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
the murther should be of the vilest and most abominable sort then by the great Councell which sate at Jerusalem the guilty were to be adjudged without mercy or more ado to be executed most shamefully and burnt in the most abominable place in the valley of Hinnom or Gehenns whereby was represented Hell fire The first of the three ranks is mentioned vers 21. The rest are to be collected by CHRISTS alluding thereunto vers 22. Doct. 1. Naturall men are but slight interpreters of the Lords Law it is not killing in their sense if a man be not actually slain for Whosoever shall kill in the grossnesse of the letter he only is guilty in their judgment 2. Antiquity seemeth enough to carnall men for a reason in defence of whatsoever errour or corrupt custome for which they can pretend antiquity for Christ sheweth us that these Jewish Doctors did think it sufficient that It was said of old 3. Truth must never be prejudged by antiquity nor error strengthened thereby for unto their pretended antiquity It was said of old Christ doth oppose this But I say unto you c. Vers. 22. But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgment and whosoever shall say to his brother Racha shall be in danger of the councel but whosoever shall say Thou fool shall be in danger of hell fire While Christ doth expone the sixth command more exactly then the Pharisees did and doth shew the meaning of it by allusion unto the manner of their judgement of capitall crimes our Lords mind is not that those Judiciall courts with their different degrees of punishment should be the rule for censuring the breach of the sixth command but his mind is that albeit there be degrees of sin in breaking of the sixth command yet the command reacheth to the condemning of every degree of the sin forbidden so far that even rash anger is capitall and doth bring a man under the severe sentence of Gods judgment for Whosoever is angry saith he without a cause shall be in danger of the judgment that is he is culpable of death and if our neighbour be wronged by us in a disrespectfull speech the sin is yet more capitall and yet more deserveth the punishment of death and condemnation for Whosoever saith hee shall say to his brother Racha or any word of disdain shall be in danger of the councell that is shall be found guilty of a capitall or deadly transgression in a higher degree But if anger and disdain proceed so far as to reproach our Brother yet more despitefully and to call him Fool then we shall be in danger of hell fire that is of a yet higher degree of judgment in hell Doct. 1. The meanest and mainest outbreakings of our corruption in any sort are forbidden in one and the same command for our Lords exposition of Thou shalt not kill forbiddeth rash anger and every evill motion of the heart against our neighbours person no lesse then it forbiddeth murther 2. The wages of the least degree of sin is death for not onely murther but also rash anger and disdainfull speech are made capitall or deadly sins by our Lords interpretation worthy of death and hels fire So that no relief is to be looked for in Gods justice from the smalnesse of our sins but all standeth in the rich ransome of Christs Blood and largeness of his Grace unto which refuge the severe exaction of the Law and strict reckoning of Justice doth drive us Ver. 23. Therefore if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee 24. Leave there thy gift before the altar and go thy way first be reconciled to thy brother and then come and offer thy gift After the exposition of this command Christ maketh application of the doctrine unto his Disciples and all his hearers for making use thereof wherein he sheweth a necessity of making conscience to keep this command by two reasons one is that if we shall not entertaine love to our neighbour but both do him wrong and also not care to be reconciled with him then God will take no service or worship at our hand nor will from thee for it is profitable for thee that one of thy members should perish and not that thy whole bodie should be cast into hell This exhortation is set down as the use of the former doctrin wherein the words are not to be taken captiously as if one might hurt his own body under pretence to preveen sin for this is both forbidden in the sixth command and cannot be a solid cure or remedy of sin though it were permitted but the matter is proponed in allusion to a presupposed like case of the hazard of a mans life by a fester or gangrene in a mans eye or hand wherein as it were better that the Chirugion should pluck out the festered eye and cut off the festered hand then that the whole body should be lost so in the case of a darling sin or lust whereby a man is made to stumble and fall in sin it were better that he should be mortified and quat how necessary soever how dear soever though esteemed of as the right eye or the right hand rather then by sparing of that sinfull lust soul and body bothshould be cast in hell now there is no mortifying of the lusts of the flesh but by the Spirit of Christ Rom. 8.13 And as for pardon of sin we are led unto Christ in the exposition of the sixth command so are we here driven to Christ for the morfication of sin in the exposition of the seventh command for he is the onely Chirurgion who can cut off those fretting lusts which fight against the soul. Ver. 31. It hath been said Whosoever shall put away his wife let him give her a bill of divorcement 32. But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery For clearing yet further of the seventh command Christ correcteth a third corrupt glosse about the abuse of marriage in divorcements which howsoever the civill Law left unpunished for civill Reasons yet it did not exeem him from sin nor wrath who was the giver of the Bill of Divorcement upon a light cause this abuse Christ doth correct teaching that if any persons married should thrust away their party except in the clear case of Adultery found in the party put away they should be guilty of the breach of the seventh command and of all the consequents thereof and they who approved the Divorcement should be guilty also each in their own degree in so high estimation hath our Lord the band of marriage that nothing can dissolve it except that which everteth the nature of the bands and bringeth perjury beside the breach of the command is double
and in publick collecting of almes the world must needs be open 6. Alms given in a right manner that is in obedience to God and in love of the poor is a secret work for the main substance of it is only seen of God therefore it is said That thy almes may be in secret 7. What good work wee take least notice of what wee make least esteem of and do carry most quietly between God and us of that doth God take special notice for of such a work it is said the Father seeth in secret 8. Whatsoever good work is done of secret intention to obey and glorifie God shall be made open by him in due time to our praise and shall be rewarded in open to our profit for beside the sweet testimony of the conscience following it it is promised Thy Father himself shall reward thee openly Ver. 5. And when thou prayest thou shalt not be as the hypocrites are for they love to pray standing in the synagogues and in the corners of the streets that they may be seen of men Verily I say unto you they have their reward The next Doctrine concerns the right manner of prayer Doct. 1. In prayer all hypocriticall oftentation must be eschewed such as the Pharisees used who in the congregation and in the Street carried themselves so as they might be taken notice of and accounted to be devout men for it is reproved here They love to pray standing that they may be seen of men 2. Persons who are vain glorious in their prayers have no profit of their prayers save the wind of some witlesse mens approbations for They have their reward 3. Howsoever men may think it hard that prayers for this fault should be lost yet so it shall be found for Christ saith Verily I say unto you they have their reward Vers. 6. But thou when thou prayest enter into thy closeâ— and when thou hast thus thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly Christ doth not forbid publick praying before others in the Congregation nor in a Familie for this is a part of Gods due worship and of our confessing of his name neither doth he retrinch all our secret prayers to a chamber but the meaning is that we should in all our prayers be far from ostentation Doct. 1. In prayer we should regard only Gods eye and seek only his approbation and beside all our praying with or before others we should pray also when no man knoweth of it and whensoever we pray whether in private or publick we should be as far from vain oftentation as if we were in a private chamber alone with doors shut for this is it that he saith When thou prayest shut thy door c. 2. Our prayer must be from the inward of our spirit directed with confidence to the invisible God for Pray saith he to thy Father 3. In prayer God doth take notice specially of the uprightnesse of the heart and of that which is hid from men for he saith Thy Father seeth in secret 4. The sincere and secret prayer is followed with an evident blessing in the answer for He shall reward thee openly saith Christ. 5. The rewards of God must needs be full of Grace when he promiseth to reward praying and begging both in this world and at the day of judgment saying of secret prayer Thy Father shall reward thee openly Verse 7. But when you pray use not vain repetitions as the heathen do for they think that they shall be heard for their much speaking 8. Be ye not therfore like unto them for your Father knoweth what thing ye have need of before ye ask him The second fault in prayer is idle multiplying of words which is discharged for three reasons which are so many doctrines 1. Idle multiplying of words is the sin of the heathen who are destitute of the saving knowledge of God for Christ saith Use not vain repetitions as the heathen do Idle repititions of words presupposeth and proceedeth from â— base misconception of God as if he could be moved by multitude of words as men are moved for They think saith he to be heard by their much speaking but do ye not so The third reason is Because Christs Disciples when in obedience of Gods command they come to worship God and to edifie themselves in prayer need neither to inform God what they would have for He knoweth saith Christ what things you have need of before you ask nor need they to move or perswade God for He is your Father saith he and therefore we should not nor need not use vain repetitions mean time let us remember that when the Saints insist in prayer affectionately avowing the truth and mercy of God and striving to strengthen their own faith in prayer that is not a vain repetition or that much speaking which is here forbidden Ver. 9. After this manner therfore pray ye Our Father which art in Heaven Hallowed be thy name For helping of this and other faults about prayer our Lord giveth us the example of a formed Prayer which is ready and fit to be made use of expresly as a Prayer whensoever we should joyn in one body with all true Christians militant in the World in all common and necessary desires which also is to be made use of as a Pattern and Platform for imitation when we are to pray for any one or more things more particularly concerning our self or any part of the militant Church Now as this Prayer is a Pattern for any desires more special then these which are here exprest we are taught hereby 1. To pray only for things allowed and promised in Gods word for such are all things in the Pattern 2. To pray to God only who only hears at all times for We must pray to our heavenly Father only 3. To pray in a known language according as Christ did deliver this form of prayer to his Disciples 4. To pray without vain repetition or idle multiplying of words for this prayer is given for example of such a prayer as hath no vain repetition 5. To pray with more respect to Gods glory then to our own particular good for the order of prayer teacheth so much 6. To pray with a hearty and spirituall disposition in fear and reverence towards God as being above us in Heaven there to receive hear and answer our prayers from the holy sanctuary of Christs body through which vail we get accesse unto the fulnesse of the God-head which dwelleth in Christ who is in Heaven and without whom we cannot find God reconciled 7. To pray with love toward God and confidence in him as in our Father in Christ for Christ giveth warrant to call God Father 8. To pray with affection and love to all Saints militant on earth as children of the same heavenly Father theirs and ours Father to the weak no lesse then to the stronger for Christ will have us
one either thâ— we fall not in his snare or that we be not keeped therein for as Christ doth warrant us to pray so we may expect thâ— God will deliver us from that evill one and from all ill that is from Satan sin and perdition for we say Thine is the Kingdome power and glory that is Unto thee our heavenly Father belongeth the Kingdome and soveraign government of all things with right and strength to dispose thereof for bringing to passe all that wee request for and to thee doth belong the glory of all things for ever Whence learn 1. That none is to be prayed unto but he only who only is able to grant all our requests for To him only belongs the Kingdom and power 2. That when we pray for that which is agreeable to Gods will his Fatherly affection on the one hand and his royall power on the other hand may assure us that as he is both willing and able so he will grant our requests 3. That as it is his glory to grant the petitions of his people so unto him should we give the glory of all things 4. That there is no end of his Kingdome and Power and Glory for They are for ever 5. That we should settle our belief on him and seal up his truth resolutely nothing doubting to be heard for so much doth Amen import Ver. 14. For if ye forgive men their trespasses your heavenly Father will also forgive you 15. But if ye forgive not men their trespasses neither will your Father forgive your trespasses This is a reason of the clause eked unto the fifth petition of forgiving men their trespasses when we crave God to forgive us our treaspasses not that our forgiving wrongs done to us is the cause of Gods forgiving wrongs done by us to him but because giving forgivenesse to men and receiving forgivnesse from God are graces inseparably conjoined so that the having or wanting of the one may prove the having or wanting of the other Doct. 1. Who so have gotten grace in the fear of God to forgive men their trespasses may assure themselves of Gods gracious forgiving them their trespasses and albeit the remission of their sins be not intimate to them for the present yet they shall be sure to have it manifested for so saâ—es the text 2. Again such as call God their Father and yet will not forgive men their trespasses may be assured that God will not forgive them their trespasses or that God will not speak peace to their conscience nor intimate remission of sins unto their souls for albeit Gods granting a remission of sin in his counsell goes before our giving remission of mens sins yet Gods granting unto us remission of sins in the court of our conscience follows after our giving remission to men of their sin for so long as we keep malice against our neighbour and will not forgive them our conscience shall never be solidly assured of the forgivnesse of our sins for so importeth the text Verse 16. Moreover when ye fast be not as the hypocrites of a sad countenance for they disfigure their faces that they may appear to men to fast Verily I say unto you they have their reward 17. But thou when thou fastest anoint thine head and wash thy face 18. That thou appear not unto men to fast but unto thy Father which is in secret and thy Father which seeth in secret shall reward thee openly The third head of Doctrine teaching us in our religious fasting to beware of vain oftentation such as the Pharisees used It is not Christs meaning here that men should refuse publick Fasts or therein carry themselves as in a day of feasting annoynting their head and washing their face for that is not lawfull neither is it his meaning that in secret Fasts men must either carry the matter so closely that none of the Family should know it or else not fast at all for that is hardly possible But the meaning is That when God calleth unto religious humiliation in prayer and fasting that wee should be as far from seeking vain applause of men as if we were not at all about such a business Doct. 1. Causes of faâ—ing and humiliation do attend Christs Disciples for this 〈◊〉 Lord doth insinuate while he saith When ye fast 2. Such â— in their fasting do seek mens approbation do lose their laboâ— at Gods hand and at the farthest do gain no more but 〈◊〉 applause of men for of such Christ saith Verily they have 〈◊〉 reward 3. Hypocrits do religious actions for worldly respects for of Hypocrites saith Christ They do seek that 〈◊〉 may appear to men to fast 4. That in all our religious actioâ—â— we should be as far from seeking mens applause as if we 〈◊〉 not at all about any such businesse and should so study to approve the secret sincerity of our hearts unto God as we looâ— not toward any applause of men for Christ commandeth 〈◊〉 to fast that you appear not to men c. 5. The secret sincerity of Gods service is followed with the open blessing of God 〈◊〉 he doth reward such openly Verse 19. Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where theeves break through and steal The fourth head of doctrine is to beware of covetousnesse and cares of this world as of a speciall enemie to all true Godlinesse which because it is a rise evill and hard to be cured he insisteth upon the beating down of it so much the more â—sing to this purpose seven motives or reasons which in substance are so many doctrines In the first part of this verse our Lord insinuates 1. That every man is given to have some Treasure and Store of that which he most esteemeth of loveth most to have keepeth best and is most loath to want for this is imported in Lay not up treasures for your self 2. That we are given by nature to chuse some earthly and temporall thing for our Treasure and to have the earth the place of it and so have need to be warned to lay up our treasure not upon earth The first reason to disswade us from covetousnesse of earthly things is because all earthly things are perishing and may in our time either rot or be taken from us for what is on earth moth and rust may corrupt or theeves 〈◊〉 break in upon and steal it Verse 20. But lay up for your selves treasures in heaven when neither moth nor rust doth corrupt and where theeves do not breâ— through nor steal 21. For where your treasure is there will your heart â— also The second reason Heavenly things only are worthy to be our treasure and Heaven only is worthy to be the place thereof therefore covet not things earthly but heavenly such as are faith and love and grace to abound in the good fruits of faith Lay up saith he Treasures for your selves in heaven The third reason is Things heavenly and spirituall
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
Scriptures is first to make men disciples to Christ and then righteous in their conversation for This is the law and the prophets Ver. 13. Enter ye in at the strait gate for wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat 14. Because strait is the gate and narrow is the way which leadeth unto life and few there be that find it The fourth head of doctrine concerning the difficulty of the way to heaven Doct. 1. Every man is travelling in the course of his life either unto life or to destruction there is not a third way beside the strait and wide gate 2. The gate which leadeth unto life is strait and the way narrow and full of difficulties to our corrupt nature but the way which leadeth unto destruction is broad and the gate wide without impediments a way not crossing mens corrupt lusts 3. Because of the easiness of the way to hell many go in thereat nothing fearing the issue but for the difficulty of the way to heaven few do find it few do walk in it 4. Christs Disciples having this straight-way revealed to them in the word should chuse rather to go along to life then go with the multitude unto destruction for Enter in at the straight gate saith our Lord for wide is the other Ver. 15. Beware of false prophets which come to you in sheeps clothing but inwardly they are ravening wolves 16. Ye shall know them by their fruits Do men gather grapes of thornes or figs of thistles The fifth head concerning false Prophets or false Teachers which either preach false doctrine or true doctrine in a corrupt manner and for wrong ends by whom the Lords people are in no small danger to be led away from the power of godlinesse unto the dead course of a powerlesse formality 2 Tim. 3.5 Of such Christ bids us beware saying Beware of false Prophets the reasons are three which yeeld so many doctrines The 1. They will â—ain themselves to be true Christians that they might find room amongst the sheep of Christ Therefore beware of them for They come to you saith he in sheeps cloathing 2. Inwardly and in effect such Teachers are not for saving but for destroying of soules for Inwardly they are ravening wolves 3. They cannot so lurk but ye may discern them by their false doctrine or corrupt handling of the truth or by their gracelesse conversation and their earthly wayes and ends Ye shall know them by their fruits saith he Therefore beware of them Ver. 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evill fruit 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit 19. Every tree that bringeth not forth good fruit is hewen down and cast into the fire 20. Wherfore by their fruits ye shall know them He cleareth and confirmeth this third reason by a similitude from trees teaching us that as men gather not good fruits from Thorn and Thistles but good trees bear good fruit and cannot bear ill fruit as their kindly and ordinary birth and ill trees bear ill fruit and cannot bear good fruit as their kindly birth so true and false Teachers are to be known by their fruits Doct. 1. The Lord sealeth the honesty of faithful Teachers with a holy life and doth plague false Teachers with the out-breaking of their rottennesse 2 As destruction abideth the tree that beareth not good fruit and much more that which beareth ill fruit so destruction abideth the false Teacher for Every tree that bringeth not forth good fruit is hewen down Ver. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is in heaven The sixth and last head of Christs Sermon concerning the necessity of beleeving and obeying of his doctrine and putting it uprightly in practise which our Lord doth presse by three reasons The first is Not every one that esteemeth himself to be Christs servant and doth confesse him to be his Lord shall be saved but the man onely who putteth in practice Gods will Therefore it is necessary that faith and obedience of Christs doctrine be carefully practised Doct. 1. A man may professe himself a Christian and seem to be zealous in avowing Christ to be his Lord and yet be disobedient to the doctrine For Christs word doth import this that some may call him Lord Lord who do not his Fathers will 2. Professors of christianity without the practice of sound faith and repentance shall be excluded out of heaven for the sentence is cleer Not every one that saith to me Lord Lord shall enter into the Kingdome of heaven 3. Such as study to obey Gods will revealed in the Gospel that is to beleeve in the Son of God and to testifie their faith by a holy conversation shal be surely saved for He that doth the will of my Father which is in heaven shall enter into the Kingdome of heaven now the will of God revealed in the word is that he whom the law condemneth should flee to Christ Jesus by faith and study to bring forth the fruits of newnesse of life Ver. 22. Many wil say to me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out divels and in thy name done many wonderfull work 23. And then wil I profess unto them I never knew you depart from me ye that work iniquity The second reason to this meaning Many conceive now that this plea of being Prophets and workers of miracles in my Name will be sufficient for their salvation in the day of judgment who then at that day will finde themselves disappointed of their hopes because they have not been workers of righteousnesse therefore reall obedience of my Doctrine is necessary Doctr. 1. There is a day of judgment appointed for all men when Christ shall sit as Judge for it is said Many shall come to me at that day and I shall say i.e. Give the Sentence 2. Many doe build hopes of heaven upon great gifts and imployments in the Ministry given to them with some successe who shall be rejected of Christ for Many will say to mee Have I not prophesied unto whom I will say Depart from me 3. All men had need to beware lest they deceive themselves in the matter of their own salvation when they hear that Preachers and Prophets and workers of miracles deceive themselves and may be destitute of saving faith and sound repentance which they do preach to others for it is said Many will say to me in that day We have prophesied 4. Such as Christ shall reject at the last day were never endued with saving grace or accounted by him for true Bâ—leevers for Christ saith I will professe to them I never knew you that is I never approved you for any of my true
must glorifie God in their martyrdome yet there shall be other Ministers one after another till the second coming of Christ preaching the Gospel from place to place in despite of all the persecuters in the world for of this our Lord giveth assurance saying Verily I say unto you Ye shal not have gone over the cities of Israel till the Son of Man be come Ver. 24. The Disciple is not above his Master nor the servant above his Lord. 25. It is enough for the Disciple that he be as his Master and the servant as his Lord if they have called the master of the house Beelzebub how much more shall they call them of his houshold The seventh reason It may content you that you shall not be worse used then I your Lord and Master am and shal be used Therefore Fear not Doct. 1. There are very neer and sweet bands between Christ and us for he is our School-master and we his Disciples he is our Lord and we are his servants he is the Good man of the house his church and we his Domesticks and houshhold men so importeth his words saying The Disciple is not above his Master c 2. Christ is a pattern of sufferings from the cradle to the crosse from his birth to his buriall for here he setteth forth his own suffering to encourage us to suffer by like example 3. To seek or look after freedom from persecution is to seek that we who are Christs Disciples should be better dealt with then our Master was which is unreasonable for The Disciple is not above his Master nor the servant above his Lord. 4. Conformity with Christ in suffering may sufficiently comfort any man who suffereth for Christ for It is enough for the disciple that he be as his Master 5. The comparison of Christs excellency and our base condition should make us willing to undergo any sort of humiliation therfore saith he It is enough that the servant be as his Lord. 6. Beelzebub was the idoll of Ekron and one of the chiefest divels names There is no blasphemy so great against Christ but Satan will find mouths to vent it for it is written They called the Master of the house Beelzebub 7. No wonder that Christs servants be called divels when Christ was called a divel so reasoneth Christ saying How much more shall they call them of the houshold Beelzebub Vers. 26. Fear them not therefore for there is nothing covered that shall not be revealed and hid that shall not be known The eight reason The truth of my doctrine and your innocency must both be brought to light upon all hazards Therefore Fear not but avow my Gospel boldly Doct. 1. Christs servants are in danger to minish their testimony concerning Christs truth for fear of men Therefore are they warned not to fear them 2. Albeit the holinesse and innocency of Christs servants be overclouded and born down for a time by scandalous speeches of persecuters and they esteemed no better then Beelzebub yet shall it be brought forth to light in Gods time for our Lord hath said That there is nothing covered that shal not be revealed nor secret which shall not be known Thus may this generall sentence serve the purpose in this place 3. Because at last the light of the Gospel shall break forth and overcome all obstacles Therefore Ministers should boldly preach Christs truth and thus also doth this generall sentence serve Christs intent as the next verse maketh it plain Vers. 27. What I tell you in darknesse that speak ye in light and what ye hear in the eare that preach ye upon the house tops Christ commandeth his Apostles to publish as openly as they could whatsoever he should reveale unto them in any manner of way putting the house top for the most patent places where a man might be best seen and heard for the houses of Judea were covered platform Doct. 1. The matter of Preachers sermons should be nothing but truth revealed by Christ therfore saith he What I tell you that speak 2. Christ doth not reveal any thing to his servants whether ordinarily by ordinary meanes as by reading or meditation or extraordinarily by his Spirit but it is able to abide the light and the tryall of all who shall hear of it and is worthy to be avowed openly for he saith What I tell you in darknesse that speak you in light and what you hear in the care that preach on the house tops Ver. 28. And fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell The ninth reason You must fear me who am able to kill both soul and body therefore Fear not man who cannot harme you so much Doct. 1. Plain and faithfull preaching of Christs truth may readily be met with persecution and hazard of life and a man must be master of death and delivered of the fear not only of smaller losses but even of the losse of life also if he would preach all Christs truth as he should Therefore saith Christ Fear not them which kill the body 2. All that men can do against a faithfull witnesse of Christs truth is to take the life of the body they cannot reach to the soul to destroy it or to take away from it righteousnesse or peace or joy in the holy Ghost for They are not able to kill the soul saith he 3. The true remedy of all base fear of the creature and of death is the true fear of God Therefore saith he Fear him rather which is able to destroy soul and body in hell 4. If a man suppresse the testimony which he should give to Christ for fear of being killed by men he falleth in the danger of being cast in hell and losing soule and body This is imported in the saying Fear him which is able to destroy soul and body in hell Vers. 29. Are not two Sparrows sold for a farthing And one of them shall not fall on the ground without your Father 30. But the very hairs of your head are all numbred 31. Fear ye not therefore ye are of more value then many Sparrows The tenth reason Gods providence which reacheth unto Sparrowes and to the haires of your head to preserve the least of them may incourage you sufficiently against fear of men therfore Fear not to preach my truth Doct. 1. Gods providence is very particular toward all the creatures so that the least of them is not taken or slaine without Gods dispensation for One Sparrow saith he shall not fall to the ground without your Father 2. The Lords care of his servants doth reach to the preservation not only of their life but also of the smallest thing that concerneth them for The very haires of your head are numbred saith he 3. God esteemeth much more of his servants then of other creatures for his children are bought with his Sons blood Therefore saith he
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
knowledg of Christ when they know his power and grace and do give him imployment as this people do 3. Such as know Christ aright will not only make use of him themselves but also bring in unto him all whom they can move each man according to his calling as this people do 4 The greater measure of saith be the lâ—ss wil be the prescribing of signs unto God for The hem of the garment sufficeth these beleeving people 5. Where God seeth need of signs to help the exercise of the faith of miracles he giveth unto the persons the instinct also of the signe which may suffice to confirm them for As many as touched were made whole perfectly CHAP XV. Christ defends his disciples against the challenge of the Pharisees for not observing ceremonies of Religion devised by men to ver 21. Healeth the woman of Canaans daughter to ver 29. Healeth many and feedeth miraculously a multitude by the sea of Galilee Ver. 1. THen came to Iesus Scribes and Pharisees which were of Ierusalem 2. Why do thy Disciples transgresse the tradition of the Elders for they wash not their hands when they eat bread IN this contest betwixt Christ the Pharisees about traditions learn 1. That it is no new thing that Christ hath adversaries and these chiefly corrupt Churchmen even such as bear office in places most famous for Religion for here Are Scribes and Pharisees which were of Ierusalem going about to divert disciples from following of Christ and to put a disgrace if they could on our Lord for his Disciples cause 2. It is no wonder to see Christ and his Church molested with the controversie of non-conformity in humane inventions of Religion Why do thy disciples transgress the traditions say they 3. Antiquity and Fathers without Scripture is the old charter of superstitious Formalists for Why say they do thy disciples transgresse the traditions of the Elders 4. That which otherwise is lawful in it self while it abideth within the limits of civill fashions may be left undone and be discountenanced when it is set up in state within the limits of Religion therefore the Disciples did not wash their hands before meat in the company of Pharisees who made washing at that time to be a holy and religious act Ver. 3. But he answered unto them Why do you also transgress the Commandement of God by your tradition Christ putteth the Pharisees to defend their traditions and refuteth them Hence learn 1. That God in wisdom bringeth mens ceremonies to a dispute and so to be refuted and contemned then especially when men do presse them most for now Christ taketh on the plan and answereth for his Disciples and confuteth the Formalists by four reasons The first reason By the authority of your traditions ye transgress the command of God Therefore such authority is not to be regarded by my Disciples Hence learn 1. That traditions may be fathered or mothered on those that maintain them no lesse then upon those who invented them for Christ saith Why do you by your traditions transgress 2 Such as are most â—ealous for humane traditions shall readily be found transgressours and contemners of divine commands and Gods traditions given by Scripture for Why do you transgresse the command of God saith he 3. When the authority of humane traditions doth loose or weaken the obligatory power of morall command in any thing it may and should be despised altogether and rejected as unworthy to be a rule for a mans carriage in any thing for Why do you also by your traditions transgresse the command of God Ver. 4. For God commanded saying Honour thy father and mother and be that curseth father or mother let him die the death 5. But ye say Whosoever shall say to his Father or his mother It is a gift by whatsoever thou mightest be profited by me 6. And honour not his father or his mother he shall be free Thus have ye made the commandment of God of none effect by your tradition Christ proveth the challenge because their traditions did warrant the children to dedicate unto the church-men for a religious offering or gift all that they might spare above their own maintenance and so for their own filthy lucre they deprived Parents of all maintenance from their children contrary to the fift command for when the Parents or the poore should seek support of them their traditions bade them answer thus That which thou seekest and every other thing whereby thou mightest be helped or profited by me or any thing of mine it is a gift already dedicate to the Church And therefore hold me excused Hence learn 1. The duty of children unto parents is straightly urged by Gods command and the wicked transgression of it is made capitall for the Law saith He that curseth let him die the death 2. It is a part of the honour due to parents that children sustain them in their need as they are able for not helping is here as much As not honouring of their Father or Mother 3. Such traditions as directly or by consequence do prejudge the true intent of any of Gods Laws whatsoever pretence of Religion be made are wicked for he saith You by your traditions have made the command of God of none effect 4. No gift nor voluntary offering presented unto God doth please him when the duty of love adebted to others is neglected or contraveened thereby for Christ calls such a gift a breach of the fifth command 5. Dispensation with Gods Law by humane authority and urging of mens traditions more then of Gods commands is in effect the abolishing of Gods Law for so saith Christ By your tradition you have made the command of God of no effect Verse 7. Ye hypocrites well did Esaias prophesie of you saying 8. This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is farre from me The second reason from Isa. 29.13 By way of retorting the challeng is this urging of your traditions is but the bewraying of your hypocrisie and counterfeit drawing neer to God in externall rites when your affections are no wayes toward God Therefore my disciples should not receive them Hence learn 1. Zeal for humane ceremonies especially joyned with the neglect of Gods precepts doth prove grosse hypocrisie for so saith Christ Ye hypocrites draw neer to me 2. The Lord esteems nothing even of the outward exercises of religious ordinances appointed by himself when men do not labour to perform the same with affection it is the heart which he looks unto in worship Therefore saith he Their heart is farr from me Ver. 9. Buâ— in vain they dâ— worship me teaching for doctrines the commandements of men A third reason from the Scripture also Isai. 29.13 When mens inventions and precepts are made the rule of Gods worship God doth reject such service and therefore your challenge of my disciples is unjust Hence learn That it is the Lords prerogative to prescribe all
the parts of his own worship and if a man presume to prescribe what shall be worship to him which he hath not prescribed it is a sufficient cause to reject mans ordinance for In vain do they worship me c. Ver. 10. And he called the multitude and said unto them Hear and understand 11. Not that which goeth into the mouth defileth a man but that which cometh out of the mouth this defileth a man A fourth reason delivered unto the multitude by way of apology for his Disciples This sort of pollution which cometh to the mouth by unwashen hands is not a sin which defileth the conscience but the wickednesse of the heart vented by the mouth such as is these wicked mens quarrelling of my Disciples that indeed doth pollute the man Therefore these Pharisees rather then my Disciples are polluted Hence learn 1. That contesting against Christs Disciples slandering and reproaching of such as do not observe humane traditions is a pollution of the slanderer and more dangerous then the omission of humane ceremonies which may be omitted without pollution of sin for That which cometh out of the mouth polluteth 2. Albeit unto mocking adversaries we need not alwayes give reasons of what we do or omit yet unto different spectators it is good to give a reason for their edification and our own clearing as here Christ giveth satisfaction to the common people for He called the multitude and said 3. The fountain of the pollution of a mans actions is his heart conscience and affections not being rightly disposed for Out of the heart cometh such and such evils Ver. 12. Then came his disciples and said unto him Knowest thou that the Pharisees were offended after they heard this saying The Disciples do wonder that Christ did regard so little to displease the Pharisees Hence learn 1. Truth must be taught whosoever may be displeased for so did Christ preach albeit the Pharisees were offended 2. Nothing will vexe false teachers more then the discovery of their false doctrine before the multitude as the Pharisees for this Cause were offended 3. Men are ready to stumble and offend at the teaching of Truth where no stumbling block is laid before them as at Christs doctrine The Pharisees were offended after they heard this saying Ver. 13. But he answered and said Every plant which my heavenly Father hath not planted shall be rooted up Our Lords answer serveth for a reason 1. Why he spake against the Pharisees false doctrine and 2ly against their traditions and 3ly why he misregarded in this case their offence-taking because both their ceremonies their false doctrine and they themselves also being altogether reprobate stuffe were plants which God had not planted in his field but Satan and therefore they were all to be rooted out for the good of the vineyard and field of the Lords church Hence learn 1. That in the visible church and Garden of the Lord there may be some plants not of Gods plantation but of Satans such as false doctrine corrupt inventions of men thrust into Gods worship and wicked men defenders of both for this is imported in Every plant which my Father hath not planted 2. God the good Husband-man will have these evill weeds discovered and cast out as God giveth a calling and occasion therefore saith he They shall be rooted out Vers. 14. Let them alone they be blind leaders of the blind And if the blind lead the blind both shall fall into the ditch Christ doth cut off any more speaking of these wicked men Doct. 1. Obstinate maintainers of false doctrine and of corrupt traditions enemies to Christ and his disciples are given over of God and are worthy also to be given over and let alone by men that is fellowship is not to be kept with them Therefore he saith Let them alone 2. Where the teachers and people follow mens traditions in Religion and not the rule of Gods word the leaders and they that are led are both blind This is it he saith They be blind leaders of the blind 3. The following of false teachers and blind guides will not be an excuse before God for people to plead immunity But seeing none should follow any man but as that man doth follow the Lord the blind guide and the blind follower shall both perish if they hold on in their wrong way for Both shall fall into the ditch Ver. 15. Then answered Peter and said unto him Declare unto â—â— this parable 16. And Iesus said Are ye also yet without understanding 17. Do not ye yet understand that whatsoever entreth in at the mouth goeth into the belly and is cast out into the draught 18. But those things which proceed out of the mouth come forth from the heart and they defile the man 19. For out of the heart proceed evil thoughts murders adulteries fornications thefts false witnesse blasphemies 20. These are the things which defile a man but to eat with unwashen hands defileth not a man Peter doth not understand the parable of not being polluted by meat and so moveth this question Doct. 1. It is good to be asking of Christ whatsoever we understand not whatsoever reproofe may follow for our dulnesse therefore saith Peter declare unto us this parable From Christs answer learn 1. That when disciples do not take up the plain speeches of Christ they are reproof-worthy Therfore saith Christ Are ye also without understanding 2. Albeit Christ reprove our faults and be angry at them yet he wil go about to relieve us of them for he is about to teach after reproof saying do not ye understand 3. Every action or word doth testifie what is in the heart and doth adde a degree of further pollution and guiltiness unto that which the man had before he brake out externally for Evil words coming forth from the heart do pollute the man yet more 4. When a needless ceremony and a superstitious invention of man is neglected or forborn it is not a sin notwithstanding of whatsoever humane authority or tradition of the Elders commanding it for Christ here doth pronounce the disciples eating with unwashen hands though contrary to the tradition of the Jewish doctors Not to defile the man Ver. 21. Then Iesus went thence and departed into the coasts of Tyre and Sidon 22. And behold a woman of Canaan came out of the same coasts and cryed unto him saying Have mercy on me O Lord thou son of David my daughter is grievously vexed with a divell Christ having ended his dispute goeth to seek a wandering Sheep from this his journey-taking for the woman of Canaans cause Learn 1. That where Christ hath a lost sheep or a work of mercy to work he spareth no pains to compasse his purpose for here He departed to the coasts of Sidon 2. The persons to whom Christ hath a mind providence will draw them after him Behold a woman of Canaan came 3. Faith findeth the smell of Christ where ever he be and draweth
one in my name receiveth me This may content a moderate man A fifth reason affectation of Majority over the brethren is a stumbling block to little ones who beleeve in me Therefore beware of it for Whoso shall offend any of these little ones c. The sixth reason is from the danger if they do otherwise that it were better for a man to die a violent and ignominious death then by affectation of prelacy and despisisng the simplicity of a sent Minister to hinder the work of the gospel in his hand or the salvation of any beleever how mean soever he be Better saith he that a milstone were hanged about his neck c. Ver. 7. Wo unto the world because of offences for it must needs be that offences come but wo to that man by whom the offence cometh Here in general he dischargeth laying of any stumbling block before others whether by word or deed or any other way which may induce any man to sin or may hinder him in the course of obedience of God the reasons of the discharge are seven which are so many doctrines The 1. reason Much wo much sin and misery is to come upon the world by stumbling blocks cast before them Therfore beware of offences for Wo unto the world because of offences The 2. reason Greatest woe abideth the man by whom offence is given But wo to such a man by whom offences come Therfore beware of offences Doct. 1. There is a necessity of offences coming or that stumbling blocks or inducements to sin and meanes to turn men away from the right paths of the Lord shall be laid in mens way a necessity is in regard of the inclination that mens corrupt natures have to be drawn and to draw others unto sin a necessity is in regard of Godâ— decree to permit such stumbling blocks for the trial of some and punishment of others for Offences must come 2. Whatsoever mischief shall come or may come by a stumbling block shal be imputed unto him who giveth offence or layeth a stumbling block in others way for Wo to the man by whom the offence cometh 3. Neither the necessity of the coming of offences in Gods providence nor the imputation of the mischief done unto the man who giveth offence shall excuse the party that taketh offence or save him from wrath for stil this standeth Wo to the world because of offences Ver. 8. Wherfore if thine hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maimed rather then having two hands or two feet to be cast into everlasting fire 9. And if thy eye offend thee pluck it out and cast it from thee â— it is better for thee to enter into life with one eye rather then having two eyes to be cast into hell fire A third reason Whatsoever thing it be which is the cause of a sinfull fall to your selfe or to your neighbour were it as profitable or necessary as your eye or your foot in your estimation it is better to be deprived of it then to sin and so be cast in hell with it therfore beware of giving offence Hence learn 1. That the cause of stumbling our selves and moving others to stumble is in our selves to wit some beloved lust precious and profitable perhaps in our estimation as our eye or our hand or our foot therfore saith he If thy hand eye or foot offend thee 2 Such beloved lusts must either be mortified and cut off or else we cannot but perish and therfore better these lusts be abandoned and cut off then they and we should both perish Cut them off saith he better for thee c. Ver. 10. Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do alwayes behold the face of my Father which is in heaven A fourth reason Despising any of these little ones must be eschewed therfore the laying of stumbling blocks must be eschewed for not caring to offend them is to despise them Therfore saith he Take heed ye despise not one of these little ones The fifth reason God esteems of the meanest of these little ones so much that the good Angels who daily enjoy Gods glorious presence are ministring spirits appointed to attend them Therfore do not despise them by not caring to stumble or offend them Doct. If we consider what price God and his holy Angels set upon the meanest christian we would be loath to despise or offend them for Their angels behold Gods face Vers. 11. For the Son of man is come to save that which was lost The sixth reason I came to redeem the meanest of Beleevers even such as count themselves lost Therfore ye should not despise them by not caring to offend them Doct. The estimation and love that Christ hath of and toward the meanest christian should move us to beware to offend or despise them for The Son of man is come to save that which was lost Ver. 12. How think ye if a man have an hundred sheep and one of them be gone astray doth he not leave the ninety and nine and goeth into the mountaines and seeketh that which is gon astray 13. And if so be that he find it verily I say unto you he rejoyceth more of that sheep than of the ninety and nine which went not astray 14. Even so it is not the will of your Father which is in heaven that one of these little ones should perish The 7th reason It is not the will of the Father that any the least christian should perish and therefore ye should not despise them or misregard their offence or stumbling where-through they may perish This is set down in the parable of a good Shepherd the scope whereof is to shew that as a good shepherd regards every one of his sheep and if they wander will carefully seek to reclaim them and save them so doth God regard the meanest of his elect the meanest of christians so as he will reclaim them from their sins and danger of perishing as the Text sheweth How think ye if a man have so many sheep c. Doct. 1. He that scandalizeth his neighbour doth what he can to make him perish as the opposing of the will of the Father to preserve him unto the power of a stumbling block doth import 2. Do the divell or his instruments what they can to hinder the salvation of Beleevers God will preserve them for It is the Fathers will that one of these little ones should not perish 3. Albeit he that layeth a stumbling block before his brother shall not be able to destroy him yet he may put him out of the way a little and hinder him in his course to heaven as the parable of the shepherds reducing of the wandring sheep doth shew Vers. 15. Moreover if thy brother trespasse against thee go and tell him his fault between him and
lie for money vers 16. Christ meeteth with his disciples and authorizeth them to teach and baptize all Nations Ver. 1. IN the end of the Sabbath as it began to dawn towards the first day of the week came Mary Magdalene and the other Mary to see the sepulchre OUr Lord having satisfied Justice for us to the full in his obedience unto the death could not be holden by death but as the Son of God in Power behoved to rise again according to the prediction of the Scriptures that he might give Righteousnesse and Resurrection unto eternall Life to all his Redeemed Ones who do flie unto him for refuge In these two women who are made the first witnesses of his resurrection learn 1. The Power of Love and Faith in that soul which hath found peace of conscience through Christ will not suffer the Believer to be unmindfull of him as appeareth in Mary Magdalene and that other Mary They must know what is become of him They come to see the Sepulchre the third day after his Buriall 2. As any are before others in love to Christ so are they in account in Gods books for this is the third time that Mary Magdalene is honourably made mention of for her love to our Lord. 3. It is wisdome to moderate the expressions of Love and Zeal so as commanded duties be nor neglected for These holy women do observe the Sabbath and come not forth till it he ended Ver. 2. And behold there was a great earthquake for the Angel of the Lord descended from heaven and came and rolled back the stone from the door and sat upon it In the manner of the Lord's Resurrection learn 1. That as our Lords Death was shamefull in suffering the punishment due to our sins so his Resurrection for our Justification was wonderfully glorious for as Heaven sent forth an Angel for his service now so the Earth trembled when he stirred to arise out of it There was a great earthquake and an Angel descended from Heaven 2. Christ will make use of his creatures so as he seeth most fit for his own Glory for some base rascalâ— shall crucifie him honourable Joseph of Arimathea shall bury him an Angel shall roll the stone from the tombe 3. Albeit all the Angels be at our Lords call yet he will make use onely of one or two in a service when one or two â—â— sufficient for his purpose as here one spoken of is abundant to roll away the stone and to be Porter to him at his going out of the Sepulchre one is sufficient to affray and boast all the Priests guard set about the Sepulchre for this one Angel when he had rolled away the stone sat upon it as a Commander Ver. 3. His countenance was like lightning and his raiment white as snow 4. And for fear of him the keepers did shake and became as dead men In the description of the Angel learn 1. That Angels take upon them bodily shapes when their commission to speak to men and to be seen of men requireth so as here this Angels countenance and his garments are observed 2. Great must be the Majesty of our Lord Jesus when his servants countenance is like lightning and his garment white as snow 3. The plots of Christ's adversaries are turned about as engines of war against themselves for these keepers are sent forth to keep Christ within the tombe and now they are made nill they will they witnesses of his resurrection 4. Such as are most stout against Christ shall be most afraid and astonished when he sheweth his Glory for The keepers now do shake and become as dead men Ver. 5. And the Angel answered and said unto the women Fear not ye for I know that ye seek Iesus which was crucified 6. He is not here for he is risen as he said come see the place where the Lord lay The Angel speaketh comfortably to these two women and sheweth them that Christ is risen and commandeth them to carry the news unto the Apostles Doct. 1. By the same means the Lord can terrifie his adversaries and comfort his people those he suffereth to lie still in their terrour these he comforteth Fear not ye saith the Angel unto the women as much as these keepers may look for wrath but Fear not ye 2. Such as are seeking after Jesus may take comfort whatsoever come for upon this ground the Angel saith Fear not I know ye are seeking Iesus 3. We have no reason to be ashamed of Christs crosse when the Angels avow Christ crucified to be the Lord. 4. If God should use Kings and Emperours to be Preachers of Christs crosse and resurrection it should be no disparagement to their high place for this message is worthy of such an Angel as this â—o be messenger and even the Angels do not so much honour the message as they are honoured by it and who is he who thinketh himselfe too good to be a Preacher of the Gospel 5. Christs body after his resurrection retaineth the naturall properties of a body it is in one place and not in another the Scripture knoweth no ubiquity of his body for He is not here saith the Angel he is risen 6. No rest for our faith save in our Lords word if it be once received then other things serve to confirm faith for first He is risen as he said saith the Angel and then biddeth them Come see where the Lord lay 7. It is a sufficient argument to prove that Christs body is not present in a place if sense perceive it not present for the Angel proveth that Christ is not in the Sepulchre by this reason Come see the place where the Lord lay he is not here Ver. 7 And go quickly and tell his Disciples that he is risen from the dead and behold he goeth before you into Galilee there shall ye see him lo I have told you The Angel sendeth away these women to carry joyfull tidings to the scattered Apostles Doc. 1. Albeit women be debarred from the ordinary office of preaching the Gospel yet it may serve them sufficiently for incouragement to believe in Jesus that beside other extraordinary passages of Christ's respect unto them their Sex is honoured with the carrying of the first tidings of the resurrection Go tell his Disciples that he is risen from the dead saith the Angel to the women 2. What concerneth Gods glory and others comfort in the day of griefe should be diligently gone about without delay Go quickly 3. Christ is that good Shepherd who gathereth his people unto him after that the storm of persecution hath scattered them and driven them from him for here he sendeth his Angel to his feeble Disciples to conveen them unto him in Galilee 4. The Lord pitieth the infirmity of his people and appointeth their Assemblies where they may be most secure and safe as here he trusteth his Disciples not at Jerusalem at the first but in their own Countrey Galilee 5. The Lords