Scriptures is first to make men disciples to Christ and then righteous in their conversation for This is the law and the prophets Ver. 13. Enter ye in at the strait gate for wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat 14. Because strait is the gate and narrow is the way which leadeth unto life and few there be that find it The fourth head of doctrine concerning the difficulty of the way to heaven Doct. 1. Every man is travelling in the course of his life either unto life or to destruction there is not a third way beside the strait and wide gate 2. The gate which leadeth unto life is strait and the way narrow and full of difficulties to our corrupt nature but the way which leadeth unto destruction is broad and the gate wide without impediments a way not crossing mens corrupt lusts 3. Because of the easiness of the way to hell many go in thereat nothing fearing the issue but for the difficulty of the way to heaven few do find it few do walk in it 4. Christs Disciples having this straight-way revealed to them in the word should chuse rather to go along to life then go with the multitude unto destruction for Enter in at the straight gate saith our Lord for wide is the other Ver. 15. Beware of false prophets which come to you in sheeps clothing but inwardly they are ravening wolves 16. Ye shall know them by their fruits Do men gather grapes of thornes or figs of thistles The fifth head concerning false Prophets or false Teachers which either preach false doctrine or true doctrine in a corrupt manner and for wrong ends by whom the Lords people are in no small danger to be led away from the power of godlinesse unto the dead course of a powerlesse formality 2 Tim. 3.5 Of such Christ bids us beware saying Beware of false Prophets the reasons are three which yeeld so many doctrines The 1. They will â—ain themselves to be true Christians that they might find room amongst the sheep of Christ Therefore beware of them for They come to you saith he in sheeps cloathing 2. Inwardly and in effect such Teachers are not for saving but for destroying of soules for Inwardly they are ravening wolves 3. They cannot so lurk but ye may discern them by their false doctrine or corrupt handling of the truth or by their gracelesse conversation and their earthly wayes and ends Ye shall know them by their fruits saith he Therefore beware of them Ver. 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evill fruit 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit 19. Every tree that bringeth not forth good fruit is hewen down and cast into the fire 20. Wherfore by their fruits ye shall know them He cleareth and confirmeth this third reason by a similitude from trees teaching us that as men gather not good fruits from Thorn and Thistles but good trees bear good fruit and cannot bear ill fruit as their kindly and ordinary birth and ill trees bear ill fruit and cannot bear good fruit as their kindly birth so true and false Teachers are to be known by their fruits Doct. 1. The Lord sealeth the honesty of faithful Teachers with a holy life and doth plague false Teachers with the out-breaking of their rottennesse 2 As destruction abideth the tree that beareth not good fruit and much more that which beareth ill fruit so destruction abideth the false Teacher for Every tree that bringeth not forth good fruit is hewen down Ver. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is in heaven The sixth and last head of Christs Sermon concerning the necessity of beleeving and obeying of his doctrine and putting it uprightly in practise which our Lord doth presse by three reasons The first is Not every one that esteemeth himself to be Christs servant and doth confesse him to be his Lord shall be saved but the man onely who putteth in practice Gods will Therefore it is necessary that faith and obedience of Christs doctrine be carefully practised Doct. 1. A man may professe himself a Christian and seem to be zealous in avowing Christ to be his Lord and yet be disobedient to the doctrine For Christs word doth import this that some may call him Lord Lord who do not his Fathers will 2. Professors of christianity without the practice of sound faith and repentance shall be excluded out of heaven for the sentence is cleer Not every one that saith to me Lord Lord shall enter into the Kingdome of heaven 3. Such as study to obey Gods will revealed in the Gospel that is to beleeve in the Son of God and to testifie their faith by a holy conversation shal be surely saved for He that doth the will of my Father which is in heaven shall enter into the Kingdome of heaven now the will of God revealed in the word is that he whom the law condemneth should flee to Christ Jesus by faith and study to bring forth the fruits of newnesse of life Ver. 22. Many wil say to me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out divels and in thy name done many wonderfull work 23. And then wil I profess unto them I never knew you depart from me ye that work iniquity The second reason to this meaning Many conceive now that this plea of being Prophets and workers of miracles in my Name will be sufficient for their salvation in the day of judgment who then at that day will finde themselves disappointed of their hopes because they have not been workers of righteousnesse therefore reall obedience of my Doctrine is necessary Doctr. 1. There is a day of judgment appointed for all men when Christ shall sit as Judge for it is said Many shall come to me at that day and I shall say i.e. Give the Sentence 2. Many doe build hopes of heaven upon great gifts and imployments in the Ministry given to them with some successe who shall be rejected of Christ for Many will say to mee Have I not prophesied unto whom I will say Depart from me 3. All men had need to beware lest they deceive themselves in the matter of their own salvation when they hear that Preachers and Prophets and workers of miracles deceive themselves and may be destitute of saving faith and sound repentance which they do preach to others for it is said Many will say to me in that day We have prophesied 4. Such as Christ shall reject at the last day were never endued with saving grace or accounted by him for true Bâ—leevers for Christ saith I will professe to them I never knew you that is I never approved you for any of my true
Disciples 5. Such as are destitute of true faith and repentance how specious soever their gifts and outward conversation seem to be to themselves or others are in Christs account but workers of iniquity and shall not dwell in his company in heaven for unto them who have no more but such stuffe as is here spoken of he will say Depart from me ye that work iniquity Let an unrenewed man preach or pray or cast out divels or convert souls he is still but a Worker of iniquity because he is not drawn in the sense of sin to beleeve in Christ and to draw vertue out of him unto sanctification Vers. 24. Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock 25. And the rain descended and the floods came and the winds blew and beat upon that house and is fell not for it was founded upon a rock 26. And every one that beareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand 27. And the rain descended and the flouds came and the winds blew and beat upon that house and it fell and great was the fâ—l of iâ— A thâ—â—d reason of the necessity of our putâ—ing the Doctrine of Faith and Repentance in practice as He that doth Christs sayings is like a wise builder whose work is able to abide the tryall and he that doth not practise Christs Doctrine is like a foolish builder whose work is over-turned when it is tryed therefore the practising of Christs doctrine is necessary Doct. 1. Our Lord is an accurate observer of the inward disposition of mens hearts and conversation for so his carefull urging of the doing of his word doth import 2. The building of mens hope for salvation is not alike well grounded for some lay their ground solidly and in renouncing of all vain confidence they close by a lively Faith with Christ as the onely worker and supported of their hopes and grow up in him unto a holy Temple to the Lord others lay their ground slightly upon outward hearing and profession and sucâ— like weak and sandy foundations and both of them seem to be alike before the tryall come for so doth this comparison import 3. As the rain from above the floods from beneath and the winds round about beating at a house on all hands make full tryall of the well-grounding therof so shall the building of mens hope for salvation be no lesse exactly tryed and he that is a Practiser of Faith and Repentâ—nce shall abide the tryall and shall not be disappointed of his hopes but found to be a wise man and he that is a hearer only of Christs doctrine who doth not labour to practise it in beleeving and obeying his word shall find his ground work ruined in the day of tryall and himself declared to be foolisâ— for this is our Lords meaning 4. There is a great need for every man to examine himself and to make fast work of his Faith in Christ and study of sanctification because the ruine of the building of the hopes of salvation in a counterfeit Christian is horrible for Great is the fall of that house saith our Lord. Ver. 28. And it came to passe when Iesus had ended these sayings the people were astonished at his doctrine 29. For he taught them as one having authority and not as the Scribes This is the effect of Christs sermon on the Mount Doct. 1. The power of Christs Word is able to convince all the hearers of it and to force them to admire the truth therof for The people were astonied at his doctrine 2. Beside the authority of a faithfull Minister there was also soveraign Majesty to be seen in Christs teaching proper to himself as the Master and Lord of all men for He taught them as one having authority 3. Such as study not to glorifie God in their Ministry do lose their own estimation also for the Scribes who being ignorant of the nature of Faith and Repentance did preach mens traditions studied not to practise the truth but sought their own and not Gods glory did lose their own authority even at the peoples hand for it is said Christ taught with authority and not as the Scribes CHAP. VIII Our Lord gives evidence of his divine power grace soveraignty and wisdom in miraculous healing of sundry diseases 18. In triall of Disciples 23. In rebuking the tempestuous winds and seas 27. In triall of the Gadarens Ver. 1. WHen he was come down from the mountain great multitudes followed him 2. And behold there came a leper and worshipped him saying Lord if thou wilt thou canst make me clean THe first evidence of Christs divine power and grace is the miraculous healing of the leper In whose example these things are to be learned 1. That Christs God-head and divine power must be laid as a ground by every one who come unto him else nothing can be expected according as this leper gives him the glory of curing a miraculous disease saying Thou canst make me clean 2. We must submit our selves to his wil in temporall benefits not having any certain promise to obtain them and still give unto him the glory of power to grant our desires whether he satisfie us or not for If thou wilt saith he thou canst make me clean 3 Nothing can keep a needy soul from Christ when it seeth relief in him it leapeth over all impediments as this leper contrary to the prohibition of the ceremonial law presseth through a multitude and cometh to him Vers. 3. And Iesus put forth his hand and touched him saying I will be thou clean And immediately his leprosie was cleansed In our Lords hearkning to the Leper Learn 1. That Christ abhorreth not the vilest of those who come unto him how loathsome soever and that he can touch the unclean and not be infected by pollution but is able to cleanse filthiness by the touch of his power for He put forth his hand and touched him 2. That Christ did profess openly his own divine power for absolutely he commanded in his own name and authority as God the departing of the sicknesse saying I will be thou clean and this he proved in effect immediately by cleansing the leper in a moment for Immediately the leprosie was cleansed Ver. 4. And Iesus saith unto him See thou tell no man but go thy way shew thy selfe to the priest and offer the gift that Moses commanded for a testimony unto them In this direction given to the leper to shew himselfe to the Priest who according to the law was judge in the case of leprosie Learn 1. That Christs benefits will abide the triall and be found to be solid even his soes being Judges therefore he will have the Man healed to go to the Priest who was appointed Judge of the cleansing of leprosie 2. That Christ will not allow any man to speak
he worketh repentance in him Doct. 1. The Elect may fearfully fall but cannot fall away utterly for Peter by temptation is driven to deny the Lord but doth not lye still in the sin 2. As the forgetting of the Lords word openeth the door to temptation so the calling of it to remembrance mixed with faith is a meanes of repentance for ere Peters repentance be mentioned it is said Peter remembred the words of the Lord. 3. Sincere repentance weepeth seriously and in secret as here Peter went out when he repented and wept bitterly CHAP. XXVII After Christ is delivered unto Pilate Judas hangeth himself and leaveth the money to the priests to be disposed ver 10. Pilate examineth Christ and without cause condemneth him and delivereth him to be scourged and crucified ver 45. after which Christs God-head is more manifested and he is buried with some respect Ver. 1. WHen the morning was come all the chief priests and elders of the people took counsell against Iesus to put him to death 2. And when they had bound him they led him away and delivered him to Pontius Pilate the governour THe corrupt church-men having unjustly condemned Christ do seek now to put him to death by the power of the civill Magistrate Doct. 1. The wicked aâ—e exceeding watchfull and painfull to accomplish an ill turne especially against Christ for late at night and early in the morning are the chief Priests and others busie to have Christ put to death 2. It is no new thing to see corrupt church governours abuse the civil Magistrate in execution of their unjust and cruel conclusions as here the chief Priests and Elders Deliver Christ bound to Pilate the governour Ver. 3. Then Iudas which had betrayed him when he saw that he was condemned repented himselfe and brought again the thirty pieces of silver to the chief priests and elders 4. Saying I have sinned in that I have betrayed innocent blood And they said What is that to us see thou to that 5. And he cast down the pieces of silver in the temple and departed and went and hanged himself Now Judas his conscience is wakened but out of time whereupon he confesseth his sin to them who insnared him but finding them to despise him he casteth back the price of his treachery and hangeth himself Doct. 1. Though before a sin be committed the bait and allurement is â—nly seen and the conscience blindfolded kept captive and benummed yet after sin is committed it shall be wakened at last and see the ugliness of sin discovered for as Judas seeth now and saith now that He hath betrayed the innocent blood 2. When the evill of sin is discovered then is the naughtinesse of every inducement unto it discovered also and the grief is more then any gain or pleasure inducing unto it can counterballance for Judas now counteth little of the thirty peices of silver bringeth back the price and casteth it down in the temple 3. Such as sin by the inducement of others need not look for comfort from the inticers of them unto it but must bear the guiltiness of it alone for when Judas regrateth his sin to the Priests What is that to us say they to him see thou â—e that 4. When Justice pursueth the sinner and he flyeth not to Gods mercy in Christ there needeth no other Judge or witnesse or Burrio against him but his own conscience only it is sufficient to convict condemn and torture him so as he will chuse to strangle himselfe rather then indure the vexation of it for Judas being forsaken of those who insnared him in the sin goeth not to God but departeth and hangeth himself Ver. 6. And the chief Priests took the silver peices and said It is not lawful for us to put them into the treasury because it is the price of blood 7. And they took counsel and bought with them the potters field to bury strangers in 8. Wherfore that field was called The field of blood unto this day This cursed mony the priests wil not bring into the Treasury of the Temple but doe imploy it in a charitable worke to buy a buriall place for strangers by which meanes a prophesie of the Scripture is fulfilled in Gods providence Doct. 1. The Lord will have no offâ—ring made unto him of that which is not a mans own and that in suâ—h a way as may be free of all appearance of allowing of mens unjust or dishonourable gaine for It is not lawful say they Deut. 23.18 to put this mony unto the treasury 2. It is no new thing to see Christs most cruel adversaries deep in hypocrisie pretending to be feared to offend in the least things as these men stand not to give Judas a hire to betray innocent blood but will not meddle with the gain when it is cast back 3. Hypocrites even when they are deepest in a mischief wil seek to hide their course with seeming to do some good work as these men will be charitable to the poor in buying a burying place to the strangers with the price of Christs Blood 4. The Lord can make the Mask of mens hypocrisie the special Means to discover them as here these wicked Priests do seek to hide their cruelty against Christ by seeming to be charitable in buying the potters field for burying of strangers with the price of Christs life and in Gods providence it is turned to the contrary that this field should in all time coming bear the name of their bloudy bargain made with Judas for the field was called The field of bloud unto this day saith the Evangelist Ver. 9. Then was fulfilled that which was spoken by Ieremiah the Prophet saying And they took the thirty pieces of silver the price of him that was valued whom they of the children of Israel did value 10. And gave them for the potters field as the Lord appointed me The Evangelist doth observe the Lords over-ruling providence who by this means fulfilled the words of the Pâ—ophet Zachary cha â—1 ver 12. where the Lord complaineth of the ungratitude of the people who accounted less of all his personall care over them then ordinarily men do account of their basest servants on whom they wil one way or other in a short time bestow more then what they do pâ—ise all the Lords labour on them to be worth and withall the Lord foretelleth that at length they should put no other price upon him when he should come to be bought and sold among them saye thirty pieces of silver with which mony should be bought the potters field for a memoriall unto all ages of their undervaluing of him As for the calling of the Prophet Zachary by the name of Jeremy albeit it were presupposed that this verball mistake did creep into the Tâ—xt by the inadvertance of the first transcribers of the Evangelists Copy yet this is no materiall depraving of the Text but such an accident of the letter only as an intelligent reader being acquainted
A BRIEF EXPOSITION OF THE Evangel of JESUS CHRIST According to MATTHEW By DAVID DICKSON Preacher of the Gospel of Jesus Christ and Professor of Divinity in the University of GLASGOW PHIL. 2. VER 5 6 7 8 9 10 11. Let this mind be in you which was also in Christ Iesus Who being in the form of God though it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men And being found in fashion as a man he humbled himself and became obedient unto death even the death of the crosse Wherfore God also hath highly exalted him and given him a name which is above every name That at the name of Iesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confesse that Iesus Christ is the Lord to the glory of God the Father The Third Edition LONDON Printed for Ralph Smith at the sign of the Bible in Cornhill neer the Royall Exchange 1651. TO THE Right Honorable and truly Noble MY LORD EARL OF LOUDOUN LORD OF MAUCHLIN and TARINZAN c. High Chancellor of SCOTLAND c. And to His Honorable and Hopeful Eldest Son my Lord MAUCHLIN Grace and Peace Right Honourable IT is a sweet and remarkable Providence that within these not many yeers such a multitude of Impressions of the holy Scriptures are vented among these three united Kingdoms and so many thousands are of Scots and English who delight not only to have the holy Bible in their possession and houses but also to carry it in their pockets for reading of it upon all occasions This as it speaketh much of the desire after divine Knowledge raised up by God in peoples hearts and as it promiseth much of the spreading of the light of the Gospel in these Dominions especially the Lord having now seconded his own Work by drawing from the fountain of his own free grace the body of these Kingdoms into a solemn Covenant for purging of all his holy Ordinances and promoving of sound Religion so doth it call aloud to all the Pastors of his Flock and to all the godly learned by all means to lead the Lords people in upon the right understanding of the Scriptures left the plain and marvellously consonant word of God be mistaken and wrested by the instability and unskilfulnesse of such as have not their senses exercised to discern the single meaning of the Lords Voyce and the admirable harmony of his heavenly Speeches Many worthy men of God it is true have profitably taken pains to this purpose and some have written large Commentaries upon sundry Books and parcels of Scripture others have translated out of Latine the Commentaries of others But of those worthy mens Labours only such as have much leasure and patience to read can make use Others have written short Paraphrases of harder places others Expositions of hard words others have minded herewith some sweet notes and observations all of them contributing one with another to the common good so much as each sort of Writing could carry Yet besides all these laudable wayes of explication of Scripture it seemeth that these dangerous Times wherein so many diverse errours are privily crept in and begun openly also to avow themselves do call for such an Explanation of the whole Bible as might not only shew the scope of each Book and Chapter with the cohesion of the Verses and the meaning of the Words but also propone the speciall heads of Doctrine in each place whereby people might see the whole grounds of Religion in the Text and be guarded against all damnable errours in which those persons are easily ensnared who know not the Scriptures nor the power of God and all this to be in such brevity and cleerness That men in their daily set-reading of the Lords word might in the space of half an hour peruse a competent portion of Scripture thus explained I say Set-time for their private reading because albeit every man is not set apart for the Word and Doctrine but most part have by Gods appointment civil callings and necessary imployments about the matters of this life each calling and imployment having its own work and each work requiring his own time so that there remaineth little time beside unto many yet that man is too much busied in temporall affairs and more involved in the World then he can answer for who doth not daily redeem so much time as the necessary exercise of Religion in the Word and Prayer doth require beside secret ejaculations of Prayer unto God mixed with his affairs and the Mason-like-looks of his Conscience levelling its eye to each action to see if it be conform to the Rule for presuppose a man were imployed as much as a King and had so many Realms to govern as were under David K. of Israel yet could he not be excused for this to neglect Gods word prayer for Dav. oftner then once a day yea in the night also found time to call on God praise his name verse himself in his Word Ps. 119.55 62 164. Let the men of this world who have their portion in this life have set up in their hearts the filthy idols of worldly profit pleasure preferment for gaining keeping wherof they make use not only of all men but also of God and Religion so far only as they may be suitable serviceable to their base ends Let such men I say neglect reading the Scriptures and all serious following of religious exercises But let not the children of God do so who hold their standing here and the hopes of eternal life hereafter by faith in Christ for promoving of whose cause and Kingdom they are resolved to bear his Crosse were it even to the doors of Heaven if so GOD please and to lay it down on the threshold with thanks and praise that ever they were counted worthy to suffer for his Name let not these blessed Soules walk in the way of the ungodly but rather delight themselves in the Law of GOD and meditate therein night and day Psal. 1.2 3. For the service of such saints and facilitating of their reading of holy Scripture I come forth as before in the brief Explanation of the Epistle to the Hebrews so now in the brief explanation of the Evangel according to Matthew to call yet again unto the Godly Learned to stir up themselves for contributing one with another unto some such brief explanation of the whole Bible as their Godly wisdome shall agrâ—e upon a mould this or any other because apparently it is but little and not considerable which any one man alone can overtake in this Work As for this Piece such a one as it is There is great reason why it should bear your Honourable Name in the title of it it being a part of the fruit of your Lordships labour who as
Now the Lord discovereth Herods plot and disappointeth him Doct. 1. Wicked men may keep their design against Christ close from the knowledg of men but cannot hide their counsell from God he perceiveth Herods mind perfectly 2. The Lord is watching over the just and will not suffer their honest simplicity to be so far abused by the enemy as ignorantly to betray Christ into his enemies hands therefore he forewarnes these wise men that they should not trust Herod nor to go toward him any more but return home another way 3. Such as beleeve in Christ the longer they follow him the more confirmations of faith they find as here beside all the former God giveth this revelation also unto these wise men and their life also for a prey from the rage of Herod Vers. 13. And when they were departed behold the angel of the Lord appeareath to Ioseph in a dream saying Arise and take the yong child and his mother and flee into Egypt and be thou there untill I bring thee word for Herod will seek the young child to destroy him The wise men are gone now Christ is sent away also Doct. 1. Our Lord was persecuted so soon as he was known in the world he is sought to be slain who came to save men for Herod doth seek to destroy him 2. He who is the ancient of dayes the everlasting Father according to his God-head is called a young child according to his man-head as Isai. 9.6 did foretell for Herod shall seek the young child 3. The Lord will have ordinary means used when they may be had He will save Christ by flight and will do no miracle needlessely therfore Go flee into Egypt saith the Angel 4. It is safe to wait for the Lord in all things and to attend his providence Be thou there till I bring thee word saith the Angel to Joseph Vers. 14. When he arose he took the young child and his Mother by night and departed into Egypt Joseph obeyeth speedily Doct. 1. When our direction is clear our obedience should be speedy and without delay as Joseph being warned ariseth by night and makes for his journey 2. When Christ is known he will be more dear then any thing else for as the child is first in Josephs commission verse 12. to take care for him so in his obedience here the child is before the Mother for it is said He took the child and his mother 3. Any place if God send us there if Christ be in our company is good even Egypt for Ioseph departed into Egypt being sent thither Vers. 15. And was there untill the death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my son That we may see how the prophesie is fulfilled the meaning of the words of Hosea is in effect as if it had been said O church of Israel when thou was in thy infancy I so loved thee that I brought thee out of Egypt as my adopted Son and in thee I called out of Egypt my only begotten Son who as the promised seed of Abraham was in thy loynes and as in thy bondage in Egypt I intended to fore-shadow and signifie the sufferings of my Son and his fleeing out of Canaan into Egypt so also in the calling of thee my adopted Son out of Egypt I intended to fore-shadow and signifie the calling of my only begotten Son out of Egypt that he should perfect the work of redemption in the midst of the land promised unto thee yet notwithstanding of all this thou hast been unthankfull unto me Thus Christs going down to Egypt and bringing back out of it is a fulfilling of the Prophesie and withall this sheweth unto us that in all the Lords work about Israel be had a speciall eye upon the promised seed upon the Messiah who was to come out of that people fore-shadowing somthing of him or accomplishing somthing foresignified of him Therefore it should not seem strange unto us that the Evangelists do apply sundry such speeches of the old Prophets unto Christ who was mainly aimed at and born witnesse unto in the Law and Prophets Ver. 16. Then Herod when he saw that he was mocked of the wise men was exceeding wrath and sent forth and slew all the children that were in Beth-lehem and in all the coasts thereof from two years old and under according to the time which he had diligently enquired of the wise men Now Herod finding himself disappointed bewrayeth his cruell design against Christ. Doct. 1. God turneth the wisdome of his enemies into folly Now Herod did find himself mocked 2. Wicked heads do take it hardly if every instrument whom they imploy and abuse do not serve their base designes for Herod is wroth with the wise men as if they had mocked him 3. Enemies of Christ when fraud doth fail them do fall to open rage now Herod sends forth to slay Christ if he can find him 4. Satan and his instruments do labour to overthrow such as are likest unto Christ if they cannot overtake himself Therefore Herod causeth to slay all the young children in Beth-lehem who were nearest in age unto Christ. 5. Wicked men do not reverence Gods providence in disappointing their wicked purposes but are incensed the more to do mischiefe as Herods course doth shew here Vers. 17. Then was fulfilled that which was spoken by Ieremiah the Prophet saying 18. In Rama was there a voyce heard lamentation and weeping and great mourning Rachel weeping for her children and would not be comforted because they are not The Evangelist applieth to this passage of Gods providence the words of the Prophet Ier. 31.15 Who doth foretell that as the captivity of the ten tribes had once made the state of Israel as it were their moâ—her to morne so should the calamity of Israel make that stâ—â—e to mourn again for the murther of so many children in and about Beth-lehem and yet this comfortlesse sorrow should be swallowed up by the consolations of Christ come into the world as may be seen Ier. 31. comparing vers 15 16. with 10 11 18 22. in the last of these verses the incarnation of the Messiah is pointed at expressly Now this prophesie is here accomplished Rachel indeed here mourneth and no consolation can be sufficient to asswage this sorrow except that consolation only which cometh by the Gospel and by the incarnation of the Son of God Doct. 1. It is a good way for making use of Gods providence to compare events with the predictions of Gods word and to mark where we see accomplishment answerable that we may say with the Evangelist Thus is it fulfilled what the Lord hath spoken 2. The troubles of the Lords people are foreseen and weighed in a ballance and comfort is prapared for them for the weeping of Rachel is foretold of the Lord before it come and consolation is prepared for it in Christ as the place in Ieremiah
for even Christ went not into the wildernesse to be tempted but as he was led of the holy spirit dyâ—ing unto him what belonged unto his calling Ver. 2. And when he had fasted forty dayes and forty nights he was afterwards an hungred In every part of our Lords humiliation he lets out some spark of his God-head that when he is seen to be Man he may be known to be God also he will fast and uphold himself without meat or drink forty dayes and forty nights not only to fulfill what the type of Moses and Elias their fasting did foreshadow of him but also as the Son of God to shew forth his divine power able to sustain the humane nature under every burthen which the Father should lay upon it 2. Whatsoever power it pleased our Lord to put forth in his humane nature yet did he not abolish the verity thereof but did keep unto it all the naturall properties and in the time of his humiliation did subject it also to all common and sinlesse humane infirmities Therefore having so miraculously sustained himself so long a time He afterwards was an hungred Vers. 3. And when the tempter came to him be said If thou be the Son of God command that these stones be made bread The temptations and assaults of Satan are three The first to provide for his bodily wants by an unlawfull mean for to work a miracle at Satans direction was not a lawfull mean of providing food to himself Doct. 1. No wonder men find themselves daily solicited by Satan unto sin For Satans stile from his continuall practice is the Tempter and it is his trade to tempt 2. It is possible that such as God doth love dearly may be troubled with bodily apparitions of Satan for the Tempter is permitted to appear to Christ himself and to speak to him 3. It is no wonder to find Satan calling in question the Adoption or Regeneration of any of Gods children for he dare call in question the Son-ship of the Son of God notwithstanding that within few dayes before this the Father and the Holy Spirit from heaven had born witnesse in open sight and audience unto it If thou be the Son of GOD saith he 4. Satan sits his temptations unto mens present case and condition for Christ being hungry is tempted to provide bread in a way which the tempter doth prescribe 5. In tempting Satan pretends to be careful of helping the tempted party to a better condition for here he will seem desirous both to have bread provided for Christ in his need and also to see him made manifest to be the Son of God by such a miracle for he saith If thou be the Son of God command these stones to be made bread 6. Satans temptations are moe then once a number linked together for here he tempts first to misbeleeve the word of God lately spoken of him then to suspect and doubt of his Fathers provident care over him Thirdly to provide for himself by indirect means Fourthly to abuse his power of working miracles in taking directions from Satan and committing such like other sins Ver. 4. But he answered and said It is written Man shall not live by bread alone but by every word that proceedeth out of the mouth of God Our Lord answereth this temptation by Scripture Doct. 1. Satans temptations must not be neglected but carefully answered and that by Scripture as the only mean to overcome him for It is written saith Christ. 2. Howsoever God hath appointed means of entertaining mens life yet the power of sustaining life is not in the means but in Gods powerfull word or commanded blessing conveyed by means or without means as he pleaseth for Man lives not by bread only but by every word that cometh out of his mouth 3. Seeing means of life albeit we had them cannot avail us except God give his blessing we should attempt nothing about them without Gods warrant for else we do offend God and provoke him to withdraw his blessing this is the reason why Christ rejecteth the temptation by this Scripture saying Man liveth not by bread c. Ver. 5. Then the divel taketh him up into the holy city and setteth him on a pinacle of the temple 6. And saith unto him If thou be the Son of God cast thy selfe down for it is written He shall give his angels charge concerning thee and in their hands they shall bear thee up least at any time thou dash thy foot against a stone The first temptation being rejected by Scripture Satan maketh a new assault and pretendeth Scripture in his second temptation Doct. 1. Albeit Satan get the foil yet he will set on again 2. God may give Satan so far power over the body of one whom he loveth dearly as to carry it out of one place to another for Satan is permitted to transport Christs body from the wilderness to the city and to lift it up upon a pinacle of the Temple 3. Satans power in this kind is limited so as he cannot hurt nor molest further then he is limited He may lift up Christs body on a pinacle of the Temple but he hath no power to cast him down 4. Where the ordinances of God are and where he promiseth his Presence that Place and that Society is to be accounted holy albeit many of the People in that Place and Society be defiled Jerusalem though defiled now exceedingly yet retaineth the name of the holy city 5. Satan will readily presse the same point by sundry means and crave unreasonable proofs of a mans adoption one after another for the second time he saith If thou be the Son of God 6. As Satan tempteth at one time to use unlawfull means to preserve life so at another time he will tempt a man to neglect means of preserving life at one time he will tempt us to distrust Gods care of our preservation at another time to presume upon Gods care without a warrant yea sometime he will tempt a man to put hand in his own life and will colour it with some pretence for Cast thy selfe down c saith he 7. Satan can transforme himselfe into an Angel of light and pretend Scripture for his temptation It is written saith he 8. When Satan citeth Scriptures he wrests the meaning or hides the word which might shew the meaning for Psalm 92.11 12. It is said The Lord shall keep thee in all thy wayes that is in thy warrantable walking Satan keeps up these words Ver. 7. Iesus said unto him It is written again Thou shalt not tempt the Lord thy God Christ answereth the second temptation by Scripture also Doct. 1. We must not esteem the lesse of Scripture albeit Satan and his instruments do abuse it but with the same weapons must we fight against Satan still and oppose a clear place of Scripture unto such places as the Tempter blowes mist upon for It is written again saith our Lord. 2. We should not desire God to give
hath of his own unworthiness and misery for Christ of such doth pronounce Blessed are the poor in Spirit 2. Whosoever are poor in spirit seeking after Christ in the sense of their own indigence have right and title unto the riches of grace and glory albeit they be poor and beggerly in their own feeling yet are they rich in Christs estimatoin for of such Christ saith Theirs is the Kingdome of Heaven that is unto them belongeth eternall life Verse 4. Blessed are they that mourn for they shall be comforted The next mark of true Disciples is godly sorrow which maketh a man in all sort of grief to powre out himself unto God in Christ and to seek relief from him Doct. 1. Whosoever do follow after Christ mourning in the sense of sin or fear of wrath howsoever they may seem miserable in their own or the worlds eyes yet are they verily blessed for of such Christ saith Blessed are they that mourn 2. Such mourners may be destitute for a time of comfort but at no time can they be destitute of blessednesse for even in the time when they are mourning and do want comfort it is said of them They are blessed 3. Albeit their comfort be delayed for a time yet it shall not alwayes be with holden for the word of consolation is heâ—e spoken unto them which they in due time shall find applyed and verified unto them by Gods Spirit for it is said They shall be comforted and this shall be partly by being made to see satisfactory reasons of Gods delaying to comfort them partly by receiving now and then reall deliveries and sensible outgates of their mournfull condition and partly by being supported with strength in the inner man at all times that they succumb not till at last they be fully delivered for ever for They shall be comforted saith the Lord. Verse 5. Blessed are the meek for they shall inherit the earth The third marke of true Disciples of Christ is Meeknesse which is a grace of God whereby Christs followers are so nurtured and tamed by the Spirit of God in the sense of their own sins and wrongs done to God that they do without fretting submit themselves to Gods corrections whâ—ther mediately by the wickednesse of men or immediately in his providence falling on them Doct. 1. Whosoever do put a right construction upon Gods dealing with them how hard soever their case be certainly are blessed for of such Christ saith Blessed are the meek 2. A man indued with Christian meeknesse is master of as much in the world as he standeâ—h in need of that is to say How little portion soever he may seem to have of the earth and so much the lesse possibly because of his meek disposition and aversenesse from ungodly strife yet hath he right to all that he hath need of in this earth through Christ yea he shall have the use of all he hath need of in this earth so as he shall be content with his lot and that which he possesseth shall be joyned with the rich blessing of God poured out upon it and last of all he shall inherit that new Heaven and that new earth wherein dwelleth righteousnesse 1 Cor. 3.21 22.2 Pet. 3.13 For so much doth the promise import They shall inherit the Earth Ver. 6. Blessed are they which do hunger and thirst after righteousness for they shall be filled The fourth mark of true Disciples is hunger and thirst for righteousnesse such hungry souls are they who in the sense of their sinfulness and want of all inherent righteousnesse do heartily hunger to be more and more certified of the imputation of Christs righteousness and do thirst to draw sap and life from him for the changing their sinfull nature and making them more holy and righteous by his Spirit Doct. 1. Such as are heartily desirous to be justified and sanctified through Christ they are blessed for of such Christ prononnceth Blessed are they who hunger and thirst for righteousness 2. Kindly hunger after the righteousnesse of God in Christ shall be satisfied albeit for the present such soules as do feel this hunger be pained yet they shall have all that they desire in Gods own time the word of the Lord shall be made milk honey bread and marrow unto them a Well of living Water shall spring up from the Holy Spirit unto them now and then they shall have so large a meal and so full satisfaction as they shall be forced to say Enough O LORD and at length shall be put in full and sensible possession of all for it is written They shall be satisfied Verse 7. Blessed are the merâ—ifull for they shall obtain mercy The fifth mark of true Disciples is mercifulness whereby Christians have such a holy compassion of the miseries of other mens bodies and soules as doth make them actually to do them good as they are called unto their relief Doct. 1. The outletting of bowels of compassion to others who are lying under the burden of sin and misery is the sure evidence of a blessed man for Christ of such doth say Blessed are the mercifull 2. The Christian his shewing of mercy unâ—o others is a foâ—erunner of the renewed and fresh sense of Gods mercy to himself for this is imported in the proof of such mens blessedness for they shall find mercy now certain it is that such men have already obtained mercy else they could not be mercifull else they could not be blessed but it is possible that they do not feel mercy but rather for the present feel sad wâ—ath to their estimation yet the promise is They shall find mercy to their own discerning sensibly 3. When God maketh his children find the fruits of their mercifulness it doth not puff them up as if they merited or deserved it for it is not said here they shall merit but They shall find mercy Verse 8. Blessed are the pure in heart for they shall see God The sixth mark of true Disciples is purity of heart whereby Christians study not only to eschew sin and to have a blameless conversation before men but also to be holy in their mind in their designes and affections before God Doct. 1. Albeit beleevers in Christ do find sensibly much pollution in themselves yet if their heart love it not if when they come short in duties their heart is grieved for it if the honest indeavour and study of their heart be that they may be pure and holy they are notwithstanding of this felt sinfulnesse truely blessed for Blessed saith our Lord are the clean or pure in heart 2. Holinesse and purity of heart is a preparative for sensible communion with God for it is promised they shall see God that is their eyes shall be opened to behold by faith the invisible God the Lord shall make them to discerne the mysteries of salvation hid from the world he shall make them to observe the work of his providence in justice mercy goodness and power in
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
of him but as he is directed therefore he would have the work found to be divine by the Priest before it should be known that it was his work for his own greater glory therfore saith he See thou tell no man 3. That Christ would have the ceremoniall law kept so long as the time thereof indured saying Offer the gift that Moses commanded 4. That if our Lord suspend the manifesting of his glory it is for manifesting of it in a fitter time to the convincing of his adversaries and confirmation of the faith of his own Therefore he will have a Sacrifice offered unto God for the cleansing that the God-head of the cleanser may be seen and a testimony given against them who would not acknowledg his power to be divine Ver. 5. And when Iesus was entred into Capernaum there came unto him a Centurion beseeching him 6. And saying Lord my servant lieth at home sick of the palsie grievously tormented Another evidence of Christs divine power is the healing of the Centurions seavant Wherein learn That Gods elections calling and saving grace runs to all ranks of men without exception for here a man of War a Commander inâ—ued with faith a Centurion and a Gentile cometh to him 2. That faith working by love can make an earrand to Christ for others no lesse then for it self for My servant lieth sick saith the Centurion 3. Faith accounts misery laid before Christ a motive good enough for mercy to work on Therfore saith he My servant is grievously tormented Verse 7. And Iesus saith unto him I will come and heal him In Christs answer learn 1. How ready our Lord is to hear prayer proceeding from faith and love for he answereth quickly I wil heal him 2. That when the party afflicted cannot stir Christ will be content to make the travell as here he saith I will come and heal him 3. The Centurion did not expresly ask so much as is here granted but half a word from saith serveth Christ he wil give unto it a compleat answer My servant is sick saith the Centurion I wil come and heal him saith Christ. Ver. 8. The Centurion answered and said Lord I am not worthy that thou shouldest come under my roof but speak the word only and my servant shall be healed 9. For I am a man under authority having souldiers undermâ—â— and I say to this man Go and he goeth and to another Come and he cometh and to my servant Do this and be dâ—â—â— it In the Centurions answer learn 1. That Faith hath a high esteem of Christ and a low esteem of it selfe as is seen in the Centurions saying I am not worthy that thou shouldest come under my roof 2. That faith is content with Christs word without bodily presence and looks for no lesse effect from his word then from his presence for Speake saith he the word only and my servant shall be made whole 3. Thâ—â— faith acknowledgeth all power and authority over all things to be eminently in Christ and in speciall that all sicknesses are Christs souldiers and servants to go or stay as he commandâ— in a far more excellent way then a centurion can command his souldiers for saith he I am a man under authority c. therefore thou who art supream in authority overall may it do more then I. Ver. 10. When Iesus heard it he marvelled and said to them that followed Verily I say unto you I have not found so great faith no not in Israel Christ is said to Marvel not that he is ignorant of the cause of this glorious faith of the Centurion for Christ was author of it and did give it unto him but because it was to be wondred at by the Disciples and Christ did use some externall gesture of wondring to make the centurions faith to be so much the more taken notice of and therefore â—eâ— is said to marvell Hence learn 1. That faith the greater it is the more it pitcheth on Christs Deity the more work it purs upon him it is the more pleasing to him he delights in his own gift of grace where-ever he sees it he will marvellously entertain it and hold it forth as a rarity unto others this is it that He marvelled and spake of it to his followers 2. That the more means and the more time that a man hath had to grow strong in the faith and yet hath profited little the more is he to be blamed and to be reproached in comparison of these who profit by few meanes This is it which Christ saith I have not found so great faith in Israel as in this Centurion a born Ethnick Ver. 11. And I say unto you that many shall come from the east and west and shall sit down with Abraham and Isaâ—c and Iacob in the kingdom of heaven 12. But the Children of the Kingdome shall be cast out into utter darkenesse there shall be weeping and gâ—ashing of teeth Upon this occasion our Lord prophesieth of the calling of the Gentiles verse 11. and rejection of the Jews verse 12. Whence we learn 1. That such of the Gentiles as beleeve In Jesus Christ are joyned in society with Abraham Isaac and Jacob and that out of whatsoever Nation they shall come unto Christ they shall be incorporate in the same fellowship of grace and glory for they shall sit down in the Kingdome of Heaven with Abraham c. 2. Whatsoever was our Lords purpose about the choosing of the Sacramental Signs of his Supper we are sure that he esteemed sociall fitting of the Saints at Table a fit sign to represent their fellowship one with another in grace and glory and that he thought it good before the institution of the Sacrament to acquaint his Disciples with such a form of speech as might expresse so much for in stead of saying Many shall be partakers with Abraham Isaac and Iacob of life joy and honour He saith Many shall SIT DOWN TO TABLE with Abraham Isaac and Iacob 3. Whosoever are born within the compasse of a Nationall covenant with God are children of the Kingdome that is have an external title to be heirs of the Kingdome for therefore are the Jews who were born under the covenant called Children of the Kingdom 4. If a man have no more but the externall honour of a Covenanter for the Kingdom and do want faith in Christ he shall be stripped naked of that externall honour also for here it is said of such The children of the Kingdom shall be cast out 5. Such as are debarred from heaven are cast into utter darknesse that is in extreme misery confusion horror and torment in hell Where shall be weeping and gnashing of teeth that is where shall be nothing but desperate sorrow Ver. 13. And Iesus said unto the Centurion Go thy way and as thou hast beleeved so be it done unto thee And his servant was healed in the self same hour After reproving and threatning the Jews Christ turneth about and speaketh
hurt and must be discreetly entertained so doth the scope of the similitudes import 2. When christians are grown up so some strength and have their senses exercised they must be put to answerable paines and exercise in Religion for this is To put new wine in new bottles that both might be preserved 3. If discretion be not used in proportioning the burden of outward exercises of religion unto the capacity and strength of the Disciples both the exercise is lost and the Disciples are hurt for this is the meaning of the hole of the garment is made more the new wine and the old bottle both are lost Ver. 18. While the spake these things unto them behold there came a certain ruler and worshipped him saying My daughter is even now dead but come and lay thine hand upon her and she shall live 19. And Iesus arose and followed him and so did his disciples The dispute is broken off by the coming of a ruler praying that his daughter might be raised from death In the coming of this ruler unto Christ We learn 1. That Christ can find out means in his providence to honour himself in the midst of all controversies and disputations for A certain Ruler a man of place cometh and worshippeth him while he is speaking and so breaketh off the dispute 2. Christ can find an errand for the man whom he will draw unto him as here by a daughters death so by some like trouble on a man or on his family he can draw the Parents unto himself 3. All that come to Christ are not alike strong in faith This ruler of the Synagogue requireth both Christs Presence and the touch of his hand that his daughter may be raised from dead Come saith he and lay thy hand on her 4. Our gentle Lord refuseth no man putteth no man away that come unto him He arose and followed him Ver. 20. And behold a woman which was diseased with an issue of blood twelve yeers came behind him and touched the bâ—mme of his garment 21. For she said within her self If I may but touch his garment I shall be whole While Christ is on his way a sick woman through faith is healed Doct. 1. Poor and rich are alike welcome to Christ for here while he is going with the Ruler he neglecteth not this poor sick man 2. That which doth separate us from the society of the Holy must not separate us from Christ but rather drive us unto him for this woman legally polluted and so separate from the Temple and all clean Persons draweth near Christ to touch him 3. Though all remedies do fail and our evil be of long endurance yet Christ must be run unto for this woman is diseased twelve years yet cometh with hope of help in Christ. 4. Albeit Christ seem to take no notice of us but to be about the helping of others only yet must we take notice of him and draw in to him upon all occasions offered As this woman cometh to Christ in his way to the Rulers house while grace is in dealing we must have our share of it 5. None can come to Christ rightly but such as beleeve to be the better of him and such as come may be perswaded of help by him as this woman assured her self of health If she might but touch his garment Verse 22. But Iesus turned him about and when he saw her he said Daughter be of good comfort thy faith hath made thee whole And the woman was made whole from that houre Christ will not have this work to be hid but brought to light for good use Doct. 1. Though modest soules resolve quietly to creep to heaven unknown of others yet God will have his work in them brought to light for his own glory Therefore Iesus turneth about and draweth her forth before the multitude 2. Faith in Christ gets a sweeter welcome then it can expectâ—â— it may come trembling but shall find joy ere it go as this woman is made whole and is declared to be a Daughter begotten by the word of the Gospel and adopted among Christs children and is comforted and commended for her faith in the midst of her fears 3. Our Lord will not suffer any mean of our devising to take the room from the mean appointed by himselfe Therefore Christ doth not say thy Touching my garment but Thy faith hath made thee whole Ver. 23. And when Iesus came unto the rulers house and saw the minstrels and the people making a noise 24. He said unto them Give place for the maid is not dead but sleepeth And they laughed him to scorne Christ goeth on to the Rulers house and doth not forget his errand Doct. 1. Christ may give grace to another before thee but if thou be seeking him the helping of another shall not hinder thee but help thee rather as the womans healing helped the Rulers faith and so Christ goeth on where he is invited to come 2. Christ will have nothing counted desperate which he takes in hand yea he wil have death it self esteemed but as a sleep in comparison of his divine power nothing is too hard for him in which sense he saith here The Maid is not dead but sleepeth 3. To speak of Christs power to a misbeleever is but a jest Therefore these misbeleevers laughed him to scorne Ver. 25. But when the people were put forth he went in and took her by the hand and the maid arose Verse 26. And the fame thereof went abroad into all lands In the raising of the Damosel and consequent of it Learn 1. That Christ is the life and resurrection and that his power can easily raise the deadâ— for here he took the dead Maid by the hand and she arose 2. The offer of Christs mercy to one should make his name famous among all as here his fame for this One work went abroad in all that land Ver. 27. And when Iesus departed thence two blind men followed him crying and saying Thou son of David have mercy on us In the healing of these two blind men Learn 1. That our Lord wearies not to do good the more he is imployed the more good he worketh When Christ departed from the rulers house Two blind men follow him 2. When others get almes and mercy from Christ it should allure more to come to his deal as these blinde men hearing of many helped by Christ do come and cry Have mercy on us 3. Such as seek good of Christ must look on him as he is described in Scripture as he is the promised Messiah the native King of Israel Son of David say they have mercy on us 4. Such as beleeve to get good of Christ will find a way to follow him and come at him albeit they were blinde for these blinde men follow and cry 5. More persons in the sense of one need may joyn in one fute unto Christ for these two blind men do joyn in one cry saying Have mercy on us
every christian resolve to endure for Christs cause therefore iâ— trouble for Christ called by the name of the crosse while he saith He that taketh not up his crosse 3. The weight of the crosse cannot be born except Christ be looked unto be followed and adhered unto therfore he commands every Beleever both to take up his crosse and to follow him 4. If this condition please not a man to have Christ and a crosse both Christ will reject him for â—f such he saith He is not worthy of me that is He is not fit for me I wil not own him Ver. 39. He that findeth his life shall lose it and he that loseth his life for my sake shall find it The fifteenth reason If any shall seek to save his life with disadvantage of my Gospel he shall lose his life and if any shall not regard his life to do me service he shall save his life Therefore fear not to avow the truth of my Gospel Doct. 1. Christs truth should be dearer to us then our life for so doth Christs words import 2. Whosoever do find out or follow a way to save his goods or his life with the disadvantage and losse of Christs cause he bringeth eternall perdition on himselfe for Christ saith here He that findeth his life shall lose it 3. Whosoever shall hazard or in the hazard lose his life temporall for Christ he shall know by experience that he hath made a good bargain and preserved his life for ever for it is said He that loseth his life for my sake shall find it Ver. 40. He that receiveth you receiveth me he that receiveth me receiveth him that sent me 41. He that receiveth a Prophet in the name of a prophet shall receive a Prophets reward And he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward 42. And whosoever shal give to drink unto one of these little ones a cup of cold water only in the name of a disciple verily I say unto you he shal in no wise lose his reward The sixteenth reason Whatsoever respect or kindnesse is done to any of my Disciples for my cause I will take it as done to me and will reward it Therefore Fear not to profess the truth of my Gospel upon all hazards Doct. 1. Receiving the message of salvation from Christs servants or kindnesse shown unto Christs servants is reckoned by Christ as done to himself and done to the Father in whose name the preacher doth come for he saith He that receiveth me receiveth 〈◊〉 thaâ— sent me c. 2. The cause for which a man doth any respect to Christs servants is mainly looked unto by God whether it be done to a preacher because he is a Preacher to a righteous man because he is such to a Believer in Christ or Disciple how little or despiseable soever he seem because he is a Disciple therefore saith he In the name of a Prophet in the name of a Disciple for what good is done to any of Christs followers for other respects as for friendship hope of receiving gain by it or such like doth not come in 〈◊〉 3. The smalness or meanness of the benefit wherby any of Christs followers are helped or refreshed shall not diminish Christs estimation of the mans good affection for Even a cup of cold water shall not want a reward 4. This doctrine how hardly soever it be beleived is worthy to be received for Christ confirmeth it by a verily and that to purchase unto this saying the more credit CHAP. XI After closing up of the Apostles commission we have John Baptists message to Christ with Christs answer and testimony of John to vers 15. Then Christ upbraideth these cities which did not receive or make use of the Gospel to vers 25. And inviteth needy sinners to come unto him Ver. 1. ANd it came to passe when Iesus had made an end of commanding his twelve Disciples be departed thence to teach and to preach in their cities IN closing the commission of the Apostles Learn 1. That the Apostles had no unlimitted commissions but were aâ—â—icâ—eâ— to commandments for the former directions given to them are here called Commanding of them 2. Acts of base fear or witlesse impudency done in a perillous time to the dishonour of the Gospel or disadvantage of any point of the truth belonging to the Gospel are breaches of Christs command for here all Christs exhortations to his servants wisely and stoutly to bear out the profession of his truth in all points are likewise called Commanding of them 3. Christ so employeth his servants in teaching and preaching that he will also go about the worke himselfe for having commanded his Disciples to preach He departed to preach and to teach in their cities Vers. 2. Now when Iohn had heard an the prâ—son the works of Christ he sent two of his Disciples 3. And said unto him Art thou he that should come or do we look for another John being in prison setteth himselfe to confirme his Disciples in the faith of Christ and to this end he sendeth them to Christ with a question wherein he knew Christ would give them solid satisfaction Doct. 1. The world will readily reward the labours of the most excellent Saints of God with injuries for Iohn Baptist here is in prison for his pains 2. The news of the prospering of the Gospel Christ can cause to be carried to the prisons where his servants doâ—ly thereby to refresh them Therefore John must hear of Christs works Iâ— the prison 3. A faithfull servant of Christ should stâ—â—y to make Christs name known by whatsoever means he can and to have all those who belong unto him acquainted with Christ for John even in prison taketh course to have his disciples to know Christ better then they did 4. Beside what we can do in solving the doubts of others we shall do well to send the weak in faith to propone their doubts to Christ himself Therfore John commandeth his two disciples to propone their questions to Christ saying Art thou he c. knowing that he was most able to satisfie them Ver. 4. Iesus answered and said unto them Go and shew Iohn again those things which ye do hear and see 5. The blind receive their sight and the lame walk the lepers are cleansed and the deaf hear the dead are raised up and the poor have the Gospel preached to them From the answer learn 1. That Christ despiseth not the weaknesse of the saith of his own for here he answers Johnâ— doubting disciples both with words and deeds saying Go shew what you hear and see 2. Our Lord deals prudently with weak ones for as John covers the Disciples doubting with a question proponed as it were in his own name So Christ covers their doubting also by giving the answer as it were unto John rather then to them Go shew Iohn again saith he albeit it is sure John had no doubt
about Christ for at Christs Baptisme he was confirmed abundantly that Christ was the very Messiah 3. That which disciples may hear and see and observe in the reall and experimentall putting forth of Christs power among men is sufficient to prove that hee is the true Messiah Therefore saith hee Tell Iohn again these things which ye do hear and see Like as even the ordinary and daily working of Christ still unto this day upon such as are converted from time to time may prove that he is the true Messiah 4. He in whom all these things which are prophesied to be done by the Messias are accomplished is the onely true Messias But Christ Jesus is hee in whom all prophesies are accomplished for He maketh the blinde to see the lame to walk and the poor to take the Gospel Therefore Christ is the onely true Messiah for this is the proof whereby Christ doth confirm Johns Disciples that there was no other Messiah to be looked for 5. The remedy of all sin and misery is to be found in Christ both for body and soul for it is he by whom the blinde receive their sight and the poor receive the Gospel c. 6. The poor and needy soul sensible of its own sin and misery is the proper object of the Gospel The righteous and the rich in their own opinion do not smel any worth in Christs Word for It is the poor who receive the Gospel 7. The Gospel doth affect the poor and needy soul so as it doth put as it were a stamp of the good news of Gods grace upon it for so importeth the passive word in the Original which saith that the poor are Evangelized or stamped with the preaching of the Gospel Verse 6. And blessed is he whosoever shall not be offended in me Our Lord obviats any temptation which might arise from his outward humiliation Doct. 1. Many stumbling blocks are to be met within a mans way toward Jesus Christ such as were taking on the shape of a servant and his outward humbling of himselfe unto the crosse This is imported In his mentioning of mens being offended or stumbling at him 2. Such as do not stumble at Christ nor start back from beleeving and professing of him for whatsoever crosse or impediment laid in their way shall surely be saved for Blessed is he whosoever shall not be offended in me saith he Ver. 7. And as they departed Iesus began to say unto the multitudes concerning Iohn What went ye out into the wilderness to see A reed shaken with the wind Now followeth Christs testimony of John Baptist wherein John is commended for eight respects The first is his constancie Hence learn 1. That Christ gives his servants a good meeting he bears witnesse of their faithfulnesse as well as they do bear witness that he is the true Messiah as here for instance when Johns Disciples are departed Christ speaketh to Iohns praise before the multitude 2. The reasons which moveth us to go hear the Sermons of any preacher should be well examined for we must answer unto Christs question What went ye out to see 3. It is the commendation of a Preacher of the truth that he be constant in the truth and not wavering hither and thither for this is the ground of Johns commendation That he was not a reed shaken with the winde as the interrogation having the force of a negation doth import Verse 8. But what went ye out for to see a man clothed in soft raiment behold they that wear soft clothing are in kings houses The second point of the commendation of John is for his Holinesse and high Measure of Mortification Hence learn 1. That it is the commendation of a Preacher to be mortified to the glory ease pleasure and riches of this world for on this ground Christ commendeth John by way of interrogation denying him to be A man given to soft raimens 2. A true Preacher must be so mortified to this World as all the Allurements of court be not able to corrupt him for such as love to wear soft raiment will affect to be in respect at court for that very end therfore saith he They that wear soft raiment are in kings houses Ver. 9. But what went ye out for to see A prophet yea I say unto you and more then a prophet The third point of Johns commendation is the clear revealing of Christ and of the shortest course to come unto Him wherein John was above any Prophet Hence learn 1. That the right reason of going to hear Sermons is because the man that speaketh hath warrand to speak and to reveal Gods will this is it which he saith Went ye out to see a Prophet 2. John is called more then a Prophet specially because he did point out Christ more clearly and fully then any before him as Christ doth shew hereafter teaching us that these are the greatest men in the Ministry who do most point out Christ to the world and do most sincerely lead men unto him Verse 10. For this is be of whom it is written behold I send my messenger before thy face which shall prepare thy way before thee The fourth point of Johns commendation is from his speciall imployment to be Christs Harbinger to make way for Christ for albeit every Minister of the Gospel be Christs messengers to carry ambaâ—â—age to the world yet John Baptist was such in a special manner for of him it was prophesied by Malachi Behold I send my messenger 2. Albeit it be the office of every Minister by the preaching of Christs doctrine to make way for Christs entrie into the soul to dwell in it by his Spirit yet John Baptist was Harbinger in an odd way assisted by the doctrine of repentance in humbling proud sinners and fitting them for mercy in Christ And 3. He was in a speciall manner imployed for pointing out of Christ to be the Lamb of God not only in doctrine but also with the finger of ocular demonstration Ver. 11. Verily I say unto you among them that are borâ— of women there hath not risen a greater then Iohn the Baptist notwithstanding he that is least in the kingdom of heaven is greater then be The fifth point of Johns commendation is in comparing him with and prefering him above all the Prophets which came before him because 1. Singular predictions were of him more then ever of any of the Prophets 2. His bringing into the world had more extraordinary passages of providene then any of the Prophets 3. His authority and office to bring in a new Sacrament was singular 4. Beside the baptizing of our Lord and converting of such multitudes his Ministry was countenanced with the clearest vision and revelation of the mystery of the Trinity that ever was 5. The sanctification of his Person from the womb to his Martyrdome was singular 6. The clearness of his knowledg of the way of righteousnes by Christâ— and of the application of types of the
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 Spirit of God for here our Lord taketh that for granted saying If I cast out divels by the spirit of God c. 2. Seeing Satans kingdom is cast down by the doctrine of the Gospel and soules are converted through the divine power of God It is certain that the promised Kingdom of Gods grace in Christ is already come For If I saith Christ cast out divels by the spirit of God then is the kingdom of God come unto you Ver. 29. Or else how can one enter into a strong mâ—ns house and spoil his goods except he first bind the strong man and then he will spoil his house A fourth reason If I by the supreme power of Gods spirit did not cast out Satan it were as impossible to thrust him out as to spoil a strongs mans house without overcoming him first Therefore you are wilfull blasphemers who ascribe this work to the Divel Hence learn 1. That Satan is powerfull to take and keep possession of men when God permitteth him so to do and may be compared to a strong man who brings his conquest within doors and maintains the house against all that might spoil him so doth the comparison import 2. Christ is powerful to overcome Satan and to spoil him of his possession and may be compared to a stronger Man 3. Satan will not shed with the possession of a sinner except by strong hand he be over-mastred for he must be bound before he be spoyled Ver. 30. He that is not with me is against me and he that gathereth not with me scattereth abroad A fifth reason Wheresoever I come to set up my Kingdom all these who do not help forward my work are really my enemies Therefore you who do oppose me are much more my enemies and so your speeches against me are to be esteemed malicious blasphemies Hence learn 1. Wheresoever Christ sendeth his Gospel all that hear it are either for him or against him none are neutrals for so he saith He that is not with me is against me 2. None are for Christ but such as do their best to gather in others unto him as corn to his barne according to their calling and whosoever do not promove Christs Kingdom are culpable of hindering of it for he saith Who so gathereth not with me scattereth abroad Ver. 31. Wherfore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men 32. And whosoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world nor in the world to come Thus are these men convicted now the Lord sheweth how neere they were to perdition and this he doth by laying before them the desperate condition of such as sin against the holy Ghost for each other sort of sin is pardonable and in some person one or other is actually pardoned even sins committed against the Mediator are pardoned but the sin against the holy Ghost is never pardoned neither in this world by the ministeriall application of the Gospel nor in the world to come by the authoritative absolution of the Judg at the last day The Scripture in Marke 3.29 Luke 12.10 Heb. 6.4 5 6. and 10.26 giveth us to understand that not every sin against conscience or against the Gospel is this sin but that this sin is an open wilfull deliberate and malicious rejecting and opposing of Jesus Christ totally and of the way of Salvation by him and that after the holy Ghost hath by a supernaturall operation convicted the Person of the Salvation offered to the World through Christ And therefore it is called A blasphemie against the holy Ghost Because this sin divelishly opposeth the supernaturall work of the holy Ghost convincing the mind that Iesus is the Son of God the only Saviour of the World for otherwise in a common manner every sin against God is a sin against all the Persons Now this sin is called Unpardonable not because it cannot be forgiven but because it never is forgiven The man that falleth in this sin never repenteth nor getteth grace to desire to repent but doth as a Divel desperately go on to oppose Jesus Christ Therefore whatsoever sin it be foâ— which the man is sorrowfull and penitent and doth flee unto Christ to be relieved of it it is not this sin which the Scripture doth call The Blasphemy against the holy Ghost how hainous soever it be Hence learn 1. That there is â—o sort of sin except this one which may not yea hath not been forgiven in one mans person or other for it is said All manner of sin shall be forgiven unto men 2. The sin against the holy Ghost as it is formerly described cannot fall out in the person of a penitent beleever in Jesus Christ to whom pardon is promised for This sin shal not be forgiven 3. The son of God is also the son of Man verily parâ—aker of our flesh and blood in whose person the nature of God and man is united for a ground of confidence unto sinfull men that they may come unto God through him for here he is called The Son of Man 4. It is possible that some of the Elect appointed for Life may fall in the sin of blasphemy against the Son of God out of ignorance or fear or some sort of deception and thereafter may repent and find mercy for it is said Whosoever shal speak a word against the Son of man it shall be forgiven him to wit Upon the conditions and in the manner set down in Scripture to wit if he repent and flee to Christ. 5. It is a dangerous matter to oppose Christ and his Gospel in any part of his Truth or Kingdome or to blaspheme and speak ill of the work of grace in his Children especiall out of hatred of the truth and good way of God for this draweth neer to the unpardonable sin against the holy Ghost Ver. 33. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit There were two things which might weaken the power of his threatning 1. The conceit of the holinesse of these Pharisees 2. That their blasphemy was but a matter of words Therefore for the peoples edification Christ breaketh down these sconces shewing these men to be most wicked to ver 36. and Gods judgement to be strict even in the matter of words to verse 38. As for the first he proveth these men not to be holy but wicked by four reasons The first is because their Fruits were evill set down in the comparison of trees which being good do bring forth goods fruits and being evil do bring forth evill fruits Hence learn 1. As a tree is known to be good or evil by the fruits so is a man known by the course of his
The constitution of the visible Church and the dispensation of Gods grace in it unto the end of the world and how the separation shal be at the day of judgement is set down in divers parables to vers 53. and what smal respect our Lords countrey-men carried towards him Ver. 1. THe same day went Iesus out of the house and sat by the seaside THe time is marked of this following sermon and the place also to teach us that nothing could hinder Christ from spreading the doctrine of salvation no opposition of foes no misconstructions of friends were able to discourage him from his calling for That same day wherein he had a bitter conflict with the Pharisees and interruption from his friends That same day without wearying or fainting in labour he goeth to the sea side to teach Ver. 2. And great multitudes were gathered together unto him so that he went into a ship and sat and the whole multitude stood on the shore The gathering of great multitudes to hear Christ teach is marked to shew us That when Christs enemies do set themselves most to disgrace him then can he and doth he glorifie himself most for when the Pharisees had set themselves by bitter blasphemies to scare the people from following Christ so great a confluence of people is gathered unto him that he must for eschewing the croud and prease of the people Go into a ship Ver. 3. And he spake many things to them in parables saying Behold a lower went forth to sow 4. And when he sowed some seeds fel by the wayes side and the fowls came and devoured them up 5. Some fell upon stony places where they had not much earth and forthwith they sprung up because they had no deepnesse of earth 6. And when the sun was up they were scorched and because they had not root they withered away 7. And some fell among thorns and the thorns sprung up and thoaked them 8. But others fell into good ground and brought forth fruit some an hundred fold some sixty fold some thirty fold The scope of this parable is to shew That not all hearers of the word do profit thereby but some only and this is set down under comparison of sowing seed in divers grounds to verse 9. Then is it enquired after while may he the meaning of it and exponed to verse â—4 From this phrabolick similitude learn 1. That Christ in his care which he hath of the Church is like a diligent husband-man labouring The people are like to the field or ground and the word preached is like to seed sown 2. Albeit the word as seed be one yet the ground is of sundry sorts the hearers 〈◊〉 of divers kindes some comparable to stony ground some to thorny ground some to high-way ground some to good ground 3. The Lord maketh triall of all and doth not spare to cast seed on all sort of ground 4. In most hearers through their own default the seed of Gods word bringeth not forth fruit Ver. 9. Who hath ears to hear let him hear The parable being proponed our Lord careth for no more but that so many onely as should have grace to understand it shall make use of it Doct. 1. Of outward hearers of the Lords Word some are destitute of the inward ear of understanding destitute of belief other some have an open ear to understand and beleeve for this is imported by He that hath an ear to hear let him hear 2. It is Christs intention that his own to whom he giveth understanding and faith should profit by hearing and when these do beleeve he rests satisfied therfore saith he let him that hath an ear hear whatsoever may become of the rest 3. This Doctrine being proponed to a people in common without application to any particular person serveth much to waken and stir up the hearers to study and to understand and to make use of what is spoken as appeareth in the Disciples question which followeth for this saying Let him that hath an ear hear importeth as much as God will not regard the loss of such as do not regard to understand his word to make use of what they hear Ver. 10. And the Disciples came and said unto him Why speakest thou unto them in Parables The Disciples ask the meaning of the parables and a reason of this manner of Christs teaching Doct. 1. It is a duty of love to be soliciters for the common multitude therfore the disciples do regrate their case saying Why speakest thou unto them in parables that is in a way which they wil not understand 2. Our questions about the manner of the Lords dealing with people manner of speaking unto them should be proponed unto the Lord himself and satisfaction sought from him for Why speakest thou to them in parables say they the question otherwise proponed by way of quarrelling is dangerous Ver. 11. He answered and said unto them Because it is given unto you to know the Mysteries of the Kingdom of Heaven but to them it is not given Our Lord doth answer them in a very satisfactory way teaching that the matters of the Kingdom of Heaven are mysteries which none can understand till it be given them from God and that there are some to whom God mindeth not to give understanding of his mysteries they being reprobate therfore To them it is not given saith he 2. There are others to wit his elect ones to whom he wil give the undeâ—standing of the mysteries of Heaven for he saith To you it is given 3. The cause of putting difference betwixt one and another in the matters of the Kingdom of Heaven it is in the will of God the giver for so doth Christ reckon saying To them it is not given to you it is given Ver. 12. For whosoever hath to him shall be given and he shall have more abundance but whosoever hath not from him shall be taken away even that he hath Our Lord doth clear and confirme his Answer by shewing the course kept by God in the dispensation of grace wherein having and not having is to be understood of saving grace Doct. 1. Such as find grace in God's eyes through Christ have indeed a gift or possession worthy to be called a gift for so he describeth the Elect Whosoever hath 2. Such as are Reprobates or are not elected and do not find grace in the Lord's eyes whatsoever they have of others gifts it is nothing in effect but a seeming to have for such are described Whosoever hath not 3. Whosoever hath gotten the Fountain-gift of saving grace or of God's love in Christ he shall have all other gifts which tend to perfect salvation for it is said Whosoever hath to him shal be given that in abundance 4. Whosoever hath not this gift of grace favour in God's eyes shall want and be deprived also of all other gifts tending to salvation or at least of the right use of them for even that which they
seemed to have of common gifts means of salvation shall be taken from them so as they shall not reap eternall life thereby Ver. 13. Therefore speak I to them in Parables because they seeing see not and hearing they hear not neither do they understand From this ground that this multitude was reprobate our Lord giveth a reason of his speaking to them in parables Doct. 1. Some do see with their natural eyes Gods Works and wonders and do hear his Word also outwardly who do not by the spiritual eye of Faith perceive or take up the Lord's glory shining therin for Some in seeing see not in hearing hear not 2. Concerning such as God hath reprobate he will dispose so of the meanes of salvation toward them as they shall profit nothing by them unto salvation therefore saith he I speak to them in parables Ver. 14. And in them is fulfilled the prophesie of Esaias which saith By hearing ye shal hear and shal not understand and seeing ye shall see and shall not perceive Left they should have thought this an hard saying Christ sheweth that Isaias threatned the like against the wicked in his time and did prophesie of the righteous judgment of God in this sort to come upon the reprobate in Christ's time Hence learn 1. That the prime reason of the with-holding of saving grace from such as do perish is in Gods decree of reprobation for of the reprobate it may be said Though the Lords works be outwardly and in a common manner seen by them and his Word do sound among them and be outwardly or in a common manner heard by them yet this shall be without profit to them or use making of by them for Such hearing they hear and perceive not 2. When Gods judgment pronounced in Scripture hath taken hold of one fleece of wicked persons in one age it goeth on to be executed upon others after them of that same sort for the words of Isaiah spoken to the people in his own time are to be fulfilled even upon the wicked in Christs time some hundred years after Isaiah's prophesie and the same words are fulfilled in our time and shall take hold of the wicked in time to come Ver. 15. For this peoples heart is waxed grosse and their eares are dul of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their ears and should understand with their heart and should be converted and I should heal them The Lord sheweth the righteousness of God in execution of this decree of reprobation by this that there is in them a voluntary induration of heart going before the juridial induration inflicted upon them Hence learn 1. That beside the natural seneslesnesse of things spiritual and the natural ignorance and unbelief of the Gospel there is an affected voluntary blindnesse of mind and hardness of heart which men draw on by custome of sinning this is it he saith Their eyes have they closed 2. Where unto natural blindnesse and hardnesse of heart men superadde a wilfull blindnesse and hardnesse of heart it is justice with God to give them over to a judiciall blindnesse of mind and hardnesse of heart as the comparison of this place with that of Isaiah cha 6. giveth ground for here their voluntary blindness is set down They have closed their eyes there the judicial blindnesse and hardness is set down Shut their eyes make their heart fat 3. This plague is proper to the reprobat who God wil not save to whom God hath resolved to give no saving grace Lest he should heal them 4. whosoever get grace to turn fro their sins to repent to beleeve in Jesus Christ are not given over to a reprobate sense shal surely be saved For while he saith He wil not grant them grace to hear and understand that is to believe repent least they should be healed he importeth that if they did believe and repent they behoved undoubtedly to be healed the exercise of Faith and Repentance being infallibly marks of saving grace Ver. 16. Bâ—â— blessed are your eyes for they see and your eares for they hear 17 For verily I say unto you that many Prophets and righteous men have desired to see those things which ye see and have not seen them to hear those things which ye hear have not heard them By shewing the reprobation of this People Christ commendeth the estate of his Disciples Doct. 1. Such as have received grace to perceive salvation offered in Jesus Christ and to lay hold theron are truly blessed for Blessed are your eyes saith Christ for they see 2. The miserable condition of the reprobate and such as are given over to misbelief doth commend the blessed estate and condition of such as get grace to believe being compared therwith this is imported in But blessed are your eyes 3. The estate of the church after the manifestation of the Messiah in the flesh is more blessed than the condition of the church before Christ in respect of the grace of the Gospel now more cleerly proponed without shadows and figures and in this happiness the Apostles who conversed with Christ bodily justly have the first place Many Prophets and righteous men have desired to see what you see and have not seen them 4. Such as get a saving sight of Christ do earnestly desire to see more of him for Prophets and righteous men who beleeved in Christ to come ardently desired to see him in the flesh Ver. 18. Hear ye therefore the Parable of the Sower In the exposition of the Parable learn The Lord will teach his own the meaning of his Word so as they may be edified therby and what they do not understand at one time he will cause them to understand at another for Hear ye saith he to his disciples the parable of the sower Ver. 19. When any one heareth the word of the Kingdome and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart this is be which received seed by the way side From the exposition of the seed sown by the way side learn 1. That the Gospel is the word of the kingdome of Heaven and other words in comparison are to smal effect but this word sheweth the way and giveth right unto the Kingdome giveth earnest and a beginning of the Kingdome of Heaven therefore it is called The word of the kingdome 2. Satan is busie waiting on where the word is preached to marr the hearing or understanding and believing of it for When one heareth that wicked one cometh 3. Where men understand not the Gospel preached and are not made sensible by the preaching of it of their own sinfulnesse and danger on the one hand and of the grace of God offered in Christ to relieve them on the other hand the word is lost unto them for The wicked one catcheth away that which was sown Ver. 20. But he that
but cometh to them in due time Doct. 1. God keepeth back comfort and delivery till it be time as Christ suffereth the disciples to be exercised long and cometh not to them till the fourth watch of the night but then he cometh in due season 2. Christ is Lord of Sea and Land and can make way unto his peopleâ— relief through the most stormy Sea no impediment can â—nder him nor hold him from his disciples society for Christ here cometh walking on the Sea 3. The Lords coming to his own sometimes is fearfull and sometimes destruction is apprehended when delivery is most near as here They cry out for fear 4. Apparitions of spirits in bodily shapeâ— is possible and the truth of it in all ages hath been received as here They say It is a spirit 5. When the Lords disciples are in greatest extremity then useth he to comfort them speedily and to reveal himselfe unto them most kindly as here straightway he cryeth It is I be of good cheer 6. Wheresoever Christ sheweth himselfe present there is no reason to be afraid of any trouble or danger for he is able to deliver his owne in whatsoever strait therefore saith he It is I be not afraid 7. When he speaketh he maketh his word to be discerned by his people and so satisfies them for he maketh his owne know his presence Be of good cheer it is I saith he Ver. 28. And Peter answered him and said Lord if it be thou â—id me come unto thee on the water 29. And he said Come and when Peter was come downe out of the ship â—e walked on the water to go to Iesus Zealous Peter cannot stay till Christ enter the ship and so cometh to be exercised a little Doct. 1. Fervent love hasteth to be at Christ it looketh to no danger but will hazard through fire and water to be at him as here Peters heart fliâ—â—ers to be aâ— the Lord when he seeth him 2. When men mistake the measure of their own strength and gifts they are ready to seek a calling ere it be given them and to enterprise things too hard for them as here Peter saith Lord bid me come unto thee on the water 3. If God give a calling however it seem to be procured a man may relye on it and have reason to believe for assistance in following of it for Peter heareth Christ say Come and presently he casteth himselfe on the sea and his faith for a time upheld him so long as he kept the gripes Vers. 30. But when he saw the wind boisterous he was afraid and beginning to sinke he cryed saying Lord save me The storme continueth and Peter beginneth to fear and doubt and sink Doct. 1. It is not Christs presence but his will and command which maketh a storm calme Christ and trouble may be both present together for notwithstanding Christ is come the wind is boisterous stil. 2. The continuance of the triall of faith bringeth to light the weaknesse of faith for a man may hold out a while who at length may faint as Peter here doth 3. When men look more to the dangers then to God calling them to it no wonder that their faith beâ—brangled for Peter seeth the wind too much and Christ presence too little 4. It is safest to ponder all that faith is to meet with if we can overtake it before we enter in the conflict with difficulties for Peter should have prepared against the wind as well as against the sea and waters 5. Somtimes perill presseth a man more when he is in the dangers then before and a man may seem stout before the experience of the danger who shall prove feeble in it men know not readily their own weaknesse till they be put to a proof Peter doubted nothing to walk on the Sea till now 6. As faith groweth feeble courage and strength and all begin to fail as soon as Peter doubteth he beginneth to sink 7. When our faith groweth weak our prayer should be strong for doubting Peter cryed in prayer 8. Whatsoever be our danger let Christs power be exalted as sufficient to help us as Peter doth saying Lord save me 9. Seen danger and felt weaknesse doth cut off presumption and put faith to rely upon God altogether for now Peter cryeth Lord save me Ver. 31. And immediately Iesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Christ draweth neer quickly and helpeth him Doct. 1. Albeit our Lord be displeased with our sins yet will he not delay to help when need calleth for present relief as here suddenly He stretched forth his hand 2. To doubt where we have warrant to believe is worthy of a reproof therefore saith Christ Why didst thou doubt Christ wil neitheâ— deny that to be faith which is mixt with doubting nor refuse to help the weaknes thereof by gryping by his powerful grace such as do but faintly gripe him by their faith as here he caught Peter and said unto him O thou of little faith Ver. 32. And when they were come into the ship the wind ceased 33. Then they that were in the ship came and worshipped him saying of a truth thou art the Son of God Now the exercise is ended the disciples weaknes and Christs strength is manifested Doct. 1. When the triall is at an end the trouble is at an end Christ and Peter come up into the ship and the wind ceased 2. It is a blessed trouble which endeth in glorifying of Christ and in the increase of knowledg for Now the Disciples come and worship Christ. 3. New experience doth furnish deep impressions of Christs divine power and Godhead for now say they Thou art the Son of God 3. Delivery out of imminent death speaketh more of Gods power to the humble person then the greatest works doth speak unto the secure as the delivery of the Disciples from the raging sea maketh them more sensible of Christs Godhead then the miraculous feeding of five thousand with so few loaves in the wilderness for now it is and not till now that they say Of a truth thou art the Son of God Ver. 34. And when they were gone over they came into the land of Genesaret 35. And when the men of that place had knowledg of him they sent out into all that countrey round about and brought unto him all that were diseased 36. And besought him that they might only touch the hem of his garment and as many as touched were made perfectly whole Now the Lord landeth and goeth to Genâ—saret and healeth the sick Doct. 1. Our Lord goeth ever where he hath an errand and delighting to do good where ever he goeth and as the common Saviour of all sorts of persons in all places doth heal all who in the sense of their need do seek the benefit of him as here all the sick in Genesaret that come to him Are made whole 2. Then have people right
instructed about the person and office of Christ he foretelleth his suffering death and resurrection to acquaint them with the crosse and so to prevent their stumbling at his sufferings Hence learn 1. Our Lord was not ignorant what he was to suffer ere it came nor ignorant of the out-gate appointed for him how he should be killed and raised again 2. Whoso would look rightly on Christs sufferings must also look unto his out-gate and victory over the same he must look on his raising as well as his killing for he telleth them He must be killed and raised the third day Verse 22. Then Peter tooke him and began to rebuke him saying Be it far from thee Lord this shall not be unto thee Peter out of his carnall wisdom rashly forbiddeth Christ to suffer himself to be so used Hâ—nce learn 1. That if the crosse be looked unto without looking to the Appointer of it the use end and outgate of it men will never consent that either they or such as they love should bear it therefore saith Peter Far it be from thee Lord. 2. Naturall wit is very confident and presumptuous to judge of Gods matters for Peter leaning unto it dare take upon him to rebuke Christ. 3. Yea if a man lean unto and follow his own naturall wit and affection he may be led to oppose God and the worke of his own Salvation for This shall not be unto thee Lord saith Peter Ver. 23. But he turned and said unto Peter Get thee behind â—e Satan thou art an offence unto me for thou savourest not the thingâ— that be of God but those that be of man In Christs reproof given to Peter learn 1. Our Lord so loved to work out our redemption that he could not endure to be any way hindred therefore saith he Get thee behind me 2. What Satan cannot do immediately he will assay to do it by instruments Christ findeth him out here saying Get thee behinde me Satan 3. Naturally a man savoureth not thingâ— spirituall neither knoweth them nor loveth them if they be told him Therefore saith he Thou savourest not the things of Goâ— 4. We should in temptations beware of Satan as our pany whoever be the instrument and the more impudently we be tempted unto sin wo should the more stoutly and peremptorily resist it as Christ did saying Get thee behinde me Satan 5. After a man hath been much lifted up in consolation be may readily miscarry and fall in some offence as Peters case is here compared with ver 16.6 A man may be a stumbling block unto others albeit he do not intend it for to Peter it is said Thou art an offence 7. Apparent good counsell from a carnall friend may readily carry some temptation in the bosome of it as Peters counsell here doth and sin will serve Satans turâ—â— where ever he find it whether in the godly or wicked for Peters corruption here is Satans instrument fit enough for the time Ver. 24. Then said Iesus unto his disciples If any man will come after me let him deny himselfe and take up his crosse and follow me Hereupon our Lord takes occasion to teach all his followers a necessity of bearing the cross Hence learn 1. That Christ â—oâ—â— that he was to be crucified and resolved to suffer the shame full death of the crosse before it came Therefore calls he his servants suffering fo him by the name of the Crosse that he migâ—â— teach them not to be ashamed of his manner of death when iâ— should come 2. Christs followers must resolve to be disclaimed of him as one of his followers except they will resolve to beâ—â— his crosse Therefore saith he If any man will follow me Lâ—â— him take up his Crosse. 3. Love to a manâ— own life estimation of his wit and worth in a word a mans own self is a bundle of all sort of idols which we must either renounce and be content to have them mortified or else we cannot follow Christ therefore saith he Let him deny himself This self-denyall the Lord hath appointed to be helped forward by a crosse which God will not leave to our choice but will fit it for every man and lay it before him or upon him and wil have every man humbly to stoop and submit and take it on and bear it out constantly so long as the Lord thinks fit to let â—â—ly for Let him saith he deny himself and take up his crosse 5. This crosse must not make a man forsake to follow Christ but rather the man under the crosse must draw the more neâ—r unto Christ and follow him that he may be helped to bear his cross and so attain to self-denyall more and more therefore he saith Take up and follow me 6. As the crosse doth force a man to deny himself for it faileth not to take from him and to lay upon him what he would not so self-denyall boweth the back to take up and bear the crosse kindly therefore said he Let him deny himself and take up his crosse Ver. 25. For whosoever will save his life shall lose it and whosoever will lose his life for my sake shall finde it The reasons to move us so to do are seven The first reason is the eschewing of the crosse to save your life is the very way to lose your life therefore resolve to bear the crosse for Whosoever will save his life saith he shall lose it A second reason to resolve to lose thy life for my sake is the way to keep it therefore resolve to bear the crosse Hence learn 1. That the love of this temporall life maketh men deny Christ therefore is it that Christ will have a man resolving about this life 2. Whosoever will save his life by denying Christ is a great fool for he loseth that eternally which he seeketh by eschewing of Christs crosse to save for a time for Whosoever will save his life saith he shall lose it 3. To lay our reckoning to lose life and al rather then deny Christ or any point of his truth is our greatest wisdom He who maketh least account of his life and of all things belonging thereto in comparison of serving and confessing Christ is a wise man for he gaineth for ever in effect that which he hazards temporally for Christ for Whosoever saith he will lose his life for my sake shall finde it Ver. 26. For what is a man profited if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul A third reason is He that refuseth to bear my crosse in hope to gain thereby shall be disappointed for he shall lose his own soul and so can gain nothing though he seem to gain a world therefore resolve to bear my crosse Doct. 1. When the cause of Christ cannot be maintained without the crosse be born and hope is offered of worldly gain also if a man shall fall off from Christs cause it is a sore
Christs speech doth satisfie his Disciples for it is said Then they understood c. Ver. 15. And when they were come to the multitude there came to him a certaine man kneeling down to him and saying 15. Lord have mercy on my son for he is lunatick and sore vexed for oft times he falleth into the fire and oft in the water 16. And I brought him to thy disciples and they could not cure him Concerning the healing of the lunatick Learn 1. It is a fit time for the Lord to shew his power most when he may have mainest witnesses and most glory in his working as here he trusseth the healing of the lunatick with his coming to the multitude 2. The soul which beleeveth in Christ as it findeth its need pressing so will it go speedily to Christ so will it humbly and earnestly seek help of him as the Lunaticks father doth 3. The misery of a soule left unto Satan is great who out of malice if he can will vex the man who is in his power as the poore child was vexed in fire and water 4. Christ doth reserve some benefits to be conferred immediatly by himself and in this case second Means and instruments although they be imployed do fail as here it falleth out I brought him to thy disciples but they could not heal him saith the childs Father Ver. 17. Then Iesus answered and said O faithless and perverse generation how long shal I be with you how long shal I suffer you Bring him hither to me This sharp rebuking both of the mis-beleeving Jews and also of the Apostles for depriving themselves of the use of the gift of miracles by their unbeliefe teacheth 1. That nothing grieveth our Lord more then peoples mis-belief for this obstructeth all the blessings which are appointed to come by faith Therefore he upbraideth the multitude and his Disciples among the rest with this sharp rebuke O faithless generation 2. The longer that Christ hath offered himself to a people or person and the more patience he hath shown towards them the more he is provoked by their mis-belief to reject them and depart from them therfore saith he How long shall I be with you How long shall I suffer you 3. He is not so angry as any passion can move him to forget to be mercifull to the miserable for incontinent he saith of the poor Boy Bring him hither to me Verse 18. And Iesus rebuked the divell and he departed out of him and the child was cured from that very hour At a word our Lord delivereth this distressed soul. Doct. 1. How strong soever and how long soever Satans possession be in a soul Christ can cast him out quickly as here Iesus rebuked the divel 2. Christ is a perfect Physician he can so cast out Satan and remove a plague that the party afflicted shall be no more molested as here The divel departed out of him and the child was cured from that very hour Ver. 19. Then came the disciples to Iesus apart and said Why could not we cast him out The disciples are ashamed and privily do aske the cause of their ill success Doct. 1. It is reasonable that we be ashamed of our mis-beliefe as the Disciples were when they came to Christ in the house privately and apart 2. Chastisements are then best made use of when they send men to search the sins which have drawn them on as here Why could not we cast him out say they Ver. 20. And Iesus said unto them Because of your unbeliefe for verily I say unto you if ye have faith as a grain of mustard-seed ye shall say unto this mountain Remove hence to yonder place and it shall remove and nothing shall be unpossible unto you From Christs answer learn 1. That Unbelief may be lurking till it be brought forth in trial and not being observed timouâ—ly by ourselves nor repented of in secret may be brought forth before others to our shame openly and so we chastised for it as the disciples were to whom Christ answereth Because of your unbelief 2. Unbelief and other unrepented sins may mar the exercise of most excellent gifts for the Apostles could not cure this child Because of their unbelief 3. The least measure of the faith of miracles being put to work upon the warrand of Gods word if it be purged from unbelief and from secure and carnall confidence and be put forth in the own vigour as the least graine of Mustard-seed doth put forth the sharpnesse taste and smell of its own kind it is able to effectuate the greatest works and to overcome the greatest difficulties put the case they seemed as impossible as the removing of mountaines Therefore saith he If ye have faith c. 4. The same may be said of saving faith also it being put to work upon the warrand of Gods word to mortifie some lust or to grow in some vertue it shall be able to overcome all difficulties The reason is Because nothing is impossible to God who when he passeth his word unto the Believer will not fail to performe what he hath promised whether it be in an extraordinary or an ordinary way for it is said nothing shall be impossible to you Ver. 21. Howbeit this kind goeth not out but by prayer and fasting Christ giveth another reason of their not being able to cure the child Doct. 1. There is a difference of the power of divells and there are differences of exercises of poor souls by them for here is a kind most violent 2. When we find Satan strong and violent and not yeelding ground to us when he is opposed or set upon by us then must we set an edge upon our faith by prayer and an edge upon our prayer by fasting and separation of our selves unto the exercise of prayer for this kind is not cast out but by prayer and fasting saith he Ver. 22. And while they abode in Galilee Iesus said unto them The Son of man shall bee betrayed into the hands of men 23. And they shal kil him and the third day he shal rise again and they were exceeding sorry There is another warning of the Disciples concerning the cross and sufferings of our Lord and of his resurrection Hence learn 1. That there is need to guard well against the scandall of the cross of Christ before the crosse come lest we stumble when unexpected troubles shall follow Christs cause therfore said he The Son of man must be betrayed 2. The best guard against troubles is to look to Gods appointment and foretelling of the crosse and to look to the resurrection and out-gate promised therfore Christ saith The third day he shall rise again 3. We are inclined to be more moved with the grief of the cross then to be comforted and encouraged by the glorious out-gate of it for Now They were exceeding sorry Ver. 24. And when they were come to Capernaum they that received tribute money came to Peter and said Doth not
asse and a colt the foal of an asse 6. And the disciples went and did as Iesus commanded them The Evangelist maketh this observation on this passage Whence learn 1. Our Lord will see to the performance of all things written of him He is the promise maker and the performer also Therfore it is said This was done that it might be fulfilled c. 2. It is not our deserving but Gods purpose and promise which is the cause of our Lords gracious carriage toward the world for now he is to be killed in Jerusalem yet will he ride in as king to accomplish promises made to the Kirk by the Prophet Zachary It is sufficient to observe the sense of a Scripture quoted for the Scripture stands not in letters or in syllables but in sense of words compare this with Zach. 9.9.4 It is the matter of the Kirks joy and gladnesse to know of Christ and of his coming to his people whatsoever be their griefe this is sufficient to be their comfort Therfore said the Spirit for comfort Tell the daughter of Zion 5. It matters not how the world fare it is the daughter of Zion the company of the Blest and Beleevers in Jesus whose comfort God doth respect Therfore it is said Tel the daughter of Zion 6. Not onely the dull multitude but even the Daughter of Zion is asleep unto the gracious tydings of the Gospel and hath need to be stirred up by a Behold to observe the Messiah come Therefore saith he Behold thy king 7. Our Lord is a King how lowly soever he look yea Lord of Lords and King of Kings for he saith Thy King cometh 8. The church hath a speciall interest in Christ as King and he hath interest in his church as his own peculiar Subjects for whose good he governeth all the matters of the world for it is said Thy King cometh unto thee 9. This is the glory of his crown that he is so gentle and mercifull to us as he will not forsake the work of our Redemption neither for our mis-deservings and provocations nor for the injuries done to him by his adversaries for our cause for He is meek 10. The manner of his Kingdome is spirituall not after the pompe of this world sitting upon no stately hotse but on an asse colt so as the poorest of his subjects should not be deterred or debarred from accesse to him Ver. 7. And brought the asse and the colt and put on them their cloaths and they set him theron The disciples obedience and success is observed Hence learn 1. When we have a clear call ready obedience is our part without troubling our selves what may be the successe for The disciples went and did as he commanded them 2. It is our paâ—t to honour Christ so farre as we can and to lay aside our ornaments to glorifie him for They put their cloathes on the asse and the colt 3. Christ contenteth himself for any state which is to keep in his Kingdom here on earth with what his disciples can furnish him as here for They set him theron and so he rode Ver. 8. And a very great multitude spread their garments in the way others cut down branches from the trees and strawed them in the way The people are moved and do honour unto Christ. Doâ—â—â— How base soever our Lords kingdom may seem unto spectators yet he can bring to himself Subjects how many he pleaeth and so purchase himself glory not only before a spiritual eye but also in the sight of the world for here great multitudes spread their garments in the way 2. It is every mans part to honour our Lord and set forward his kingdome as they are inabled some one way some another for here Some spread their garments others cut down branches of trees and strawed them in the way Vers. 9. And the multitudes that went before and that followed cryed saying Hosanna to the son of David blessed is he that cometh in the name of the Lord Hosanna in the highest They take in their mouths words of the Psal. 118. where it is prophecied of the coming of Christ to shew himself king Doct. 1. The Lord can open the eyes of whomsoever he will to see his glory and to give him honour as the true King of Israel and to perceive the predictions of prophecies to be accomplished in him for here The people cryed Hosanna 2. The meaner sort of people are usually they whom the Lord chooseth to set forth his glory and to be Trumpeters of his praise as here The multitudes go before and follow after 3. When such as should know Christ and honour him do it not God can raise up others to glorifie him The church-men here mis-regard Christ and God stirreth up the multitudes to confesse him 4. When it pleaseth Christ to shew his kingly power he can make the meanest of his subjects to avow him and set forth his glory even in the faces of his raging enemies for here without fear of the corrupt church-mens excommunication the people make joyfull acclamation to his honour they pray for the prospering of his Kingdome and professe that salvation is the fruit therof for Hosanna in the Hebrew signifieth Give now Salvation we pray They do acknowledge Christ to be the promised Messiah The son of David to be sent of God and in his name into the world to be the Blessed and the Fountain of Blessing to his subjects saying Blessed is he that cometh in the name of the Lord. Ver. 10. And when he was come into Ierusalem al the city was moved saying Who is this Thus he entreth openly in State into Jerusalem Hence learn 1. When it pleaseth Christ to take unto him his kingdome he will avow himselfe king in the midst of his enemies as now he rideth in this glory into Jerusalem 2. Where greatest shew of Religion is it is no new thing to see Christ to be least known for Who is this say they 3. Where he hath a mind to honour himselfe in suffering he will shew himselfe so evidently as he may be taken notice of by his enemies as here All the city is moved saying Who is this Ver. 11. And the multitude said This is Iesus the Prophet of Nazareth of Galilee The multitude describeth Christ rudely as he was commonly talked of Doct. As men do know Christ so do they speak of him and according to the measure of their knowledge should they bear witnesse of him for this was the clearest description of him which the multitude could give This is Iesus the Prophet of Nazareth say they Ver. 12. And Iesus went into the Temple of God and cast out all them that sold and bought in the Temple and overthrew the tables of the money-changers and the seats of them that sold doves Christ sheweth himself King in purging of his Temple Doct. 1. It is the work of King Jesus to take notice of Religion and â—o purge it where he mindeth to reign Therefore
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
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
the power of death but must be raised at last to an immortall condition that it may also live for e-ever by his Power who hath proclaimed himselfe the Goâ— of his own people and hath taken this stile and will keep it for ever Ver. 33. And when the multitude heard this they were astonished at his doctrine This is the issue of the Controversie Doct. The end of disputation against the truth is a further clearing of it and glorifying of Christ as here The multitude were astonished at his Doctrine Ver. 34. But when the Phrisees had heard that he had put the Sadduces to silence they were gathered together 35. Then one of them which was a Lawyer asked him a question tempting him and saying 36. Master which is the great commadement in the law This is a new rancounter with the Pharisees who though they were refuted sundry times before and had heard that the Sadduces were put to silence yet they do resolve a new assay and after consultation do find out one of their learned Rabbies thinking to give Christ some affront upon a disputable question concerning What is the greatest Commandement in the Law Doct. 1. In these perverse men the blindnesse the boldnesse the obstinacy the malice of Christs enemies is to be seen they renew their onsets frequently They gathered together and sent out one to tempt him 2. The adversaries of Christs grace will seem to be much for the Law even when they are against the true end of the Law that is against forgivenesse of sin through Christ which is the greatest matter of the word of God Ver. 37. Iesus said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind 38. This is the first and great Commandement Our Lord having to do with a proud hypocrite puffed up with a conceit of his own righteousnesse doth so answer him as he sayeth out the spirituall meaning of the Law that the man might see how short he came in the obedience thereof and so doth teach us 1. That the commandements are not obeyed except the obedience proceed from love this is imported Thou shalt love the Lord. 2. The commands are not satisfied except the whole man wholly in all things obey with his whole mind affections and the strength of all the powers of soule and body therefore saith he With all thy heart soule and mind 3. To love God is the greatest command because it is the Fountain of the obedience of all the commands and also because all the commands of the first Table are but branches and evidences in part of our love to God 4. The great commandment is not fulfilled except a man in the sense of his short coming in love to God seek for reconciliation with him enter in a covenant of grace with him and make use of his friendship as of a reconciled God therefore saith he Thou shalt love the Lord thy God 5. The commandment of loving God with all our might and adhering to him as reconciled unto us and made ours by covenant is first to be looked unto as being of greatest consequence for This is the first and great command to love the Lord thy God Ver. 39. And the second is like unto it Thou shalt love thy Neighbour as thy selfe The Pharisees asked of one commandment and our Lord in his answer giveth two comprehending all this commandment is called the second because it is in the next room after immediate worship of God to be looked unto and because it is the summe of the second Table It is called like unto the first because it hath the same authority it requireth like spirituall and constant obedience as the first and must be joyned with the first by such as would be found obedient unto the first and herein the envy and malice of these Pharisees is taxed who pretended to love God and yet did hate the Saviour his Son and all peoples salvation who must be saved onely by him Doct. 1. So many as professe love to God must set themselves to love their Neighbour also at his command for he cannot love God who will not love his Neighbour therefore saith he The second is Love thy Neighbour 2. It is lawfull to love our selves yea it is a commanded duty after ouâ— love to God and with our love to God and from our love to God that is to say So as our love to our selves be not in the first room which belongeth to God so as our love to our selves be subordinate unto the love of God and may make us forth-coming to the honour of God and do not prejudge our love to God but fuâ—ther the same for the command which saith Love thy Neighbour as thy selfe saith Love thy selfe by a second and like command depending on and flowing from the first 3. A right ordered and measured love to our selves is the rule and measure of our love to our neighbour the love of God must be preferred both to our selves and neighbour so as we must not please our selves or our neighbour by displeasing God but our love to God being fixed in the own place then in reason as we would have others to do unto us do we also unto them for Thou shalt love thy neighbour as thy self that is Sincerely and constantly Ver. 40. On these two commandements hang all the Law and the Prophets The Pharisee did move the question concerning the greatest commandement in the Law meaning the moral Law Christ having answered telling him that he had not only satisfied the question concerning the greatest commandement of the moral Law but also had given him the summe of the whole Law yea not only so but also had given him the summe and scope of the whole Books of Scripture wherupon doth hang the whole doctrine of Moses and the Prophets On these two commandements saith he hang all the Law and the Prophets and so shall we find it to be if we consider the matter for the summe and scope of the Scriptures may be comprehended in these three The first is To shew us what duties the perfect Law of God requireth of us The second is To shew how being found short of our duties and guilty of fearful transgressions of the Law we may be reconciled with God The third is To shew how and by what rule we shall walke before God in new obedience Now all these three will befound in Christs answer and in these two great commandements for 1. In these great commands the duty of perfect love is first enjoyned for it is said Love God with all thy heart and thy neighbour as thy selfe 2. Upon our presupposed short-coming in our duty the seeking unto the covenant of reconciliation is insinuate and injoyned in these words thy God Thou shalt love the Lord thy God 3. After the covenanting there is injoyned an indeavour of sincere setting unto the obedience of the whole Law with our heart mind and
soul Thou shalt love the Lord thy God c. and if the words be exponed thus then indeed upon these two commands all the Doctrine of the Law and Prophets doth hang as explications of them and inducements and directions unto the obedience of them Ver. 41. While the Pharisees were gathered together Iesus asked them 42. Saying What think ye of Christ Whose Son is he They ay unto him The son of David 43. He saith unto them How then doth David in spirit call him Lord saying 44. The LORD said unto my Lord sit thou on my right hand til I make thine enemies thy foot-stool 45. If David then call him Lord how is he his son Our Lord thinketh it not sufficient wisely to answer the tempting questions of his adversaries but he will also ask questions of them to put them to shame and so to humble them and withall will shew forth his own God-head spoken of in scripture if possibly some of them might beleeve and be saved and howsoever that his own might be edified Doct. 1. As it is good to be zealous of the Law so it is necessary to know the Messiah who redeemeth men from the curse of the Law for our Lord having answered the Pharisees question about the Law asketh them What think ye of Christ 2. Christ is a very man lineally descended of David for he is David's Son so say even the Pharisees 3. Christ is also very God for he is David's Lord equal with the Father The Lord said to my Lord saith David 4. The son of David and David's Lord distinguished from the Father as one of the persons of the Godhead is but one person for David's God and David's Son is here spoken of as one person 5. Christ is Fellow-partner of divine glory with the Father for Sit thou at my right hand saith the Father 6. Christ shall not want enemies who shall oppose his kingdom this is imported in Thine enemies 7. Christs enemies shal be put under his power for it is said of the Father Till I make thine enemies thy foot-stool 8. There is but one divine power of the Son and Father for as the Son reigneth in majesty over his enemies so the Father putteth them down also for Sit thou till I put them down is Reign thou till this be done 9. None can conciliat the speeches in scripture concerning Christ except he who beleeveth and acknowlegeth him to be God and Man in one person for if David call him Lord how is he his son no answer but he is both God and Man Ver. 46. And no man was able to answer him a word neither durst any man from that day forth aske him any moe questions The issue of this disputation is set down to teach us 1. That all Christ's enemies will be beaten in disputation and put to silence the force of divine Truth prudently put forth is irresistible therefore it is said No man was able to answer him 2. The conviction of Gods enemies may be expected but the conversion of all the convicted can hardly be expected for They could not answer and they durst not ask mo questions there is all we hear of no good use they make of this CHAP. XXIII Our Lord painteth forth the Scribes and Pharisees in their owne colours before the people and denounceth wo and wrath on them to verse 37. and destruction on Jerusalem Ver. 1. THen spake Iesus to the multitude and to his disciples 2. Saying The Scribes and Pharisees fit in Moses seat 3. All therefore whatsoever they bid you observe that observe and do but do not ye after their works far they say and do not OUr Lord having put his adversaries to silence doth take course to save his people from their wayes Doct. 1. The people must be warned to beware of the contagion of corrupt Teachers when they will not amend their doings for this is the course which Christ taketh about the Pharisees and Scribes 2. Albeit the faults of teachers must not be spared yet their authority and office must be guarded lest the message of God by their mouth be marred their office must be defended albeit their persons be corrupt Therefore saith he They sit in Moses chair that is they succeed to Moses in the ordinary office of teaching the word of God 3. What Moses successours teach as Moses successours must be obeyed that is The truth which from the warrant of Gods Word is recommended unto us from corrupt teachers clad with lawfull authority to teach we ought to obey it because the message is the Doctrine of God albeit the Messenger be corrupt for it is said Whatsoever they bid you do as Moses successours with Moses warrant from the Lords mouth That observe and do 2. People are in danger to follow the example of the evil life of corrupt teachers rather than the command of God delivered in their doctrine and therefore had need to be warned for saith he After their works do not 3. Whatsoever commanded works a man doth and not for the commanded ends before God it is as good as no doing Therefore albeit the Pharisees did many works commanded in the Law yet because they did them to be seen of men and as works meritorious to oblige God and were more carefull of the outward ceremonies of the Law then to observe the morall duties of justice and mercy therefore what they did was counted as If they did not and Christ saith of them They say and do not Ver. 4. For they bind heavy burdens and grievous to be born and lay them on mens shoulders but they themselves wil not move them with one of their fingers The Lord giveth a reason of this caveat given concerning the Pharisees Doct. 1. The Doctrine of the Law morall and ceremoniall separate from the true intent of it which is to lead unto the Gospell where grace and strength is to be had for righteousnesse and new obedience is a yoke unsupportable and here called A heavie burden and grievous to be borne and therefore to presse morall duties on a people without teaching them how to draw strength from Christ for obedience is To binde heavie burdens on their shoulders 2. Hypocrites do teach people most imperiously and with least compassion contributing least of any men unto the inabling of the people unto obedience whether by wisdome of doctrine or example or prayer therefore saith Christ They do not move them with their finger Ver. 5. But all their works they do for to be seen of men they make broad their phylacteries and enlarge the borders of their garments Phylacteries were some ribans or fringes wherupon were drawn the words of the Law to put them in mind to keep the ten Commands as is prescribed among other ceremonies Exodus 13. Numbers 15.38 Deut. 6.8 and here our Lord reckoneth up their faults more specially the first is their vain oftentation of holinesse and ambitious seeking of vain applause of men to which end they did
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
together his elect from the four windes from one end of heaven to the other The fifth signe There shall be a great sound of a trumpet as it were summoning all to compear before the Tribunall of Christ unto judgement which teacheth us That the Day of Judgement shall be no lesse terrible thâ—n the Day of Promulgation of the Law upon Mount Sinai as for other reasons so for this that as there was an audible Trumpet which sounded at the giving out of the Law so 〈◊〉 there be an audible Sound of a Trumpet at the Day of judging Men for transgressing the Law The sixth signe or evidence of Christ's coming is That the Elect being raised from death or in stead of death changed from this mortall life unto the estate of Immortality the Angels shall be set on work to gather them from all the quarters of the earth whence the winds do blow or from the utmost paâ—eâ— of the earth where the sight of the Heavens have an end Doct. Albet the Elect be now fat scattered one from another in sundry respects yet then shall they all meet together not one shal be in lacking for the Angels shall gather Christ's Elect in unto him from one end of heaven unto another Ver. 32. Now learn a parable of the fig-treeâ— When 〈◊〉 branch is â—et tender and putteth forth leaves ye know that Summer is high 33. So likewise ye when ye shall see all tâ—â—â—e things know was it is near even at the doors 34. Verily I say unto you this generation shall not passe will all these things be fulfilled 35. Heaven and earth shall passe away but my words shall not passe away After he hath given the signes of the destruction of Jerusalem and of his own second coming he confirmed them in the certainty of the coming of both and draweth all this doctrine to good use and first he certifieâ—h them of the destruction of the Temple under the parable of a fig-tree that when the fig-tree beginneth to bud Summer is near So when they should see the Jews dâ—ting on false Christs hearkâ—â—ing to false prophets persecuting the preachers of the Gospel growing tumultuous and seditious under hopes of a bodily liberation from the yoke of the Romans rumours of wars arising Armies coming in upon Judea then let them perswade themselves saith he When these signs should appear judgment was at the door upon that Nation and that both these signes and the destruction of Jerusalem with the Temple should all come to passe in the dayes of them that were then living vers 33 34 and he forbiddeth them to doubt hereof because his words were more firm then heaven or earth vers 35. And so much for the destruction of the Temple and the signes and time therof Doct. 1. When we see some part of the truth of God come to passe in our sight it should help us to beleeve and expect the fulfilling of the rest as When we see the trees bud we know that Summer is near 2. It is hard to our misbeleeving hearts to give that credit to Christs words whereof they are worthy but by so much more is our Lords love to us and care of us to be praised and admired that he by so many meanes goeth about to confirm and perswade us therfore saith he Verily I say unto you c. 3. Whatsoever Christ doth say shal be or shal not be his word is more firm then the Fabrick of heaven and earth for these shal be altered but the Lords word is solid and endureth for ever Heaven and earth shal pass rather saith he c. Ver. 36. But of that day and hour knoweth no man no not the Angels in heaven but my Father only Concerning the precise time of his second coming he saith that neither man nor Angel knoweth but only the Father wherby he doth not exclude the rest of the persons of the God-head but only the creatures Doct. 1. The peremptory time of the day of judgement â—nd keepeth it to himself secret and will not have it particularly known and therefore it should not be narrowly pryed into for Of this day and hour knoweth no man c. 2. All things are not revealed neither to the Angels nor to men but so much at may edifie the Church and as concerneth us to know for My Father only knoweth saith he Ver. 37. But as the dayes of Noah were so shall also the coming of the Son of man be 38. For as in the dayes that were before the flood they were eating and drinking marrying and giving in marriage untill the day that Noah entred into the Ark. 39. And knew not untill the flood came and tooke them all away so also shall the coming of the Son of man be Our Lord draweth this doctrine unto use to stir us up unto watchfulness and to this end he setteth before us seven motives the first motive is There is no small hazard in case men be sound secure and not watching when Christ cometh therefore watchfulnesse is necessary Doct. 1. It is safer to make ready for the day of judgment and to watch lest we be surprised then to be curious to know the particular time of it for As the dayes of Noah were c. 2. As the old world did not beleeve judgement coming albeit forewarned by Noah that it was coming so fares â—â— with the world and will be so with the multitude of the world till the day of judgment for As in the dayes of Noah 3. When men beleeve not things concerning the day of judgement and another life no wonder they be given over unto and drowned in the matters of this life for They were eating c. that is This and the like was al their care 4. Whatsoever truth men do not beleeve when it is told them that they do not rightly know though they conceive the meaning of the word told them for it is said They knew not 5. Who so beleeve not judgment when it is threatned shall feele judgement and be taken away with it when it cometh for The flood came and tooke them all away Ver. 40. Then shall two be in the field the one shall be taken and the other left 41. Two women shal be grinding at the mil the one shal be taken and the other left This second motive of watchfulnesse teaching that at the day of judgement they who have lived in near fellowship shal be shed one from another as for example they who had been joyned in one work Some in the field some in the miâ— 2. The meanest degree of people shall be taken notice of Even women labourers in the field grinding at the mill 3. Judgement shall passe exceeding exactly to take one and leave another to pull up one to meet Christ in the clouds and leave another to be punished with the damned Therefore watchfulnesse is necessary Ver. 42. Watch therefore for ye know not what hour your Lord doth come The third motive teaching
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
where he â—new the traitour with the enemies should shortly come to apprehend him and acquainteth his Disciples with his puâ—pose of going apart to prepare himself by prayer for suffering Doc. 1. As the truth of the Gospel so the right way of suffering for the truth must be learned from Christ Therfore our Lord takâ—th with him his disciples unto Gethsemane a Garden and place where he is to begin his last sufferings that they might see how voluntarily and holily he addressed himself unto that service 2. As we should not make oftentation of going to private prayer so neither need we scrupulously to conceal our purpose when it may edifie for Christ saith here Sit you here till I go and pray yonder Ver. 37. And he took with him Peter and the two sons of Zebedee and began to be sorrowful and very heavy 38. Then saith he unto them My soul is exceeding sorrowful evenn unto death tarry ye here and watch with me Out of the eleven Disciples He chooseth three to be witnesses of the hardest parts of his sufferings even the same who were lately witnesses of his glorious transfiguration Doc. 1. Albeit al the redeemed be alike dear to Christ yet wil he acquaint some with more deep passages of his sufferings then others and readily such as he hath acquainted before with clearer sight of his Glory as here He took with him Peter and the two sons of Zebedee 2. Our Lord suffered for our sins not only in his body but also in his soul dolour and heaviness in a measure unspeakable My soul saith he is exceeding sorrowfull even unto death 3. Our Lord kept back from his own humane nature the consolations of the personal union thereof with the Divine nature so far that he as Man did not despise the smallest mean of ease or relaxtion that could be but calleth for the company of his slippery disciples and hereby doth teach us in our sad perplexities to take the company of some of the Saints to whom we may reveal our mind for Tarry ye here and watch with me saith he to them Ver. 39. And he went a little further and fel on his face and prayed saying O my Father if it be possible let this cup passe from me nevertheless not as I wil but as thou wilt Albeit their company could be of some use yet but of smal use to him therfore he goeth on and prayeth Doc. 1. There is no ease to a perplexed soul under the sense of wrath till it be alone with God there it may sigh groan utter broken words keep silence or freely expresse it selfe as it pleaseth without misconstruction Therfore He goeth a little from them and fell on his face and prayed 2. The sense of the wrath of God felt by Christ and the weight of the curse due to our sins laid upon him was so horrible that his holy nature looking upon it simply as it tendeth to the destruction of the creatures could not but abhor it and so wish to be rid of it if it had been possible therfore doth holy nature say My Father if it be possible let this cup passe from me 3. The love that our Lord hath to our redemption and his special covenant made with the Father for the paying of our ransome made him to subject his holy nature and Wil to that which otherwise is abhorred therfore looking to the Fathers will thus to expiate the sinnes of the Redeemed he saith Neverthelesse not as I will in an holy naturall choise but as thou wilt let it be I voluntarily do choose it that is according to the condition past between us for redemption of the Elect Let me drink this cup and here the merit of sin thâ— strictnesse of Divine Justice the horrour of the wrath of God with the weight of the curse the mercy of God towards sinners and the unspeakable love both of God and Christ toward the Elect is to be seen lively set forth before us in our Lords passion Ver. 40. And he cometh unto his disciples and findeth them asleep and saith unto Peter What could ye not watch with me one hour 41. Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak Here is a short breathing time after his wrastling wherein he cometh to his Disciples whom no trouble could make him forget because for them and for the rest of his own people these sufferings were sustained and finding them asleep he gently reproveth them and exhorteth them to watch and pray by three reasons The first is joyned with a reproof It is but an hour you have to watch til you be yoked with a temptation by occasion of my sufferings approaching Therfore why do you not watch this one hour with me The second reason Except you watch and pray you may readily come under the power of temptation Therfore watch and pray lest you enter into or begin to come under the power of temptation The third reason is Albeit the spirit or your renewed part be ready and willing to resist and oppose temptations yet the flesh your natural and unrenewed part is weak and ready to be overcome Therefore watch and pray Doc. 1. When we are in greatest danger and matters most concerning us are in hand when God calleth most for our service and we have most need to watch then are we readily most secure as it fares with these disciples whom Christ called to watch with him and now findeth them asleep 2. Seeing we have no strength of our own to overcome temptations the only way to prevail is to watch and pray to God for assistance therefore Christ saith Watch and pray lest ye enter into temptation 3. Seeing the godly are in great part flesh and unrenewed and so are easily insnared by temptations the spirit and renewed part hath so much more need of the help of spiritual exercises for therfore Christ bids them watch and pray upon this reason that howsoever the spirit be willing yet the flesh is weak Ver 42. He went away again the second time and prayed saying O my Father if this cup may not passe away from me except I drink it thy wil be done 43. And he came and found them asleep again for their eys were heavy 44. And he left them and went away again and prayed the third time saying the same words Our Lord's Agony under the sense of wrath and weight of the curse due to our sins is renewed again and again while he is coming and going between his Father and his slippery Disciples praâ—ing to the Father the second and third time in the same worâ— for understanding whereof let us consider that it standeth with the holinesse of humane Nature so well to be naturally and necessarily sensible of pain and griefe as to be voluntarily patient under it so well to tremble and be feared for the wrath of the Creatour as to love to have his consolation and to have
witnessed to be but frivolous adjureth our Lord to confesse whether he were the Christ the Son of God Doct. 1. The Messiah by the Jews own acknowledgement behoved to be the Son of God for Tell us saith the High Priest whether thou be the Christ the Son of God importing that the promised Messiah or Christ was to be no other than the Son of God 2. The wicked labour to make the fear of God a trap to take the godly when they cannot otherwayes overtake them I adjure thee by God to tell us saith the High Priest 3. Profane and crafty men stand not to take the Name of God in vain when it may serve to their own ends for I adjure thee by the living God saith the high priest when he mindeth nothing but to make the answer a snare Vers. 64. Iesus saith unto him Thou hast said neverthelesse I say unto you Hereafter shall ye see the Son of man sitting on the right hand of power and coming in the clouds of heaven Christ avoweth himself to be what the High Priest had said and forewarneth them all that though he was to them a despised man yet should they see him to be the Son of God and Judge over them at the day of judgement and so in a manner summoneth them to answer at his tribunal that day Doct. 1. That Christ is the Son of God is a truth judicially deponed by himselfe being adjured to answer upon his Oath and being now ready to die for Thou hast said saith he or I am the same whom thou inquirest for 2. Such as will not receive Christs woâ—d as divine shall be forced to acknowledge his power to be divine for thus saith he Nevertheless or though ye believe me noâ— yet Ye shal see the Son of man sitting on the right hand of power and this in part came to passe first in his resurrection next in his Spirit poured forth on the Apostles thirdly in the conversion of multitudes of soules and fourthly in the overthrow of the Jewish church and Nation in their own time not long after 3. Such as wil not acknowledg Jesus to be the Son of God for their salvation shal see him come to judge them at the last day for You shal see me coming in the clouds of heaven saith Christ. Ver. 65. Then the high priest rent his clothes saying He hath spoken blasphemy what further need we of witnesses behold now ye have heard his blasphemy 66. What thinke ye They answered and said he is guilty of death 67. Then did they spit it his face and buffetted him and others smote him with the palmes of their hands 68. Saying Prophesie unto us thou Christ who is he that smote thee This good confession of Christ is counted blasphemy and he therefore condemned buffetted spitted upon and mocked Doct. 1. A man given over to unbelief though he pretend to desire to know truth yet wil he not beleeve when truth is told him no not when it is confirmed by the oath of him who cannot lie and when it is proved by many miracles but hâ— will affront his own conscience in all this as here He hath spoken blaspemy said the high priest when Christ had told the truth which before was proved by his workes and was undertaken to be proved yet more 2. Profane and gracelesse hypocrites when it may serve their turn will put on the mask of marvelloos zeal to the glory of God as here The high priest doth rend his clothes and saith You have heard his blasphemy 3. Partiality and malice in Christs came especially can hardly be hid for the high priest even when he will seem to do justice doth first condemne Christ of blasphemy and then asketh the voice of his councel 4. Assemblies and councels may erre so far as to agree in one to condemne Christ to death for here this councell answered and said He is worthy of death 5. Albeit Christ be most free of blasphemy and of all sin yet because they in whose room he did stand are guilty of it and of all sort of sin therfore it is provided by Divine Justice that Christ shall be condemned for our cause and sentence given thus He is guilty of death 6. What must we be worthy of when Christ is spitted upon buffetted blind-folded and mocked for our cause Vers. 69. Now Peter sate without in the Palace and a Damsel came unto him saying Thou also wasâ— with Iesus of Galilee 70. But he denied before them all saying I know not what thou sayest How Peter denied Christ thrice and then repented is set down in the end of the chapter wherin we learn 1. That it is dangerous to be in the place with and company of Christ's enemies wiâ— hour a speciall calling for the occasion of Peters being tempted was his sitting in the high priests hall 2. A smal blast of temptation is sufficient to overturn a man who is puffed up with confidence of his own strength as here The voyce of a Damsel â—ver â—â—rneth Peter 3. The shifting of a confession for Christ when it is requisite is in effect a denyal of him for Peters saying He knew not what the damsel said is called here A denyall Ver. 71. And when he was gone into the porch another maid saw him and said unto them that were there This fellow was also with Iesus of Nazareth 72. And again he denied with an oath I do not know the man The second denyall follâ—weth wherin learn 1 That when temptation doth prevaill change of place will nâ—t hinder the tempter to pursue the victory he will follow on and prâ—sâ—e his point so long as the sicknesse and sin doâ—h adhere for Another Damsell is set on work by Satan to tempt Peter when he goeth out into the porch 2. Sin groweth by degrees from the time that a man falleth therein til he repent he stil groweth worse for Now Peter denieth expresly and with an oath that he did not know Christ. Ver. 73. And after a while came unto him them that stood by and said to Peter Surely thou also art one of them for thy speech bewrayeth thee 74. Then began he to curse and to swear saying I know not the man And immediately the cock crew This is the third denyall Wherein learn the horrible tyranny of Satan and unspeakeable weaknesse of a sinner left to himselfe still Satan draweth men unto deeper and further sinning and the sinner as he is more tempted sinneth more for now standers by do fall on Peter and presse him yet more and he at last denyeth with oathes and cursing of himselfe if be knew Christ This was a pittifull spectacle Ver. 75. And Peter remembred the words of Iesus which said unto him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly After this fearfull fall the Lord raiseth Peter up again by bringing to his remembrance the words which he did not beleeve till now and by this meanes
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
order is first to crave belief of his hearers and then to give them proof by sight and sensible experience as here the Angel giveth command to carry the tidings of the truth delivered and then promiseth that after that They shall see him in Galilee 6. It is a speciall prop to our faith to consider from what Author the word of Faith cometh unto us and by what Messenger Therefore saith the Angel Behold I have told you Ver. 8 And they departed quickly from the Sepulchre with fear and great joy and did run to bring his Disciples word These faithfull women believe and tremble and run away and carry these good news Doct. 1. Such as know what a heart grieved for want of Christ meaneth will be very ready to comfort such as are in such a grief as these holy women are glad to carry good news to the Heart-broken Disciples 2. Mixed affections fear and joy at one time may well consist in the heart of a Believer One may tremble at the Majesty of God and rejoyce in his Friendship manifested by any means which he pleaseth for thus are these godly Souls affected 3. It is a choice good disposition to believe the Lords Word and diligently to go about the obedience of it in fear and trembling such as here is to be seen in these Women having believed the glad tidings They run quickly with fear and joy and bring the Disciples word Ver. 9. And as they went to tell his Disciples behold Iesus met them saying All bail And they came and held him by the feet and worshipped him 10. Then said Iesus unto them Be not affraid go tell my Brethren that they go into Galilee and there shall they see me They meet with Christ as they are in the way Doct. 1. Such â—as obey the directions of Gods Servants and doe use prescribed Meanes that they may meet with Christ shall finde him ere they be aware much sooner then they expected as these women do meet Christ before they looked for him as they went his errand Iesus met them 2. Joyfull is the meeting which a Soul hath with Christ as here Christ biddeth hese women All bail or rejoyce and they Lay hold on him and worship him 3. An humble sinner may be homely with Christ as these Women Fall down and worship him and hold him by the feet 4. Such as believe Gods Word in the mouth of his Messengers shall find confirmation of it by Christ himselfe for here the Lord bids them do the same things which the Angel had commanded before To carry news to the Apostles 5. For all that can be said unto us our Faith is still mixed with some doubtings which breedeth fear and Christ only can remove them therfore saith he here Be not affraid 6. The weakest of believers are much beloved and esteemed of by Christ Oh how high love and estimation is this Go tell my Brethren 7. The place wherein Christ is most welcome to preach shall be most honoured by his presence as here in Galilee saith he shall they see me 8. Howsoever our Lord be purposed to give sensible satisfaction to his people in due time yet doth he ever require some beliefe of his Word in the mouth of his Servants and some obedience of Faith to go before it Therefore saith he Tell them that they go to Galilee and addeth There shall they see me Ver. 11. Now when they were going behold some of the watch came into the city and shewed unto the chiefe Priests all the things that were done The Watch set by the Priests to guard the Sepulchre come and tell the Priests how Christ is risen Doct. 1. The Witnesses of Christs Resurrection were not only Angels and holy men and women but also the prophane souldiers who were set to watch his Sepulchre for The watch came and shewed the things that were done 2. The Lord not only wil disappoint his enemies but also triumph over them for the watch whom the Priests sent out to obscure his glory came back to the city and shewed these things to the chief Priests Verse 12. And when they were assembled with the Elders and had taken counsell they gave large money unto the souldiers When they know that he is risen and so behoved to be convinced that he was the Son of God powerfully manifested by resurrection from the dead they resolve to bear down the truth Doc. 1. Christs malicious enemies are of the divels nature they will never cease to oppose him though they know him to be the Son of God as appeareth in these chief Priests and Elders 2. The madnesse of malicious adversaries of the Gospel and the slavery of Satans captives is wonderfull as here is seen for after they are assembled they resolve to corrupt the witnesses against the light of their conscience 3. Money is a great Idoll in the world when the Priests and elders think it may over-balance the most precious Truth and are confident for gain to make the souldiers make a lie against the resurrection of the known Messiah 4. The more men be ingaged in a sin they are the more forward to go on in it and will spaâ—e no cost to gain their point for These Priests and Elders gave but thirty pieces of silver to have Christ crucified but here they gave large money to keep down the report of his resurrection Ver. 13. Saying Say ye His disciples came by night and stole him away while we slept 14. And if this come to the governours cares we will perswade him and secure you 15. So they took the money and did as they were taught and this saying is commonly reported among the Iews untill this day They devise a lie and do hire the souldiers to vent it Doct. 1. Calumnies and lies devised by Christs adversaries are the speciall Engine which they use against the gospel when al other devises do fail they make service to Satan by this means such is this lie here 2. They who are entred in service of ungodly masters can hardly win out still new and worse imployment is furnished unto them as these godlesse souldiers are set on from step to step in this ungodly course of opposing Christ. 3. The wicked care not what shame they do put upon themselves and one upon another to gain their point in case they cannot come to their purpose another way as these men are put to say that they slept when they should have watched which was a disgrace and a capitall fault that they might make out their devise against Christ. 4. Such as do tempt unto sin labour to make the sinner secure from worldly inconveniences but cannot secure them against Gods Justice as the Priests here do undertake to secure the Souldiers at the Governours hands but no further 5. A profane person will make sale of conscience and tongue and all for money as here the souldiers take the money upon the condition offered 6. Such as can be content to be
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
22. But Iesus answered and said Ye know not what ye ask Are ye able to drink of the cup that I shall drink of and to be bapptized with the baptism that I am baptized with They say unto him We are able From Christs answer learn 1. That when the Ministers of the Gospel hunt for high places in the world they woâ— not what they are doing nor how foolish they are in so doing as Christ saith here Ye know not what ye ask 2. The Preferâ— ferment and Kingdome which we should affect is in an other world and we must prepare us for the crosse with Christ ere we come to the Kngdome with him Are ye able to drinke of the cup that I shall drinke off 3. From the two disciples undertaking learn that men least acquainted with the crosse are most confident undertakers for they say We are able Verse 23. And he saith unto them Ye shall drink indeed of my cup and be baptized with the baptisme that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Christ putteth them in mind of suffering rather then reigning and of suffering in this world ere they could reign in the world to come Hence learn 1. Such as suffer for Christ suffer no other thing but such as Christ did suffer also for Ye shall drink saith he of my cup. 2. A certain measure of affliction was fitted and measured out for Christ and his followers which Christ esteemed to be but light and of most short indurance to wit A cup soon drunk out a douk a dipping or a sprinkling with affliction A Baptism as the originall doth import 3. To appoint what degrees every Beleever shall have in Glory in comparison one of another or who shall have lesse who more is no part of the commission given to Christ when he was sent into the world it appertaineth not unto Christ. Againe It is not his without the Father as the petitioner conceived It is not mine to give As likewise speaking as a man more sib to one than to another as here he was looked on or as if at his own pleasure for gratifying of friends he might distribute degrees of Glory in Heaven in this sense also he saith It is not mine to give save to these c. 4. There shall be degrees of Glory in Heaven comparable to sitting on the right hand to some and on the left hand to others for our Lord denyeth not this but insinuateth it in manner of his answer 5. These degrees of Glory shall not be distributed with respect unto mens works or deservings or unto any thing in the persons to be glorified but meerly according to the good pleasure of God and his decree preparing and predetermining what shal be every mans ' measure for It shall be given to them for whom it is prepared saith he and in this sort of distribution Christâ— denyeth not but it belonged unto him as one in substance and Government with the Father to give decrees of Glory for the Originall is It is not mine to give save to them for whom it is prepared of my Father Ver. 24. And when the ten heard it they were moved with indignation against the two brethren The rest of the Apostles were no lesse ambitious then these were in this particular yet are they angry at these two Doct. Men will be angry at others for a fault whereof they themselves are guilty and nothing grieved for it in their own person as the ten were moved with indignation when they heard this and yet were neither free of the same fault themselves nor grieved for it so diversly is sin shaped in our own person and in others Verse 25. But Iesus called them unto him and said Ye know that the princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them 26. But it shall not be so among you but whosoever will be great among you let him be your Minister 27. And whosoever will be chiefe among you let him be your servant Our Lord taketh occasion from this to beat down and root out this wicked weed of prelacy This strife for State and Majority of Power was reproved before and yet it is not amended Doct. 1 Hard is it to root out the seed of a beloved sin especially the root of prelaticall ambition it cannot be drawn out till it be repented for it is hard to put it out of the Apostles hearts 2. Our Lord did esteem it a fit means to cut off strife to take away all domination in the church and all Majority of Power among the men of one office in his house for where there is no higher place where there is no great powto one then to another there all strife for the place of more power doth cease It shall not be so among you saith Christ. 3. The Lord alloweth domination and Principality and Greanesse and exercising of authority in the civill State but will not allow it among the Ministers of the Gospel for having granted domination to civill Governours he excludeth church-men from it saying But it shall not be so among you 4. It is not the abuse of Majority of Power which our Lord forbiddeth his Ministers but simply and absolutely he dischargeth All Majority of power all Greatness of Iurisdiction of one over the rest and doth curb the very wishes and will of being great among their Fellow-Ministers speaking to every one of his Ministers saying Whosoever will be great among you 5. So far must the Apostles and Ministers of the Gospel be from affecting State and Majority of Power over the rest that as they would please our Lord they must set themselves to serve the rest of their Brethren and to promove the worke of Christ each in others hands by maintaining the credit each of others Ministery for he saith Let him be your Minister or Servant 6. Not only doth our Lord discharge all majority of Power among the Apostles and in their persons among the Preachers of the Gospel but also all stately Primacy or Dignitary Priority All Chiefness albeit without jurisdiction such as is constant and unchangeable Precedency in Assemblies and therefore he prescribed the curbing of this inclination by injoyning the study of submission mutuall and each man serving of the rest for the furtherance of the common work for Let him be your servant importeth this 3. If this command do not prevail with the ambitious party but he must needs bring forth his ambitious desires then the rest of the Ministers are warranted to diminish of that mans estimation and to account the lesse of him by so much as he is ambitiously inclined to a principality and majority over the rest for so doth the words beare Let him be your Servant that is Let him be so esteemed of and no more Verse 28. Even as the
Son of man came not to be ministred unto but to minister and to give his life a ransome for many Our Lord doth clear his Doctrine by his own example shewing them how he humbled himselfe for the publick good Doct. 1. The example of our Lords humiliation of himselfe serveth to curb all ambition in his Ministers and if it prevaile not shall bear witness against them for Even the Son of Man saith he came not to be ministred unto 2. Christ in his first coming came not to take up an earthly dominion or a stately preheminence as his Disciples imagined but came in the shape and state of a servant and behaved himself so as he was ready for the good of his Disciples to wash their feet for he came not to reign in a worldly manner but to serve in the externall Ministery of the Gospell He came saith he to minister 3. Ministers should not onely quit prelacy for the good of the Church but their life also if need bet for Christ out of the Love to mens Salvation not onely emptied himselfe of Stately Dominion but also emptied himselfe of Liberty and Life And gave himselfe a ransom for many Ver. 29. And as they departed from Iericho a great multitude followed him 30. And behold two blind men sitting by the way side when they heard that Iesus passed by cryed out saying have mercy on us O Lord thou son of David Among these that countenance Christ and follow him from Jericho two are marked Doct. 1. Of all the multitude of Christs followers these are the most remarkable persons who give unto Christ most imployment and draw most vertue by faith out of him therefore above all These two blind men are specially here noted 2. It is wisdom to seek of God the greatest things whatsoever else we need for these men are not so curious for Alms of Mony albeit they were Beggers as to have the benefit of the Mediators mercy Have mercy on us say they 3. Whosoever crave any benefit by Christ must be cleare in this point that Christ is the promised Messiah for Son of David is their great argument 4. We must beleeve his power and love as God incarnate able and willing to save us for so do they saying O Lord thou Son of David Ver. 31. And the multitude rebuked them because they should hold their peace but they cryed the more saying Have mercy on us O Lord thou Son of David From the discouragement offâ—red unto them Learne 1. It is no new thing that such as in appearance are following Christ do hinder these who are following him in eaâ—â—est for The multitude rebuked these poor men and will have them to hold their peace 2. But it is wisdom for such as beleeve in Christ the more they are opposed the more to seek him and to take no answer from any but from himselfe for so doth these blind men who do not forsake their petition till it be granted Ver. 32. And Iesus stood stil and called them and said What wil ye that I shal do unto you 33. They say unto him Lord that our eyes may be opened 34. So Iesus had compassion on them and touched their eyes and immediately their eyes received sight and they followed him Christ heareth them and falleth in conference with them Doct. 1. Christ taketh notice of such suppliants as the multitude doth despise He standeth still to hear these blind mens suit 2. Where there is Faith and Sincerity the Lord will draw it forth to open view for his owne glory and the good of the Believer therfore He asketh what they would have that it might be known that they did not seek money but the fruit of his divine power 3. When misery is laid forth in faith before Christ he meeteth it with compassion as here in these blind men for he is a compassionate high priest 4. It is easie for Christ to do every greatest work as here to open the eyes of the blind and to give sight to them for He touched their eyes and they immediately received sight 5. It is reason that what gift we get of Christ we imploy it for his honour for Their eyes received sight and they followed him CHAP. XXI Christ rideth to Jerusalem to vers 12. Casteth out the buyers and sellers out of the temple to ve 18. Curseth the fig tree vers 22. Defendeth his own authority against the Pharisees challenge ver 28. And in two parables setteth down their sin and Gods judgement in rejecting of them Ver. 1. ANd when they drew nigh unto Ierusalem and were come to Bethpage unto the mount of Olives then sent Iesus two disciples 2. Saying unto them Go into the villages over against you and straightway ye shall find an asse tyed and a colt with her loose them and bring them unto me 3. And if any man say ought unto you ye shall say The Lord hath need of them and straightway he will send them IN this Christ's last voyage to Jerusalem Observe 1. That Christ being resolved to lay down his life the more near he draweth to his suffering the more doth he reveal himself to be the promised Messiah in whom the promises were accomplished Therfore he wil now go riding into Ierusalem 2. Again lest the nature of his kingdom should be mistaken he wil give evidence in his poverty that his kingdome is not of this world Therfore he will borrow an asse to ride on 3. He hath right to whatsoever he liketh to make use of as he sheweth in commanding the disciples To loose the asse and her colt and to bring them to him 4. His knowledge doth reach to the observation of the meanest things and doth take notice of Asses and their colts and their bindings and loosings 5. Whatsoever impediment can occur to any of his servants in their course of obedience unto him he doth foresee it and doth provide for the removing therof as here If any say ought unto you c. 6. He knoweth the master of the Asse will be within and what he wil say and foretelleth how he shall dispose of his will and move him without any more to let them go for the hearts of kings and country-men are in his hand and thus he letteth his disciples see a glimpse of his God head saying Straightway he send them 7. Albeit he be Lord of all yet will he make use of what his friends have with their own consent so that they may be reasonable servants with good will bestowing what he calleth for Therfore saith he Straightway he will send them 8. He is not ashamed to professe himselfe Lord and Master and yet to be so far emptied as to have need of the service of an Asse Say saith he the Lord hath need of them Ver. 4. All this was done that it might be fulfilled which was spoken by the Prophet saying 5. Tell ye the daughter of Sion Behold thy king cometh unto thee meek and sitting upon an