holinesse in the church to be adversaries unto Christ and his Disciples for the Pharisees here do quarrell with Christ for his Disciples cause 2. Christs Disciples readily shall be mistaken and misconstrued do what they please for their plucking of eares of rough corn to satisfie their hunger doth not escape censure 3. Hypocrites do urge ceremonies and externall observations more then the greater things of the Law for here the Pharisees quarrell the Disciples for plucking of the corn and purging of it from the aunds and eating of it on the sabbath in the case of necessity as a breach of the sabbath misregarding charity to the hungry and fainting Disciples saying Why do they that which is not lawful on the sabbath-day Ver. 3. But he said unto them have ye not read what David did when he was an hungred and they that were with him 4. How he entred into the house of God and did eat the shew-bread which was unlawfull for him to eat neither for them that were with him but onely for the priests Our Lord defendeth his disciples by four reasons The first is this It was no sin for David and his men in a case of necessity to eat the shew-bread which by the letter of the Law was appointed for no mans use ordinarily save the priests therefore without sin likewise may my disciples pluck the ears of corn and eat thereof on the Sabbath for notwithstanding the letter of the Law forbideth all manner of work opon the Sabbath yet the intent of the Law and meaning therof was neither to forbid the Shew-bread to be made use of in such an extraordinary case of necessity nor to forbid meat to be made ready on the Sabbath to suffice a mans hunger Doct. 1. When the mind of the Law-giver and the intent and the end of the command is not contraveened the precept is not broken for this is the ground of Christs defence 2. Not reading nor considering the Scripture whereby the meaning of the Law may be understood is the cause of errour and mistaking of duties This is it he saith Have ye not read Ver. 5. Or have ye not read in the law how that on the Sabbath-dayes the Priests in the Temple profane the Sabbath and are blamelesse 6. But I say unto you that in this place there is one greater then the temple The second reason is The priests for promoving of the service of the Temple do bodily work on the sabbath which in your language is to profane the sabbath and yet are blamelesse Therefore albeit my disciples for promoving my service who am greater then the Temple do pluck ears of corn and eat thereof on the Sabbath and so seem to you to profane the Sabbath yet they are also blamelesse Hence learn 1. Whatsoever bodily work is necessary for the promoving of the service and worship of God upon the Sabbath is not a breaking of the Sabbath for the Priests Did bodily work in the Temple on the Sabbath-day and are blamelesse 2. As the body is above the figure or shadow so is Christ greater then the Temple which is a figure of him Therfore saith he In this place is one greater then the temple Ver. 7. But if ye had known what this meaneth I will have mercy and not sacrifice ye would not have condemned the guiltlesse The third reason is this The Lord never appointed the outward ceremonies of his service in the first table to hinder works of mercy prescribed in the second table but on the contrary when at one time both cannot be done he will have the work of mercy done and the ceremony of a sacrifice left undone for that time Therefore it is agreeable to Gods will that my Disciples should rather pluck corn and eat it on the Sabbath by way of mercy to their own body then harm their health under pretext of keeping the Sabbath which if ye had understood and considered ye would not have condemned my Disciples without cause Hence learn 1. The true meaning of Gods word being known it is able to prevent rash judgment Therfore it is said If ye had known 2. Condemning of the guiltlesse doth draw the judg being rash under guilt Therfore saith he Ye would not have condemned the guiltlesse 3. It is not every man no not every learned man who is acquainted with the true meaning of the Scriptures for in saying If ye had known he taxeth both the Pharisees and Scribes of ignorance Verse 18. For the Son of man is Lord even of the Sabbath day The fourth reason I whom ye see to be a man am also God and Lord of the Sabbath having authority to prescribe or allow for my service on that day what I please to judge and to punish or pardon the breach as I please Therfore If I judg this work of my Disciples to be no fault neither should ye Hence learn 1. That the incarnation of the Word or second person of the God-head made the Son of God to be the Son of Man but it did not diminish his Divine Authority as he is the Son of God for he saith That the Son of man is Lord even of the Sabbath day 2. Christ can maintain the authority of the fourth command and appoint any one of the seven dayes as he pleaseth for the observation of the command for He is Lord even of the Sabbath Ver. 8. And when he was departed thence he went into their synagogue 10. And behold there was a man which had his hand withered and they asked him saying Is it lawful to heal on the sabbath days â—hat they might accuse him 11. And he said unto them What man shall there be among you that shall have one sheep and if it fall into a pit on the sabbath day will he not lay hold on it and lift it out 12. How much then is a man better then a sheep wherfore it is lawful to do wel on the sabbath dayes Here is another dispute about the sabbath in the synagogue whether it was a breach of the sabbath to heal a man of a withered hand miraculously Hence learn 1. That Christ went on to follow his calling notwithstanding of enemies and opposition for after his disputation in the field with the Pharisees he goeth into the synagogue where he might do good to the People 2. Christs enemies when they have no just quarteil against Christ or his followers they invent one as when they could find no sin at all in him they sought to accuse him for miraculous healing of men on the sabbath for want of better ground of accusation for They asked that they might accuse him 3. Malice maketh men blinde reasonlesse and absurd for They ask if it be lawful to heal a man miraculously on the sabbath day wherin there can be no apparent ground of doubting 4. The more impudent Christs enemies be against him the more shame and confusion the Lord will bring on them for our Lord refuteth his adversaries by
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
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
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
to be a branch of poor Ruth a Gentile as well as of rich Booz of unlearned persons as well as learned of ignoble and mean persons as wel as Kings yea and of persons blotted with notorious faults as Rachab and Tamar no lesse then of holy Patriarchs and Prophets such as Abraham and Isaac 5. As he hath separated our nature in his own person from all the pollution of his Ancestors here recorded so he can sanctifie our persons and nature how polluted soever our persons have been 6. By summing up the generations from Abraham unto Christ in thrice fourteen he teacheth us that notwithstanding so many notable changes were made in that people especially about the period of each fourteen Generations yet was the promise of the Messias coming and the lineall descent of the blessed seed still keeped on foot till our Lord was born and by this same means he giveth us to understand that in the greatest commotions of kingdomes or commonwealths no promise made to the Church shall be shaken Verse 18. Now the birth of Iesus Christ was on this wise when as his Mother Mary was espoused to Ioseph before they came together she was found with child of the holy Ghost In the second part of the chapter we have five evidences of Christs wonderfull incarnation The first is the Virgin Mary is found with child of the HOLY GHOST wherein these truths offer themselves 1. Albeit Christ as God be eternall and hath no mother yet as he is a man he hath Mary his Mother in her virginity For before they came together she was found with child of the HOLY GHOST 2. This wonderfull conception was no lesse true and reall then any ordinary concepâ—ion could be for by ordinary evidence She is found with childe which was observed by those that did not know that it was of the holy Ghost till afterward 3. We should neither speak nor think of this holy conception without the remembrance of the wonderfull operation of the Holy Spirit for to preveen all unworthy and unbeseeming thoughts of this transcendent mystery no sooner doth the Evangelist make mention of the Virgins being with Child but immediately he subjoyneth of the Holy Ghost To teach us to beware to think any thoughts of this great mystery of Godlinesse the incarnation of the Son of God except by the conduct of the Holy Ghost who must form right thoughts of Christ in our hearts and lead us along through this following history in all saving truth 4. The LORD hath a care of the same and estimation of those in whom he mindes to honour himself for it is provided by God so that the Virgin Mary being with child of the promised Messia shal be espoused to her husband Joseph that no exception could be taken against her by such as did not beleeve the mystery Vers. 19. Then Ioseph her husband being a just man and not willing to make her a publick example was minded to put her away privily The second evidence is Josephs perplexity who being certain of the reall conception of the Virgin and uncertain of the holy Manner of it either because he was not informed by the Virgin how the matter was or because if he was informed he did not fully beleeve he is put to a perplexed deliberation what to do There was on the one hand such evidence of purity and holinesse in the carriage of the blessed Virgin that Joseph could not find a reason in Justice to make her a publick Example and for this part of his resolution he is commended as a just Man On the other hand there was such certainty of her being with child and that the child was not his that he minded to put her away privily Doct. 1. GOD by perplexities can prepare the hearts of his own for a clearer satisfaction in matters of highest concernment for this exercise of Joseph is made a Harbinger to the revelation and satisfaction which afterward he received 2. Our LORDS sufferings began very early even ere he was born when the Virgin Mother cometh under suspicion for his incarnation and cometh under this hazard to be put away privily for his cause 3. No wonder CHRIST have hard entertainment in the world before he be known when even his own according to election do refuse him till he manifest himself to them For Joseph is about to reject the Mother and the child before he knew the mystery Ver. 20. But while he thought on these things behold the Angel of the Lord appeared unto him in a dream saying Ioseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the holy Ghost The third evidence is the Testimony of the Angel revealing the truth to Joseph Doct. 1. No lesse then divine revelation can satisfie a soul in matters concerning Christ Joseph must be taught from Heaven before he be clear about the incarnation of the Son of GOD 2. The Lord can turn the doubts and fears and perplexities of his own into an advantage unto themselves and others also and into a clearer manifestation of his own glory for now the incarnation of the Son of God is more clear to Joseph and to the church that the Lord did reserve the revelation thereof to himselfe then if Joseph had never made question about it 3. The Lord useth to shew himselfe in a necessary nick of time while the Virgin is in hazard to suffer and Joseph about to put her away mean while the Lord interposeth himselfâ— for while he thought of these things the Angel appeared The Angel calling Joseph Son of David doth oblige Joseph to serve the chiefe of all the sons of David the renowned branch and true root also of the house of David for whose cause the posterity of David was kept undestroyed when other families were confounded Then he dischargeth Josephs suspicion which he had of Mary assuring him that that which is conceived of her is of the holy Ghost and this he sayeth not to seclude the operation of the Father and the son whose work is alwayes one with the work of the Holy-Spirit by whom the Father and the Son do work whatsoever they work among the creatures being all three one God as undivided in essence so inseparable in operation But this work is attributed to the holy Ghost to seclude the ordinary way of generation of man and to assure us of the sanctification of the substance of the Virgin assumed by Christ and of the freedom of Christ humane nâ—â—ure both from originall sin and also from all possibility oâ—â—sinning by reason of the personall union of the humane nature with the Divine made by the Holy Ghost 4. As Christ is the Son of David by lineall descent through Mary his Mother so also by law through Joseph his supposed father and father in law who was descended from David for the Angel calleth Joseph Thou Son of David 5. The Lord in due time cleareth
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
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
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
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
me ye that labour 4. Albeit a soul find nothing whereby to commend it selfe to Christ but a fruitlesse life and loathfom burthen of sin nothing but that which yeeldeth restlesse unquietnesse yet without exception of any person all such may come unto him for relief none of those who acknowledg their inability to help themselves are secluded There is no Bar to put back a soule from Christ which desires to come unto him which desires to beleeve in him and to have communion with him for he saith Come unto me all yee 5. Albeit there be no bar put to hinder any man from coming to Christ yet none wil come until they be sensible of a burden whereof they cannot be freed by any other meanes Therfore he speaketh expresly to such saying Come unto me all ye that are weary and heavy laden not excluding luke-warm Laodiceans or any other who desire to be made sensible of sin who desire to repent who desire to beleeve in God and to fear God 6. Seeing all things are delivered unto Christ and all that have need are commanded to come to him it is a miserable and damnable folly to seek any thing belonging to righteousnesse and eternall life except in Christ Jesus only for he telleth us All things are delivered unto me and saith Come unto me 7. God can sanctifie the love of our selves so far as to make it a motive and allurement to draw us unto him for such as are unquiet about the condition of their soul or are burdened with any trouble which they are not able to bear have a promise of relief if they shall come unto him who can shew them the true cause of their trouble and the right outgate also for I will give you rest saith he Now rest is opposed to labour and burthens and so importeth ful relief from al the sin and misery which can trouble any man Ver. 29. Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your soules The next exhortation teacheth us 1. To stay with Christ under his discipline after we are come unto him and so to joyn the study of obedience with faith the duties of faith and obedience must not be severed for he joyneth Come to me and take on my yoke 2. Albeit Christs commands be our true liberty yet in respect of the untowardnesse of our nature the tye of doing all holy duties belonging to sanctification of bearing the Lords chastisements and suffering persecution is a yoke wherein we have need to be bound Therfore saith he Take on my yoke 3. It is necessary that we willingly submit our selves to this yoke and burden how contrary soever it seem to our nature for Take ye up my yoke doth the word in the Originall bear or Lift it as it were upon your shoulders 4. When we have consented to submit to Christs yoke we have need as Disciples daily to learn how to bear it Therefore he commandeth saying Learn of me 5. As unto the right bearing of the yoke of Christ the vertues of humility and meekness are necessary so are they to be learned and had onely from Christ blessing unto us not onely his Doctrine but also his example for it is said Learn of me that I am meek and lowly now no command given unto him of the Father was grievous no suffering made him grudg no paines made him shrinke from his duty or to faint his plaints of his enemies and his answers unto them were full of meeknesse he stood not to abase himself for the Fathers glory and mens good and it is he who must give us grace to do so also 6. True rest unto the conscience is to be found in Christs satisfaction given to justice for us true peace in his service for he saith Come to me and ye shall find rest 7. It is sufficient in this life that we find rest to our souls albeit our bodies be troubled Therfore it is said Ye shall find rest to your souls No more is promised Ver. 30. For my yoke is easie and my burden is light Another motive to take on his yoke is My yoke is easie Hence learn 1. That albeit Christs Discipline and manner of exercising of his followers be a yoke and burden to our corrupt nature yet it is an easie yoke and a light burden to a soul seeking liberation from sin and seeking salvation through Christ Therefore saith he My yoke is easie c. Now it is called an easie yoke in comparison of the covenant of works wherein men want the help of a Mediator and are bound to do all in their own naturall strength but we have Christ to help us who worketh all our works in us and for us 2. It is an easie yoke in comparison of sin which maketh a man draw and bear his own ditty unto condemnation 3. Christs yoke is easie because albeit the ten commands renewed and repeated in the Gospel do require no lesse perfection to be aymed at in sincerity of obedience then under the covenant of works yet the cords to bind on the yoke are not terrour but love and that little which is done in faith and upright obedience is well accepted and much joy and peace much courage and comfort is bestowed on such as uprightly ayme and endeavour to obey the commands of God in Christ thus saith he My yoke is easie and my burden is light CHAP. XII There are three controversies between CHRIST and the Pharisees The first is about his Disciples their plucking of ears of corn to ver 10. The next about the healing of the withered arme of a lame man to ver 22. The third about the casting out of a divel to ver 46. After which we have his estimation of his carnall and spirituall kindred Ver. 1. AT that time Iesus went on the Sabbath day through the corn and his Disciples were an hungred and began to pluck the ears of corn and to eat IN the first controversie learn first That our Lord took much pains in going from place to place about what the Father had given him to do for even on the Sabbath he went from place to place Through the corn field 2. The work of the Ministry and attending on the Lord somtimes may be so urgent as his servants wil forget to provide their meat for here His Disciples were an hungred 3. God may put his chosen children to straits in this world and suffer them now and then to taste of want for his Disciples must for hunger at a time Pluck the ears of corn and eat them for bread Ver. 2. But when the Pharisees saw it they said unto him behold thy Disciples do that which is not lawful to do upon the Sabbath-day The Pharisees fish a fault where there was none and quarrell with Christ for his Disciples Doct. 1. It is no new thing to see men who are otherwise learned and are in account for their
receiveth the seed into stony places the same is he that heareth the word and anon with joy receiveth it 21. Yet hath he no root in himselfe but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended From the exposition of the seed sown in stony ground learn 1. That some hear the word and receive it with joy readily upon temporall grounds and naturall motives for excellent truths and offers of remission of sinnes and eternal life may affect a naturall man in a natural way Such is he that receiveth the â—â—rd in stony places 2. Where sound faith is not mixed with the word received there the word is not ingrast for He hath no root in himself 3. Where the word is not received so as the root of true faith and Gods grace is in the man his seeming faith will not endure whatsoever lustre it may have for He endureth but a while 4. When a man receiveth the Gospel for some motive of a temporary good the fear of some temporary evill such as is threatened in persecution will be able to drive him from his professed Faith for When persecution cometh by and by he is offended and so a ffliction is a touch-stone wherby to try the sincerity of professours Vers. 22. He also that receiveth seed among the thornes is he that heareth the word and the care of this world and the deceitfulnesse of riches choak the word and he becometh unfruitfull From the exposition of the seed sown in thorny ground learn 1. That however the word seem to be received if it do not bring forth fruits of amendment of life if it beget not Faith working by Love it is like seed choaked with thorns and the word is lost in such an heart 2. Whatsoever things pertaining to this life do go so near a mans heart as they take up the room time travell and affection which heavenly things should have they are but thornes which choak the seed of God's Word 3. When the care of getting or keeping or governing of riches under fair pretences of a lawfull calling of caring for our family and not neglecting the benefits of God do steal away the heart and do waste a mans time and strength which should be bestowed upon heavenly things then all these pretences are but the deceitfulnesse of riches 4. If a man's works do not proceed from the vertue of God's word whatsoever be his works from other principles they are nothing in God's account for If the Word be choaked the man becometh unfruitfull Ver. 23. But he that received seed into the good ground is he that heareth the Word and understandeth it which also beareth fruit and bringeth forth some an hundred fold some sixty some thirty From the exposition of the good ground learn 1. That onely such are worthy receivers of the Word who believe and obey it in their conversation for These only are like good ground receiving the good seed and rendring the fruits of good seed 2. Every true believer is fruitfull albeit every one doth not bring forth fruit in a like measure but some more some lesse Some an hundred some sixty and some thirty fold Ver. 24. Another Parable put he forth unto them saying The Kingdome of Heaven is likened unto a man which sowed good seed in his field 25 But while men slept his enemie came and sowed â—ares among the wheat and went his way 26 But when the blade was sprung up and broughâ— forth fruit then appeared the tares also 27 So the servants of the Housholder came and said unto him Sir didst not thou sow good seed in thy field From whence then hath it tares 28 He said unto them An enemie hath done this The Servant said unto him Wilt thou then that we go and gather them up 29 But he said Nay lest while ye gather up the tares ye root up also the wheat with them 30 Let both grow together until the Harvest and in the time of Harvest I will say to the reapers Gather ye together first the tares and bind them in bundles to burn them but gather the wheat into my barns Another Parable serving to teach That the visible church full not want a mixture of wicked persons joyned with the Godly unto the worlds end and that we must not dream of a possibility to make a perfect separation of good and bad in the church The chief doctrines to be observed herein are 1 That the externall visible church is worthy to be called and counted the Kingdome of Heaven even in regard of the externall constitution of it in this world notwithstanding of the mixture of wicked hypocrites in it because therein Christ rules as King and hath his Subjects all professing him to be King of Saints but especially in respect of his own elect therein who honour him in Spirit in whom he doth begin eternal life and draweth it on unto perfection 2. The visible church is like a corn field wherein are sown good seeds and noysome weeds sound converts begotten of God and wicked hypocrites who are the children of Satan for the enemy sowes tares among the wheat 3. There is no more possibility for men to eschew the incoming of Hypocrites into the church than for any husband-man's servant to hinder an enemy to cast in the seed of weeds in their Master's field in the night when men do sleep 4. It is a matter of grief and offence to see in the church of God so many unprofitable and noysom weeds so many wicked hypocrites and naughty persons this the servants coming to regrate the matter doth import 5. The rash zeal of servants before they consult the Lord their Master is ready with the hazard of the church and true members thereof to have such a constitution of the visible church as they should suffer none to be a member who are not inwardly regenerate but have all others of whose inward Regeneration they are not assured plucked from among professours this is imported in Wilt thou that we go and gather them up 6. The Lord albeit he hath given order to censure the scandalous Offenders yet he dischargeth his servants to prosse toward such a separation as to have all the weeds and wicked in heart to be cast out least while they gather out the gracelesse tares they should root out also the gracious wheat with them for it is not possible for any man to discern the renewed from the unrenewed so clearly but he may be mistaken this Christ meaneth by he said Nay lest ye root up the wheat with them 7. The Lord accounteth it lesse hazard to suffer many hypocrites to be in the visible Church then to hold out or cast out of it any one of the weakest of the Elect and converted children for so he reckoneth here that it is much safer to suffer many weeds to grow in Gods field then to hazard one grain of good wheat by seeking to root out
the parts of his own worship and if a man presume to prescribe what shall be worship to him which he hath not prescribed it is a sufficient cause to reject mans ordinance for In vain do they worship me c. Ver. 10. And he called the multitude and said unto them Hear and understand 11. Not that which goeth into the mouth defileth a man but that which cometh out of the mouth this defileth a man A fourth reason delivered unto the multitude by way of apology for his Disciples This sort of pollution which cometh to the mouth by unwashen hands is not a sin which defileth the conscience but the wickednesse of the heart vented by the mouth such as is these wicked mens quarrelling of my Disciples that indeed doth pollute the man Therefore these Pharisees rather then my Disciples are polluted Hence learn 1. That contesting against Christs Disciples slandering and reproaching of such as do not observe humane traditions is a pollution of the slanderer and more dangerous then the omission of humane ceremonies which may be omitted without pollution of sin for That which cometh out of the mouth polluteth 2. Albeit unto mocking adversaries we need not alwayes give reasons of what we do or omit yet unto different spectators it is good to give a reason for their edification and our own clearing as here Christ giveth satisfaction to the common people for He called the multitude and said 3. The fountain of the pollution of a mans actions is his heart conscience and affections not being rightly disposed for Out of the heart cometh such and such evils Ver. 12. Then came his disciples and said unto him Knowest thou that the Pharisees were offended after they heard this saying The Disciples do wonder that Christ did regard so little to displease the Pharisees Hence learn 1. Truth must be taught whosoever may be displeased for so did Christ preach albeit the Pharisees were offended 2. Nothing will vexe false teachers more then the discovery of their false doctrine before the multitude as the Pharisees for this Cause were offended 3. Men are ready to stumble and offend at the teaching of Truth where no stumbling block is laid before them as at Christs doctrine The Pharisees were offended after they heard this saying Ver. 13. But he answered and said Every plant which my heavenly Father hath not planted shall be rooted up Our Lords answer serveth for a reason 1. Why he spake against the Pharisees false doctrine and 2ly against their traditions and 3ly why he misregarded in this case their offence-taking because both their ceremonies their false doctrine and they themselves also being altogether reprobate stuffe were plants which God had not planted in his field but Satan and therefore they were all to be rooted out for the good of the vineyard and field of the Lords church Hence learn 1. That in the visible church and Garden of the Lord there may be some plants not of Gods plantation but of Satans such as false doctrine corrupt inventions of men thrust into Gods worship and wicked men defenders of both for this is imported in Every plant which my Father hath not planted 2. God the good Husband-man will have these evill weeds discovered and cast out as God giveth a calling and occasion therefore saith he They shall be rooted out Vers. 14. Let them alone they be blind leaders of the blind And if the blind lead the blind both shall fall into the ditch Christ doth cut off any more speaking of these wicked men Doct. 1. Obstinate maintainers of false doctrine and of corrupt traditions enemies to Christ and his disciples are given over of God and are worthy also to be given over and let alone by men that is fellowship is not to be kept with them Therefore he saith Let them alone 2. Where the teachers and people follow mens traditions in Religion and not the rule of Gods word the leaders and they that are led are both blind This is it he saith They be blind leaders of the blind 3. The following of false teachers and blind guides will not be an excuse before God for people to plead immunity But seeing none should follow any man but as that man doth follow the Lord the blind guide and the blind follower shall both perish if they hold on in their wrong way for Both shall fall into the ditch Ver. 15. Then answered Peter and said unto him Declare unto â—â— this parable 16. And Iesus said Are ye also yet without understanding 17. Do not ye yet understand that whatsoever entreth in at the mouth goeth into the belly and is cast out into the draught 18. But those things which proceed out of the mouth come forth from the heart and they defile the man 19. For out of the heart proceed evil thoughts murders adulteries fornications thefts false witnesse blasphemies 20. These are the things which defile a man but to eat with unwashen hands defileth not a man Peter doth not understand the parable of not being polluted by meat and so moveth this question Doct. 1. It is good to be asking of Christ whatsoever we understand not whatsoever reproofe may follow for our dulnesse therefore saith Peter declare unto us this parable From Christs answer learn 1. That when disciples do not take up the plain speeches of Christ they are reproof-worthy Therfore saith Christ Are ye also without understanding 2. Albeit Christ reprove our faults and be angry at them yet he wil go about to relieve us of them for he is about to teach after reproof saying do not ye understand 3. Every action or word doth testifie what is in the heart and doth adde a degree of further pollution and guiltiness unto that which the man had before he brake out externally for Evil words coming forth from the heart do pollute the man yet more 4. When a needless ceremony and a superstitious invention of man is neglected or forborn it is not a sin notwithstanding of whatsoever humane authority or tradition of the Elders commanding it for Christ here doth pronounce the disciples eating with unwashen hands though contrary to the tradition of the Jewish doctors Not to defile the man Ver. 21. Then Iesus went thence and departed into the coasts of Tyre and Sidon 22. And behold a woman of Canaan came out of the same coasts and cryed unto him saying Have mercy on me O Lord thou son of David my daughter is grievously vexed with a divell Christ having ended his dispute goeth to seek a wandering Sheep from this his journey-taking for the woman of Canaans cause Learn 1. That where Christ hath a lost sheep or a work of mercy to work he spareth no pains to compasse his purpose for here He departed to the coasts of Sidon 2. The persons to whom Christ hath a mind providence will draw them after him Behold a woman of Canaan came 3. Faith findeth the smell of Christ where ever he be and draweth
thee alone if he shall bear thee thou hast gained thy brother After disswading us from stumbling of others he teacheth us how to remedy scandals given unto us by others that the offender may be reclaimed and the church receive least damage therby and 1. He giveth direction about private scandals saying Moreover c. Doct. 1. When scandal is given we must not onely beware our selves to stumble though we cannot eschew but be grieved but also must study to reclaim the offender for this direction is given to us to remedy scandals given 2. The scandalous sin of a brother or professed believer especially must be cared for and cured by believers If thy brother offend thee 3. Private admonition especially in case the offence be private is a mean of reclaiming our brethren from their sinful courses Go tell him his fault alone 4. It is not necessary to divulge every fault which we alone know or to let others know of it for it is said Tell him between him and thee alone 5. The most discâ—eet easie and gentle wayes are first to be assayed in the case of private offences Therefore saith he Tell thou him alone 6. It is the gaining or saving of a brother to reclaim him from his sin and an obligation put upon the reclaimed sinner toward the Brother who admonished him for saith he Thou hast gained thy brother 7. We are bound to hear and obey private admonition even as we would be saved for if he bear thee saith he thou hast gained thy brother Ver. 16. But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established Now he teacheth how to proceed if private admonition prevail not Doct. 1. If private admonition profit not and the party admonished will not amend we must not give over the cure of his scandalous course but must use further means and take the assistance of some others to help to reclaim him Therefore saith he Take with thee one or two more 2. The admonition of two or three serveth to convince the Offender of his fault the more clearly or to bear witnesse against him in case of his disobedience for In the mouth of two or three witnesses every truth shall be established Ver. 17. And if he shal neglect to hear them tell it unto the church but if he neglect to hear the church let him be unto thee as aâ— heathen man and a publican The former failing he teacheth what further must be done Doct. 1. When more private means avail not to remedy a scandall Christ hath appointed more and more publick Censure and Discipline in his Church for he saith Go tell the Church 2. Christ hath appointed a church of Governours or rulers over congregations and over all particular persons within the same which must attend the complaints of the Offended and remove scandals and who have power to call before them and to examine and censure the Offender for that end for so importeth Christs saying Tell it unto the Church 3. The Church hath means and power to remove publick scandall which being imployed by the church and obeyed by the Offender Excommunication is not to be used for Neglecting to heare the Church presupposeth the church Direction and Order to be given forth for amendment of the Offender and removing of the scandall 4. When the church hath given sentence upon the Offender and hath appointed the way to remove the scandall then the Offender should obey in the Lord for Christ declareth it a sensurable fault to Neglect to bear the Church 5. If the Offender disobey the churches direction for removing of the scandal then the church may and should excommunicate the obstinate that is declare him to be deprived of the honour of a Christian till he repent and to be holden in such dis-respect as the heathen and publicans were by the Jewish Church in those dayes for Let him be to thee such presupposeth he is found and declared by the church to be holden for such 6. When the church declareth an offender contumacious or excommunicateth him as unworthy of the fellowship of the Saints for his present abominable condition then every beleever must carry himself toward the excommunicate as toward a man disgraced and cast out of church-honour for Christ hath said Let him be unto thee as an heathen man that is as one without the church and a publican that is a despised sinner for so were Publicanâ— esteemed of among the Jews to the intent the Offender may be ashamed of his sin and repent Ver. 18. Verily I say unto you whosoever ye shall binde on earth shall be bound in heaven and whosoever ye shall loose on earth shall be loosed in heaven Here our Lord confirmeth the Authority given unto the church or Assembly of church-Governours Doct. 1. The church or Assembly of church-Governours hath authority from Christ in Christs name to pronounce guilty and lyable to judgment and to pronounce absolution and remission of sin as they finde cause for saith he Whosoever ye binde or ye loose 2. Christ will ratifie in heaven what the church assembled do in his Name in the exercise of the keyes of Doctrine and Discipline whether to the condemning of the guilty or absolving of the penitent for he saith It shall be bound in heaven loosed in heaven Ver. 19. Again I say unto you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in heaven 20. For where two or three are gathered together in my Name there am I in the midst of them To give assurance that the execution of his ordinances by the church shall be ratified in heaven he sheweth them that the consent of never so few of his Saints agreeing together upon a petition unto God shall have a blessed effect in heaven how much more shall the consent of the church-Rulers in execution of publick ordinances be ratified and have effect and this he further confirmeth by certifying us of his gracious presence where never so few two or three suppose there be no more Rulers in some small congregations are met in his name much more when a greater number do assemble and meet for his publick service Hence learn 1. That for mutuall edification one christian may take the help of another for prosecuting joyntly some particular petition before God for it is said If two of you shall agree upon a petition c. 2. God doth so love the communion of Saints that the consent of more of his children in one suplication hath the encouragement of this particular promise for What they ask shall be done 3. If the consent of some shall be blessed when they joyntly prosecute one petition much more may the church be confident that their publick consenting unto the execution of Christs ordinances shall be blessed for this the scope of
the speech importeth 4. No meeting or gathering together of the Saints can have expectation of a blessing except it be in Christs name that is in so holy a manner and upon such warrantable grounds as his glory and the welfare of his church be promoved therby and not hindred for he promiseth his presence only to such as are gathered in his Name Vers. 21. Then came Peter to him and said Lord how oft shall my brother sin against me and I forgive him till seven times 22. Iesus saith unto him I say not unto thee Until seven times but till seventy times seven For clearing of the matter of private admonition and publick censures a question is moved by Peter how oft we should forgive offences unto our brethren professing repentance which Christ answereth Hence learn That it seemeth to our corrupt nature that we should not forgive faults to the same person many times falling therein for How oft and till seven times which seemeth abundance importeth so much From Christs answer learn 1. That we should set no number to the times of forgiving the penitent were it untill seventy times seven times that is how oft soever 2. The Lord delighteth in large mercy and standeth not how oft soever to give mercy providing the party be truly penitent for otherwayes we must not deceive our selves God will not be mocked tâ— foâ—â—e that commandeth man to shew mercy so oft will noâ— refuse to give mercy himself Ver. 23. Therfore is the Kingdome of heaven likâ—â—d unto a certain King which would take account of his servants 24. And when he had begun to reckon one was brought unto him which ought him ten thousand talents 25. But forasmuch as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made 26. The servant therfore fell down and worshipped him saying Lord have patience with me and I will pay thee all 27. Then the Lord of that servant was moved with compassion and loosed him and forgave him the debt 28. But the same servant went out and found one of his fellow-servants which ought him an hundred pence and he laid hands on him and tooke him by the throat saying Pay me that thou owest 29. And his fellow-servant fell down at his feet and besought him saying Have patience with me and I will pay thee all 30. And he would not but went and cast him into prison til he should pay the debt 31. So when his fellow-servants saw what was done they were very sorry and came and told unto their lord all that was done 32. Then his lord after that he had called him said unto him O thou wicked servant I forgave thee all that debt because thou desiredst me 33. Shouldst not thou also have had compassion on thy fellow-servant even as I had pity on thee 34. And his lord was wroth and delivered him to the tormentors til he should pay all that was due unto him 35. So likewise shall my heavenly Father do also unto you if ye from your hearts forgive not every one his brother their trespasses This doctrine is cleared and confirmed by a parable the scope wherof is to shew that except we be willing to forgive and do forgive particular injuries done to us how oft soever our brother shall desire pardon we cut our selves off from being pardoned of God against whom we do sin oftner then any man can do against us According then to the scope of the parable we are taught 1. That our sins against God are moe and more heavie then any which our brethren do comitt against us for mens injuries against usare but pennies in comparison but our faults against God are thousands of talents 2. God is readier to forgive us our greater sins then we are ready to forgive our brethren their petty offences against us 3. The consequence of Gods mercy toward us should move us to be mercifull one toward another 4. He who will not forgive his brother his trespasses and that from the heart sincerely the Lord will not forgive that man his sins but wil cast him in hel til he pay for his sins and that shall never be To dispute here of the recalling of remission of sins is without ground and not to the purpose for the scope is fulfilled in this that as the wicked servant who did not forgive his fellow-servant got not forgivenesse but was cast in Gaole and into the tormentors hands so neither should any get forgivenesse from God who did not forgive men their trespasses CHAP. XIX Christ cometh from Galilee to Judea and healeth the sick to vers 3. Cleareth the cases of divorcement and of single life to vers 13. Blesseth young children to vers 15. Sheweth the impossibility of justification by works to vers 26. And the disciples blessednesse to the end Ver. 1. ANd it came to pass that when Iesus had finished these sayings he departed from Galilee and came into the coasts of Iudea beyond Iordan 2. And great multitudes followed him and he healed them there CHrist returneth to Judea in his own time to help such as he had a mind unto Doct. The sick and diseased and such as find need of Christ wil seek after him Such are his train who follow him and who wil find relief in him for He healed them all who came Ver. 3. The Pharisees also came unto him tempting him and saying unto him Is it lawfull for a man to put away his wife for every cause 4. And he answered and said unto them Have ye not read that he which made them at the beginning made them both male and female 5. And said For this cause shall a man leave father and mother and shall cleave to his wife and they twaine shall be one flesh 6. Wherfore they are no more twain but one flesh What therfore God hath joyned together let no man put asunder Christs enemies move the question about divorcement to make him odious either to men or women howsoever he should answer Hence learn 1. Whithersoever Christ went as he had disciples so he had adversaries who did ever seek to make him odious to the people that his doctrin should be the less fruitful here are cavillers asking Is it lawfull c. 2. Ignorance of Scripture is the cause of error and of idle questions for Have ye not read saith Christ. 3. To come to the institution of any Ordinance of God is the way to correct the abuses of it as here in the matter of marriage Christ goeth to the first institution of marriage saying He which made them 4. Marriage of one man with one woman and no moe at once is Gods ordinance founded upon the creation of the first couple for he made them only One male and one female To the end that this Matrimonial love might be incommunicable to any other and indissolvable one from another for They two shall be one flesh 5.
from the last to the first 9. And when they came that were hired about the eleventh hour they received every man a peny 10. But when she first came they supposed that they should have received more and they likewise received every man a peny 11. And when they had received it they murmured against the good man of the house 12. Saying these last have wrought but one hour and thou hast made them equall unto us which have born the burden and heat of the day 13. But he answered one of them and said Friend I do thee no wrong didst not thou agree with me for a peny 14. Take that thine is and go thy way I wil give unto this last even as unto thee 15. Is it not lawful for me to do what I wil with mine own iâ— thine eye evil because I am good 16. So the last shal be first and the first shal be last for many be called but few chosen THe scope of the parable is to shew that such as conceit of the merit of their works are of no estimation with Gâ—d who giveth eternal life of Free grace and not of merit The parable is propounded to ver 16. And applyed to the purpose or scope ver 16. To this intent as in the vineyard all these labourers who esteemed much of their own labour notwithstanding they had wrought longer then others yet were last taken notice of least esteemed of and disappointed of their expectation and rebuked as adversaries to Free grace but such as had no confidence in their own working were first rewarded and liberally dealt with So is it in the visible church which is the vineyard of the Lord such as esteem most of their own works merits sufferings shall be least esteemed of by God but such as have no confidence in their own works shal be first taken notice of and most liberally dealt with Thus the last shall be first and the first shall be last A reason whereof is given from the paucity of the Elect in comparison of the greater number of these who are externally called but not elect Herein giving us to understand that it is grace to be imployed in any service or suffering for Christ with any sincerity and it is grace to have a low estimation of our selves and of whatsoever we do or suffer for the Gospel as also to have our persons and works acceptable to God and graciously rewarded with eternal life it doth flow altogether from Gods grace free love electing such a one unto holiness blessednes and not from any good thing in the person And here let us remember that neither similitude nor parable are to be followed further then the scope and intention of the speaker true it is that many witty similitudes may be made here to represent Gods care of his church men â— duty in serving God in their callings Gods incouraging men to work by setting before them a reward Gods calling of some men in their youth some in their old days the distributing to every man the reward of his work after this life is ended and such like but these doctrines are not soundly grounded on this place wherein the scope only is to be the rule of the expositionâ— wherfore if a man once depart he may easilyfal not only in impertinent questions but also in perilous conceptions and such as are contrary to the scope for if theâ— Penny be the reward and the reward be eternall life if the penny be made Hire or due by debt and all the workers do get the Penny then by this parable all shall be saved and all shall be saved by merit of their work then all shall be equall in the gift of eternall life which they make the Penny of reward and so none shall be first or last and none shall be workers in the vineyard or visible Church but Elect only and so the parable shall be close everted and turned to be contrary to the scope expresly declared in the text Thus much may suffice for advertisement to be sober in the exposition not only of this but of al other parables that nothing be a ground to build upon save what the Lord the Speaker intendeth as his scope Ver. 17. And Iesus going up to Ierusalem took the twelve disciples apart in the way and said unto them 18. Behold we go up to Ierusalem and the Son of man shall be betrayed unto the chief Priests and unto the Scribes and they shall condemn him to death 19. And shall deliver him to the Gentiles to mock and to scourge and to crucifie him and third the day he shall rise again In Christ his forewarning the Disciples of his sufferings that in the way that he went the last time to Jerusalem Learn 1. How necessary it is that the doctrine of the crosse be often inculcated that being provided for before it may trouble us lesse when it shall come for this is it which in sundry times before Christ had told them 2. The often foretelling of our Lords passion doth serve to confirme us of the resolute willingnesse of the Redeemer to suffer for us for he knew all that he was to suffer and was never dashed 3. It is necessary that we never separate the consideration of the crosse from the issue nor Christs death from his resurrection which followed lest we be overcome and stumble at the crosse for Christ doth alwayes joyn the mentioning of both together Ver. 20. Then came to him the mother of Zebedees children with her sons worshipping him and desiring a certain thing of him 21. And he said unto her What wilt thou She saith unto him Grant that these my two sons may sit the one on thy right hand and the other on the left in thy Kingdom Concerning the requâ—st made to Christ for preferment of the two Apostles James and John Learn 1. How hard a thing it is to be rid of the love of this world and of pleasaâ—t dreames about it for still the Apostles and their friends did dream of an earthly Kingdom of Christ and of worldly honour unto his servants notwithstanding Christ did so often tell them the contrary â—and did study to prepare them for the crosse rather in this world 2. How necessary it is for all men to watch over their hearts that the love of the honour of this world creep not in upon them when occasion of a Bait doth offer for in hope of prevailing by their mothers mony these two chiefe Apostles are thus tickled and intangled with a vain and corrupt lust 3. What means and mony men will imploy to gain any earthly thing which they love the mother for her naturall bands with Christ must be set on to make suit a preface must be made in general in her speech to oblige Christ for fear of refuse if the particular should first have been propounded I desire a certain thing of thee saith she Grant that these my sons c. Ver.
he would curse them and make them unable to bear fruit afterwards such like flowers may seem pleasant but have no solidity as from the intention of this miracle I grant that allusions may be made unto this tree and similitudes may be drawn from it no lesse then from any other thing but the scope which our Lord declareth afterward is that onely whereupon we must with warrant build namely He will shew his Almighty Power in blasting of so strong a tree with a word of his mouth so that the Disciples do wonder to see the miracle vers 20. Whereupon our Lord doth teach them that whensoever they should have this word for their warrant whether extraordinarily inspired for the doing of any miraculous work in his name or ordinarily propounded in the common doctrine of the Church for a warrant to pray for and expect anything if they should act their faith and not give wayto doubting then they should be able to do greater miracles then the blasting of the fig-tree was even the greatest which they could imagine so that if the Spirit of the Lord gave a word for removing of a mountain for examples cause how impossible soever it might seem yet should it come to passe if they did put forth their Faith to act about it and so also whatsoever the Word of the Lord did warrant them to pray for and to expect of him they should obtain it if they did pray in faith for it and was not this lesson worth all the figs which either this fig-tree or any other tree could bear Doct. 1. Our Lord was never so hungry for meat and drink but he could forbear it til a fit time and make it his meat and drink to be doing good and fulfilling the Fathers will for he loveth to edifie and feed his Disciples here more then to feed his naturall hunger 2. Albeit our Lord did never harme to any man by any of his miracles yet had he power to curse and miraculously to destroy as well as to save if he had pleased to put forth his power in justice for the fig-tree was not able to stand when he did curse it 3. He trained his Disciples by his own example unto all duties which he put them unto and here he traineth them unto the exercise of the gift of miracles 4. The gift of miracles was never to be exercised in particular but upon a good ground of Faith that is upon a warrant given from Christs Spirit for doing that work in particular and it was necessary for him who had the gift and the warrant for doing of a miracle to strengthen his Faith on the warrant or else to misse of his intent as in Peters sinking did appear Therfore saith he If ye have faith and doubt not 5. The Lord requireth Faith in prayer for obtaining promised mercies or else if we come short to blame our misbelief Therefore saith he Whatsoever ye shall ask in prayer believing ye shall receive it Ver. 23. And when he was come into the Temple the chiefe Priests and Elders of the people came unto him as he was teaching and said By what authority dost thou these things and who gave thee this authority Here is another conflict Teaching us 1. That when Christ's adversaries can say nothing against his doctrine and are convinced by his miracles of his Comission from God yea of his God-head yet do they quarrell with him about his calling saying By what authority dost thou c. It is no strange thing if his adversaries deal so with his servants 2. This holdeth sure in the generall That no man should take this honour unto him to be a Preacher of Gods truth without warrant and authority for so importeth the question By what authority dost thou these things Ver. 24. And Iesus answered and said unto them I also ask you one thing which if ye tell me I in likewise will tell you by what authority I do these things 25. The baptism of Iohn whence was it from heaven or of men and they reasoned with themselves saying If we shall say From heaven he will say unto us Why did ye not believe him 26. But if we shall say Of men we fear the people for all hold Iohn as a Prophet Christ propoundeth another question to his adversaries Doct. 1. When cavillers come to tempt us to take advantage of our speeches we ought to be circumspect that neither the truth be damnified by us nor our adversaries get advantage against us Therefore here Christ asketh a question in stead of giving an answer 2. The Lord â—â—n catch the crafty in their craftinesse and can decipher 〈◊〉 â—olly of them who seek to cloak wickednesse under colours for this question both answered the former and convinced the adversaries of wilfull wickednesse For they knew John's calling and doctrine to be divine and that John bare witnesse unto Christ and so they behoved to know Christ to be the Messiah therefore pertinently doth he ask Iohn's baptisme whence was it 3. Callings unto the holy Ministery must either be from God and so they are lawfull or from men only and so they are unlawfull They must either be from heaven or of men 4 The Sacraments and all religious Service and Worship must have the same authority with the doctrine to wit Divine for the question is moved about John's Baptism in stead of John's Doctrine or John's Commission or Calling 5. Men of corrupt minds do seek not the verity but the victory in dispute they do not look what is true or false right or wrong but what is most for their own corrupt ends and purpose as the reasoning of these men doth shew for the verity which they knew of John they will not confesse for shame nor dare they flatly deny it for fear the people should fall on them 6. Whosoever confesse a doctrine to be from Heaven and yet do not believe it are inexcusable and condemned by their own conscience for say they If we say from Heaven he will say Why did ye not believe him Ver. 27. And they answered Iesus and said We cannot tell And he said unto them Neither tell I you by what authority I do these things Christ hath the victory here Doct. 1. The Lords enemies at last are confounded and put to silence for We cannot tell say they 2. One sin insnareth and draweth a man into another sin for they refuse to tell the truth and in refusing they fall in a lie saying We cannot tell 3. Such as captivate the knowledge they have and make no use of it are justly deprived of what further kowledge they pretend to seek for Neither will I tell you is Christs last answer to such Ver. 28. But what think you A certain man had two sons and he came to the first and said Son go work to day in my vineyard 29. He answered and said I will not but afterward he repented and went 30. And he came to the second and said
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
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
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.
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
us That the Lord hath of set purpose kept from our knowledge the time when Christ shall come Therfore all should watch and be ready come when he will Vers. 43. But know this that if the good man of the house had knowne in what watch the theif would come he would have watched and would not have suffered his house to be broken up The fourth motive Set down in an example teaching us in sense thus much if men will watch for avoiding of temporall inconveniencies much more should Christs Disciples watch to eschew eternall destruction and if they doâ— not watch then the worlds diligence in worldly things will condemne their negligence in spirituall things Ver. 44. Therfore be ye also ready for in such an hour as you think not the Son of man cometh A fifth motive Watchfulnesse maketh a man ready albeit the Lord shall come in an hour when men thinke not Therfore watch ye that you may be ready Doct. The solid apprehending of the certainty of the Lords coming and of the uncertainty of the time is a nomble means to set us on our watch and to make our selves ready for In such an hour as ye think not he shall come Vers. 45. Who then is a faithfull and wise servant whom his Lord hath made ruler over his houshold to give them meaâ— in due season 46. Blessed is that servant whom his Lord when he cometh shal find so doing A sixth motive especially sorting to stir up Ministers to be watchfull in their calling as every man in his calling so namely a Minister who is saâ—â—-over the Lords people as a Steward to give the children the bread of life in due season shal be blessed if he be faithful and found at his work when Christ cometh Therefore should every one watch and the Minister in speciall that he may be found diligence in his calling when his Master cometh Doct. 1. The greatest honour which a man can do to his servant in this world is but a shadow to shew forth what the Lord will bestow on his faithfull servants in the world to come this is it which he saith He shall make him ruler over all his goods that is He shall put honour upon him 2. The soâ—â— of service and trust which is put upon a Minister of the Gospel is very high and the happinesse of a faithfull and â—iâ—e Minister is very great for Who then is a faithfull and wise servant c. saith he Ver. 47. Verily I say unto you that he shall make him ruler over all his goods 48. But if that evill servant shall say in his bear 〈◊〉 Lord delayeth his coming 49. And shall begin to smite his fellow-servants and to eat and drink with the drunken The seventh and last motive looking specially unto Ministers If any man and especially a Minister do not watch adoe the worke intrusted unto him he shall be destroyed â—â—rfully at the Lords coming Therefore it is necessary a watch for the Lords coming And here we have the portrait of an evill servant and namely of an unfaithfull Minister first he hath an evill heart of mis-beliefe he beleeveth not Christs coming unto Judgement nor the Truth which he preacher unto others He saith in his heart â—y Master delayeth his coming that is He looketh not for his coming 2. He will not fail to maligne envy traduce and injure to his power the more painfull and faithfull his fellow-servants be for He smileth his fellow servants 3. One way or other he strengtheneth iâ—odity and the hands of the wicked that they should not repent nor turne from their iniquity for 〈◊〉 and drinketh 〈◊〉 the drunken Vers. 50. The Lord of that servant shall come in â— day when he looketh not for him and in an hour that he is not â—ware 〈◊〉 51. And shall cut him asunder and appoint him his perseâ—â— with the hypocrites â— there shall be weeping and grashing of â—â—b This is the judgement that shall come upon all wicked servants Doct. 1. Such as do not make them ready for our Lords coming but do follow their owne will and lusts shall find themselves miserably misâ—â—â—en for the good which they injoyed or loved to have shall be taken from them and the evill which they feared not shall come upon them to the full when they least expect it for It shall be in 〈◊〉 hour that be is not 〈◊〉 of 2. Unfaithfull Ministers who pretend to take charge of soules and are not faithfull in that service aâ—e ranked among the worst sort of men that is hypocrites and shall be of all men most severely punished for He shall cut them aâ—â—nder saith he and give them their portion with hypocrites CHAP. XXV In this Chapter our Lord propoundeth two Parables the one of the ten Virgines to verse 14. The other of the talents to verse 31. Both tending to prepare us for the day of his second coming and then setteth down the manner of the last judgement to the end Ver. 1. THen shall the Kingdome of Heaven be likened unto ten Virgines which took their lamps and went forth to meet the Bridegroom 2. And five of them were wise and five were foolish 3. They that were foolish took their lamps and took no â—â—e with them 4. But the wise took oyle in their vessels with their lamps 5. While the bridegroom tarried they all slumbred and slept 6. And at midnight there was a cry made Behold the bridegroom cometh goye out to meet him 7. Then all those Virgines arose and trimmed their lamps 8. And the foolish said unto the wise Give us of your oyle for our lamps are gone out 9. But the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves 10. And while they went to buy the bridegroom came and they that were ready went in with him to the marriage and the door was shut 11. Afterward came also the other Virgins saying Lord Lord open to us 12. But he answered and said Verily I say unto you I know you not 13. Watch therefore for you know neither the day nor the hour wherein the Son of man cometh He scope of this Parable is set down verse 13. to advertise us to watch because we know not the hour wherein Christ shall come to judgement To this end the visible 〈◊〉 â—a compared to ten Virgines waiting for the Brideâ—rooms coming whereof some were wise and made preparaâ—â— that whensoever the Bridegroom should come they might â—e ready to go with him The other contented themselves â—uch an outward profession of waiting for his coming but did 〈◊〉 prepare themselves till tho time was past and then it was 〈◊〉 purpose to make a businesse Therefore the one sort who were ready went in and the other were excluded and so shall â—t come to passe with Professours in the visible Church â—â—osoever make themselves ready and watch for the Lords â—â—cond coming shall enter into
the Kingdome of Heaven â—hich is above and they who do not prepare themselves â—o not watch for his coming shall be excluded from Christ â— his coming From this Parable in so far as it tendeth â—â—â—o this scope Learn 1. Christ and his Church may well be compared to the Bridegroom and the Bride and the spiriâ—all communion between them to Marriage mutually proâ—ised in espousals in this life and to be solemnized and compleaâ—ed at the coming of our Lord. 2. As in the Parable â—o in the visible Church all do professe themselves devoted â—nto Jesus Christ the Bridegroom and to be desirous of communion with him in Heaven and possibly may attain to a â—amelesse conversation and appear Virgine-like all waiting for the coming of our Lord in their own and others estimation 3. As among the Virgines in the Parable so in the visible Church all are not wise Christians but some wise and really such as they professe themselves to be others are counterfeit Christians and foolish 4. As among the Virâ—ines in the Parable so in the visible Church onely these are wise who with the outward Lamps of open profession labour to be furnished inwardly with the saving graces of the holy Spirit namely Faith working by love and repentance mortifying their sinfull lusts that in newnesse of life they may glorifie God But whoso are destitute of inward grace in their heart they are foolish for the Lamps of their outward profession without oyle do serve to no purpose when matters come to a triall 5. As in the Parable the Bridegroom cometh when they are not aware So will Christ come unto Judgment in a day and hour that men know not 6. As in the Parable the wise are admitted and the foolish excluded So they who are inwardly renewed and indued with the saving graces of the holy Spirit shall be taken up to heaven and they who are destitute of the oyle of the holy Spirit void of true faith and of the renewing vertue of Gods Grace shall be excluded 7. As in the parable the wise could not help the foolish nor the foolish hurt the wise So the society of the hypocrites with the godly in the visible church shall not be prejudiciall to the sound christians in the day of Gods judgment not yet the society of the godly avail the hypocrites among whom they have lived but every man shall be judged according to that which is within him 8. As in the parable the self-conceit of the Virgins ver 11 12. helped not them so the opinion which unrenewed persons within the visible church have of their interest in Christ their vain confidence and foolish hopes grounded upon the outward profession and their formal practises of externall duties will not avail them before the Lord at that day 9. To be watchfull now and to examine well our own case and to see that we be sure of the inward anointing of the holy Spirit whereby we are made indeed holy is the only way to be certain of our salvation when Christ cometh to judgement for this use Christ commandeth us to make of the parable saying Watch therfore Ver. 14. For the Kingdom of heaven is as a man travelling into a far country who called his own servants and delivered unto them his goods 15. And unto one he gave five talents to another two and to another one to every man according to his seuerall ability and straitway took his journâ—y 16. Thâ—â— he that had received the five talents 〈◊〉 and traded with the same and made them other 〈◊〉 â—â—lents 17. And likewise he that had received two he also gained other two 18. But he that had received one went and digged in the earth and hid his lords mony 19. After a long time the Lord of those servants cometh and reckoneth with them 20. And so he that had received five talents came and brought other five talents saying Lord thou delivered â—â— unto me five talents behold I have gained besides them five talents more 21. His lord said unto him Well done thou good and â—â—full servant thou hast been faithfull over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. 22. He also that had received two talents came and said Lord thou deliveredst me two talents behold I have gained two other talents beside them 23. His lord said unto him Well done good and faithful servant thou hast been faithful over a few things I wil make thee ruler over many things enter thou into the joy of thy Lord. 24. Then he which had received the one talent came and said Lord I knew thee that thou art an hard man reaping where thou hast not sowen and gathering where thou hast not straâ—ed 25. And I was afraid and went and hid thy talent in the earth 〈◊〉 there thou hast that is thine 26. His Lord answered and said unto him thou wicked and slothful servant thou knewest that I reap where I sowed not and gather where I have not strawed 27. Thou oughtest therefore to have put my mony to the exchangers and then at my coming I should have received mine own with usury 28. Take therefore the talent from him and give it unto him which hath ten talents 29. For unto every one that hath shal be given and he shal have abundance buâ— from him that hath not shal be taken away even that which he hath 30. And cast ye the unprofitable servant into utter darknes there shal be weeping and gnashing of teeth Another parable tending to put all men on work and in speciall the Ministers of the Gospel for setting forth the glory of Christ and of his Kingdome among men according to every man's ability and calling under the similitude of a master giving to his servants mony to trade withall for his use Doct. 1. As the man in the parable travelling into a far country disposed of his affaires and ordered all matters till his return So hath our Lord Jesus given exact order in his Word to all men and specially to his Ministers how his house shall be governed and how every man should serve him till his second coming again 2. As the master in the parable giveth not the same number of talents to each servant So the Lord So the Lord giveth not a like measure of gifts to every one but to some more to some lesse as his heavenly Wisdom thinketh expedient 3. As in the parable some made use of their talents some not So in the visible church some imploy the gifts they have according to their calling to the edifying of others and promoving of the Kingdome of Christ othersome do misregard the Kingdome of Christ and care not how it go with Christs matters if their own particular go right and therefore they make no conscience to promove Christs Kingdome in their vocation as their duty set down in his word doth require 4. As the master in the parable reckoned with his servants
the world Ver. 35. For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in 36. Naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me The manner of judging of those who are of the visible Church where mainly intended as the sentence of Absolution and the sentence of Condemnation describing the parties do impoâ—t â— for this concerneth us most who are members of the visible Kirk to take heed unto and to make use of it In these words our Lord doth prove the Elect to be blessed and destinate unto the inheritance of Heaven by the evidence of the fruits of their faith toward himselfe Doct. 1. The judgment of Jesus Christ shall be pronounced upon men to whom the Gospel hath come acording to the evidence of their affection towards him and 〈◊〉 works specially as they stand in relation to Christ shall be then brought forth to bear witnesse whether they have been believers or not whether blessed of the Father or not for he saith here Ye fed me â—lad me 2. The godly having their sins forgiven them in this World there shall be no mention made then of what ill was done by them and repented of but only of what good they did as here Ye clad me fed me visited me doth shew 3. Christ is so nearly conjoyned with his faithfull servants the Ministers of the Gospel and with every faithfull person that in all their afflictions he accounteth himself afflicted and hungâ—y thirsty sick and in prison when any of his own are in that condition for I was an hungred c. saith he 4 Love to Christ's people especially manifested in reall â—eeds of charity are true marks of faith in Christ and of election unto eternal life as here appeareth 5. Even A visit performed unto any for Christ's cause shall be taken notice oâ— and rewarded by Christ for Ye visited me is reckoned up among other effects of love Ver. 37. Then shall the righteous answer him saying Lord wheâ— saw we thee an hungred and fed thee or thirsty and gave thee drink 38. When saw we thee a stranger and took thee in or naked and clothed thee 39. Or when saw we thee sick or in prison and came unto thee This forme of speech is used by Christ to shew us that the righteous and such as are justified by faith shal wonder at their works which they in their life time justly esteemed little of and had no confidence in should be so much taken notice of and rewarded so as at the last day they shall perceive as also they shall wonder that Christ findeth himselfe so much concerned in the works of love discharged to his children for his sake this wondering is imported and expressed in this interrogation When saw we thee an hungred c. Ver. 40. And the King shall answer and say unto them Verily I say unto you in as much as ye have done it unto one of the least of these my brethren ye have done it unto me In Christ's answer learn 1. That whosoever have believed in the Messiah from the beginning of the World are accounted of by him as Brethren and sisters and he will not be ashamed to point them forth and avow them his brethren yea he shall not be ashamed to call the least of them his brethren and to esteem of the least courtesie done or kindnesse shewn to the least of them as if it had been done to himselfe 2. Howsoever we can hardly believe this yet he will have us assured of the truth hereof for to assure us Verily it is so saith he Ver. 41. Then shall he say also unto them upon the left hand Depart from me ye cursed into everlasting fire prepared for the devil and his angels After the absolution of the Faithfull the wicked shall receive the sentence of condemnation Doct. 1. Such as were never brought unto the sense of the curse deserved for their sins and made to flie unto Christ Jesus to be delivered from the curse shall finde the curse of God cleave fast to them in the last day then shall they be called Ye cursed 2. Such as did not in their life time seek communion with God in Christ shall be separate and chased out of his sight with a fearfull Depart ye 3. There is not part to go unto save hell for them whom Christ as Judge at the day of judgment commandeth to depart Therefore saith he Depart ye into everlasting fire 4. The pain of hell is most horrible for in respect of extremity of pain it is called Fire and for the indurance it is without Ending Therefore saith he Depart ye into everlasting Fire 5. Satan the prince of unclean spirits and all the apostate angels with him and all the wicked of the world who have served Satan by their ill deeds shall be tormented together for it shall be said to them Depart ye into the fire prepared for the divel and his angels 6. No question is to be made of the execution and manner of their torment for it is ready prepared Depart ye into the fire prepared saith he that is Into the fore-devised most extream pain that can be imagined for tormenting of spirits or bodies Ver. 42. For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink 43. I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not In the reason of their condemnation Learn 1. That the unrepented ill deeds of the wicked and namely their mis-regarding of the Messiah Christ in his Person and Members shall prove the pretence to be just for You did not so and so to me saith he 2. The omission of good deeds will serve sufficiently for a ditty against the wicked for Ye fed me not clothed me not c. 3. The common fault of all the wicked shall be found want of love to Christ and his members for because they did not cherish such as did believe in Christ it shall be said to them Ye did it not to me and here it appeareth that all his processe concerneth them especially to whom the Gospel cometh for unto them to whom the Gospel never came this cannot be said and therefore we have not to search any further of the day of judgement then what doth concern our selves and what we may make use of Ver. 44. Then shall they also answer him saying Lord when saw we thee and hungred or athirst or a stranger or naked or sick or in prison and did not minister unto thee 45. Then shall be answer them saying Verily I say unto you in as much as ye did it not to one of the least of these ye did it not to mâ— 46. And these shall go away into everlasting punishment but the righteous into life eternall In the answer which
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
lie for money vers 16. Christ meeteth with his disciples and authorizeth them to teach and baptize all Nations Ver. 1. IN the end of the Sabbath as it began to dawn towards the first day of the week came Mary Magdalene and the other Mary to see the sepulchre OUr Lord having satisfied Justice for us to the full in his obedience unto the death could not be holden by death but as the Son of God in Power behoved to rise again according to the prediction of the Scriptures that he might give Righteousnesse and Resurrection unto eternall Life to all his Redeemed Ones who do flie unto him for refuge In these two women who are made the first witnesses of his resurrection learn 1. The Power of Love and Faith in that soul which hath found peace of conscience through Christ will not suffer the Believer to be unmindfull of him as appeareth in Mary Magdalene and that other Mary They must know what is become of him They come to see the Sepulchre the third day after his Buriall 2. As any are before others in love to Christ so are they in account in Gods books for this is the third time that Mary Magdalene is honourably made mention of for her love to our Lord. 3. It is wisdome to moderate the expressions of Love and Zeal so as commanded duties be nor neglected for These holy women do observe the Sabbath and come not forth till it he ended Ver. 2. And behold there was a great earthquake for the Angel of the Lord descended from heaven and came and rolled back the stone from the door and sat upon it In the manner of the Lord's Resurrection learn 1. That as our Lords Death was shamefull in suffering the punishment due to our sins so his Resurrection for our Justification was wonderfully glorious for as Heaven sent forth an Angel for his service now so the Earth trembled when he stirred to arise out of it There was a great earthquake and an Angel descended from Heaven 2. Christ will make use of his creatures so as he seeth most fit for his own Glory for some base rascalâ— shall crucifie him honourable Joseph of Arimathea shall bury him an Angel shall roll the stone from the tombe 3. Albeit all the Angels be at our Lords call yet he will make use onely of one or two in a service when one or two â—â— sufficient for his purpose as here one spoken of is abundant to roll away the stone and to be Porter to him at his going out of the Sepulchre one is sufficient to affray and boast all the Priests guard set about the Sepulchre for this one Angel when he had rolled away the stone sat upon it as a Commander Ver. 3. His countenance was like lightning and his raiment white as snow 4. And for fear of him the keepers did shake and became as dead men In the description of the Angel learn 1. That Angels take upon them bodily shapes when their commission to speak to men and to be seen of men requireth so as here this Angels countenance and his garments are observed 2. Great must be the Majesty of our Lord Jesus when his servants countenance is like lightning and his garment white as snow 3. The plots of Christ's adversaries are turned about as engines of war against themselves for these keepers are sent forth to keep Christ within the tombe and now they are made nill they will they witnesses of his resurrection 4. Such as are most stout against Christ shall be most afraid and astonished when he sheweth his Glory for The keepers now do shake and become as dead men Ver. 5. And the Angel answered and said unto the women Fear not ye for I know that ye seek Iesus which was crucified 6. He is not here for he is risen as he said come see the place where the Lord lay The Angel speaketh comfortably to these two women and sheweth them that Christ is risen and commandeth them to carry the news unto the Apostles Doct. 1. By the same means the Lord can terrifie his adversaries and comfort his people those he suffereth to lie still in their terrour these he comforteth Fear not ye saith the Angel unto the women as much as these keepers may look for wrath but Fear not ye 2. Such as are seeking after Jesus may take comfort whatsoever come for upon this ground the Angel saith Fear not I know ye are seeking Iesus 3. We have no reason to be ashamed of Christs crosse when the Angels avow Christ crucified to be the Lord. 4. If God should use Kings and Emperours to be Preachers of Christs crosse and resurrection it should be no disparagement to their high place for this message is worthy of such an Angel as this â—o be messenger and even the Angels do not so much honour the message as they are honoured by it and who is he who thinketh himselfe too good to be a Preacher of the Gospel 5. Christs body after his resurrection retaineth the naturall properties of a body it is in one place and not in another the Scripture knoweth no ubiquity of his body for He is not here saith the Angel he is risen 6. No rest for our faith save in our Lords word if it be once received then other things serve to confirm faith for first He is risen as he said saith the Angel and then biddeth them Come see where the Lord lay 7. It is a sufficient argument to prove that Christs body is not present in a place if sense perceive it not present for the Angel proveth that Christ is not in the Sepulchre by this reason Come see the place where the Lord lay he is not here Ver. 7 And go quickly and tell his Disciples that he is risen from the dead and behold he goeth before you into Galilee there shall ye see him lo I have told you The Angel sendeth away these women to carry joyfull tidings to the scattered Apostles Doc. 1. Albeit women be debarred from the ordinary office of preaching the Gospel yet it may serve them sufficiently for incouragement to believe in Jesus that beside other extraordinary passages of Christ's respect unto them their Sex is honoured with the carrying of the first tidings of the resurrection Go tell his Disciples that he is risen from the dead saith the Angel to the women 2. What concerneth Gods glory and others comfort in the day of griefe should be diligently gone about without delay Go quickly 3. Christ is that good Shepherd who gathereth his people unto him after that the storm of persecution hath scattered them and driven them from him for here he sendeth his Angel to his feeble Disciples to conveen them unto him in Galilee 4. The Lord pitieth the infirmity of his people and appointeth their Assemblies where they may be most secure and safe as here he trusteth his Disciples not at Jerusalem at the first but in their own Countrey Galilee 5. The Lords
silent and to keep up truth for any earthly gain will yeild also to speak contrary to known truth for gain as these men took the money and did as they were taught 7. Such as do not apprehend any wrath from God for sin do seek no guard against it but do think it sufficient to be secure at mens hands as here Money and Assurance to be secure at the Governours hand suffice these souldiers having these granted unto them They do as they were taught 8. He that taketh the bait of sin will also swallow the hook for so soon as these men took the money They did as they were taught 9. Where truth is rejected a lie will be received were it never so incredible and it is righteousnesse with God so to plague those that do not receive the truth in love for what lesse probable speech could be spoken than that Christ's few and fearfull Disciples should hazard to open the Sepulchre when a Guard of souldiers were about it that all the Guard set about the Sepulchre should be sleeping at once and be so fast asleep as the great stone of the Sepulchre should be rolled back and none be awake yea that there should be an earthquake in the mean time and none of them for this be awaked and yet This saying findeth credit among the misbelieving Iews Ver. 16. Then the eleven Disciples went away into Galilee into a Mountain where Iesus had appointed them 17. And when they saw him they worshipped him but some doubted Beside sundry other meetings which Christ had with his Apostles we have here a solemn and appointed meeting which we judge to be that meeting wherein there were above five hundred Brethren whereof the Apostle Paul speaketh 1 Cor. 15.6 In which meeting Christ establisheth a Ministry in his church for Preaching of the Word Administration of the Sacraments and exercise of Discipline for the better observation of his commands unto the end of the World Doct. 1. Let the Lord shew himself to us as he pleaseth it is our duty to attend and keep what means and meetings he hath appointed as the eleven Disciples went away into Galilee into a mountain where he had appointed them 2. Christ loveth the Assembly of his Saints and doth not disappoint the expectation of those that wait upon him in the appointed means for in the appointed place it is said The Apostles saw him 2. The Faith of believers is not alwayes alike vigorous and active neither in comparison one of another nor in comparison of a man with himself at divers times for here are disciples who doubt nothing of Christ's Resurrection when they see him and some also are who doubted at the first sight 4. As Faith is clear and vigorous so doth it see Christ to be God and bringeth the soul down before him to worship for such as did not doubt When they saw him they worshipped him Ver. 18. And Iesus came and spake unto them saying All power is given unto me in heaven and in earth 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the holy Ghost 20. Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the World Amen To remove all doubting from every man Christ draweth nearer to them and speaketh to the people in open audience and giveth order for gathering and ruling his church unto the end of the World Doc. 1. The Lord draweth near unto his own and communicateth himselfe familiarly to them when it is needfull and leaveth no means unassayed which may remove doubting from his weak Disciples as here knowing that some doubted He came and spake in their hearing 2. Christ not only as the Son of God hath joynt equal and the same Soveraignty in Heaven and Earth with the Father communicate unto him by eternal Generation but also as God Incarnate God-man he hath supreme and absolute Authority given unto him over all things in Heaven and Earth to and for the church all things for the good therof being put under his Feet without exception of any thing save of him who hath put all things under his Feet and he hath supreme sole and absolute Authority as onely Head and King of the Church to appoint and maintain the way and means of gathering preserving and ruling his church and all the affairs thereof unto the end of the World for so much will these Words being compared with other Scriptures bear All power is given unto me in heaven and in earth 3. Christ hath instituted a Ministry of Teachers and rulers of his church to continue from his Resurrection unto the end of the World for he saith Goe ye make Disciples Teach them obedience unto me I wil be with you to the end of the world 4. The community of Ministers and Rulers of the church respective have all the Nations of the earth under their charge to gather Disciples unto Christ out of them Go make all nations disciples saith he Now these are made disciples whosoever are given up unto Christ to be taught and governed by him whether by themselves or being brought by others who have power of them as Parents and Masters are dedicate and consecrate unto Christ who hath said of children elsewhere Suffer little children to come unto me and forbid them not All those may and should be taken charge of admitted into the Church as Disciples and baptized for hee saith Go make Disciples of all Nations and baptize them 6. The community of believers or the body of covenanted and baptized disciples are not the subject of this authority granted for gathering of churches administration of doctrine Sacraments Discipline and other publick Ordinances but the community of the Ministers Teachers and Rulers contradistinguished from the body of Disciples which is taught and governed for it is said Go ye my Ministers make ye Disciples Baptize yee and Teach ye them 7. Ministers or church-rulers in this their Ecclesiastics charge do not derive their power and authority from any under Heaven but from Christ who hath made all in heaven and in earth who giveth unto them a commision to make disciples unto him out of all nations for after he hath said All power is given to mee Hee subjoyneth Goe ye therefore and make Disciples of all Nations 8. The commission of Christs Ministers doth extend unto the drawing Nations into subjection unto Christ and into covenant with him to be his disciples and to obey all his commandements only by way of doctrine for Goe saith hee by Doctrine make all nations Disciples this is the force of the Word Teach in the Original 9. The Ministers of the Gospel Teaching and Ruling-elders respective are the true successours of the Apostles in the dispensation of the Doctrin Sacraments and Discipline appointed by Christ for they are appointed in the same Parent with the Apostles and spoken unto in the Person by Christ saying I will be with you unto the end of the world 10. Baptisme is the seal of the covenant made between God and all initiate Disciples elder and younger for after that they are commanded to make disciples they are commanded to baptize them Go make Disciples and baptize them 11. There are three persons in the God-head distinct one from another in order of subsistence and Operation the Father the Sonne and the Holy Ghost for so beareth the text 12. These three are one GOD undivided in Essence and Operation equall and one in Authority and Power their Name and their exercise of Authority is one for it is said Baptizing them not in the names but in the Name of the Father Sonne and Holy Ghost 13. The Covenant of Grace on both sides is made for cleansing and putting away sinne according to the way and order prescribed by GOD in whose Name Baptisme or sprinkling with water for assuring Disciples of remission of sinnes through CHRIST and obliging them to study Holinesse is given and taken 14. The Ministers and Rulers of the Church are limited unto the commands given to them from CHRIST they may not injoyne unto the Church any thing save the commands of CHRIST These and all these and only these must they teach Teaching them saith he to observe whatsoever I commanded you 15. The baptized Disciples of Christ may not walke as they list but must study to observe all that Christ hath commanded his Ministers to teach them for hee saith Teaching them to observe all things whatsoever I have commanded you 16. Faithfull Ministers have assurance of Christs assistance and blessing in whatsoever part or time of the World they fall into I am with you saith he unto the end of the world 17. People need not feare to joyne themselves in church society with any Nation under such Pastors as do faithfully teach whatsoever Christ hath commanded for Christ hath promised to bee with such Teachers and to blesse their labours to the end of the world Behold I am with you to the end of the World 18. This whole Gospel is solid Truth and worthy to bee imbraced to be sealed and to bee setled upon by all Men according as the Evangelist giveth example unto us closing the whole doctrine and this last Promise with AMEN FINIS
their own confessions that it was lawfull to do more on the sabbath to a beast then they did question him for doing unto a man ver 11 12. Ver. 13. Then said he to the man Stretch forth thine hand and he stretched it forth and it was restored whole like as the other The Lord goeth on to heal the impotent man Doct. 1. Whatsoever impediment be put in Christs way to hinder him to do good he will go on to do what he intendeth for He saith to the man stretch out thy hand 2. There is no need to presuppose power to obey in those to whom God giveth commands for he can call things that are not and make them to be he saith here to the man whose hand was withered who was unable to stretch forth his hand Stretch forth thy hand 3. Albeit we know we have no power to obey what is commanded yet at Gods command it is good to essay and set to as if we had power for the man at command stretched forth his hand 4. While men are in the way of obedience of a command how difficult soever it be God can blesse the beginning of obedience with ability to perform what is commanded for His hand was restored whole as the other He preased to stretch forth a withered arme and it became whole in the stretching forth Ver. 14. Then the Pharisees went out and held a councel against him how they might destroy him Now the Pharisees being confounded in dispute by Scripture and experience they resolve to kill Christ Hence learn 1. That Christs enemies when arguments do fail them do fal to violence for The Pharisees seek now how to destroy Christ. 2. Christs adversaries take help one of another and combine against him with joint wit and power as here They took counsell to destroy him Ver. 15 But when Iesus knew it he withdrew himself from thence and great multitudes followed him and he healed them all Christ withdraweth himselfe from these murtherers Hence learn 1. It is lawful for Christs Ministers to go out of the way of furious persecuters for a time when the adversaries plot to kill them for even Christ who was able to resist Withdrew himself from that place where they consulted to destroy him When a Minister perceiveth that his life may do unto God and his Church more service then to be killed at such a time and in such a way it is no wisedome for him to be stouter then his Master 2. It is better that such as love the Gospel should follow the persecuted Preachers thereof then that they should want the benefit of the Gospel as here multitudes follow persecuted Christ. 3. None follow Christ in earnest and for the right end but they shall obtain their desire for He healed them all that followed him for obtaining health Verse 16. And charged them that they should not make him known Albeit it was Christs mind that his miracles should not be buried yet having his own meanes and men and time how and by whom and when he wil be made known he loveth not that himself or his great works should be the subject of common newes rashly and idly to be divulged and talked of by every man Therfore He chargeth them that they should not make him known Ver. 17. That it might be fulfilled which was spoken by Esaias the Prophet saying 18 Behold my servant whom I have chosen my beloved in whom my soul is wel pleased I wil put my Spirit upon him and he shall shew judgment to the Gentiles The Evangelist observeth a design of God by this means to fulfill or rather make manifest the fulfilling of a Prophesie of Isaiah chap. 42.1 wherein it is foretold that Christ should work great and glorious works descreetly and with little din. Hence learn 1. That Christs coming into the world was not with worldly pomps and much noise as worldly princes do carry themselves with much shew for so was it foretold of him by the Prophet 2. As for the words of the Prophet they are worthy that notice should be taken of them and that men should attend unto them Therefore is Behold prefixed 3. Christ is the fathers servant in regard of his humane nature and in regard of his office of a Redeemer and Mediator being imployed in the noblest service that ever was that is to bring home the Elect for God saith Behold my Servant 4. He is a person singled out for the purpose in Heaven or Earth there is none like to him for this is He whom I have chosen saith the Father 5. The Father loveth Christ as himself for his own worth â—t the Son of his love as the ingraven form of his own person in this sense he calleth him My Beloved 6. In Christ God is wel contented and satisfied every way and namely as he is Surety and Under-taker for us The Father craveth no more no other thing for our full ransome then what Christ hath laid down and no more in us then he hath promised to work in us for of him saith he In him I am well pleased 7. He is so throughly well pleased in him for us and in our name that he wished no more My soul is well pleased 8. Christ as man is furnished fully unto all the employment of a Mediator for ever and the Spirit of God is bestowed on him as he is Man without measure for I will put my spirit upon him saith he 9 Not only the Elect of the Jews but also the Gentiles were designed to be Christs flock that he should labour among us and teach us how to behave our selves towards God and man how God will save us and how he wil be served of us how he governs the world now and what he hath decreed to do hereafter for it is said He shall shew judgment to the Gentiles Now judgment is whatsoever God would have us beleeve or do Ver. 19. He shall not strive nor cry neither shall any man hear bk voyce in the streets From these words Learn 1. That the manner of Christs first coming was not to subdue by strong hand as an earthly Conquerour as many supposed he should have come for it was prophesied of him He shall not strive that is by externall force he shall not set up his throne 2. Though in zeal and affection to his Fathers glory and mens salvation he uttered his voice and cryed yet not the voice of contention the voice of oftentative ambition and imperious proclamations for in this respect he uttered it not He shal not cry neither shal any man hear his voice in the streets Ver. 20. A bruised reed shall he not break and smoaking flax shall he not quench till he send forth judgement unto victory Another point of Christs commendation teaching us 1. That there may be much weaknesse and tendernesse in the beginning of Gods work of grace in a converted soul comparable to a smoaking flax or bruised reed 2. Christ will