not in Jerusalem Vers. 2. And saying Repent ye for the kingdome of heaven is at hand The summe of Johns preaching was to move men to repent because the kingdome of Gods grace offered in the Gospel was now ready to receive the penitent Doct. 1. The Gospel finds men mad and out of their wits in an evill way when it is sent unto them they are men who must return to their wits as the originall of the word repent importeth 2. The end of the preaching of the gospel is to perswade men unto repentance for repent is Johns main scope 3. The grace of God offered in the gospel is in effect the Kingdome of heaven for it opens the way unto it and entreth the man not only in the right but also in the begun possession of the Kingdome of heaven 4. There can be no greater allurement to move a man to change his evill course and turn unto God then the offer made unto the penitent of the Kingdome of grace and glory through Christ for this is the motive which John useth saying Repent for the Kingdome of heaven is near 5. Both ability and exercise of repenting is brought about by the preaching and power of the gospel for to beget both John is sent to preach this doctrine saying Repent for the Kingdom of God is at hand Vers. 3. For this is he that was spoken of by the prophet Esaias saying The voyce of one crying in the wilderness Prepare ye the way of the Lord make his paths straight Johns calling and authority to preach is described to be from heaven according to the prophesie past of him Isay 40.3 Doct. 1. The calling and authority of a preacher is chiefly to be looked unto that he take not this honour to himselfe but be called therto
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
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
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
of him but as he is directed therefore he would have the work found to be divine by the Priest before it should be known that it was his work for his own greater glory therfore saith he See thou tell no man 3. That Christ would have the ceremoniall law kept so long as the time thereof indured saying Offer the gift that Moses commanded 4. That if our Lord suspend the manifesting of his glory it is for manifesting of it in a fitter time to the convincing of his adversaries and confirmation of the faith of his own Therefore he will have a Sacrifice offered unto God for the cleansing that the God-head of the cleanser may be seen and a testimony given against them who would not acknowledg his power to be divine Ver. 5. And when Iesus was entred into Capernaum there came unto him a Centurion beseeching him 6. And saying Lord my servant lieth at home sick of the palsie grievously tormented Another evidence of Christs divine power is the healing of the Centurions seavant Wherein learn That Gods elections calling and saving grace runs to all ranks of men without exception for here a man of War a Commander inâ—ued with faith a Centurion and a Gentile cometh to him 2. That faith working by love can make an earrand to Christ for others no lesse then for it self for My servant lieth sick saith the Centurion 3. Faith accounts misery laid before Christ a motive good enough for mercy to work on Therfore saith he My servant is grievously tormented Verse 7. And Iesus saith unto him I will come and heal him In Christs answer learn 1. How ready our Lord is to hear prayer proceeding from faith and love for he answereth quickly I wil heal him 2. That when the party afflicted cannot stir Christ will be content to make the travell as here he saith I will come and heal him 3. The Centurion did not expresly ask so much as is here granted but half a word from saith serveth Christ he wil give unto it a compleat answer My servant is sick saith the Centurion I wil come and heal him saith Christ. Ver. 8. The Centurion answered and said Lord I am not worthy that thou shouldest come under my roof but speak the word only and my servant shall be healed 9. For I am a man under authority having souldiers undermâ—â— and I say to this man Go and he goeth and to another Come and he cometh and to my servant Do this and be dâ—â—â— it In the Centurions answer learn 1. That Faith hath a high esteem of Christ and a low esteem of it selfe as is seen in the Centurions saying I am not worthy that thou shouldest come under my roof 2. That faith is content with Christs word without bodily presence and looks for no lesse effect from his word then from his presence for Speake saith he the word only and my servant shall be made whole 3. Thâ—â— faith acknowledgeth all power and authority over all things to be eminently in Christ and in speciall that all sicknesses are Christs souldiers and servants to go or stay as he commandâ— in a far more excellent way then a centurion can command his souldiers for saith he I am a man under authority c. therefore thou who art supream in authority overall may it do more then I. Ver. 10. When Iesus heard it he marvelled and said to them that followed Verily I say unto you I have not found so great faith no not in Israel Christ is said to Marvel not that he is ignorant of the cause of this glorious faith of the Centurion for Christ was author of it and did give it unto him but because it was to be wondred at by the Disciples and Christ did use some externall gesture of wondring to make the centurions faith to be so much the more taken notice of and therefore â—eâ— is said to marvell Hence learn 1. That faith the greater it is the more it pitcheth on Christs Deity the more work it purs upon him it is the more pleasing to him he delights in his own gift of grace where-ever he sees it he will marvellously entertain it and hold it forth as a rarity unto others this is it that He marvelled and spake of it to his followers 2. That the more means and the more time that a man hath had to grow strong in the faith and yet hath profited little the more is he to be blamed and to be reproached in comparison of these who profit by few meanes This is it which Christ saith I have not found so great faith in Israel as in this Centurion a born Ethnick Ver. 11. And I say unto you that many shall come from the east and west and shall sit down with Abraham and Isaâ—c and Iacob in the kingdom of heaven 12. But the Children of the Kingdome shall be cast out into utter darkenesse there shall be weeping and gâ—ashing of teeth Upon this occasion our Lord prophesieth of the calling of the Gentiles verse 11. and rejection of the Jews verse 12. Whence we learn 1. That such of the Gentiles as beleeve In Jesus Christ are joyned in society with Abraham Isaac and Jacob and that out of whatsoever Nation they shall come unto Christ they shall be incorporate in the same fellowship of grace and glory for they shall sit down in the Kingdome of Heaven with Abraham c. 2. Whatsoever was our Lords purpose about the choosing of the Sacramental Signs of his Supper we are sure that he esteemed sociall fitting of the Saints at Table a fit sign to represent their fellowship one with another in grace and glory and that he thought it good before the institution of the Sacrament to acquaint his Disciples with such a form of speech as might expresse so much for in stead of saying Many shall be partakers with Abraham Isaac and Iacob of life joy and honour He saith Many shall SIT DOWN TO TABLE with Abraham Isaac and Iacob 3. Whosoever are born within the compasse of a Nationall covenant with God are children of the Kingdome that is have an external title to be heirs of the Kingdome for therefore are the Jews who were born under the covenant called Children of the Kingdom 4. If a man have no more but the externall honour of a Covenanter for the Kingdom and do want faith in Christ he shall be stripped naked of that externall honour also for here it is said of such The children of the Kingdom shall be cast out 5. Such as are debarred from heaven are cast into utter darknesse that is in extreme misery confusion horror and torment in hell Where shall be weeping and gnashing of teeth that is where shall be nothing but desperate sorrow Ver. 13. And Iesus said unto the Centurion Go thy way and as thou hast beleeved so be it done unto thee And his servant was healed in the self same hour After reproving and threatning the Jews Christ turneth about and speaketh
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
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
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
of his Kingdom for there were in Christs dayes divers opinions of men about him even among them who were not his opposite enemies for Some said he was Iohn Baptist c. 3. Of such as have most means of the knowledg of Christ most is to be expected and if Christs Disciples have a right estimation of him the less matter what others have but chiefly it is necessary that such as are to preach Christ know him rightly Therefore saith Christ But whom say ye that I am Ver. 16. And Simon Peter answered and said Thou art Christ the Son of the living God From Peters answer Learn 1. That the Apostles knew Christ to be very God and very man in one person for Peter saith Thou art that Christ i. e. The promised Christ. 2. The vail of his humane nature and infirmities did not keep the eye of their faith from seâ—ing him to be one in substance with he living God for Thou art Christ the son of the living God say they Vers. 17. And Iesus answered and said unto him Blessed art thou Simon Bar-jona for flesh and blood hath not revealed it unto thée but my Father which is in heaven 18. And I say unto thee that thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it Christ commendeth this confession of Peter as a saving truth revealed from Heaven whereupon in despite of Satan he would settle his church and rule the same by the Ministry of his servants and would ratifie in heaven their service done upon earth Doct. 1. It is very acceptable and pleasant unto Christ that his disciples do profit in knowledge and grace Therfore saith he Blessed art thou 2. None get saving knowledge of Christs person and offices but by special revelation from God for Flesh and blood hath not revealed it saith he 3. Such as know Christ rightly are truly blessed for this cause he saith Blessed art thou 4. Such as bear testimony unto Christ he will bear testimony for them and will give them a new name as here he pronounceth Peter A lively stone builded on a sure rock and that by way of confirmation of the name which he had given unto him at his first calling saying Thou art Peter or a stone 5. The truth that Jesus Christ is the promised Messiah very God and very man in one person the anointed Saviour of the world is The main ground-stone wherupon the faith of all believers is founded as upon a rock for Upon this rock I will build saith he 6. All the power and policy of the divel and his instruments shall not be able to overturn this truth nor the Lords building of his church upon it nor the work of Gods grace in any member of the church which is builded on this truth for so he promiseth in a speech borrowed from the manner of these times when the Judges sat at the Port and gave judgement And so what wisdome or power was in the towne was in the gates thereof The gates of hell shall not prevail against it saith he 7. The church properly belongeth to Christ as his own peculiar neither Pope nor King nor Parliament nor any one or moe in heaven or earth may subject the Church unto themselves as it is the church for Christ hath reserved the church for himself and hath appropriate this incorporation as such unto himself alone and called the church his own proper saying I wil build my Church 8. Howsoever there be many particular churches distinguished one from another yet must they all endeavour for an unity among themselves that they may be one church with and to Christ and among themselves keeping the unity of faith in Christ and unity of subjection to all his ordinances in the bond of peace among themselves for Christ hath called them one and appointed them to be one saying I will build my Church in the singular number 9. Whatsoever externall defence comfort cherishing and assistance unto the church be required of the Magistrate for the service of Christ yet all the means of edification of the church and all the administration of the means of the internall building of the church Christ reserveth unto himself to be done by his own means and his own chosen instruments for this worke he taketh unto himselfe saying I will build my Church Ver. 19. And I wil give unto thee the keyes of the kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven In this promise made to Peter in name of the Apostles and their Successours in the Pastorall charge in whose name he did speak learn 1. Christs church visible is his Kingdom even on this earth not an earthly Kingdom but a spiritual and heavenly Kingdom wherein he as King of heaven in heavenly things doth reign therfore he calleth the church visible The Kingdom of Heaven 2. This Kingdom or church hath keys to let in and keep in subjects to cast out and hold out rebels by doctrine and Discipline and is not left without Ordinances and Order for the preservation and inlargement of it self for I will give Keyes saith he 3. The Ministriall power of their keyes is promised to the Ministers of this Kingdom that is the Apostles and their Successours in the Pastorall charge in whose name Peter did speak unto Christ and in whose name he is spoken unto by Christ for he saith I will give to thee 4. Such as have the office of administration of the keyes have their authority in that office only from Christ in whose Name the keyes are to be used for He only is the Giver of the keyes for it is said I will give thee the keyes 5. What the Lords Ministers do by vertue of their office in admitting unto the fellowship of God and his Saints or excluding from the same binding unto judgment and loosing from judgment in Christs Name according to their commission it is ratified by God in Heaven as done by his warrant for it is promised Whatsoever ye shall binde on earth or loose shall be so in Heaven Ver. 20. Then charged he his disciples that they should tell no man that he was Iesus the Christ. This mystery he commandeth them to keep to themselves till he should give further order Hence learn Christ hath his own fit times when he will reveal his own mysteries therefore be charged them that they should tel no man that he was Iesus the Christ for if they had known they would not have crucified the Lord of Glory He will not have his death hindred by the untimous proclamation of his Truth Vers. 21. From that time forth began Iesus to shew to his disciples how that he must go into Ierusalem and suffer many things of the elders and â—hief priests and Scribes and be killed and be raised again the third day The disciples being now
your Master pay tribute 25. He saith Yes And when he was come into the house Iesus prevented him saying What thinkest thou Simon of whom do the kings of the earth take custom or tribute of their own children or of strangers 26. Peter saith unto him Of strangers Iesus saith unto him theâ— are the children free 27. Notwithstanding lest we should offend them go thou to the sea and cast an hook and take up the fish that first cometh up and when thou hast opened his mouth thou shalt find a piece of mony that take and give unto them for me and thee In this history of Christs paying tribute Learn 1. That tribute is due to Magistrats for their publick service this is imported in Doth your Master pay tribute 2. Christ is no unfriend unto Magistrats and Rulers nor any wayes a hinderer of paying any thing due unto them for Peter affirmeth that Christ payed ordinarily 3. He wil not exempt his Ministers or Followers from the common civil duties wherunto other subjects are lyable Therfore he saith to Peter What thinkest thou c. 4. Christ by no ordinary course of Law was subject unto any power under heaven for as Kings sons are naturally free from tribute so is the Son of God naturally free also for he is the Heir and Owner of all things for as every King and his native children are naturally free from the burdens proper unto the subject so is God the Father and his native Son Christ coeternall with the Father naturally also free from all things which the creatures can impose upon him What King is he who will subject Gods Son unto him Therfore Christ said That Kings children are free of all whom he was the chief 5. Howsoever Christ was the rich Heir of Heaven and Earth as of his own workmanship yet for our cause he voluntarily subjected himself and became poor that he might make us rich for he had no mony to pay his tribute 6. As in matters of civil losse Christ did dispense with his own right civill and subjected himself to pay tribute which he was not bound to do so must his servants do and not only must they pay tribute which is their due by civil obligation but rather then they mar the Gospel and breed scandall they must bear burdens which civilly they are not bound to bear 7. Christ was never so far abased at any time but the glory of his God-head might have been seen breaking forth in the mean time or shortly after lest his humiliation should at any time prejudice his glory at our hands as here at the time when he doth subject himself to pay tribute at the same time he sheweth himself Lord of all the creatures who can make the most wild of them to come to his angle and bring mony with them in their mouth unto him as here he giveth evidence in this fish which Peter catcheth CHAP. XVIII Our Lord dischargeth prelacy among his Disciples to ver 7. Commandeth to eschew offences to ver 15. And to remove them when they should fall out by discipline and forgivenesse mutuall Ver. 1. AT the same time came the Disciples unto Iesus saying Who is the greatest in the kingdom of heaven THe Disciples dreaming of a worldly kingdome of Christ do strive for state among themselves Hence learn 1. The seed of ambition and prelacie is old in Ministers and ground was found to foster it in the unmortified corruptions of the Apostles for here they are disputing Who is the greatest in the kingdome 2. Neither Peter nor any other of the Apostles had supremacie or majority of power over the rest for here they ask Christ Who is the greatest They did not acknowledge any one greater then another but referred the determination of this unto Christ who simply disallowed the question as sinfull Ver. 2. And Iesus called a little child unto him and set him in the midst of them 3. And said Verily I say unto you Except you be converted and become as little children ye shall not enter into the kingdom of heaven This pestilent and pernicious evil Christ dischargeth disswadeth them from by six reasons The first reason which comprehendeth a doctrine in it except you study to be as far as this little child is from seeking of preheminence one over another in the church or kingdom of heaven here beneath you shal not enter into the kingdom of heaven which is above 2. Learn that the mortifying of ambition and renunciation of prelacy and folowing of humility is so hard a lesson to be learned that there is need of teaching of it in an odd way by the eye as well as by the ear therfore Is a yong child set as a copy of the lesson before the Disciples eyes 3. Howsoever Christ hath ordained sundry degrees of office-bearers in his house yet he will have no majority of power of any one over the rest of that office but will have men so far from affecting of it as a young child is who knoweth not what striving for state doth mean therfore saith he Except ye become as children 4. If this wicked root set up the self in a man he must repent him of any motion toward it and be converted and if being convinced of the sin he shall not be converted and repent of it he shall not enter into the Kingdom of Heaven which is above for so much saith our Lord here to the Apostles Except ye be converted and become as little children ye shal not enter into heaven Verse 4. Whosoever therfore shall humble himself as this little childe the same is the greatest in the kingdome of heaven A second reason The man furthest from affectation of preheminence is the man worthy of most estimation before men therfore beware of looking toward prelaticall preheminence of one over another Doct. True greatness of Ministers stands not in being one over another in majority of power but in humility and farnesse from seeking a prelacy or preheminence over their brethren for Whosoever shall humble himself as this little child saith he is the greatest in the kingdome of heaven Ver. 5. And whoso shall receive one such little child in my name receiveth me 6. But whoso shall offend one of these little ones which beleeve in me it were better for him that a milstone were hanged about his neck and that hee were drowned in the depth of the sea The third reason I give authority unto every messenger of the Gospel even to the meanest and most averse from this sort of preheminence that Whosoever receiveth him receiveth me c. Therefore be content with this common honour and seek not greatnesse of one over another The fourth reason the ministeriall authority is not augmented by prelatical power erected among you nor diminished for want of it therfore beware of prelacy for I do give the authority of Embassadors to the meanest whom I send even to the most humble so as Whoso receiveth such an
The band of Man and Wife for mutuall society is more intire then of Parents and children Yea it is a sort of unity so that man and wife become As one flesh for in regard of mutual affection and agreement for the mutuall welfare one of another They are no more two but one flesh 6. Where God doth not give warrant to loose marriage neither consent of parties nor any humane authority can lawfully loose for What God hath joyned let no man put asunder Ver. 7. They say unto him Why did Moses then command to give a writing of divorcement and to put her away 8. He saith unto them Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not s◠9. And I say unto you Whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery and who so marrieth her which is put away doth commit adultery The Pharisees do object the bill of divorcement and Christ sheweth that this doth not free any man from sin who except in the case of adultery shall put away his wife Hence learn 1. That Patrons of error wil wrest Scripture and set it in opposition to truth for Why did Moses c. say the Pharisees 2. Moses Ordinance about the bill of divorcement was no allowance of the divorcement but a judicial or civill law providing for the credit and safety of the honest woman for the sum of it was I find no fault with this woman only I cannot love her so shee was clear and this civill permission did deliver the man from civil punishment only but not from sin therfore saith he Moses suffered you 2. The civill punishment was spared and the bill of divorcement permitted for the hardnesse of the mans heart who if he should not have been suffered to put away his wife would have some way taken away her life for Moses suffered you for the hardnesse of your heart 4. This permission was but temporary and for a time but the first and ancient institution of marriage behoved to be the rule wherby to correct abuses crept in therfore saith he From the beginning it was not so 5. Marriage is loosed by adultery and the innocent party is free for he doth make exception of fornication as a cause making the party injured to be free to put away the Adultresse 6. And in case the unlawfully divorced party be married to another it is Adultery for so doth Christ pronounce Ver. 10. His disciples say unto him If the case of the man be so with his wife it is not good to marry The disciples think this doctrine hard for in case divorcement were not lawful they say it were better not to marry then to be so straightly bound in marriage in whom we see 1. How impatient our nature is of all restraint and how much we love to be at liberty even from the bands of God for If so it be it is not good to marry say they 2. Suddain resolutions and sentences are readily full of folly for here the disciples neither do look unto their own strength or rather inability to live in a single life nor do they consider the incommodities of an unmarried life nor the commodities of marriage where God giveth a blessing Ver. 11. But he said unto them All men cannot receive this saying save they to whom it is given 12. For there are some eunuchs which were so born from their mothers womb and there are some eunuchs which were made eunuchs of men and there be some eunuchs which made themselves eunuchs for the Kingdom of heavens sake He that is able to receive it let him receive it Our Lords answer is to this meaning Every man is not able to receive this saying of yours that is To live without marriage lawfully except either he be an Eunuch by nature born impotent unfit for marriage or an Eunuch by Art of man gelded or an Eunuch by grace to whom God hath given power over all his natural affections and the gift of continency to live unmarried for this end that he may be so helped more constantly and without diversion to go on toward the Kingdom of Heaven Hence learn that no man ought to despise or rashly reject marriage it being Gods Ordinance and a mean to keep from fornication for all men cannot receive this saying of Better not marry c. 2. If any man be freed of the necessity of marriage he ought to imploy himself so much the more for the kingdom of God else the gift is to small use for he that is able to live unmarried and to receive the disciples saying he to whom this gift is given must be as an Eunuch unto the Kingdom of God Ver. 13. Then were there brought unto him little children that he should put his hands on them and pray and the disciples rebuked them Some desired Christ to blesse their yong children and to this end do present them unto him Doct. 1. Albeit little children understand not the mysteries of Christ yet it is lawful and commendable to beleeving parents to consecrate their children to Christ and to seek his blessing with the externall signs and seals of the blessing of them for here They brought unto him little children that he should lay his hands on them and pray 2. Carnal wisdom is not fit to judg of the extent of Christ his grace not what persons are priviledged to come unto him for here in the disciples it is carnal wisdom to thrust away children offered unto Christ. Ver. 14. But Iesus said Suffer little children and forbid them not to come unto me for of such is the Kingdom of heaven 15. And he laid his hands on them and departed 〈◊〉 Christ admitteth the children and reproveth the Disciples for debarring them Hence learn 1. That Christ will not exclude the young children of Beleevers being offered unto him for Christ said Suffer little children to come unto me 2. Albeit little children know not what to ask or what is done unto them yet can Christ give both his blessing and the signes thereof to them the ignorance of little children did not exclude them from the Sacrament of Circumcision nor these children from imposition of Christs hands in sign of a speciall blessing Neither must this exception of childrens ignorance exclude our children from Baptism for this holdeth still Suffer them to come unto me 3. Seeing little children of Beleevers are neither excluded from the Kingdome of Heaven in this earth that is from being members of the visible church nor are they secluded from the Kingdome of Heaven which is above therfore are they not excluded from receiving the signs and seales of the Right and Entry to such grace namely the seal of the covenant Baptism for it is said Of such is the kingdom of heaven 4. If Christ did esteem it a sufficient reason why not only these little children but also why in
generall little Children should be admitted to the signes of his blessing because Of such is the kingdom of heaven then who is he who after he hath heard the Disciples reproved for debarring of such dare debarre any such from the first signe of entry into Christs Kingdome for Christ hath said by way of reason-giving for their admission Of such is the Kingdome of heaven and He laid his hands on these for example Verse 16. And behold one came and said unto him Good Master what good thing shall I do that I may have eternall life Here cometh a young man very holy in his own estimation and hopeth to be approved of Christ. In the example of this Youth observe 1. That a naturall man may perceive that true happinesse is not in riches but in eternall life for this rich Youth having riches for this life seeketh Life eternall A naturall man may have a desire of Heaven for so hath this Youth That he may have life 3. The naturall man is utterly ignorant of justification by faith in Christ and inclined to seek justification by works for he saith What good thing shall I do that I may have eternall life 4. The naturall man presumeth on his own strength as able to do whatsoever good work can be prescribed unto him for What shal I do saith he 5. A natural man may seem to have a good estimation of Christ and call him Good Master and make fair offers to serve God and follow the commands of Christ and yet he found void of all reall truth herein which to himselfe and others he seemeth to have as in this man is found Ver. 17. And he said unto him Why calleâ—â— thou me good there is none good but one that is God but if thou wilt enter into life keep the Commandements 18. He saith unto him Which Iesus said Thou shalt do no murder Thou shalt not commit adultery Thou shalt not steal Thou shalt not bear false witnesse 19. Honour thy father and thy mother and Thou shalt love thy neighbour as thy self In Christs answer learn 1. That Christ loveth no complements of fair words which proceed not from sound faith and love to him therfore saith he Why callest thou me good 2. Christ wil be known to be God by them who come unto him or else they cannot worship him aright for the reproof being fitted to allay the young mans high estimation of himself who could not speak a right word doth import this much Give me not divine attributes seeing thou takest me not to be God or give me not fairer words then thy judgment and affection do allow 3. In proper speech only God is good by whom alone a man must be made good made to do good and made to receive good for there is One good even God 4. Such as seek justification and eternall life by works must be taught that to keepe the whole Law in all points without the least sin is the only way to heaven by works which way to every man now polluted with sin is impossible There is no better way to humble a proud Pharisee then to teach him soundly the mind of the law Therfore saith Christ If thou wouldst enter into life keep the Commands 5. The precepts of the second Table wherein Pharisees conceive themselves most perfect are a sufficient touchstone whereby to try their unfruitfulnesse and imperfection therfore Christ names only the Commands of the second Table Ver. 20. The young man saith unto him All these things have I kept from my youth up what lack I yet From this impudently false answer learn 1. That the natural man knows not the Laws meaning rightly but conceiveth of it as if it did command some externall duties only and did forbid only some of the grossest sins and did not reach unto the utmost branch of every duty and sin in the inner man no lesss then in the outward Acts Therfore saith this ignorant All these have I kept 2. A short exposition of the Law makes a large opinion of righteousnes keeping of the Law Therfore saith he All these have I kept from my youth up 3. All the righteousnesse that a natural man can conceive himself to have attained unto will not give true quietnesse to his conscience for this youth for all this is asking What lack I yet Ver. 21. Iesus said unto him if thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me In Christs answer observe 1. That Christ will put the men who have a high estimation of themselves unto speciall tryalls that their inabilities may be openly known as here If thou wilt be perfect go sell all 2. Every man is bound to bestow as God directeth all which God hath given unto him goods lands and life when he is called by God unto it And therfore Christ giveth not here a simple counsell to this man but a speciall command to renounce the love of riches which was his idol and to bestow his goods as he was commanded and that upon promise of more durable riches in Heaven that so he may make the man who would appear perfect to be seen a grosse worshipper of Mammon for Sell and give to the poor is a particular and expresse command given to this man 3. Presuppose a man upon a speciall command sold all and distributed all to the poor as was commanded to this man yet unto the perfecting of him there will be required more to wit that he should be a follower of Christ enter himselfe Christs Disciple deny himselfe take up his crosse and follow Christ that so he might have righteousnesse and life eternall by him alone for it is here written If thou wilt be perfect not only sell all c. but also and come and follow me Ver. 22. But when the yong man heard that saying he went away sorrowful for he had great possessions The young man had no will of this blessed bargain but goeth away sorrowfull In the example learn 1. How trialls do bring men forth to the light and make them manifest what they are as here this youth He went away now 2. A man wedded to the love of this world will renounce Christ and his Commands rather then the world when it cometh to a proofe especially if he be a great man in the world therefore it is marked That hee had great possessions 3. A natural man may be sorrowful when he cannot with Heaven in his own way when he cannot get Heaven and his own wil in this world also for it is said He went away sorrowful Ver. 23. Then said Iesus unto his disciples Verily I say unto you that a rich man shal hardly enter into the Kingdom of Heaven 24. And again I say unto you it is easier for a camell to go through the eye of a needle then for a rich man to enter into the kingdome of God 25.
away from them to some other people as he dealt with the Jews after many provocations Vers. 42. Iesus saith unto them Did ye never read in the Scriptures The stone which the builders rejected the same is become the head of the corner this is the Lords doings and it is marvellous in our eyes From 118. Psalme our Lord sheweth That it was foretold how the Rulers of the Church should deale with himselfe the Messiah and with what successe Doct. 1. The not considering and believing of the Scriptures is the cause why many do fulfill things foretold in the Scripture to their own ruine and condemnation therefore saith he Did ye never read 2. The gathering of the Church is compared to the building of a Temple wherein the Ministers and Rulers are Builders 3. It was prophesied that Christ should be esteemed by the Church-men in his time a Stone not worthy to have any room in the building and therefore should be rejected and excommunicated by them for it is written of Christ The stone which the Builders refused 4. How basely soever he was esteemed of by them yet he was indeed the Ground-stone the Strength and Glory of the Church so should he be seen and acknowledged to be contrary to all opposition for This Stone is become the Head of the corner 5. The Divine Power of God appeareth most evidently in the exaltation of Christ in his Church beyond the expectation and contrary to the hearts of all his enemies therefore saith he This is the Lords doing 6. The work of God about his Church in setting up the Throne of Christ is a most wonderfull matter in the eyes of all who have understanding for It is marvellous in our eyes saith the Prophet Vers. 43. Therefore say I unto you The Kingdom of God shall be taken from you and given to a Nation bringing forth the fruits thereof Here Christ applieth the last Parable and the Psalme last cited to the Scribes and Rulers and to the rest of the rotten members of that Church Doct. 1. The Gospel or the means of Grace in a visible face of a Church is Gods Kingdom on earth and the greatest benefit that can be bestowed on a Land for so it is called here 2. The Nation which doth not bring forth the fruits of the Gospell may justly be deprived of that priviledge as here is threatned The Kingdom of God shall be taken from you 3. The Church mâ—y be flitted from one Nation to another but shal not cease to be among some people for It shall be given to another saith Christ Thus he foretelleth them of the rejection of the Jews and the in-bringing of the Gentiles Ver. 44. And whosoever shall fall on this stone shall be broken but on whomsoever it shall fall it will grinde him to powder Having threatned the whole Nation of the Jewes now he threatneth all his enemies of every sort more specially teaching us 1. That some will stumble at him as at a stone of offence and wil oppose him out of ignorance and inadvertance as men do fal on a stone in their way and some wil oppose him out of malice and wil set themselves as adversaries to him as the distinction of falling on and being fallen upon importeth 2. The first sort shal not only not prevail against him but as here is said shal be broken also either to their repentance as Paul was or to their perdition as ignorant and misbeleeving adversaries are 3. Such as are adversaries out of malice he will set himself against these as here he saith He will fall upon them with his weight and by his mighty power grind them to powder that is destroy them utterly by the highest degrees of punishment and thus he telleth the chief Priests and Pharisees their own particular doom Ver. 45. And when the chief priests and Pharisees had heard his parables they perceived that he spake of them 46 But when they sought to lay hands on him they feared the multitude because they took him for a Prophet These men take up Christs meaning but do make no good use of the warning Doct. 1. Threatnings profit not but rather do irritate desperately wicked men as here they desired to lay hands on him 2. Christs most malicious adversaries though they be set for bloud yet can do no more than God will suffer them to do as here is to be seen 3. As long as the body of the people do favour Christs cause persecutors will not vent all their designs against Christ and his followers as here They sought to lay hands on Christ but they feared the multitude 4. The least good opinion of Christ wil serve for some use albeit not to the parties salvation yet to the advantage of Christs cause as here it served for some use That they took him for a Prophet CHAP. XXII The Parable of the marriage of the Kings son to ver 15. The Pharisees tempt Christ about tribute to Caesar ver 23. and the Sadduces tempt him about marriage in the resurrection ver 34. The Pharisees againe tempt him about the greatest commandement in the law and our Lord trieth their skill in scripture by a question about the Messiah Ver. 1. ANd Iesus answered and spake again unto them by parables and said 2. The kingdom of heaven is like unto a certain king which made a marriage for his son 3. And sent for his servants to call them that were bidden to the wedding and they would not come 4. Again he sent forth other servants saying Tel them which are bidden Behold I have prâ—pared my dinner my oxen and my fatlings are killed and all things are ready come unto the marriage 5. But they made light of it and went their wayes one to his farm another to his merchandise 6. And the remnant took his servants and intreated them spitefully and flew them 7. But when the king heard thereof he was wroth and he sent forth his armies and destroyed those murderers and burnt up their city THe scope of this parable is to set forth the manner of acceptance of the Gospel preached some reject the offer altogether some not only reject the offer but do abuse and persecute the church and Preachers of the Gospel some do joyn themselves in Truth into the fellowship of the Grace of God in Christ and some do joyne themselves unto the church in hypocrisie being onely called externally but not elected all this is represented in a similitude of the marriage of the Kings son In which parable or presupposed history we are given to understand 1. That communion and fellowship with Christ in all graces in his church visible dayly preached to the world is like a feast a marriage feast of the King's son abounding in all meanes of life and joy and honour ready prepared and offered unto men liberally and freely to be bestowed on such as will receive the offer as is described vers 1 2 3 4.2 The acceptance which the offer
Elect unto him vers 32. As for the time of the destruction of Jerusalem he telleth that the forerunners and coming of it should be in their own dayes vers 36. But the time of the day of universall Judgement and of his second coming was a secret and should come as the Floud unexpected vers 42. and therefore that it was the Disciples part to watch that they might be found in peace following their calling least wrath should fall on them Ver. 1. ANd Iesus went out and departed from the temple and his disciples came to him for to shew him the buildings of the Temple THe Disciples moved at Christs words do regrate in a manner the destruction of such buildings Doct. 1. It is a hard thing to yeild our minds unto the Lord when he doth threaten to overthrow such things as we do esteem much of in the world as to destroy potent people to plague a visible Church and such like as here The disciples shew to him the building of the Temple as it were pitying that it should be destroyed Ve. 2. And Iesus said unto them See ye not all these things verily I say unto you there shall not be left one stone upon another that shall not be thrown down Because our Lord was purposed by casting down the temple of Jerusalem to punish the peoples carnal confidence in it and their contempt of the Gospel and withal to remove the Theater of the Jewish ceremonies and the Shadowes of the Leviticall Law therfore he reneweth the threatning Doct. 1. The outward glory of buildings shall not save them from destruction when they are abused as here is threatned There shal not be left one stone upon another 2. The outward glory of worldly things which bear much bulk in mens eyes is little esteemed of by Christ for the disciples shew the glory of the temple unto him ver 1. and here he sheweth it to them again saying See ye not all these things and he telleth them That not a stone shal be left upon another Vers. 3. And as he sate upon the mount of Olives the disciples came unto him privately saying Tell us When shall these things be and what shal be the signes of thy coming and of the end of the world The disciples understanding that the Temple should be destroyed ask some questions Doct. Men are more curious to know things hid in Gods secret counsell then to make use of what is revealed as the disciples here who asked When shall these things be when a more usefull question had been more expedient Ver. 4. And Iesus answered and said unto them Take heed that no man deceive you Our Lord answereth so as his disciples might be best ediâ—â—ed Doct. 1. The Lords words serve not to satifie his peoples curiosity but for their instruction and utility as here we see 2. It is better for us to guard against the hazard wherein we may be before the worlds end than to be curious about the time when it shall end therefore saith Christ Take heed that no man deceive you 3. The speciall danger of the church is from errours and false doctrine whereby their faith may be hurt against this should we mainely watch as Christ here waâ—neth Take heed that no man deceive you Ver. 5. For many shall come in my name saying I am Christ and shall deceive many To the end his disciples not only then living but in all ages following should guard themselves against al sorts of temptations unto the end of the world he warneth them of five or six sorts of temptations or exercises abiding them Doct. 1. The first sort of exercise of the church is by sects and heresies the Lord will suffeâ— blasphemies and Heresies to arise in the visible church for the punishing of some and triall of otheâ—s for Many shal come in my name sâ—ith he that is Taking on the name proper to me and pretending themselves to be Christ. 2. When the onely one true Christ is not received It is justice that many false pretended Christs should come and deceive them who will not receive the truth in love Therefore he forewarneth That they shall deceive many 3. The impudency of the divel and the delusion of Hereticks is admirable that he dare suggest and they dare avow themselves to be Christ yet such shall be and shall dare to say I am Christ. 4. The prevailing of deceivers with the multitude which is more ready to believe lies than truth should make the Lords People the more circumspect therefore saith he Taâ—e heed for many shall come c. Ver. 6. And ye shall hear of wars and rumours of wars see that ye be not troubled for all these things must come to passe but the end is not yet 7. For nation shal rise against nation and kingdom against kingdom and there shall be famines and pestilences and earthquakes in divers places 8. All these are the beginning of sorrowes Another sort of the temptations of the church is the terrour of wars Doct. 1. If wars fall out about Religion and the gospel it is no small triall therefore he telleth us Ye shall hear of wars 2. We must in such times keep fast the faith and thereby by study to keep our hearts in peace See saith he That ye be not troubled 3. One of the reasons quieting our minds when wars and rumours of wars wherein we are involved are heard of is the Lord's decree so to plague the World and exercise us therefore saith he These things must be 4. When we have digested one trouble we must not think to passe so but must expect greater troubles and pray for constant patience for The end is not yet saith he 5. It is decreed in heaven to punish the wickednesse of the World and specially the contempt of the Gospel by provoking Kingdoms and Nations one against another and to plague all by famine and pestilence and earthquakes in divers places for it is foretold That Nation shall rise against Nation c. 6. When such evils befall Nations in God's displeasure for their sins and specially for abusing the Gospell it is but an earnest and a beginning of the sorrowes which God will bring at length upon this wicked World for All these are the beginning of sorrowes Ver. 9. Then shall they deliver you up to be afflicted and shall kill you and ye shall be hated of all Nations for my Names sake The third sort of the exercise of Christs Disciples is Persecution imprisonment and slaughter Doct. 1. Christians must resolve for the Gospel to lose their life for saith he They shall deliver you up to be afflicted and shall kill you 2. Christs disciples need not to look for love of this World but rather must expect to be hated where-ever they shall come albeit there were no other cause but the profession of Christ's Name and his Truth for Ye shall be bated of al Nations for my Names sake saith he Ver. 10. And then
and took an account of each mans fidelity so shall Christ call all men and especially Ministers to account one day and shall search how faithfull every man hath been in his service 5. As in the parable the faithfull servant whether his talents were fewer or more was accepted of his Master and made partaker of his joy So every man who in the discharge of his calling doth seek faithfully the glory of Christ and increase of his Kingdome shall be accepted in the day of judgement and put in ful possession of eternall life 6. As before the Master in the parable so also before Christ in the day of judgement no excuse shall serve to save the slothfull and unfaithfull servant let a man deceive himselfe now as he list and please himselfe with pretences as he will all excuses shall be retorted and made matter of his condemnation and the unfaithfull servant shall be cast in hell 7. As in the parable he who had one talent but had it not for his Masters use is counted as if he had none and is deprived of the possession of what he possessed but not for his masters use So whosoever hath gifts whereby others are not profited or Christs kingdome not promoved what he hath is counted as if he had it not or as if he had lost it or put it away and as others were not profited by his gift so neither shall he himself be profited by it but he that useth his gifts wel for the glory of Christ shall be amply rewarded the reason wherof he giveth for Unto every man that hath gifts so as he hath them for his Masters use which is in effect to have them It shall be given he shall have increase of gifts and graces and rewards but such as have not what they have for the Lord's service shall be deprived of all good which they themselves might have of such gifts and shall be utterly deprived of whatsoever good they sâ—em to have and They themselves also shall perish Ver. 31. When the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his glory In the rest of the chapter the form of the day of judgement at Christs second coming is described 1. The glorious sitting down of the Judg ver 31. Then the presenting of parties to be judged and the ordering of them in their several ranks v. 32 33 3. The sentence of absolution of the godly to v. 44.4 The sentence of condemnation of the wicked to the end hence learn 1. Christs humane nature assumed is not to be laid down again but the union of the divine and humane nature is constantly to remain that so we may take heart and confidence being 〈◊〉 to have our Redeemer in our nature to be our judg The Iudg shal be the Son of man 2. His second coming shal be glorious all infirmities being removed He shal come in glory 3. The glory of Christ then to be seen shall be no borrowed glory such as the creatures have but his own which he had before the world began for He shal come in his own glory 4. All the Angels in heaven shall attend our Lord that day to honour him and give service to him as he shall imploy them for The holy angels shal come with him 5. A glorious throne beâ—coming the Son of God and the Judg of quick and dead shal be errected in the clouds such as none can imagine how glorious it 〈◊〉 be til they see it for it is said Then he shall sit upon the throne of his glory Ver. 32. And before him shall be gathered all nations and he shal separate them one from another as a shepherd divideth his sheep from the goats 33. And he shall set the sheep on his right hand but the goats on the left Thus the Judg is set Now they who are to be judged are presented 1 Doct. 1. There shall be a resurrection of the dead and a gathering together of these that are risen together with them who shall be then living toward the place of his appearance even all that were from the beginning of the world unto that day without exception all shall compâ—â—r from the least to the greatest for All Nations shal be gathered before him 2. Albeit now there be a confusion of the elect and reprobate of the godly and the wicked yet theâ— there shall be a separation of the one from the other as the shepherd separates the sheep from the goats so shall our Lord make a perfect separation of the godly from the wicked that not one of the one sort shall be in company with the other for He shall separate the sheep 3. The godly and Elect compared unto sheep for their harmlesnesse simplicity obedience and attendance upon the Shepherd shall be placed more honourably as it were at the right hand which the Apostle Paul expoundeth by being caught up off the earth unto the clouds to meet the Lord 1 Thes. 3.17 But the wicked and reprobate compared to goats for their unrulinese and uncleanness shal have the place of least respects for we hear nothing of their being list oâ— the earth for He shal set the sheep on his right hand and the goats on his left that is He shall set the Elect in a more honourable place then the Reprobate Ver. 34. Then shall the king say to them on his right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world In the pronouncing of the sentence learn 1. That the judging of the world is a part of the Kingly Office of Christ wherin he shall shew his Soveraign Authority to give out decrees irrevocable and to see them executed for Then shall the King say 2. Before the fearfull sentence of condemnation shall be pronounced upon the wicked the godly shall be absolved that without fear they may hear this dreadful doom given on the reprobate for Then shall he say to them on his right hand c. 3. The Elects compleat and nearest communion with Christ shal not be till they be in soul and body both translated unto Heaven there to be with him for ever for now and not before this time Come saith the King 4. The godly in whatsoever estate they be are no lesâ—e beloved and blessed by the Father than by the Son who redeemed them for he saith Come ye blessed of my Father 5. The estate which the godly are to enjoy in Heaven is A Kingdom that is the higest honour and happinesse that can be imagined for it is said Comâ— inherit the Kingdom 6. This Kingdom cometh not from the Elects merit but from Gods free-gift derived from the Fathers love an inheritance not purchased by themselves in their own time but Prepared for them from the foundation of the world that is from eternity wherewith we do presently meet when we begin to think of the foundation of
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
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