shall many be offended and shall betray ouâ—â—nother and shall hate one another The fourth temptation or fourth sort of exercise of Christ's Disciples is the apostasie of professours when persecution ariseth for the Gospel Doct. 1. This is a narrow trial when many who ran fast in profession with prospâ—rity do turn their back on Christ when trouble cometh yet it must come to passe for Then saith he shall maâ—y be offended that is Stumble at Christ's Crosse and forsake the true Religion 2. Such professours as make apostasie from true Religion shall be the chiefe adversaries of the true members of the Church Traitours and Enemies for of Professours it is said They shall betray and hate one another Ver. 11. And many false prophets shall rise and shall deceive many The fifth temptation or fifth sort of exercise is The arising of many false Teachers within the Church who shall brangle the faith of the Godly and deceive many Doct. 1. Christians may be tempted to defection by their own Teachers who ere people be aware may make defection themselves and then fall to reduce the people for it is said Many false prophets shall arise 2. This sort of temptation is ready to prevail with people and to draw such away whom open persecution could not drive from the truth for it is said They shall deceive many Because disputation and opposition against the Truth for which we are called to suffer by our own Teachers when they begin to swerve from the Truth is a harder onset against a man's faith than when fire and sword is threatned in the case of a cause clear and not questioned by our Teachers Ver. 12. And because iniquity shall abound the love of many shall wax cold The sixth temptation or sort of exercise is That the godly shall be cold-rise in love one toward another and not finde respect and credit readily one of another and that because they shall see iniquity and hypocrisie so abound in the visible Church as one shall suspect another and not dare to trust one another and so shall not let forth their love one toward another save very coldly as it cometh to passe in the case of mutuall suspicion one of another Doct. 1. Honest men do suffer much in their estimation when the hypocrisie of hypocrites is discovered for iniquity abounding breedeth mutuall suspicion of one anothers sincerity a man not knowing whom to trust when by out-breaking of much iniquity he findeth many to be false 2. When abounding iniquity breedeth mutuall jealousie as estimation and confidence mutuall is weakened so is mutuall love diminished Therefore saith he Because iniquity shall abound the love of many shall wax cold 3. This is a sore trial when beside the common adversary the Godly do grow suspicious one of another and dare not trust one another and so do grow cold in their love to one another it is a sore trial I say When iniquity aboundeth and love decreaseth Ver. 13. But he that shall endure to the end the same shall he saved After these temptations thus in order set before us our Lord requireth constancy in the Faith notwithstanding of them all Doct. 1. All these temptations must be striven against and overcome by them who purpose to go to Heaven for He that endureth to the end shall be saved 2. Whosoever for any of these temptations or any other like shall fall off from the Faith and following of Jesus he cannot be saved for Onely he that endureth to the end shall be saved no other hath the promise Ver. 14. And this Gospel of the Kingdome shall be preached in all the world for a witnesse unto all Nations and then shall the end come Our Lord comforteth his Disciples and sheweth that notwithstanding of all these impediments the Gospel should be preached Doct. 1. Whatsoever persecution heresies or offences shall come the Lord will have his Gospel going on to be proclaimed in the midst of wars famine pestilence heresies c. for this Gospel of the Kingdom shall be preached and spread abroad in all the world in the midst of impediments till it go along all places of the world whither Christ hath appointed to send it 2. The preaching of the Gospel where ever it cometh proveth a Testimony to them to whom it cometh one way or other that is A testimony either of their decreed blessednesse if they receive it or of their decreed perdition if they do reject it or do not believe it for It shall be preached for a testimony unto all nations 3. Till the Gospel be preached unto all Nations so far as God hath appointed and till he have ended his work by preaching thereof the end of the World shall not be but so soon as the Lords Work by the Gospel is ended in the World Then shall the end come Ver. 15. When ye therefore shall see the abomination of desolation spoken of by Daniel the Prophet stand in the holy place whoso readeth let him understand Christ gives his Disciples some satisfaction to their question about the signes of the time of the destruction of Jerusalem and of the Temple and to this end he leads into the Prophesie of Daniel Chap. 9. ver 29. to let them know that after the Messiah should be slain the City and Temple should be destroyed when therefore they should see the Armies of the Gentiles which were abomination to the Jews to compasse about Jerusalem as is expounded Luke 21.20 he forbids them to thinke that the Siege should be raised or the City should escape as it had done in former times for God had destinate the City and the Temple at that time to be ruined as the diligent Reader of Daniel might perceive Doct. 1. God hath instruments at his pleasure to destroy strongest Cities and can make these whom men abhor most to be the instrument of their destruction for The abomination of desolation the Armies of the Gentiles are at his call 2. Lest the faithfull should still dote upon the ceremonies of the Law and figurative shadowes after the Messiah's coming it was very needfull that the City and Temple both whereunto the sacrifices and chiefe ceremonies were astricted should be destroyed and abolished as the Prophet Daniel hath foretold 3. For understanding of the Word of God when it is read careful attention and all means of knowledge must be used Therfore saith he Let him that readeth understand Ver. 16. Then let them which be in Iudea flee unto the mountains 17. Let him which is on the house top not come down to take â—â—y thing out of his house 18. Neither let him which is in the field return back to take his clothes 19. And wo unto them that are with child and to them which give suck in those dayes 20. But pray ye that your flight be not in the winter neither on the Sabbath-day 21. For then shall be great tribulation such as was not since the beginning of the world to this time no
us That the Lord hath of set purpose kept from our knowledge the time when Christ shall come Therfore all should watch and be ready come when he will Vers. 43. But know this that if the good man of the house had knowne in what watch the theif would come he would have watched and would not have suffered his house to be broken up The fourth motive Set down in an example teaching us in sense thus much if men will watch for avoiding of temporall inconveniencies much more should Christs Disciples watch to eschew eternall destruction and if they doâ— not watch then the worlds diligence in worldly things will condemne their negligence in spirituall things Ver. 44. Therfore be ye also ready for in such an hour as you think not the Son of man cometh A fifth motive Watchfulnesse maketh a man ready albeit the Lord shall come in an hour when men thinke not Therfore watch ye that you may be ready Doct. The solid apprehending of the certainty of the Lords coming and of the uncertainty of the time is a nomble means to set us on our watch and to make our selves ready for In such an hour as ye think not he shall come Vers. 45. Who then is a faithfull and wise servant whom his Lord hath made ruler over his houshold to give them meaâ— in due season 46. Blessed is that servant whom his Lord when he cometh shal find so doing A sixth motive especially sorting to stir up Ministers to be watchfull in their calling as every man in his calling so namely a Minister who is saâ—â—-over the Lords people as a Steward to give the children the bread of life in due season shal be blessed if he be faithful and found at his work when Christ cometh Therefore should every one watch and the Minister in speciall that he may be found diligence in his calling when his Master cometh Doct. 1. The greatest honour which a man can do to his servant in this world is but a shadow to shew forth what the Lord will bestow on his faithfull servants in the world to come this is it which he saith He shall make him ruler over all his goods that is He shall put honour upon him 2. The soâ—â— of service and trust which is put upon a Minister of the Gospel is very high and the happinesse of a faithfull and â—iâ—e Minister is very great for Who then is a faithfull and wise servant c. saith he Ver. 47. Verily I say unto you that he shall make him ruler over all his goods 48. But if that evill servant shall say in his bear 〈◊〉 Lord delayeth his coming 49. And shall begin to smite his fellow-servants and to eat and drink with the drunken The seventh and last motive looking specially unto Ministers If any man and especially a Minister do not watch adoe the worke intrusted unto him he shall be destroyed â—â—rfully at the Lords coming Therefore it is necessary a watch for the Lords coming And here we have the portrait of an evill servant and namely of an unfaithfull Minister first he hath an evill heart of mis-beliefe he beleeveth not Christs coming unto Judgement nor the Truth which he preacher unto others He saith in his heart â—y Master delayeth his coming that is He looketh not for his coming 2. He will not fail to maligne envy traduce and injure to his power the more painfull and faithfull his fellow-servants be for He smileth his fellow servants 3. One way or other he strengtheneth iâ—odity and the hands of the wicked that they should not repent nor turne from their iniquity for 〈◊〉 and drinketh 〈◊〉 the drunken Vers. 50. The Lord of that servant shall come in â— day when he looketh not for him and in an hour that he is not â—ware 〈◊〉 51. And shall cut him asunder and appoint him his perseâ—â— with the hypocrites â— there shall be weeping and grashing of â—â—b This is the judgement that shall come upon all wicked servants Doct. 1. Such as do not make them ready for our Lords coming but do follow their owne will and lusts shall find themselves miserably misâ—â—â—en for the good which they injoyed or loved to have shall be taken from them and the evill which they feared not shall come upon them to the full when they least expect it for It shall be in 〈◊〉 hour that be is not 〈◊〉 of 2. Unfaithfull Ministers who pretend to take charge of soules and are not faithfull in that service aâ—e ranked among the worst sort of men that is hypocrites and shall be of all men most severely punished for He shall cut them aâ—â—nder saith he and give them their portion with hypocrites CHAP. XXV In this Chapter our Lord propoundeth two Parables the one of the ten Virgines to verse 14. The other of the talents to verse 31. Both tending to prepare us for the day of his second coming and then setteth down the manner of the last judgement to the end Ver. 1. THen shall the Kingdome of Heaven be likened unto ten Virgines which took their lamps and went forth to meet the Bridegroom 2. And five of them were wise and five were foolish 3. They that were foolish took their lamps and took no â—â—e with them 4. But the wise took oyle in their vessels with their lamps 5. While the bridegroom tarried they all slumbred and slept 6. And at midnight there was a cry made Behold the bridegroom cometh goye out to meet him 7. Then all those Virgines arose and trimmed their lamps 8. And the foolish said unto the wise Give us of your oyle for our lamps are gone out 9. But the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves 10. And while they went to buy the bridegroom came and they that were ready went in with him to the marriage and the door was shut 11. Afterward came also the other Virgins saying Lord Lord open to us 12. But he answered and said Verily I say unto you I know you not 13. Watch therefore for you know neither the day nor the hour wherein the Son of man cometh He scope of this Parable is set down verse 13. to advertise us to watch because we know not the hour wherein Christ shall come to judgement To this end the visible 〈◊〉 â—a compared to ten Virgines waiting for the Brideâ—rooms coming whereof some were wise and made preparaâ—â— that whensoever the Bridegroom should come they might â—e ready to go with him The other contented themselves â—uch an outward profession of waiting for his coming but did 〈◊〉 prepare themselves till tho time was past and then it was 〈◊〉 purpose to make a businesse Therefore the one sort who were ready went in and the other were excluded and so shall â—t come to passe with Professours in the visible Church â—â—osoever make themselves ready and watch for the Lords â—â—cond coming shall enter into
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
the righteousness of such as suffer in their name and estimation for Christ for Maries chastity is now made manifest from Heaven Fear not to take unto thee Mary thy wise for that which is conceived in her is of the Holy Ghost Verse 21. And she shall bring forth a son and thou shall call his name IESUS for he shall save his people from their sins For the further confirmation of Jâ—seph the Angel sheweth to him how that the conception is of a man child and giveth order to call him after he is born with the reason thereof hereby teaching us these Truths 1. As Christ was really partâ—ker of our flesh and bloud in his conception so Mary his Mother did bring him forth as really and kindly as ever woman bare a child for it is said She shall bring forth a Son The word in the Originall speaketh this plainly 2. The Son of the Virgin Mary is the only true Jesus recommended unto us from heaven to be taken notice of as the true Saviour All who had this name before him were but shadows and types of him at the best for of Christ it is said Thou shalt call His name Iesus for he shall save 3. Natural and civil relations of men and women unto Christ did not take away their obligation and necessity to beleeve in him and to confess him unto salvation as other sinners must do but rather augmented the same for to Joseph it is said Thou shalt call his name Iesus to wit not only as Foster-father giving this name to him but as a Beleever in him and confessor of him avowing him to be the true Saviour because He shall save his people from their sins 4. The Son of Mary Jesus Christ God incarnate purchaseth and giveth salvation by his own proper worth and power for of him it is said absolutely in the strictest sense He himself shall save his people 5. Jesus is not to save every man but only his own people for whose ransome he made paction with the Father in the covenant of redemption for it is said he shall save his own people 6. The Redeemed are no lesse sinners and lost in themselves then others are for it is said He shall save his own people from their sins 7. These things are spoken to Joseph to move him to consecrate himselfe to the service of Jesus whereby we learne that except Christ be known as the Saviour a man cannot heartily do him service nor indure trouble for him Therefore is Joseph instructed to expect salvation from him in saying Thou shalt call his name Iesus for he shall save his people Vers. 22. Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet saying 23. Behold a virgin shall be with child and shall bring forth a son and they shall call his name Immanuel which being interpreted is God with us The fourth Evidence of the incarnation is the manifested accomplishment of the prophesie of Esay 7.14 Wherein the Prophet for the comfort of the church giveth assurance that not only God should save Israel from their enemies whom misbeleeving Ahaz did too much fear but also that the Redeemer of Israel should verily be incarnate and assume humane nature in a wonderfull manner Doct. 1. The mystery of Christs wonderfull conception was not altogether hid from the church under the old Testament for it is here foretold by Esay that a Virgin shall be with child and shall bring forth a Son 2. It was foretold that the child born should be God and Man in one person Immanuel that is God with us God manifested in the flesh God in our nature God reconciling us to himself 3. It was foretold that he should be beleeved on and acknowledged to be God incarnate for it is said They shall call his name Immanuel which is fully seen to be accomplished when this child Jesus is born who is the Saviour of his people from their sins For who except God can redeem and save men who can make the redeemed his own proper and peculiar people except God Who can by his own merit and effectuall power save from sin except God only such a Jesus as is verily God really Immanuel God incarnate the true reconciler of God and Man Ver. 24 Then Ioseph being raised from sleep did as the Angel of the Lâ—â—d had bidden him and took unto him his wife 25. 〈◊〉 knew her not till she had brought forth her first-borne son â—naâ—â—â—â—led his name Iesus Tâ—e 〈◊〉 evidence of Christs holy and wonderfull incarnationâ—â— the quiet faith and ready obedience of Joseph after thaâ—â—â— is now taught of God Doct. 1. From time that a mâ—â—â—bâ— sure of Gods Word and Warrant he should dispute no mâ—re but stop his ear to all carnall reasoning for God having solved Joseph of his doubts and given him assurance that Christ is the promised Saviour he did as the Angel had bidden him 2. A soul that knoweth the worth of Christ will be glad according to its power to do service to him or to any of these who belong unto him for now Joseph as a foster-father taketh home under the shadow of matrimony both Mother and Child 3. When saith beholdeth the Majesty of Jesus it breedeth fear and respect in the Beleever toward him and bringeth all his affections in subjection to him for Joseph understanding that the Virgin is with child that the promised seed is now come to destroy the works of the divell and that the holy one of Israel is now incarnate in the Virgins womb he beareth our LORD at such reverence and so sanctifieth him in his heart that he suffereth the Virgin to remain a Virgin for it is said He knew her not till she had brought forth her first-born Son which is sufficient for evidencing the accomplishment of the prophesie Isaiah 14. CHAPTER II. Christ being born in Beth-lehem is honoured from heaven and earth by the wise mens coming to worship him to vers 12. And by the wonderful disappointing of Herods bloudy plot against him Verse 1. NOw when IESUS was born in Beth-lehem of Iudea in the dayes of Herod the king behold there came wise men from the east to Ierusalem WE hear no more of these wise men but what we collect from Matthew That they were of the Gentiles men of learning and wisdome men of wealth and reputation the circumstances of their coming are set down here They came from the east to Ierusalem when Christ is born in the daies of Herod the king wherein we have these things observable 1. The place of the nativity of Christ well agreeth to the prophesie of Micah 5.2 Jesus is born in Beth-lehem the city of David which is in Judea so called to distinguish it from Beth-lehem in Galilee 2. The time when he should be born agreeth also to the Prophets Gen. 49.10 to wit before or about the time of the Scepters taking altogether from Juda That is before the tribe of Juda
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
gotten and because their manner of preaching and holy conversation should direct men how to exercise their faith on Jesus Christ and how to draw vertue from him for their consolation and sanctification therefore it is said Ye are the light of the world 2. Except God erect a ministry among men and indue his servants with gifts and graces and make them faithfull to doe their duty the world shall lie in the darknesse of ignorance and error of sin and misery going on to perdition and except Ministers endeavour to have the World illuminate by holding forth the true knowledg of Christ they cannot be free of the worlds perishing nor answerable to this their duty for to them it is said Ye are the light of the world 3. He tels them of the dignity of their calling and duty therein by another similitude teaching us that as a city set on a hill cannot be hid being set there to the intent it might be seen afar off so Ministers of the Gospel for the eminency of their calling and the necessity of their duty cannot be nor may be hid but must shew forth that light to the world and they cannot choose but have their doctrine and diligence in their calling their manner of life and conversation and whole carriage better and worse laid open to the view and observation of all men for they are compared here to a city set on a hill which cannot be hid Vers. 15. Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light unto all that are in the house By another similitude he presseth the Apostles and in them all his Ministers to propagate the Gospel Doct. 1. As men do not light a candle that they may make it uselesse by hiding it under a covert but use to hold it forth that all the house may see it and have the benefit of the light thereof So God doth not give unto any man a gift to understand the mysteries of the gospel and to utter the same with a calling so high and honourable as to preach his name that they should keep close their gift within their brest or within their own doores but that they should communicate their gifts in an orderly way to all the church or House of God and therefore as they would be answerable to Gods designe they must study to illuminate the World and the church by holding forth of the Doctâ—ine of Christ for if Men do not light a candle but that it may give light to the whole house far lesse must they think that God doth light a candle but for the use of his House Vers. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven From the former Doctrine of the duties of the Apostles our LORD draweth an exhortation to them and all Ministers of the Gospel according to the rule Mark 13.37 What I say unto you I say unto all whom you represent teaching that what light of Knowledge or Faith in God or Love to God or to men they have they should bring it forth for the benefit of men in their Doctrine and life by the faithfull discharge of their Ministry and holy conversation therefore saith he Let your light shine c. 2. They should so wisely and sincerely behave themselves in all things that they may be approven to the consciences of all men for it is said Let your light so shine before men that they may see your good works that is may perceive may be convinced and forced to acknowledge that ye so teach and so do as the Lords faithfull servants and children should do 3. By the holy conversation of Christians God shall be glorified known beleeved in loved and praised Therefore it is said that men may glorifie your heavenly Father 4. Christians by their holy life shall be justified of men as the true children of God for saith Christ So do that men may glorifie your Father which is in Heaven 5. A good work is onely that which is done 1. By a child of God 2. In obedience to God his Fathers command 3. For the good of men and 4. For the glory of God For it is said Let your light shine that your Father may be glorified by men who see your good works or profitable and commendable works Vers. 17. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill Here our Lord vindicateth himself from the calumny of Antinomianism or opposing the Law and the Prophets Doct. 1. No wonder the sincere Preachers of the gospel be slandered as if they were adversaries to the Law for even Christ himself was traduced in his time as guilty of this fault as he sheweth in his Apologie saying Think not that I am come to destroy the Law or the Prophets The ground of the mistake was because our Lord set at nought the glosses which the corrupt Doctors of the time did put upon the Scripture and taught men the way of justification by grace without the works of the Law therefore men traduced him as an enemy to the Law and to the Prophets for clearing himself he bringeth five reasons The first is I am so far from intention to destroy the Law and Prophets that by the contrary I intend to fulfill them saith he therefore the calumny uttered or conceived of me as if I intended the contrary is false Doct. 2 Christ is a true friend to the Law his doctrine and the course prescribed by him to his Church by all means doth procure the obedience of the Law and the fulfilling of the prophesies for he saith I am not come to destroy them but to fulfill them Now Christ is said to be come to fulfill the Law and Prophets because what they prophesied of him he doth accomplish what they aimed at he hath brought and is in bringing to passe what way of righteousness and salvation they set down he doth make good for what is in the Law and Prophets to be fulfilled by predictions of what Christ should do and suffer set down partly in plain partly in figurative types and ceremonies or commands of holy Duties backed by Promises to the Obedient and Threatnings against the disobedient with their examples all these Christ came to fulfill most exactly first by accomplishing in his own person all predictions of his perfect obedience even unto the death whether set down in plain termes or foresignified of him under types and figures of the ceremonial Law next by using all means that men should give obedience to the morall Law and by blessing effectually these means and making men really to give obedience to the Law And thirdly by making good all the promises to his subjects and executing all his threatnings against his enemies and so he saith justly I came not to destroy but to fulfil the Law and Prophets Ver. 18. For
calling him Our Father in behalf of all the children on earth for whom and with whom we do pray From the first Petition we are taught that every true Disciple of Christ must have the glorifying of God for his chiefest desire for first and above all must he seek that Gods Name may be hallowed 2. That God must be hallowed as he maketh himself known by his word for it is his Name or Himself as he is named and manifested by his word and ordinances and works and providence which is to be hallowed 3. That he himself must be the procurer of his own glory among men for therfore pray we Hallowed be thy name Ver. 10. Thy Kingdom come thy will be done in earth as it is in heaven From the second petition we are taught that beside the generall Kingdome and government of all things which is alwayes fully in vigour there is a speciall Kingdome of grace wherein God is revealed and acknowledged to be King and Lord over his Saints this Christ cals Thy Kingdom as a peculiar wherein he specially delights 2. That this Kingdom of grace is so come already as it shall be still coming more and more so long as Christs Disciples shall have need to pray that is till the fulness of glory in the second coming of Christ shall be revealed Then shall the Kingdom prayed for fully come 3. That God is he who doth promove bring on and perfect this kingdome Therefore must we say Thy Kingdome come 4. That od will have all his Disciples drawing at his royall and triumphing chariot by their prayers and saying Thy kingdom come From the third Petition we learn 1. That albeit God dwelleth in heaven and doth all his intended will yet men do not obey as they should his commanded wil. Therefore there is need in this respect still to pray Thy will be done 2. That the Saints must renounce obedience to their own will and to Satans will and to the will of men and must submit themselves absolutely to Gods will revealed by word or work saying Not mine but thy will be done 3. That it must be divine power which shall change mens hearts and frame them to the obedience of his will and to this end do we request him to subdue mens wils to his own saying Thy will be done 4. That God hath no work of sanctification to work upon any man but upon these only who are on the earth for they that are in heaven are perfected and else-where there is none whose will the Lord doth sanctifie Therefore do we pray only Thy will be done in earth as it is in heaven 5. Albeit we do not attain unto perfection of Holiness in this life yet we must aim at it long and pray for it for our Lord teacheth us to pray That the will of God may be done iâ— earth as it is in heaven Ver. 11. Give us this day our daily bread From the fourth petition we learn 1. That whatsoever we make use of for our subsistence comprised here under bread must be sanctified unto us by prayer and God must be acknowledged in every meanest matter which concerns our bodily sustentation even to the least morsell of Daily Bread 2. That we live not mainly by bread but by Gods word and his powerfull blessing imported in Giving of bread 3. That how lawfully soever and deservedly at mens hands we get our bread yet in regard Gof od we deserve nothing but must have all of free bounty must beg of him daily to give us our daily bread 4. That we should not be anxious for to morrow nor for great allowance in the world sufficient for the day is the care of it self and we must be content to crave and to receive This day our daily bread 5. That as we pray not for the dead but onely with and for such as have need of Daily bread and are living on earth with us so should we be sensible of their necessities and pray for them as for ourselves saying Give us our bread Vers. 12. And forgive us our debts as we forgive our debters From the fifth Petition learn 1. That none of Christs Disciples are so fully sanctified in this life but sin will be found in them and that there is a necessity lying on us to acknowledg our sins 2. That every day in many things weâ— offend all and must confesse not only sin but sins 3. That howsoever we have right unto remission of sins in Christ Jesus yet we must seek to apply that our right unto our daily faults and beg the use of our right for applying of forgiveness 4. That our sins deserve due punishment even death which is a naturall merit of sin which doth oblige us unto the penalty for therefore sins here are called Debts 5. That the sin being forgiven the vindictive punishment is forgiven also for to the same sense are we directed to say Forgive us our debt and forgive us our sins Where-through it cometh to passe that there is no remission of sin and retaining of vindictive punishment but both the guilt and this sort of punishment are forgiven and taken away together 6. Wrongs done by others unto us do oblige the doers of injury to repair the wrong and so do make them not only debters unto God but also unto us therefore doth our Lord call such as have done wrong unto us Our debters 7. Though publick respects may move us to seek reparations of wrongs in the way of justice yet not only must we renounce private revenge of wrong done unto us but also forgive the same especially when the offender calleth for it at our hand for Christ presupposeth that he who seeks forgiveness of God doth also give forgiveness to men 8. It is an argument to perswade us of forgivenesse from God of our wrongs when we forgive men their wrongs done against us for Christ will have him who saith forgive us our trespasses to say also As we forgave these that trespasse against us Vers. 13. And lead us not into temptation but deliver us from evill For thine is the kingdome and the power and the glory for ever Amen From the sixth petition learn 1. That when our sins are forgiven us we are in perill to be overcome of new again by the tempter Satan of which our weaknesse and Satans power craft and malice we should be so sensible as in fear to be insnared we should pray not to be led in Satans temptations 2. Because we have so oft yeelded unto Satans temptation and of our self we are so prone to be tempted and to be overcome of our own concupiscence that God justly may give us over unto Satans temptation Therefore it is necessary that we should request God not To lead us in his justice into temptation 3. If God for our tryall and further humiliation shall suffer us to be tempted we may with confidence pray and expect that we shall be delivered from that ill
are to be keeped and injoyed in heaven where all things are incorruptible and permanent and such as cannot be taken from us by fraud or violence where neither moth nor rust doth corrupt therefore seek not these things that are earthly but these things that are heavenly The fourth reason is a mans treasure takes his heart after it therefore covet not earthly things but heavenly that your hearts might be set on Heaven and not on earth for Where your treasure is there will your hearts be also Vers. 22. The light of the bodie is the eye If therfore thine eye be single thy whole body shall be full of light 23. But if thine eye be evil thy whole body shall be full of darnesse if therefore the light that is in thee be darknesse how great is that darknesse The fifth reason In generall termes tending to this much If your mind intend to treasure up heavenly things the whole course of your life will be lightsome holy and heavenly but if ye intend to treasure up earthly things then the whole course of your life will be earthly darke and unspeakably sinfull Therefore set not your selves to treasure up earthly things but heavenly rather This is imported in a similitude thus As the eye by its light is the directer of the whole body so the intention of a mans minde or heart by its light is the directer of the whole course and actions of a mans life In the similitude are holden forth to us these truths 1. That no lesse care should be had to have our judgement and intention sanctified then to have the eye of our body clear for as the eye is the light of the body so is the minde the heart and intention the light of a mans life 2. As when the eye of the body is clear the whole body is illuminate and well directed what to do So when the intention of the mind and heart which is the eye of the soul is single and set upon the heavenly treasure then the whole body of a mans conversation shall be well ordered and full of light to direct him in the way how to get the heavenly Treasure 3. As when the eye of the body is corrupt and ill disposed the whole body walketh in darknesse without direction So when the intention of a mans heart is not singly set on the heavenly Treasure but is evill and set on the things of the earth then the whole body of a mans course and actions is ful of darknesse that is of ignorance and miscarriage of sin and misery When the intention of a man which he setteth up as a mark to shoot at and useth as a light to direct him what means hee shall use is darknesse that is erroneous and sinful then unspeakable great is the darknesse errour and sinfulnesse of that mans course for If the light that is in thee be darknesse saith Christ how great is that darknesse 5. This general sentence may serve to loose a doubt about the lawfulnesse of making provision for a mans family and laying up for his children Thus if a mans intention be spirituall and singly set on God for the obtaining of a spirituall Treasure then shall his course be full of light and well directed how to do duty to his family and children but if under pretence of this lawfull care he shall make an idol of riches intending onely to abound in wealth to seek and lay up his treasure on earth then shall all that he doth in a lawfull calling be sinfull unto him his course shall be darknesse Vers. 24. No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other Ye cannot serve God and Mammon A sixth reason under similitude of serving two masters No man can serve God and Mammon or worldly riches more then a man can serve two opposite masters Therefore beware to set your selves to lay up treasures in the earth but rather seek God and lay up your treasure in him To serve God is to give up a mans minde heart and whole man to know and do what God requires without care what shall be the consequences To serve Mammon is to give up a mans minde heart and indeavour to sinde out and follow all the wayes he can to increase riches whatsoever may come of it Hence learn 1. That the man who takes God to be his Master must do nothing but as God allows him neither in the matter of pleasure nor of profit nor of preferment nor in any other thing for This is to serve God as his Master 2. If the care or love of riches or any other thing draw away the minde or heart of a man from the love of God or from his obedience a man becometh the servant of Mammon or of that lust whereunto hee so gives obedience 3. Albeit men conceive they can well serve God and their lusts also yet it is impossible so to do for No man can serve two masters opposite such as is GOD and whatsoever thing doth come in competition with him for Ye cannot serve God and Mammon 4. That thing is a mans Master which the man being put to the tryall loveth most holdeth most unto and preferreth in competition If a man will rather offend God then lose riches pleasures or preferment when he must do the one then is the man not the servant of God but the servant of the other thing beside God for He loveth that other and holdeth unto it and preferreth it to God Verse 25. Therefore I say unto you Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on is not the life more then meat and the body then rayment A seventh reason disswading from coverousnesse drawn forth by consequence from the sixth reason It is not lawful to be anxious about things necessary as food or rayment therefore far lesse is it lawfull to be covetous of earthly treasure or of needlesse riches Hence learn 1. That albeit using of lawfull callings and ordinary means for food and rayment may stand with Gods service and his approbation yet taking thought for them or being anxious about the successe is unlawful and here forbidden as a mark of covetousness and too much affecting of the creature and of distrust in God for Take no thought for your life saith he This distrustful anxiety for food and rayment in time to come which is a branch of covetousness covered with the appearance of necessity our Lord refutes by eight reasons The first is God who hath given life which is more then food will take care to provide food for maintenance of life so long as he hath appointed life to continue and God who hath framed the body which is more worth then the rayment will also provide for a garment therefore anxious care for food and rayment is unlawfull which
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
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
shew himselfe to be God in the face of his adversaries And here he turneth out the inside of the Scribes mind shewing himself the searcher of hearts for it is said Iesus knowing their thoughts 2. Thoughts go not free before God Men shall give account of them for here the Scribes are challenged of thoughts Wherefore thinke ye evill 3. It is a sin and a fearfull one to think in our heart that Christ is not very God for which no man shall be able to answer when he shall be challenged more then these men were able to whom Christ saith Wherfore think ye evill in your hearts Ver. 5. For whether is it easier to say Thy sins be forgiven thee Or to say arise and walk 6. But that ye may know that the Son of man hath power on earth to forgive sins then saith he to the sick of the Palsie Arise take up thy bed and go unto thine house 7. And he arose and departed to his house He demonstrateth himselfe yet more to be true God even his enemies being judges by discovering so much power in his works as they acknowledged him to be divine Hence learne 1. That our Lord his works are able to convince the adversaries of his God-head themselves being Judges for Whether saith he is it easier c. 2. Christs forgiving sins in his own name and authority and his setting a man sick of a palsie whole and strong upon his feet in a moment are both convincing evidences of Christs God-head The argument may be framed thus He who healeth the palsie sick in a moment by his own power giveth a convincing evidence of his God-head even the Scribes Christs adversaries being Judges But Christ doth heale the sick in a moment by his own power as he proveth sensibly in his healing the Palsie before their eyes Therefore Christ giveth a convincing evidence of his God-head the Scribes and adversaries being judges Another convincing argument may be thus He who hath power of himself to heal the palsie doth without blasphemy give out himselfe to be God in forgiving sins by his own authority even in the judgment of his adversaries who esteemed the healing of the palsie in his own name to be lesse easie then to pronounce forgiveness of sins in his own name But Christ hath power of himselfe to heal the palsie and sensibly â—â—weth the same in healing therof to the intent his adversaries may know that he in the time of his humiliation in the flesh had power on earth to forgive sins Therefore Christ without blasphemy giveth out himself to be God in forgiving sins by his own authority and so the adversaries of his God-head the Scribes were confounded Verse 8. But when the multitude saw it they marvelled and glorified God which had given such power and men The Pharisees are put to shame and yet do not glorifie God but the multitude do acknowledge divine power manifested in this work Doct. 1. When the learned refuse to give to Christ glory God can make others to glorifie him as the multitude here do glorifie God for what they see in Christ when the scribes are dumb 2. The light of a miracle may convince a man and lift him up to see divine properties in Christ and yet not be sufficient to settle him in the faith that Christ is God and Man in one person for here the multitude do come short of a ful testimony that Christ is God they glorifie God who had given such power to Men not having yet the knowledg that The Man was God incarnate Verse 9. c. to 14. And as Iesus passed forth from thence he saw a man named Matthew sitting at the receit of custom and he saith unto him Follow me And be arose and followed him In Matthew his conversion and calling to the Apostleship Learn 1. That it is our duty when we may edify others to declare what proof we have of Gods mercy toward our selves albeit the glorifying of God by this mean be joyned with abasing of our own estimation for Matthew here gives us an example so to do in relating how himself when Christ called him was found in a base and odious office among the Jews to wit a Customer who had sold his own credit and all mens kindness for love of gain 2. The grace of effectuall calling is not prevented by any goodness in man for Matthew is sitting at the receit of custome without taking notice of Christ all the time he had been in Capernaum before this time yet Christ with a speciall eye of compassion and love doth now look on him convert and cal him to be an Apostle 3. The operation of grace is invincible for Matthew here without more ado breaketh through all Impediments ariseth leaveth the Custom-house and followeth Christ. Ver. 10. And it came to passe as Iesus sate at meal in the housâ—â— behold many Publicans and sinners came and sate down with him and his Disciples After this Matthew doth entertain Christ in his house upoâ— which occasion other Publicans also do come in unto Christ Hence learn 1. That a soul which hath rasted the grace and love of Christ cannot chuse but fall in love with him and his followers for Matthew now cannoâ— satisfie himself till he get Christ and his Disciples to eat with him at his house 2. Christ will not refuse to take and give signes of friendship and love where he knoweth he is loved for here he cometh and his Disciples with him to eat at the Publicans house 3. The observation of Christs kind respect to any one sinner may give encouragement to the rest to draw neeâ— unto him also for because Christ will come to a Publicans house to eat with him many Publicans and sinners came and sate down also with him and his Disciples Ver. 11. And when the Pharisees saw it they said unto 〈◊〉 Disciples Why eateth your Master with Publicans and sinners The Pharisees cannot endure this his familiar conversing with sinners Doct. 1. Such as are not humbled in the sense of ther own sins will take occasion of carâ—ing against God if he deal otherwise with his own children then they can allow if he shew signes of favour to others whom they judge more sinfull then themselves This is the ground of the Pharisees accusing Christ because He eateth with sinners 2. They who are least sensible of their own sins will be greatest enemies to such as in the sense of sin are seeking communion with Christ and no greater temptations have yong Christians to waken them then from old hypocrites The converted Publicans are disdained Christ and his Disciples are quarrelled for their kind carriage towards young converts only by the Pharisees Why eateth your Master with sinners saâ— they Verse 12. But when Iesus heard that he said unto them they that he whole need not a Physician but they than are sick Christ taketh the defence of his Disciples and cleareth himselfe and them also Doct. 1. Whosoever
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
me ye that labour 4. Albeit a soul find nothing whereby to commend it selfe to Christ but a fruitlesse life and loathfom burthen of sin nothing but that which yeeldeth restlesse unquietnesse yet without exception of any person all such may come unto him for relief none of those who acknowledg their inability to help themselves are secluded There is no Bar to put back a soule from Christ which desires to come unto him which desires to beleeve in him and to have communion with him for he saith Come unto me all yee 5. Albeit there be no bar put to hinder any man from coming to Christ yet none wil come until they be sensible of a burden whereof they cannot be freed by any other meanes Therfore he speaketh expresly to such saying Come unto me all ye that are weary and heavy laden not excluding luke-warm Laodiceans or any other who desire to be made sensible of sin who desire to repent who desire to beleeve in God and to fear God 6. Seeing all things are delivered unto Christ and all that have need are commanded to come to him it is a miserable and damnable folly to seek any thing belonging to righteousnesse and eternall life except in Christ Jesus only for he telleth us All things are delivered unto me and saith Come unto me 7. God can sanctifie the love of our selves so far as to make it a motive and allurement to draw us unto him for such as are unquiet about the condition of their soul or are burdened with any trouble which they are not able to bear have a promise of relief if they shall come unto him who can shew them the true cause of their trouble and the right outgate also for I will give you rest saith he Now rest is opposed to labour and burthens and so importeth ful relief from al the sin and misery which can trouble any man Ver. 29. Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your soules The next exhortation teacheth us 1. To stay with Christ under his discipline after we are come unto him and so to joyn the study of obedience with faith the duties of faith and obedience must not be severed for he joyneth Come to me and take on my yoke 2. Albeit Christs commands be our true liberty yet in respect of the untowardnesse of our nature the tye of doing all holy duties belonging to sanctification of bearing the Lords chastisements and suffering persecution is a yoke wherein we have need to be bound Therfore saith he Take on my yoke 3. It is necessary that we willingly submit our selves to this yoke and burden how contrary soever it seem to our nature for Take ye up my yoke doth the word in the Originall bear or Lift it as it were upon your shoulders 4. When we have consented to submit to Christs yoke we have need as Disciples daily to learn how to bear it Therefore he commandeth saying Learn of me 5. As unto the right bearing of the yoke of Christ the vertues of humility and meekness are necessary so are they to be learned and had onely from Christ blessing unto us not onely his Doctrine but also his example for it is said Learn of me that I am meek and lowly now no command given unto him of the Father was grievous no suffering made him grudg no paines made him shrinke from his duty or to faint his plaints of his enemies and his answers unto them were full of meeknesse he stood not to abase himself for the Fathers glory and mens good and it is he who must give us grace to do so also 6. True rest unto the conscience is to be found in Christs satisfaction given to justice for us true peace in his service for he saith Come to me and ye shall find rest 7. It is sufficient in this life that we find rest to our souls albeit our bodies be troubled Therfore it is said Ye shall find rest to your souls No more is promised Ver. 30. For my yoke is easie and my burden is light Another motive to take on his yoke is My yoke is easie Hence learn 1. That albeit Christs Discipline and manner of exercising of his followers be a yoke and burden to our corrupt nature yet it is an easie yoke and a light burden to a soul seeking liberation from sin and seeking salvation through Christ Therefore saith he My yoke is easie c. Now it is called an easie yoke in comparison of the covenant of works wherein men want the help of a Mediator and are bound to do all in their own naturall strength but we have Christ to help us who worketh all our works in us and for us 2. It is an easie yoke in comparison of sin which maketh a man draw and bear his own ditty unto condemnation 3. Christs yoke is easie because albeit the ten commands renewed and repeated in the Gospel do require no lesse perfection to be aymed at in sincerity of obedience then under the covenant of works yet the cords to bind on the yoke are not terrour but love and that little which is done in faith and upright obedience is well accepted and much joy and peace much courage and comfort is bestowed on such as uprightly ayme and endeavour to obey the commands of God in Christ thus saith he My yoke is easie and my burden is light CHAP. XII There are three controversies between CHRIST and the Pharisees The first is about his Disciples their plucking of ears of corn to ver 10. The next about the healing of the withered arme of a lame man to ver 22. The third about the casting out of a divel to ver 46. After which we have his estimation of his carnall and spirituall kindred Ver. 1. AT that time Iesus went on the Sabbath day through the corn and his Disciples were an hungred and began to pluck the ears of corn and to eat IN the first controversie learn first That our Lord took much pains in going from place to place about what the Father had given him to do for even on the Sabbath he went from place to place Through the corn field 2. The work of the Ministry and attending on the Lord somtimes may be so urgent as his servants wil forget to provide their meat for here His Disciples were an hungred 3. God may put his chosen children to straits in this world and suffer them now and then to taste of want for his Disciples must for hunger at a time Pluck the ears of corn and eat them for bread Ver. 2. But when the Pharisees saw it they said unto him behold thy Disciples do that which is not lawful to do upon the Sabbath-day The Pharisees fish a fault where there was none and quarrell with Christ for his Disciples Doct. 1. It is no new thing to see men who are otherwise learned and are in account for their
not despise these weak beginnings nor reject such weaklings for He will not quench the smoaking flax c. But will tenderly entertain the spunk of begun light and affection and will bind him and strengthen a bruised reed 3. Whither the weak work of his grace be in a particular person or in a society he will fight for the maintenance of it till he have the victory for Iudgement shall at last be brought forth unto victory that is to say Truth shall have sentence pronounced by him in favours thereof at last and shall have the victory against all opposition for He shall bring forth judgment unto victory Ver. 21. And in his name shall the Gentiles trust The last point of the commendation of Christ is that he shall not only perfect his commission among the Jews but also shall prevail among the Gentiles Doct. 1. The power of the Gospel is able to perswade the greatest strangers and aliens from the common-wealth of Israel to come to him for it is said In his name shall the Gentiles trust 2. It is as sufficient for faith to have Christs Name preached as to see his person for The Gentiles shall trust in his Name that is in him as he is set forth to the audience of all in the preaching of his truth Ver. 22. Then was brought unto him one possessed with a divel blind and dumb and he healed him in so much that the blind and dumb both spake and saw Followeth a notable miracle in dispossessing Satan of a blinde and dumbe cative with the divers censours of Christs works by the People and Pharisees whose wickednesse Christ rebuketh Wherein observe 1. That the fearfull condition of men spiritually possessed by Satan as are all unrenewed in whom the spirit of disobedience doth raign may be seen in bodily possessions and among the rest in this man on whom Satan shutteth all doors that he can neither let in comfort nor let forth the sense of his misery for He maketh him ' blinde and dumbe which dumbnesse is ordinarily accompanied with deafnesse also 2. Such as Christ will deliver from Satan albeit they cannot come of themselves to him yet he can furnish meanes to bring them to him for This blind and dumb man was brought unto Christ. 3. Christ is the powerfull Physician of evils inflicted by the Divel as here he giveth evidence in healing this man perfectly for he came to lose the hands of Satan Ver. 23. And all the people were amazed and said Is this the son of David The People are moved at the sight of this work and do see a glimpse of his God-head and of Divine glory in him Doct. The miracles of our Lord were so demonstrative of his Divine power that the beholders were overcome and forced to acknowledg his works to be worthy of the promised Messiah Is this say they the son of David Vers. 24. But when the Pharisees heard it they said This fellow doth not cast out divels but by Beelzebub the prince of the divels The Pharisees perceiving the people to be affected with the miracle grow mad and do blaspheme Doct. 1. Satan the more he is like to lose his prey the more doth he rage for the Pharisees do baspheme Christ so much the more that they perceive the people to acknowledg him to be the true Messiah 2. What Satan loseth one way he laboureth to recover and make up another way in opposing Christ and misconstruing his work so much the more violently and wickedly as he seeth himself like to be overcome as is here to be seen in the Pharisees 3. Such as fall in opposing Christ readily grow worse and worse till they come to a height as may be perceived in these proud men 4. How impudent and malicious is the Divel and how desperate are his slaves who dare call Christ by the name of Beelzebub Verse 25. And Iesus knew their thoughts and said unto them Every kingdome divided against it self is brought to desolation and every city or house divided against it self shall not stand 36. And if Satan cast out Satan he is divided against himself how shall then his kingdom stand Christ cleareth himself and convinceth his adversaries by five reasons The first reason Seeing every Kingdome city and family set against it self is ruined and so also is the Kingdome of Satan if he should assist me to cast himselfe out it is no more reasonable to say that I cast out divels by Satans help and assistance then to imagine and say that Satan will consent that his kingdome should fall therefore I cannot with any colour of reason be thus blasphemed From the description of the sin of these Pharsees learn 1. That in pondering mens sins the Lord looks much to the inward disposition mind and affection of sinners whether they sin of infirmity or of presumption of ignorance or against their light Therefore it is said Iesus knew their thoughts 2. The way to preserve all Societies is Union and the way to ruine them is dissention for For every Kingdom City house divided shall not stand 3. Satan hath a kingdom among men which by all means he goeth about to maintain and will be loath really and in effect wholly to dispossesse himself both of the soul and body of any in whom he hath power and place for If Satan cast out Satan how shall his Kingdom stand Ver. 17. And if I by Beelzebub cast out divels by whom do your children cast them out Therefore they shall be your judges The second reason for clearing of Christ and convincing his adversaries is this You grant that your children and carnall friends when they cast out divels by the gift of miracles do it by the power of God Therefore that shall condemn you of malicious partiality for your saying That I cast out divels not by the power of God but by Beelzebub Hence learn 1. That malice moveth men to misconstrue the best actions of the most innocent for the Pharisees out of malice ascribe Christs works to the Divel which they knew were of God 2. The processe of justice against the wicked must be short when their conscience and common reason in their dearest carnall friends is sufficient to bear witnesse against their wickednesse and to condemn them for it upon this ground Christ saith By whom do your children cast out Satan therefore they shall be your judges Ver. 28. But if I cast out divels by the Spirit of God then the Kingdom of God is come unto you A third reason to convince these men of blasphemy is Seeing you know that I do cast out divels by divine power of Gods Spirit you cannot be ignorant that I am the Messiah and that the kingdom of grace promised in the Messiah is come and therefore you are malicious opposers of the kingdome of God in my person Hence learn 1. Christs manner of casting out divels was with such heavenly majesty and authority as that his enemies knew it was by
seemed to have of common gifts means of salvation shall be taken from them so as they shall not reap eternall life thereby Ver. 13. Therefore speak I to them in Parables because they seeing see not and hearing they hear not neither do they understand From this ground that this multitude was reprobate our Lord giveth a reason of his speaking to them in parables Doct. 1. Some do see with their natural eyes Gods Works and wonders and do hear his Word also outwardly who do not by the spiritual eye of Faith perceive or take up the Lord's glory shining therin for Some in seeing see not in hearing hear not 2. Concerning such as God hath reprobate he will dispose so of the meanes of salvation toward them as they shall profit nothing by them unto salvation therefore saith he I speak to them in parables Ver. 14. And in them is fulfilled the prophesie of Esaias which saith By hearing ye shal hear and shal not understand and seeing ye shall see and shall not perceive Left they should have thought this an hard saying Christ sheweth that Isaias threatned the like against the wicked in his time and did prophesie of the righteous judgment of God in this sort to come upon the reprobate in Christ's time Hence learn 1. That the prime reason of the with-holding of saving grace from such as do perish is in Gods decree of reprobation for of the reprobate it may be said Though the Lords works be outwardly and in a common manner seen by them and his Word do sound among them and be outwardly or in a common manner heard by them yet this shall be without profit to them or use making of by them for Such hearing they hear and perceive not 2. When Gods judgment pronounced in Scripture hath taken hold of one fleece of wicked persons in one age it goeth on to be executed upon others after them of that same sort for the words of Isaiah spoken to the people in his own time are to be fulfilled even upon the wicked in Christs time some hundred years after Isaiah's prophesie and the same words are fulfilled in our time and shall take hold of the wicked in time to come Ver. 15. For this peoples heart is waxed grosse and their eares are dul of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their ears and should understand with their heart and should be converted and I should heal them The Lord sheweth the righteousness of God in execution of this decree of reprobation by this that there is in them a voluntary induration of heart going before the juridial induration inflicted upon them Hence learn 1. That beside the natural seneslesnesse of things spiritual and the natural ignorance and unbelief of the Gospel there is an affected voluntary blindnesse of mind and hardness of heart which men draw on by custome of sinning this is it he saith Their eyes have they closed 2. Where unto natural blindnesse and hardnesse of heart men superadde a wilfull blindnesse and hardnesse of heart it is justice with God to give them over to a judiciall blindnesse of mind and hardnesse of heart as the comparison of this place with that of Isaiah cha 6. giveth ground for here their voluntary blindness is set down They have closed their eyes there the judicial blindnesse and hardness is set down Shut their eyes make their heart fat 3. This plague is proper to the reprobat who God wil not save to whom God hath resolved to give no saving grace Lest he should heal them 4. whosoever get grace to turn fro their sins to repent to beleeve in Jesus Christ are not given over to a reprobate sense shal surely be saved For while he saith He wil not grant them grace to hear and understand that is to believe repent least they should be healed he importeth that if they did believe and repent they behoved undoubtedly to be healed the exercise of Faith and Repentance being infallibly marks of saving grace Ver. 16. Bâ—â— blessed are your eyes for they see and your eares for they hear 17 For verily I say unto you that many Prophets and righteous men have desired to see those things which ye see and have not seen them to hear those things which ye hear have not heard them By shewing the reprobation of this People Christ commendeth the estate of his Disciples Doct. 1. Such as have received grace to perceive salvation offered in Jesus Christ and to lay hold theron are truly blessed for Blessed are your eyes saith Christ for they see 2. The miserable condition of the reprobate and such as are given over to misbelief doth commend the blessed estate and condition of such as get grace to believe being compared therwith this is imported in But blessed are your eyes 3. The estate of the church after the manifestation of the Messiah in the flesh is more blessed than the condition of the church before Christ in respect of the grace of the Gospel now more cleerly proponed without shadows and figures and in this happiness the Apostles who conversed with Christ bodily justly have the first place Many Prophets and righteous men have desired to see what you see and have not seen them 4. Such as get a saving sight of Christ do earnestly desire to see more of him for Prophets and righteous men who beleeved in Christ to come ardently desired to see him in the flesh Ver. 18. Hear ye therefore the Parable of the Sower In the exposition of the Parable learn The Lord will teach his own the meaning of his Word so as they may be edified therby and what they do not understand at one time he will cause them to understand at another for Hear ye saith he to his disciples the parable of the sower Ver. 19. When any one heareth the word of the Kingdome and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart this is be which received seed by the way side From the exposition of the seed sown by the way side learn 1. That the Gospel is the word of the kingdome of Heaven and other words in comparison are to smal effect but this word sheweth the way and giveth right unto the Kingdome giveth earnest and a beginning of the Kingdome of Heaven therefore it is called The word of the kingdome 2. Satan is busie waiting on where the word is preached to marr the hearing or understanding and believing of it for When one heareth that wicked one cometh 3. Where men understand not the Gospel preached and are not made sensible by the preaching of it of their own sinfulnesse and danger on the one hand and of the grace of God offered in Christ to relieve them on the other hand the word is lost unto them for The wicked one catcheth away that which was sown Ver. 20. But he that
the weed Nay saith he gather not out the tares lest ye root up the wheat with them 8. This mixture in the visible Church Christ the Lord is minded to permit and commands to be permitted till the day of judgement and then but not till then shall a full separation of the Godly and the wicked of the elect and the reprobate he made In the time of harvest I wil say Gather the wheat c. 9. At last the separation shall be such as all the wicked shall be cast into hell fire and the Godly placed in heaven Thâ— tares shall be burnt and the wheat gathered into the barn Ver. 31. Another parable put he forth unto them saying The kingdom of heaven is like to a grain of mustard seed which a man â—ook and sowed in his field 32. Which indeed is the least of all seeds but when it is grown it is the greatest among herbs and becometh a tree so that the birds of the aire come and lodge in the branches thereof Another parable The scope wherof is to shew that the visible Church in regard of the power of the Gospel in it and of the true grate of God in the true members thereof how small soever it may seem in the beginning yet shall grow up wonderfully this is set forth under the similitude of mustard-seed which for examples cause in the parable after the nature of a parable is presupposed to be the least of all seeds and again is presupposed to grow up to such height that it should become the tallest of all trees which parabolicall supposition being made then shall it be fit to resemble the work of God by the grace of the Gospel which how small soever the beginnings of it be yet shall it be the most glorious of all Gods works ere all be done Hence learn That the work of the Gospel and planting of Gods Church how smal beginning soever it seem to have yet shal by the blessing of God have wonderful increase The day of smal things is not to be despised by this as the disciples were encouraged to spread the Gospel so should all the Lords servantâ— be encouraged to be diligent to sow the seed of grace by holding forth the doctrine of the Gospel according to their calling Verse 33. Another parable spake he unto them The Kingdome of Heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened Another parable tending to this same purpose namely to shew that the work of Gods grace by the Gospel in the visible Church how small appearance soever it hath wil notwithstanding spread and prevail according to the measure appointed of God The doctrine is this As good leaven after a competent time will leaven all the lump to the leavening whereof it is appointed so will the work of Gods grace in his Church by the Gospel powerfully affect and prevail unto the conversion of all these for whom God shall send it and therefore we should not judge of Gods works in his Church by outward appearance this serveth then and should serve now to make men faithful in teaching the truth and to wait for a while till God shall work and give his blessing to the hearers in his own time Verse 34. All these things spake Iesus unto the multitude in parables and without a parable spake he not unto them 35. That it might be fulfilled which was spoken by the Praâ—bet saying I will open my mouth in parables I will utter things which have been kept secret from the foundation of the world Here is rendered another reason why Christ did speak to the people in parables to wit that he might fulfill what the Prophet as the type foretold that Christ should do and how Christ should by speaking in parables stir up his hearers to search what was meaned by this sort of speaking as the Psalmist stirred up his Hearers to attend the more to what he was to deliver in parables Psalm 78 2. To the intent that such as would understand might learn and others who would not search for light might be justly left in blindness Doct. 1. Both the matter and manner of Christs doctrine is worthy to be maintained and vindicated from all misconstructions for Heat we have the evangelist for a precedent 2. Preachers should teach nothing for matter nor manner but what they have a precedent for in the Scripture for even Christ did so Ver. 36. Then Iesus sent the multitude away and went into the house and his disciples came unto him saying Declare unto us the parable of the tares of the field 37. He answered and said unto them He that soweth the good seed is the Son of man 38. The field is the world the good seed are the children of the Kingdome but the tares are the children of the wicked one 39. The enemy that sowed them is the Divell the harvest is the end of the world and the reapers are the Angels 40. As therefore the tares are gathered and burnt in the fire so shal it be in the end of this world 41. The son of man shall send forth his Angels and they shal gather out of his kingdom all things that offend and them which do iniquity 42. And shal cast them into a furnace of fire there shal be wailing and gnashing of teeth 43. Then shall the righteous shine forth as the sun in the kingdome of their Father Who hath ears to hear let him hear Here the speaking in parables taketh good effect in his own Disciples they are made sensible of their own dulnesse in understanding and are moved to ask light of the Lord and so they receive satisfaction for the Lord declareth what the parts of the parable were in their intent and signification Hence learn 1. That the visible Church as it is not without reason called The Kingdome of Heaven as is shewne before so also not without reason is it called here the world in regard it containeth all sorts of people in The world and is spread throughout the world and not limited to any one place The field to wit the universall visible Church where the seed is dayly sown is called The world 2. The Elect and true Beleevers begotten by the Gospel and true Subjects of Christs Kingdome and heirs of Heaven are the only proper children of the Kingdome for The good seed are the children of the Kingdom 3. Such as have nothing in them save outward profession and do remain wicked and unrenewed men are nothing else for their inward estate but children of Satan for The tares are the children of the wicked one 4. Satan as an enemy to the glory of God in his Church doth what he can to have hypocrites and wicked men mixed among the godly as members of that same church ver 39. for The enemie that sowed them is the divel 5. This mixture of good and bad is to endure to the end of the world that
He came unto his country and taught them in their synagogues 3. By the preaching of the Gospel how clearly and convincingly soever it be preached the reprobate and obstinate unbeliever will not profit but at most wil only admire it and let it goâ— he may be convinced by it but wil not be converted When he can object nothing against the doctrine he wil without all reason except against the person of the Preacher or his kindred and his parentage or his outward condition or some such one thing or other to debar himself from believing and obeying the doctrin even as these men did They were astonished and said Whence hath this man this wisdom c. Ver. 57. And they were offended in him But Iesus said unto them A Prophet is not without honour save in his own country and in his own house Christ his extraordinary wisdom should have made them take up his excellency but it turneth contrary Doct. 1. These very things which are inducements unto belief will prove stumbling blocks unto the wicked to hinder them from belief as here is seen 2. Ministers despised by their carnal friends must comfort themselves with the ordinary lot of Godly teachers who of all sorts of men are lest esteemed amongst their own friends acquaintance graceless nature having more enmity against Preachers and instruments of grace then against any other sort of men for so did Christ comfort himself saying A Prophet is not without honour save in his own Country Ver. 58. And he did not many mighty works there because of their unbelief The despising of Christ turneth to the disadvantage of the despiser Doct. 1. Despising of the Ministers prejugeth men of the blessing of the Ministry and misbelief is punished by the Lords hiding his power from the misbeliever fortherfore Christ did not many mighty works among them because of unbelief for as unto the Believer God manifesteth himself so from the misbeliever God doth hide himself CHAP. XIV After the history of Johns beheading to ver 13. The miracle of the loaves and Christs walking on the sea to ver 34. And the healing of the sick in the bounds of Genezareth is set down Ver. 1. AT that time Herod the Tetrarch heard of the fame of Iesus 2. And said unto his servants This is Iohn the Baptist he is risen from the dead and therfore mighty works do shew forth themselves in him Herod heareth of Christ and taketh him to be John Baptist risen from the dead Doct. 1. Whatsoever opposition Christ doth meet with he seeth ever to the spreading of the glory of his own name for here His fame cometh to Herod after Iohn is beheaded 2. God can clear the cause of his Martyrs in the conscience of their persecuters as Herod here counteth John Baptist a man righteous whom God would honour by making him an instrument of mighty works Ver. 3. For Herod had laid hold on Iohn and bound him and put him in prison for Herodias sake his brother Philips wife 4. For Iohn said unto him It is not lawfull for thee to have her 5. And when he would have put him to death he feared the multitude because they counted him as a Prophet By this occasion Johns death which was bypast is here recorded in which history learn 1. Faithful Ministers wil not spare to tel even Kings their sins as John doth here reprove Herod for his incest adultery 2. It is no new thing that Kings great men take it evil to be reproved of their sins and are ready to persecute faithful Preachers for Herod here imprisons Iohn for his free speeches 3. The Lord can make any means serve to keep his servants life so long as he pleaseth as here he maketh the fear of the people a mean of Johns safety for a time 4. Wicked men do not abstain from any sin but for worldly reasons they do nothing for regard to God nothing else did Herod look to but He feared the multitude Verse 6. But when Herods birth-day was kept the daughter of Herodias danced before them and pleased Herod 7. Wherupon he promised with an oath to give her whatsoever she would ask 8. And she being before instructed of her mother saith Give me here Iohn Baptists head in a charger 9. And the king was sorry never theless for the oaths sake and them which sat with him as meat he commanded it to be given her 10. And he sent and beheahed Iohn in the prison 11. And his head was brought in a charger and given to the damsel and she brought it to her mother At last the Lords appointed time cometh and John is beheaded in which history learn 1. When a man hath a mind to an evil work a time shall be found fit for the doing of it as here a time is offered unto Herod 2. A time of carnall feasting is a time fit for plotting and practising against Gods Servants as here Herods birth-day is fit for John Baptists beheading 3. A foolish and gracelesse heart is easily taken with a small delight as Herod is marvellously pleased with a Damsels dancing 4. A foolish delight is able to insnare a man for practising a wicked work as Herods vain delight ingageth him in a rash generall promise and oath and so he is ingaged in the murther of the Lords Servant 5. Such as the Parents are such is the education of their children readily Such mother here such daughter 6. The malice of the wicked against reprovers of their sin is deadly for Iohn Baptists head must passe for his reproof of incest 7. Malicious persons wil prefer the satisfaction of their malice to any thing else for Herodias had rather have Iohns head then half a Kingdome 8. A gracelesse soul may have a wrestling with his lusts ere he commit a sin and may be sorrowfull for carnal reasons to do some wicked deed as Herod here is loath to kill John Naturall conscience may tell a man of sin and vexe him also and yet for no right reasons as The King is sorry to behead Iohn 9. A naturall conscience is not able to resist a temptation though it may restrain a man for a time for Herod though he be sorry yet he yeeldeth 10. A sinner insnared is holden by bands which he might lawfully break as Herod here by a rash oath Neverthelesse for the oaths sake he yeeldeth 11. That which indeed is a mans shame will appear unto a foolish sinner to be his credit and when credit appears it will more prevail with the wicked then either conscience and carnal feâ— Herod here for Their sakes that sate with him at meat doth yeeld that John shall lose his head 12. Gods dearest servants may be taken away by a light occasion after that â—he Lord hath ended his worke by them as here Iohn dyeth at the desire of a wanton Lasse 13. The bodies of the Saints may be abused after death at the pleasure of the persecuters as Iohns head here
is made a spectacle to his foes Ver. 12. And his disciples came and took up his body and buried it and went and told Iesus From the history of Johns buriall Learn 1. That the faithful must not be ashamed at the suffering of the Saints but testifie their respect to the living and to the dead for Iohns disciples came and buried Iohns body 2. When Pastors are cut off men must resort to the chiefe shepherd so much the more at the Disciples of John came to Christ and told him of Iohns death Verse 13. When Iesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him one foot out of the Cities 14. And Iesus went forth and saw a great multitude and was moved with compassion toward them and he healed their 〈◊〉 From the history of Christs departure Learn 1. That Jesus hath reason to depart from the place where any of his servants are slain and others of them are in danger for When he heard this he departed 2. Such as have need of Christ wil find him out and follow after him refusing no travel nor pains to seek him for The people follow him to a desert place 3. Christ is compassionate toward such as seek him and of such as seek he will put none away the needy and sick find health from him for here it is said He was moved with compassion and healed the sick which followed him Ver. 15. And when it was evening his disciples came to him saying This is a desert place and the time is now past send the multitude away that they may go into the villages and buy themselves victuals 16. But Iesus said unto them They need not depart give them to eat 17. And they say unto him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitude to sit down on the grasse took the five loaves and the two fishes and looking up to heaven he blessed and brake and gave the loaves to his disciples and the disciples to the multitude 20. And they did all eat and were filled and they tooke up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men beside women and children Here is the miracle of the loaves occasioned by the Disciples care to have the multitude dismissed timously Doct. 1. It is wisdom to have regard unto peoples infirmity and what they may endure in attendance of divine worship as The Disciples here have a care of the peoples want of food 2. If God cal for extraordinary attendance he wil furnish ability and provide for the bodies of such as prefer the feeding of their soules to the refreshing of their bodies providing they tempt not God herein by neglecting wilfully ordinary means Therefore Jesus saith They need not depart give ye them to eat 3. Where God giveth a call to his servants to feed people they must look to himself for ability and not be discouraged for the little furniture which they conceive they have for here the Disciples have no more but five loaves and two fishes and Christ contenteth himself with them Bring them to me saith he 4. It is good in an ordinary call unto any work to look to ordinary means as the disciples here not apprehending as yet any more then the ordinary do make objection that they have but five loaves and two fishes 5. The Lord will have our weaknesse for his work to beseen to the end his power may the more appear as here the paucity of loaves and fishes must first be seen ere he work the work 6. In working of miracles our Lord did so dispose of all circumstances as might most profit the people and glorifie the Father in whose name and power as being one with the Father he did the work as here He ordereth the people in their places looketh to Heaven and powerfully blesseth their provision that there might be bread and fish enough by his divine operation 7. Christs Ministers shall lose nothing in distributing their gifts unto the feeding of his people for the Disciples after more then five thousand have eaten of their few loaves do take up twelve baskets full a great deal more then they had laid down Ver. 22. And straightway Iesus constrained his disciples to get into a ship and to go before him unto the other side while he sent the multitudes away 23. And when he had sent the multitudes away he went up into a mountain apart to pray and when the evening was come he was there alone 24. But the ship was now in the midst of the sea tossed with waves for the wind was contrary Another miracle tending to shew that as Christ is Lord of the earth and lives of the creatures therein so he is Lord also of the sea and winds wherein he exerciseth his Disciples with a plece of trouble to make them profit in the knowledg of his spirituall Kingdom The reasons of this short dispatch and constraining of the disciples to go to sea without his bodily presence may be seen in Ioh. 6. and Mark 6. Here it is sufficient to learn 1. That we should be sure of an urgent calling before we undertake a hazardous voyage for Iesus constrained his disciples to go into a ship 2. Christ wil not have men diverted from their places and callings under pretence of waiting on him nor to expect to live by miraculous means but to attend upon the ordinary blessing of each mans vocation and therfore he sendeth the multitude away 3. Christ albeit the Son of God yet because he had taken on our nature and the office of Mediator therein upon all occasions of retyring he prayeth and intercedeth with God for his people He went and prayed apart 4. When the Godly are in trouble and under trials the Mediator is praying for their upholding when the disciples go to sea Christ goeth to the Mount to pray 5. Christs Disciples must be in trouble and hazards when others are at ease as here it fareth with these Disciples 6. Albeit men have Christs warrant for their voyage yet are they not exempted from trouble danger therein for here is an instance 7. Men may have fair wheather in the beginning of a work and danger and trouble may be kept back till they be so far ingaged as it is more safe for them to go forward then to return so fareth it here with the Disciples for The storm ariseth when they are in the midst of the sea Ver. 25. And in the fourth watch of the night Iesus went unto them walking on the sea 26. And when the Disciples saw him walking on the sea they were troubled saying it is a spirit and they cryed out for fear 27. But straightway Iesus spake unto them saying Be of good cheer it is I be not afraid Christ doth not stay all night from them
3. Whatsoever hard expressions be due to a sinner in regard of his natural condition yet the believer is greatly loved and esteemed of by Christ as here It is now no more A dog but O woman 4. Howsoever Christ seem to wrestle with a believer yet he is purposed to give faith the victory and to yeeld himself in this conflict to the believer as here Be it unto thee saith he as thou wilt The believer shal have at last all that he wisheth and Satan shall he tread under foot 5. The prayer of his faith is available for others for this womans daughter was made whole from that very hour Ver. 29. And Iesus departed from thence and came â—igh unto the sea of Galilee and went up into a mountain and sat down there 30. And great multitudes came unto him having with them those that were lame blind dumb maimed and many others and cast them down at Iesus feet and he healed them Another proof of Christs God-head and of his grace toward the miserable He healeth all the miserable who came unto him Doct. 1. When Christ hath done his work in one place he followeth his work in another place he cometh now to the sea of Galilee 2. Many may come to Christ at once without impeding one another it is not so among men where one must wait till another be dispatched Here multitudes come unto him 3. Christ standeth not how many how desperate the cures be that are presented unto him for here He healed them all blind dumb lame c. 4. It is sufficient to lay our miseries before Christ our miseries wil speak for us and he wil answer us with helping of us for here They did but cast down the miserable at his feet and he healed them Ver. 31. Insomuch that the multitude wondered when they saw the dumb to speak the maimed to be whole the lame to walk and the blind to see and they glorified the God of Israel Here is the effect of these miracles They wondered and glorified God Doct. 1. The miraculous works of Christ were such as forced the beholders to acknowledg divine Power in him for here the beholders wondred and glorified God 2. Very nature wil be moved and forced to glorifie God when it seeth Gods Power in a supernatural way manifested Therfore it is said The multitude wondered c. Ver. 32. Then Iesus called his disciples unto him and said I have compassion on the multitude because they continue with me now three days and have nothing to eat and I wil not send them away fasting lest they faint by the way Unto all the former bounty bestowed on the people is added this miracle of feeding such a multitude by so mean provision Hence learn 1. That the care of mens welfare lyeth more neare unto Christs heart then unto the heart of any of his Disciples for it is Christ here who first taketh notice of the peoples necessity 2. Love and compassion is the fountain of Christs bounty to his people for I have compassion saith he 3. He feedeth his compassion upon the sight of our necessities and miseries incumbent and imminent and he not only relieveth present necessities but doth provide also for time to come as here he saith I will not send them away fasting lest they faint in the way Vers. 33. And his disciples say unto him Whence should wee have so much bread in the wildernesse as to fill so great a multitude The Disciples think it impossible because they did not see means how it should be Doct. 1. Seen difficulties and apparent impossibilities do serve as lighted torches to make the Lords way toward us and his work about us to be better seen as the disciples objections here do contribute to illustrate the miracle for Whence should we have so much bread say they 2. Christs Ministers being to be imployed in a piece of service do readily look more what furniture they have then what power Christ hath who is about to imploy them Whence should we have say they so much bread in the wildernesse to fill so many 3. Such is our naturall misbelief that if we see no means we cannot beleeve that which God saith shall be no not albeit we have had experience before in the like case Whence shall we have say they so much bread They forgot the former miracles 4. Misbelief is ready to strengthen it self by all appearances of reason as here the Disciples do saying Whence shall we have bread in the wilderness Ver. 34. And Iesus saith unto them How many loaves have ye and they said Seven and a few little fishes 35. And hee commanded the multitude to sit down on the ground 36. And he took the seven loaves and the fishes and gave thanks and brake them and gave to his disciples and the disciples to the multitude 37. And they did all eat and were filled and they took up of the broken meat that was left seven baskets full 38. And they that did eat were four thousand men beside women and children 39. And he sent away the multitude and took ship and came unto the coasts of Magdala Followeth the miracle and the orderly disposing of it as the Lords power may be best seen Hence learn 1. Ere the Lord work he will have it seen how little ground he hath to work upon therefore by asking his Disciples he draweth forth how few loaves and fishes for such a work were to be had 2. He will not despise his own appointed ordinary means for so far as they can reach nor wil he do any thing extraordinary further then is necessary for He could have fed them without these seven loaves but he wil take them and make use of them seeing they may be had 3. Christ useth to shame the misbelief of his servants by making them actors in the work which they could not believe to see for He gave to the Disciples they to the multitude 4. There is no scant when the Lord giveth the banquet for all are filled when he inviteth his guests as here 5. His manifold wisdom wil glorifie himself as he pleaseth but ever in a way sufficient to manifest his divine power for there are here more loaves and fewer people and fewer fragments then when by five loaves five thousand were fed but one basket proveth the miracles as well as a hundreth and the fewer the ordinary means be he will shew his power the more CHAP. XVI The Pharisees with the Sadduces do tempt Christ to ver 6. Our Lord warneth his disciples to beware of their doctrine to ver 13 And having setled them in the belief of his Godhead and office to ver 21. He guardeth them against his own suffering and theirs also lest they should afterward stumble at the crosse Ver. 1. THe Pharisees also with the Sadduces came and tempting desired him that he would shew them a sign from heaven IN these wicked mens tempting of Christ learn 1. That our
Lord did suffer much contradiction and temptation by wicked Sectaries here divers mo at one time come against him 2. Satans children how opposite soever one to another can agree to oppose Christ for the Pharisees and Sadduces here do joyne against Christ though they were otherwise adversaries one to another The Pharisees maintaining the resurrection of the body the immortality of the soul the Sadduces denying both 3. Such as would make shew that they would believe if such and such signes or not promised conditions were granted unto them are both lying hypocrites and tempters of God also in prescribing new means of believing when God hath given sufficient already Therfore it is said They came tempting him in desiring a signe Ver. 2. He answered and said unto them When it is evening ye say It will he fair weather for the skie is red 3. And in the morning It will be foul weather to day for the skie is red and lowring O ye hypocrites ye can discern the face of the skie but can ye not discern the signes of the times 4. A wicked and adulterous generation seeketh after a signe and there shal no signe be given them but the signe of the prophet Ionas And be left them and departed Because Christs doctrine and miracles did prove that the Messiah was come and the time of the Kingdome of grace Therefore he reproveth them for not discerning the times Doct. 1. The Lord hath made the offer of the means of grace a signe of the time of grace as well as he hath made signes in the sky of foul or fair weather approaching therfore are they worthy to be blamed who do not observe the time for Can yâ— not discern the signes of the times saith Christ. 2. Hypocrites and men in nature are able to discern of naturall things but not of spirituall Thus Christ taxeth the Pharisees saying Ye can discern the signes of the sky but not the time of grace 3. Such as set not their heart on God revealed in Christ are not of the true church nor Spouse of Christ but are adulterers Therefore Christ calleth these Pharisees and Sadduces Adulterous generation 4. Christs enemies shall get no satisfaction in signes such as they prescribe to help them to discerne Christ by in his Doctrine and Operations shall be suffered to go on in opposition till they have vented their malice to the full and then shall they know by Christs victory over them and over death it self and over all his enemies that Christ is indeed the true Messiah for saith Christ No signe shall be given them but the signe of the prophet Ionas who after three daies arose as it were out of the grave 5. Hypocrites and such as tempt God shall be left unto themselves as here Christ left them and departed Ver. 5. And when his disciples were come to the other side they had forgotten to take bread This forgetting to take bread is told us partly That we may know how our Lords train was maintained to wit As souldiers they carried their bread with them and to shew us that our Lord had a care that his followers should not be burdensom to any But in speciall it is spoken of to clear the occasion of the disciples mistaking of the speech of Christ herafter set down in his warning of his disciples to beware of corrupt doctrine under comparison of leaven Ver. 6. Then Iesus said unto them Take heed and beware of the leaven of the Pharisees and of the Sadduces Under the similitude of leaven Christ bids his disciples beware to be infected by the corrupt doctrine of these sectaries Doct. 1. False doctrine is like leaven for it infects the lump secretly and totally therfore Beware of leaven saith he 2. The doctrine of justification by works professed by the Pharisees and the doctrine of the Sadduces denying the resurrection of the body and the immortality of the soul are both poisonable leaven therfore Beware of the leaven of the Pharisees and Sadduces saith he putting both the sects in a like condition of infection Ver. 7. And they reasoned among themselves saying It is because we have taken no bread The disciples imagine that Christ was speaking of bodily leaven Doct. Readily are our Lords words mistaken even by disciples and upon a mistake wrong conclusions are drawn and so the intent of Christs words are lost for Because we have no bread is this admonition given say the disciples Ver. 8. Which when Iesus perceived he said unto them O ye of little faith why reason ye among your selves because ye have brought no bread 9. Do ye not yet understand neither remember the five loaves of the five thousand and how many basket ye took up 10. Neither the seven loaves of the four thousand and how many baskets ye took up 11. How is it that you do not understand that I spake it not to you concerning bread that you should beware of the leaven of the Pharisees and of the Sadduces 12. Then understood they how that he had them not beware of the leaven of bread but of the doctrine of the Pharisees and of the Sadduces Christ is offended that they should be so carefull of bread and imagine that himself was anxious about bread also seeing they had experience lately of his power to provide bread at his pleasure Doct. 1. Our Lord will not change his speech for our mis-taking but rather reprove our dulnesse and then help to a right understanding as here he doth saying Why do ye reason thus 2. Christ will make it a matter of reproof if he see his disciples anxious about any thing in this world as here for this Because they had brought no bread 3. Not to profit in faith is the matter of greatest controversie between Christ and his followers as here O ye of little faith 4. The right use of Christs works in speciall of his miraculous feeding many with a little food is to assure us of Christs power to provide bread for his servants and that they need not to be anxious about that matter Therefore saith he Remember the miracle of the loaves 5. The Lords reproof is a mean of rectifying our understanding for after the reproof then they understood that he meaned by leaven The corrupt doctrine of the Pharisees Vers. 13. When Iesus came into the coasts of Cesarea Philippi he asked his disciples saying Whom do men say that I the Son of man am 14. And they said Some say that thou art Iohn the Baptist some Elias and others Ieremias or one of the prophets 15. He saith unto them But whom say ye that I am Christ is about to clear and confirme his disciples in the knowledge of himself and maketh way for this by questions Hence learn 1. That it is expedient for Pastors to examine the knowledge of their flock as Christ here asked his disciples 2. It is no new thing to see diversity of judgement concerning Christ and the matters
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
temptation as Christs question in answering of it doth import What is a man profited in this case saith he 2. He that in fear to lose or in hope to gain some earthly thing refuseth to maintain Christs cause shall lose more then he can gain were it a Kingdom for he loseth his soul and what profit hath he if he gain the whole world and lose his own soul A fourth reason Nothing in the earth can redeem a mans soul when he hath shed from me for fear of the crosse or hope of gain therefore resolve to bear my crosse rather then to deny me Doct. 1. There is no ransome of a mans soul beside Christ if any man deny him for What shall a man give in exchange for his soul 2. It is a special means to strengthen us against the fear of the crosse for Christs cause to foresee our irreparable losse if we deny him and to say with our selves What shall a man give in exchange for his soul Vers. 27. For the Son of man shall come in the glory of his Father with his Angels and then he shall reward every man according to his works A fifth reason Though I may seem mean and abased in that my followers are put to bear my crosse yet I will be found the glorious Son of God worthy to be suffered for Therefore let no man think shame of my crosse The Son of man saith he shall come in the glory of the Father The sixth reason The fruit of bearing my crosse or refusing of it shall be seen at the day of judgment when I shall be Judg and shall reward the backslider with deserved judgment and shal crown the grace of suffering for me with the reward of life He shall reward every man saith he according to his works Hence learn 1. That Christs incarnation neither should nor shall derogate any thing from the glory of his God-head for The Son of man shall come in the glory of the Father 2. The Son of man and the Son of God is onely one person for it is said The Son of man shall come in his Fathers glory 3. The fruit of every mans works whether good or ill shall be found at the second coming of our Lord for Then he shall reward every man according to his works Verse 28. Verily I say unto you There be some standing hâ—re which shall not taste of death til they see the Son of Man coming in his Kingdome The seventh and last motive is I do promise a glance of the glory of my kingdom unto some of you my hearers before I die as much as may incourage you and all others my followers to indure any crosse for me Therefore resolve to bear the crosse Now some little glance of his glory he gave shortly after this in the transfiguration but this was not the main matter his coming in the power of his kingdome was then made more evident when after his resurrection he declared himself Lord and King in erecting his church with all her officers where he pleased in subduing Jews and Gentiles unto himself by the power of his Word and Spirit in separating his church and his people from the world without the church This Kingly power was seen most evidently by such of the Apostles as lived longest and this his coming in the power of the gospel is a pawn and evidence of his future coming to judgment in the glory of his Father Hence learn 1. Whosoever get a right sight of the glory of Christs power in converting soules in erecting his church with all his ordinances therin and governing of it will not refuse to bear his crosse for To encourage the disciples to bear the crosse this promise here is made 2. Christs power and grace manifested by conversion of soules and erecting of the church in the Apostles dayes is a demonstration of Christs Kingly Power and an evidence of his coming unto judgement for Some saith he here standing shall not taste of death till they see the Son of man coming in his Kingdome CHAP. XVII After Christs transfiguration to vers 14. He healeth the lunatick to vers 22. Fore-telleth his own passion and payeth tribute Ver. 1. ANd after six dayes Iesus taketh Peter Iames and Iohn his brother and bringeth them up into an high mountain apart HOwsoever the last verse of the former chapter is not altogether fulfilled in this transfiguration of Christ yet is it some earnest of performance of the promise there made for by this glance of Christs glory they had evidence how glorious he should be in the morefull manifestation of his Kingly power and Majesty He chooseth witnesses not all but some and these in a sufficient number three the same whom he was to make witnesses of his agony in the garden therafter Peter Iames and Iohn and these he takes apart into an high mountain that being separate and set above distractions they might attend the vision without interruption Doct. 1. Our Lord will not use all his servants alike familiarly but some such as he pleaseth he will make in some cases more intimate for here he chooseth only three to see his glorious transfiguration 2. Such as he minds to acquaint most with his sufferings he will readily acquaint most with his glory for their incouragement and preparation for these three are they who are made witnesses hereafter of his agony in the Garden Peter Iames and Iohn Ver. 2. And was transfigured before them and his face did shine as the sun and his raiment was white as the light In the transfiguration the Lords glory appeareth in three things The first is the alteration of the naturall obscurity of his flesh into a glorious shining brightnesse flowing from the in-dwelling of the God-head in him in so farre that the darknesse of his â—aiment is swallowed up in this light springing through the same so as it made his raiment appeare white as light Hence learn 1. Where the Lord pleaseth to let forth his glory it is able to beautifie our earthly and obscure bodies as this transfiguration far transcending Moses his face shining giveth evidence 2. Glorification taketh not away the substance nor naturall properties of the body for here is a glorious transfiguration but no abolition of the substance of Christs body Ver. 3. And behold there appeared unto them Moses and Elias talking with him The second point of Christs glory is the apparition of Moses and Elias whether in their owne proper bodies resumed for a time or in bodies formed for the present purpose to be laid down again as garments it is not materiall to inquire for either this or that was alike easie to the Lord and presuppose their bodies had been raised and laid down again in dust yet wherein soever Moses and Elias could be serviceable to their Redeemers glory it was not their trouble or loss but their advantage The main matter which we have to learn is 1. That Moses and Elias and so all the
from the last to the first 9. And when they came that were hired about the eleventh hour they received every man a peny 10. But when she first came they supposed that they should have received more and they likewise received every man a peny 11. And when they had received it they murmured against the good man of the house 12. Saying these last have wrought but one hour and thou hast made them equall unto us which have born the burden and heat of the day 13. But he answered one of them and said Friend I do thee no wrong didst not thou agree with me for a peny 14. Take that thine is and go thy way I wil give unto this last even as unto thee 15. Is it not lawful for me to do what I wil with mine own iâ— thine eye evil because I am good 16. So the last shal be first and the first shal be last for many be called but few chosen THe scope of the parable is to shew that such as conceit of the merit of their works are of no estimation with Gâ—d who giveth eternal life of Free grace and not of merit The parable is propounded to ver 16. And applyed to the purpose or scope ver 16. To this intent as in the vineyard all these labourers who esteemed much of their own labour notwithstanding they had wrought longer then others yet were last taken notice of least esteemed of and disappointed of their expectation and rebuked as adversaries to Free grace but such as had no confidence in their own working were first rewarded and liberally dealt with So is it in the visible church which is the vineyard of the Lord such as esteem most of their own works merits sufferings shall be least esteemed of by God but such as have no confidence in their own works shal be first taken notice of and most liberally dealt with Thus the last shall be first and the first shall be last A reason whereof is given from the paucity of the Elect in comparison of the greater number of these who are externally called but not elect Herein giving us to understand that it is grace to be imployed in any service or suffering for Christ with any sincerity and it is grace to have a low estimation of our selves and of whatsoever we do or suffer for the Gospel as also to have our persons and works acceptable to God and graciously rewarded with eternal life it doth flow altogether from Gods grace free love electing such a one unto holiness blessednes and not from any good thing in the person And here let us remember that neither similitude nor parable are to be followed further then the scope and intention of the speaker true it is that many witty similitudes may be made here to represent Gods care of his church men â— duty in serving God in their callings Gods incouraging men to work by setting before them a reward Gods calling of some men in their youth some in their old days the distributing to every man the reward of his work after this life is ended and such like but these doctrines are not soundly grounded on this place wherein the scope only is to be the rule of the expositionâ— wherfore if a man once depart he may easilyfal not only in impertinent questions but also in perilous conceptions and such as are contrary to the scope for if theâ— Penny be the reward and the reward be eternall life if the penny be made Hire or due by debt and all the workers do get the Penny then by this parable all shall be saved and all shall be saved by merit of their work then all shall be equall in the gift of eternall life which they make the Penny of reward and so none shall be first or last and none shall be workers in the vineyard or visible Church but Elect only and so the parable shall be close everted and turned to be contrary to the scope expresly declared in the text Thus much may suffice for advertisement to be sober in the exposition not only of this but of al other parables that nothing be a ground to build upon save what the Lord the Speaker intendeth as his scope Ver. 17. And Iesus going up to Ierusalem took the twelve disciples apart in the way and said unto them 18. Behold we go up to Ierusalem and the Son of man shall be betrayed unto the chief Priests and unto the Scribes and they shall condemn him to death 19. And shall deliver him to the Gentiles to mock and to scourge and to crucifie him and third the day he shall rise again In Christ his forewarning the Disciples of his sufferings that in the way that he went the last time to Jerusalem Learn 1. How necessary it is that the doctrine of the crosse be often inculcated that being provided for before it may trouble us lesse when it shall come for this is it which in sundry times before Christ had told them 2. The often foretelling of our Lords passion doth serve to confirme us of the resolute willingnesse of the Redeemer to suffer for us for he knew all that he was to suffer and was never dashed 3. It is necessary that we never separate the consideration of the crosse from the issue nor Christs death from his resurrection which followed lest we be overcome and stumble at the crosse for Christ doth alwayes joyn the mentioning of both together Ver. 20. Then came to him the mother of Zebedees children with her sons worshipping him and desiring a certain thing of him 21. And he said unto her What wilt thou She saith unto him Grant that these my two sons may sit the one on thy right hand and the other on the left in thy Kingdom Concerning the requâ—st made to Christ for preferment of the two Apostles James and John Learn 1. How hard a thing it is to be rid of the love of this world and of pleasaâ—t dreames about it for still the Apostles and their friends did dream of an earthly Kingdom of Christ and of worldly honour unto his servants notwithstanding Christ did so often tell them the contrary â—and did study to prepare them for the crosse rather in this world 2. How necessary it is for all men to watch over their hearts that the love of the honour of this world creep not in upon them when occasion of a Bait doth offer for in hope of prevailing by their mothers mony these two chiefe Apostles are thus tickled and intangled with a vain and corrupt lust 3. What means and mony men will imploy to gain any earthly thing which they love the mother for her naturall bands with Christ must be set on to make suit a preface must be made in general in her speech to oblige Christ for fear of refuse if the particular should first have been propounded I desire a certain thing of thee saith she Grant that these my sons c. Ver.
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
He went into the Temple of God to purge it 2. Horrible abuses may creep in into the place of Gods Service while men under pretence of furthering Religion do follow courses for their own gain as here Mercat and Money-changing are set up in the place where Religion onely was to be exercised 3. In this extraordinary way of reformation of his Temple he sheweth himselfe to be God able to compasse the most difficile works by what means he pleaseth and to terrifie his adversaries 4. Outward abuses albeit not so great as inward yet may they be begun at in reformation as here Christ doth Vers. 13. And said unto them It is written My house shall be called the house of prayer but ye have made a den of theeves He giveth a reason of his doing from Scripture Doct. 1 Reformation of Religion is to be done according to Scripture by reducing abused ordinances unto their first institution for It is written saith he 2. All the Ceremoniall Service appointed at the Temple was subservient to the Morall and Spirituall Duties for it is said My House shall be called a House of Prayer 3. All the worship of God may be comprised in Prayer as it comprehendeth praises and thanksgiving because the end of Ordinances is to make men know how to carry themselves towards God in prayses and prayer Therefore saith he My House shall be called the House of Prayer 4. Vilest sins seeke shelter under the pretext of Religion and there thinke to lurke Therefore this is the Challenge Ye have made my House a den of theeves Ver. 14. And the blinde and the lame came to him in the Temple and he healed them When wicked men are scourged forth blind and lame come and are healed Doct. How harshly soever our Lord carry himselfe towards hypocrites and abusers of Religion yet will he deal graciously with the poor and needy who call for his helpe for here The blinde and lame come and are healed in the Temple when Buyers and Sellers are scourged out of that place Ver. 15. And when the chiefe Priests and Scribes saw the wonderfull things that he did and the children crying in the Temple and saying Hosanna to the Son of David they were sore displeased Vers. 16. And said unto him Hearest thou what these say And Iesus saith unto them Yea have ye never ready Out of the mouth of Babes and Sucklings thou hast perfected praise This Glory of Christ grieveth his enemies Doct. 1. Christs enemies are never more incensed and malicious against him then when he is most honoured and doth shew his Divine Power most therefore now The Scribes and Pharisees are displeased 2. Wicked hypocrites are so blind that they do see nothing of the beauty of God but only seek and finde out matter to carp at Therefore They are displeased and say Hearest thou c. 3. It is good for the children to hear their Parents and the elder sort sing Hosanna unto Christ that they may learn to do the same for here as the elder so also The Children cryed 4. Christ is not ashamed of childrens way of praising of him as they are able and fitted for it therefore Christ answered them Yea. 5. If God can glorifie himself in the mouths of babes and sucklings which cannot speak making them from their womb to crave and receive by their mouth their nourishment without reaching shal he not be glorified in training them up to speak and to speak words of his owne praise in the measure of understanding suitable to their age for Out of the mouths of Babes he perfecteth praise 6. Divers doctrines may pertinently be drawn from the same text upon divers occasions and the same text may be well applied to divers purposes without wresting of it as will appear by comparing this place with Psal. 8. ver 2. Ver. 17. And he left them and went out of the city into Bethany and he lodged there He had his own intended work in Bethany yet by his leaving of his adversaries he teacheth us to cease from contention before it grow hot and to cut short with our enemies using as few speeches as may be therefore it is said He left them 2. In that by his going off the town occasion of tumultâ— and uproars were eschewed we learn to eschew needlesse dangers and to reserve our selves unto the time wherein God calleth us to glorifie him by suffering for He went out of the city to Bethany Ver. 18. Now in the morning as he returned into the city he hungred 19. And when he saw a fig-tree in the way he came to it and found nothing thereon but leaves only and said unto it Let no fruit grow on thee hence forward for ever And presently the fig-tree withered away 20. And when the Disciples saw it they marvelled saying How soon is the fig-tree withered away 21. Iesus answered and said unto them Verily I say unto you if ye have faith and doubt not ye shall not only do this which is done to the fig-tree but also if ye shall say to this mountaine Be thou removed and be thou cast into the sea it shall be done 22. And all things whatsoever ye shall ask in prayer beleeving ye shall receive Christ turneth to the city and curseth a fig-tree by the way Doct. 1. Where Christ hath his own chosen to teach and his glory to advance there will he becoming and going though the place be wicked and his resort thither be dangerous therfore In the morning he returned to the city 2. How diligent was our Lord in his calling when to do his Fathers work he came from the country into the city even in the morning ere he tasted meaâ— for it is said Ho hungred 3. How oft did our Lord give evidence of the truth and kindlinesse of his Manhood for He is here hungry and desirous to â—at yet more desirous to teach his discipleâ— somwhat for their edification upon occasion of his being hungry then to eat the sweetest figs and therefore he maketh the barren fig-tree to become the table whereupon he should feed on and whereupon he should set shortly after ready food for his Disciples To move questions here whether Christ was ignorant that there was no figs on this tree and why he cursed it seeing it was not yet the time of figs as idle No doubt he knew what fruit to draw from it and missed not what he expected but did obtain all that which he intended to wit That the Disciples by this miracle might be taught to make use of the gift of miracles given unto them and certainly a tree was well bestowed how birthy soever it might have been upon so noble a lesson unto the Church It is also without warrant to ground allegories here as if Christ had intended to shew that he desired fruits of the Church of the Jews and of all professours of Religion and that if they do not render fruits when he doth call for them then that
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
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
do appâ—ove for so Christ reckoneth saying That on you may come all the blood whom ye slew c. 5. The sufferers for righteousnesse from the beginning of the world are all in the rank of Martyrs and their sufferings are kept in fresh remembrance From righteous Abel unto Zacharias the son of Iehojada otherwise called Barachias of whose slaughter is spoken 2 Chron. 24.21 as here appeareth 6. Raging persecuters look neither to place nor person nor consequence of thâ—ir cruelty but as blind beasts do follow forth their own fury for Betwixt the porâ—h and the altar was Zacharias slain Ver. 36. Verily I say unto you all these things shall come upon this generation Now he foretelleth the ruine of Jerusalem and giveth them over till the day of judgement at what time they should know who was the Christ for whom they pretended to be preparing the song which is foretold in the Psalm 118.26 As if he had said I foretell you that Jerusalem and this Nation shall be destroyed and after you have killed me you shal not see me till the day of judgement when you shall be forced to acknowledge me to be the blessed Messiah come in the Name of the Lord which for the present ye will not do Doct. 1. The destruction of Jerusalem and rejection of the Jews was foretold by Christ sundry times ere it came for here he saith O Ierusalem your house is left desolate unto you 2. It is a speciall motive unto repentance to tell men of the propinquity of judgment therefore saith he All these things shall come on this generation Ver. 37. O Ierusalem Ierusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not In this lamentation our Lord is not to shew what power is in mens wicked nature to convert themselves or to make use of the means of conversion nor what power there is in corrupt nature to oppose that power which God putteth forth in conversion of soules neither is he lamenting their case as one unable to obtain his own desired end in the salvation of such as he intended to save for no reason can extract these conclusions necessarily from these speeches the true sense of them is obtained without any such inferences for our Lord as man and a kindly Minister of the circumcision moved with humane compassion of the miseries of his native Countreymen letteth forth his love in this lamentation and weeping while he beholdeth the desperate obstinacy of the multitude running to perdition thereby intending to make the reprobate who should hear of his tender bowels inexcusable and to move the Elect unto repentance by this means Doct. 1. Our Lord as man in the bowels of compassion was moved in the dayes of his flesh with the misery of the most wicked as this lamentation sheweth 2. When Christ was most moved with the provocations of the wicked there was no sinfull perturbation in him to make him forget to fulfill the law of love unto his most desperate enemies therefore he lamenteth thus Ierusalem Ierusalem 3. As oft as the Lord sendeth forth his Ministers with offers of mercy to sinfull people so oft is he lovingly calling them to come in unto him so saith he As a hen gathereth her chickens how oft would I have gathered thee 4. When the Lord is about to save his own Elect children in the visible church the body or the greatest part of his people may oppose the work and nill the work which he willeth and albeit they be not able to impede his effectuall gathering of so many as he intendeth to save yeâ— may they make themselves guilty of impeding and resisting the will of God which they cannot overcome therfore saith he to this sense O Ierusalem how oft was I about to convert thy children so many as I had elected by the offers of mercy which my servants made unto thee the visible Kirk their Mother And thou wouldst not but opposed my work so far as thou couldst in slaying the Prophets and stoning them who were sent unto thee for the Elects cause who were in the midst of thee 5. The Lord will pursue his purpose and renew messages till he both gain his own and also make the reprobate inexcusable to the ful for how oft saith he Would I have gathered thy children and ye would not Ver. 38. Behold your house is left unto you desolate Having told the sin of the visible Kirk there he telleth them now of their judgement Doct. When mercy hath been often offered unto a visible church and â—hath been rejected or opposed it is righteousnesse with God to remove his dwelling from that place and to take away the face of a church from it therefore saith he Thy house shall be left desolate unto thee even the most glorious place shall not be spared but when mercy findeth no place judgement shall have place Verse 39. For I say unto you ye shall not see me henceforth till ye shall say Blessed is he that cometh in the name of the Lord. Here our Lord smiteth these desperate enemies with irrevocable blindnesse that from that time forward they should never get grace to acknowledge him to be the Messiah till at the day of Judgement they should be forced to confesse him to be the true Christ prophesied of in the 118. Psalm Doct. 1. It is righteousnesse with Christ to smite them with judicial blindnesse who refuse obstinately to acknowledge him when he offers himselfe unto them as here he saith Ye shall not see me henceforth that is You shall not perceive me to be the Messiah for otherwise bodily they did see him and did crucifie him but they saw not who he was for had they known they would not have crucified the God of glory 2. At last Christ's most cruell enemies shall see and know and acknowledge him to be that blessed Messiah for all knees shall bow to him and all tongues shal confess to him and his adversaries among the rest shall say Now we see that Jesus is the blessed Son of God and the true Lambe of God Hils and Mountaines fall on us and hide us from the wrath of the Lamb yonder is the blessed Saviour Who came in the name of the Lord. CHAP. XXIV Our Lord having told that the Temple shall be destroyed the disciples aske of the time therof and of the signes of his coming to vers 4. For answer He forewarneth them of trial and persecution wherein all his disciples had need to beware least they should be deceived and sheweth the signes of the utter destruction of Jerusalem to vers 23. and again teacheth them that the chief care of his disciples should be that they be not deceived with false Religion and false Christs wherin the danger was to be great even untill his second coming when he should gather all his