Christs speech doth satisfie his Disciples for it is said Then they understood c. Ver. 15. And when they were come to the multitude there came to him a certaine man kneeling down to him and saying 15. Lord have mercy on my son for he is lunatick and sore vexed for oft times he falleth into the fire and oft in the water 16. And I brought him to thy disciples and they could not cure him Concerning the healing of the lunatick Learn 1. It is a fit time for the Lord to shew his power most when he may have mainest witnesses and most glory in his working as here he trusseth the healing of the lunatick with his coming to the multitude 2. The soul which beleeveth in Christ as it findeth its need pressing so will it go speedily to Christ so will it humbly and earnestly seek help of him as the Lunaticks father doth 3. The misery of a soule left unto Satan is great who out of malice if he can will vex the man who is in his power as the poore child was vexed in fire and water 4. Christ doth reserve some benefits to be conferred immediatly by himself and in this case second Means and instruments although they be imployed do fail as here it falleth out I brought him to thy disciples but they could not heal him saith the childs Father Ver. 17. Then Iesus answered and said O faithless and perverse generation how long shal I be with you how long shal I suffer you Bring him hither to me This sharp rebuking both of the mis-beleeving Jews and also of the Apostles for depriving themselves of the use of the gift of miracles by their unbeliefe teacheth 1. That nothing grieveth our Lord more then peoples mis-belief for this obstructeth all the blessings which are appointed to come by faith Therefore he upbraideth the multitude and his Disciples among the rest with this sharp rebuke O faithless generation 2. The longer that Christ hath offered himself to a people or person and the more patience he hath shown towards them the more he is provoked by their mis-belief to reject them and depart from them therfore saith he How long shall I be with you How long shall I suffer you 3. He is not so angry as any passion can move him to forget to be mercifull to the miserable for incontinent he saith of the poor Boy Bring him hither to me Verse 18. And Iesus rebuked the divell and he departed out of him and the child was cured from that very hour At a word our Lord delivereth this distressed soul. Doct. 1. How strong soever and how long soever Satans possession be in a soul Christ can cast him out quickly as here Iesus rebuked the divel 2. Christ is a perfect Physician he can so cast out Satan and remove a plague that the party afflicted shall be no more molested as here The divel departed out of him and the child was cured from that very hour Ver. 19. Then came the disciples to Iesus apart and said Why could not we cast him out The disciples are ashamed and privily do aske the cause of their ill success Doct. 1. It is reasonable that we be ashamed of our mis-beliefe as the Disciples were when they came to Christ in the house privately and apart 2. Chastisements are then best made use of when they send men to search the sins which have drawn them on as here Why could not we cast him out say they Ver. 20. And Iesus said unto them Because of your unbeliefe for verily I say unto you if ye have faith as a grain of mustard-seed ye shall say unto this mountain Remove hence to yonder place and it shall remove and nothing shall be unpossible unto you From Christs answer learn 1. That Unbelief may be lurking till it be brought forth in trial and not being observed timouâ—ly by ourselves nor repented of in secret may be brought forth before others to our shame openly and so we chastised for it as the disciples were to whom Christ answereth Because of your unbelief 2. Unbelief and other unrepented sins may mar the exercise of most excellent gifts for the Apostles could not cure this child Because of their unbelief 3. The least measure of the faith of miracles being put to work upon the warrand of Gods word if it be purged from unbelief and from secure and carnall confidence and be put forth in the own vigour as the least graine of Mustard-seed doth put forth the sharpnesse taste and smell of its own kind it is able to effectuate the greatest works and to overcome the greatest difficulties put the case they seemed as impossible as the removing of mountaines Therefore saith he If ye have faith c. 4. The same may be said of saving faith also it being put to work upon the warrand of Gods word to mortifie some lust or to grow in some vertue it shall be able to overcome all difficulties The reason is Because nothing is impossible to God who when he passeth his word unto the Believer will not fail to performe what he hath promised whether it be in an extraordinary or an ordinary way for it is said nothing shall be impossible to you Ver. 21. Howbeit this kind goeth not out but by prayer and fasting Christ giveth another reason of their not being able to cure the child Doct. 1. There is a difference of the power of divells and there are differences of exercises of poor souls by them for here is a kind most violent 2. When we find Satan strong and violent and not yeelding ground to us when he is opposed or set upon by us then must we set an edge upon our faith by prayer and an edge upon our prayer by fasting and separation of our selves unto the exercise of prayer for this kind is not cast out but by prayer and fasting saith he Ver. 22. And while they abode in Galilee Iesus said unto them The Son of man shall bee betrayed into the hands of men 23. And they shal kil him and the third day he shal rise again and they were exceeding sorry There is another warning of the Disciples concerning the cross and sufferings of our Lord and of his resurrection Hence learn 1. That there is need to guard well against the scandall of the cross of Christ before the crosse come lest we stumble when unexpected troubles shall follow Christs cause therfore said he The Son of man must be betrayed 2. The best guard against troubles is to look to Gods appointment and foretelling of the crosse and to look to the resurrection and out-gate promised therfore Christ saith The third day he shall rise again 3. We are inclined to be more moved with the grief of the cross then to be comforted and encouraged by the glorious out-gate of it for Now They were exceeding sorry Ver. 24. And when they were come to Capernaum they that received tribute money came to Peter and said Doth not
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
Disciples 5. Such as are destitute of true faith and repentance how specious soever their gifts and outward conversation seem to be to themselves or others are in Christs account but workers of iniquity and shall not dwell in his company in heaven for unto them who have no more but such stuffe as is here spoken of he will say Depart from me ye that work iniquity Let an unrenewed man preach or pray or cast out divels or convert souls he is still but a Worker of iniquity because he is not drawn in the sense of sin to beleeve in Christ and to draw vertue out of him unto sanctification Vers. 24. Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock 25. And the rain descended and the floods came and the winds blew and beat upon that house and is fell not for it was founded upon a rock 26. And every one that beareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand 27. And the rain descended and the flouds came and the winds blew and beat upon that house and it fell and great was the fâ—l of iâ— A thâ—â—d reason of the necessity of our putâ—ing the Doctrine of Faith and Repentance in practice as He that doth Christs sayings is like a wise builder whose work is able to abide the tryall and he that doth not practise Christs Doctrine is like a foolish builder whose work is over-turned when it is tryed therefore the practising of Christs doctrine is necessary Doct. 1. Our Lord is an accurate observer of the inward disposition of mens hearts and conversation for so his carefull urging of the doing of his word doth import 2. The building of mens hope for salvation is not alike well grounded for some lay their ground solidly and in renouncing of all vain confidence they close by a lively Faith with Christ as the onely worker and supported of their hopes and grow up in him unto a holy Temple to the Lord others lay their ground slightly upon outward hearing and profession and sucâ— like weak and sandy foundations and both of them seem to be alike before the tryall come for so doth this comparison import 3. As the rain from above the floods from beneath and the winds round about beating at a house on all hands make full tryall of the well-grounding therof so shall the building of mens hope for salvation be no lesse exactly tryed and he that is a Practiser of Faith and Repentâ—nce shall abide the tryall and shall not be disappointed of his hopes but found to be a wise man and he that is a hearer only of Christs doctrine who doth not labour to practise it in beleeving and obeying his word shall find his ground work ruined in the day of tryall and himself declared to be foolisâ— for this is our Lords meaning 4. There is a great need for every man to examine himself and to make fast work of his Faith in Christ and study of sanctification because the ruine of the building of the hopes of salvation in a counterfeit Christian is horrible for Great is the fall of that house saith our Lord. Ver. 28. And it came to passe when Iesus had ended these sayings the people were astonished at his doctrine 29. For he taught them as one having authority and not as the Scribes This is the effect of Christs sermon on the Mount Doct. 1. The power of Christs Word is able to convince all the hearers of it and to force them to admire the truth therof for The people were astonied at his doctrine 2. Beside the authority of a faithfull Minister there was also soveraign Majesty to be seen in Christs teaching proper to himself as the Master and Lord of all men for He taught them as one having authority 3. Such as study not to glorifie God in their Ministry do lose their own estimation also for the Scribes who being ignorant of the nature of Faith and Repentance did preach mens traditions studied not to practise the truth but sought their own and not Gods glory did lose their own authority even at the peoples hand for it is said Christ taught with authority and not as the Scribes CHAP. VIII Our Lord gives evidence of his divine power grace soveraignty and wisdom in miraculous healing of sundry diseases 18. In triall of Disciples 23. In rebuking the tempestuous winds and seas 27. In triall of the Gadarens Ver. 1. WHen he was come down from the mountain great multitudes followed him 2. And behold there came a leper and worshipped him saying Lord if thou wilt thou canst make me clean THe first evidence of Christs divine power and grace is the miraculous healing of the leper In whose example these things are to be learned 1. That Christs God-head and divine power must be laid as a ground by every one who come unto him else nothing can be expected according as this leper gives him the glory of curing a miraculous disease saying Thou canst make me clean 2. We must submit our selves to his wil in temporall benefits not having any certain promise to obtain them and still give unto him the glory of power to grant our desires whether he satisfie us or not for If thou wilt saith he thou canst make me clean 3 Nothing can keep a needy soul from Christ when it seeth relief in him it leapeth over all impediments as this leper contrary to the prohibition of the ceremonial law presseth through a multitude and cometh to him Vers. 3. And Iesus put forth his hand and touched him saying I will be thou clean And immediately his leprosie was cleansed In our Lords hearkning to the Leper Learn 1. That Christ abhorreth not the vilest of those who come unto him how loathsome soever and that he can touch the unclean and not be infected by pollution but is able to cleanse filthiness by the touch of his power for He put forth his hand and touched him 2. That Christ did profess openly his own divine power for absolutely he commanded in his own name and authority as God the departing of the sicknesse saying I will be thou clean and this he proved in effect immediately by cleansing the leper in a moment for Immediately the leprosie was cleansed Ver. 4. And Iesus saith unto him See thou tell no man but go thy way shew thy selfe to the priest and offer the gift that Moses commanded for a testimony unto them In this direction given to the leper to shew himselfe to the Priest who according to the law was judge in the case of leprosie Learn 1. That Christs benefits will abide the triall and be found to be solid even his soes being Judges therefore he will have the Man healed to go to the Priest who was appointed Judge of the cleansing of leprosie 2. That Christ will not allow any man to speak
Son of man came not to be ministred unto but to minister and to give his life a ransome for many Our Lord doth clear his Doctrine by his own example shewing them how he humbled himselfe for the publick good Doct. 1. The example of our Lords humiliation of himselfe serveth to curb all ambition in his Ministers and if it prevaile not shall bear witness against them for Even the Son of Man saith he came not to be ministred unto 2. Christ in his first coming came not to take up an earthly dominion or a stately preheminence as his Disciples imagined but came in the shape and state of a servant and behaved himself so as he was ready for the good of his Disciples to wash their feet for he came not to reign in a worldly manner but to serve in the externall Ministery of the Gospell He came saith he to minister 3. Ministers should not onely quit prelacy for the good of the Church but their life also if need bet for Christ out of the Love to mens Salvation not onely emptied himselfe of Stately Dominion but also emptied himselfe of Liberty and Life And gave himselfe a ransom for many Ver. 29. And as they departed from Iericho a great multitude followed him 30. And behold two blind men sitting by the way side when they heard that Iesus passed by cryed out saying have mercy on us O Lord thou son of David Among these that countenance Christ and follow him from Jericho two are marked Doct. 1. Of all the multitude of Christs followers these are the most remarkable persons who give unto Christ most imployment and draw most vertue by faith out of him therefore above all These two blind men are specially here noted 2. It is wisdom to seek of God the greatest things whatsoever else we need for these men are not so curious for Alms of Mony albeit they were Beggers as to have the benefit of the Mediators mercy Have mercy on us say they 3. Whosoever crave any benefit by Christ must be cleare in this point that Christ is the promised Messiah for Son of David is their great argument 4. We must beleeve his power and love as God incarnate able and willing to save us for so do they saying O Lord thou Son of David Ver. 31. And the multitude rebuked them because they should hold their peace but they cryed the more saying Have mercy on us O Lord thou Son of David From the discouragement offâ—red unto them Learne 1. It is no new thing that such as in appearance are following Christ do hinder these who are following him in eaâ—â—est for The multitude rebuked these poor men and will have them to hold their peace 2. But it is wisdom for such as beleeve in Christ the more they are opposed the more to seek him and to take no answer from any but from himselfe for so doth these blind men who do not forsake their petition till it be granted Ver. 32. And Iesus stood stil and called them and said What wil ye that I shal do unto you 33. They say unto him Lord that our eyes may be opened 34. So Iesus had compassion on them and touched their eyes and immediately their eyes received sight and they followed him Christ heareth them and falleth in conference with them Doct. 1. Christ taketh notice of such suppliants as the multitude doth despise He standeth still to hear these blind mens suit 2. Where there is Faith and Sincerity the Lord will draw it forth to open view for his owne glory and the good of the Believer therfore He asketh what they would have that it might be known that they did not seek money but the fruit of his divine power 3. When misery is laid forth in faith before Christ he meeteth it with compassion as here in these blind men for he is a compassionate high priest 4. It is easie for Christ to do every greatest work as here to open the eyes of the blind and to give sight to them for He touched their eyes and they immediately received sight 5. It is reason that what gift we get of Christ we imploy it for his honour for Their eyes received sight and they followed him CHAP. XXI Christ rideth to Jerusalem to vers 12. Casteth out the buyers and sellers out of the temple to ve 18. Curseth the fig tree vers 22. Defendeth his own authority against the Pharisees challenge ver 28. And in two parables setteth down their sin and Gods judgement in rejecting of them Ver. 1. ANd when they drew nigh unto Ierusalem and were come to Bethpage unto the mount of Olives then sent Iesus two disciples 2. Saying unto them Go into the villages over against you and straightway ye shall find an asse tyed and a colt with her loose them and bring them unto me 3. And if any man say ought unto you ye shall say The Lord hath need of them and straightway he will send them IN this Christ's last voyage to Jerusalem Observe 1. That Christ being resolved to lay down his life the more near he draweth to his suffering the more doth he reveal himself to be the promised Messiah in whom the promises were accomplished Therfore he wil now go riding into Ierusalem 2. Again lest the nature of his kingdom should be mistaken he wil give evidence in his poverty that his kingdome is not of this world Therfore he will borrow an asse to ride on 3. He hath right to whatsoever he liketh to make use of as he sheweth in commanding the disciples To loose the asse and her colt and to bring them to him 4. His knowledge doth reach to the observation of the meanest things and doth take notice of Asses and their colts and their bindings and loosings 5. Whatsoever impediment can occur to any of his servants in their course of obedience unto him he doth foresee it and doth provide for the removing therof as here If any say ought unto you c. 6. He knoweth the master of the Asse will be within and what he wil say and foretelleth how he shall dispose of his will and move him without any more to let them go for the hearts of kings and country-men are in his hand and thus he letteth his disciples see a glimpse of his God head saying Straightway he send them 7. Albeit he be Lord of all yet will he make use of what his friends have with their own consent so that they may be reasonable servants with good will bestowing what he calleth for Therfore saith he Straightway he will send them 8. He is not ashamed to professe himselfe Lord and Master and yet to be so far emptied as to have need of the service of an Asse Say saith he the Lord hath need of them Ver. 4. All this was done that it might be fulfilled which was spoken by the Prophet saying 5. Tell ye the daughter of Sion Behold thy king cometh unto thee meek and sitting upon an
tribute money And they brought unto him a peny 20. And he saith unto them Whose is this image and superscription 21. They say unto him Cesars Then saith he unto them Render therfore unto Cesar the things which are Cesars and unto God the things which are Gods By calling for the stamp of the tribute mony and finding by the Im age and superscription of the money that they had by agreement subjected themselves unto Cesar and taken him for their King and stricken coyne for his use he concludeth the question as solved and biddeth them Give unto Cesar that which is Cesars and unto God that which is Gods Hence learn 1. Where a Kingdome hath subjected themselves unto a King and become his Subjects and tributaries it is lawfull to pay tribute unto him Give unto Cesar that which is his 2. Christ is no enemy to Magistrayey nor to civill rulers but teacheth men to give therin their due for Give unto Cesar that which is Cesars saith he and therfore it is reason that magistrates be as carefull that God have what is due to him in Religion and obedience of his commands as he is carefull that their due be given to them 3. Men should so regard Kings and Rulers as they do not mistake God but respect honour and obey him above all Therfore saith he Give unto God that which is Gods Ver. 22. When they had heard these words they marvelled and left him and went their way They find themselves disappointed and with a fruitlesse admiration of Christs wisdom do depart Doct. Christs adversaries in the end will find themselves mistaken in their vain hopes which they have had to ensnare him or his and all that open the mouth against him shal be ashamed as These men marvelled and went away Ver. 23. The same day came unto him the Sadduces which say that there is no resurrection and asked him 24. Saying Master Moses said if a man dye having no children his brother shall marry his wife and raise up seed unto his brother In Christs ran counter with the Sadduces learn 1. Christ will yoke with all his adversaries and will dispute with all Sectaries and confound them new exercises new disputes new contradictions new temptations abide our Lord and his Church for after the Pharisees and Herodians are gone the Sadduces come 2. It is a speciell policy of Satan to multiply his temptations one after another so near in time as he can for The Sadduces came that day 3. Multitudes of sects and schismes is not new nor strange but the just punishment of a corrupt Church not onely Pharisees and Herodians but Sadduces also set on by turn upon our Lord. 4. No errour so monstrous but it will finde Patrons and Followers among them who do not follow Christ for the beastly errour of the mortality of the Soul and denying the Resurrection of the body findeth here Sadduces to professe it Ver. 25. Now there were with us seven brethren and the first when he had married a wife deceased and having no issue left his wife unto his brother 26. Likewise the second also and the third unto the seventh 27. And last of all the woman died also 28. Therefore in the resurrection whose wife shall she be of the seven for they all had her Because that in the resurrection the Sadduces conceived that every man is to return to his wordly estate and condition as wife children and goods and thus do see many absurdities follow as they apprehend upon their own suspicion therefore they reject this article of faith and propound their conceit as an unanswerable doubt unto Christ. Hence learn 1. The conceiving of spirituall things in a fleshly manner is the ground of mistaking the truth and setting up of errours and heresies as appeareth in these Sadduces they apprehend the doctrine of eternall life to be this That the course of this temporary life shall be renewed and made perpetuall 2. No man seemeth wiser in his own eyes then the blindest hereticks do they conceive that Christ himself cannot answer their objections against the truth and this imboldneth these Sadduces to dispute Ver. 29. Iesus answered and said unto them Ye do erre not knowing the Scriptures nor the Power of God 30. For in the resurrection they neither marry nor are given in marriage but are as the angels of God in heaven Christ confuteth them by Scripture Doct. 1. If the Scriptures be not understood and believed it cannot misse but errours will arise for nothing else but this light can prevent or remove errours for They erred not knowing the Scriptures 2. It is necessary for quieting our minds in the truth of Gods Word that we look onely to the promise of God and to his ability to performe all what he hath promised Therefore saith he Ye erre not knowing the Scriptures nor the Power of God 3. After the resurrection we shall be set free from the infirmities whereunto now we are subject and shall neither need meat nor drink nor marriage but shall be upholden immediately of God without means as Angels are and shall be imployed onely in the immediate service of God as the Angels of Heaven are Vers. 31. But as touching the Resurrection of the dead have ye not read that which was spoken unto you by God saying 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Having reproved their errour he confirmeth the true Doctrine by Scripture Hence learn 1. That no sufficient silencing of errour can be till the contrary truth be made clear by Scripture Therefore saith he Have ye not read 2. Whatsoever is said in the Scripture should be taken as spoken unto us and that by God for Have ye not read that which is spoken unto you by God saith he 3. Whatsoever the Scripture doth import by good consequence is to be accounted for Godâ— speech and that which in reading should be so understood as if it were expressed as here Christ reckoneth Concerning the Resurrection have ye not read saith he for the Scripture doth not stand in letters or syllables but in the sense of words and in the truely inferred consequences from thence 4. Whosoever are within the Covenant of Grace whose God the Lord is by Covenant they are sure to live in Heaven with God after this life and to have their bodies raised at last unto immortall life because God is the Saviour and Redeemer not of the soul of his Elect only but also of the body therefore there must be a resurrection of the body for God is not the God of the dead but of the living that is His Covenant to be a mans God will not suffer the man to perish in soul or body but though temporall death overtake the body yet the soul must live and not die but be for ever in a blessed condition with God and the body must not alwayes remaine under
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