the next following verses and then in the sixth verse he sets down how all these blessings and who should accomplish them or if you will the reason why all these things should come to passe in those words viz. For to us a childe is born to us a Son is given Galilee of the Gentiles The reason why it is called Galilee of the Gentiles is 1. Either because divers Gentiles lived there it being upon the border of the Land of the Jews 2. Or because Solomon gave twenty Cities there to Hiram 1 King 9.11 12. Galilee was divided into two parts the upper and the nether the upper was that which here was called Galilee of the Gentiles Vers 16. The people which sat in darknesse saw great light and to them which sate in the region and shadow of death light is sprung up The people that sate in darkness These people that lived in Galilce were very ignorant and very wicked though in the Prophet Isaiah it is said They walked in darkness not that they walked towards the light hence is that saying John 7.52 hence the reason of their ignorance and wickednesse 1. Their remotenesse from Jerusalem the place of Gods worship 2. The vicinity and mixing with the Gentiles 3. Capernaum being a Garison town and full of souldiers by darknesse is meant in the Scripture ignorance it is said they sate in darknesse the light came to them they did not come to the light Saw a great light 1. It is not said they imbraced the truths of the Gospel but that they saw them 2. Christ called a great light to distinguish him from the Prophets or else it is meant of the Gospel which revealed diver truths either utterly unknown or very obscurely known in the time of the Law And to them that sate in the region and shadow of death 1. Those that sit in ignorance of divine truths sit also in the region of death that is in that place where death hath dominion over them 2. In that it is said they sate in the region and shadow of death it shews that they did not strive to be delivered but were content and secure in the state wherein they were Light is risen up to them The word properly signifies the Sun rising not as it is in our Translation is sprung up which is proper to flowers and things that grow out of the earth and it shews that by no endeavour of theirs did this blessing rise up to them but as we have no hand in making the Sunne rise for it rises though we sleep and are so far from causing it to rise that we do not so much as expect it Vers 17. From that time Jesus began to preach and to say Repent for the Kingdome of Heaven is at hand From thence Jesus began to preach and to say Repent It is not meant exclusively that Christ did not preach before for it is apparent John 3.24 that our Saviour did baptize and very probable it is that he did not baptize without preaching before John was cast into prison the reasons why our Saviour began with the same doctrine that John Baptist did 1. Because it was the most convenientest doctrine for him to preach at first and there was no reason why he should avoid it because John preached it before him and therefore when he sends his own Disciples to preach he bids them begin the publishing of the Gospel with the self same words which appears by comparing those two places together Mark 6.12 Matth. 10.7 2. It might be to confirm their high esteem of St John for it much concerned them to have an high esteem of St John who testified of our Saviour 3. That he and his doctrine might be better received at first for St John being accounted so great a Prophet and so much honoured by the people they must also receive any one that went his way and for the great inconvenience that might have come upon this that the people might have thought our Saviour St Johns Disciple it was taken off by the frequent testimonies of St John before given of him as also by Johns Disciples following of him and by his doing so many miracles whereas St John did none Repent c. 1. You may see the nature of repentance from the word for it signifies the changing of our mindes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the understanding judgement will thoughts and so by consequence whosoever doth truly repent his thoughts judgement will and all are changed they are set upon other objects 2. By consequence it is not an outward change but argues some repentance one may have restraining grace without repentance 3. It argues that all are gone astray or else there need be no returning 4. It shews that the Gospel is the right way to bring one to repentance And the kingdom of heaven is at hand is brought as the reason and motive of repentance the hammer of the Law may break us in pieces but 't is the fire of the Gospel that purges us from our drosse 4. The Gospel is a kingdome to rule us as well as promises a kingdome to be bestowed upon us Divers look upon the Gospel as promising a Kingdome of Glory but not as it sets in us a Kingdom of grace but except the Kingdom of God first come into us we shall never come into it 5. It shews that Christ and John preached for the substance the very same Gospel for both begin their preaching with the same words 6. The Gospel is now seen clearer because it is neerer Vers 18. And Jesus walking by the sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a net into the sea for they were fishers And Jesus walking by the sea of Galilee It is the same which St John cals the sea of Tiberias which City was built by Herod after he was reconciled to Tiberias which in honour of him he named Tiberias and from thence the sea also took his name it was about sixteen miles long and six miles over It was called the sea of Galilee though it was but a lake for the Jews used to call any abundance of waters a sea as the brazen sea in the Temple of Solomon so called because it held a great deal of water it was called the sea of Galilee to shew that it was not the main Ocean Saw two brethren Simon who is called Peter and Andrew his brother These were not the first that our Saviour called to be his Disciples for Philip was called John 1.43 before John Baptist was cast into prison neither was this the first time that our Saviour saw them John 1.37 Casting a net into thesea for they were fishers 1. We do generally reade in Scripture that those men to whom God shewed any great revelation or bestowed any great blessing he did it in the time when they were well imployed in the works of their callings so to Moses so to the shepherds Luke 2. and
onely conspicuous that they might see him but such a place that every one would stand gazing upon him for not onely they would wonder how he could come down but how he got up thither there being no scaffolds nor ladder nor c. Josephus writes that these pinacles were upon the Temple set with sharp pikes of iron that birds might not set upon them to defile the Temple Vers 6. And saith unto him If thou be the sonne of God Cast thy self down For it is written He shall give his Angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone And he said If thou art the sonne of God 1. Why doth Satan use these words again If thou c 1. Because he was not resolved of his doubt nor yet satisfied whether our Saviour was the sonne of God or no and if you observe in our Saviours answers to others when out of malice intending to entrap him or out of curiosity any one went about to have him manifest that which was not fit in those respects to be known he though they never so cunningly enquired of him alwayes answered so that they could not be by his answer resolved So you may see the subtilty of this temptation appears that none especially this temptation was not single For 1. Of fear and diffidence for it would make one afraid of falling to be set so high and have so little hold 2. Of pride to shew himself and his power needlesly to the people 3. Of presumption in casting himself upon the immediate providence of God when he need not 2. Because these words are very fit for his other purpose viz. to perswade him to presumption as in the other not to stay while God have provided for him for he had power in his own hands 3. Because Satan knows how prone every one is to seem rathes more then lesse then he is but our blessed Saviour never desired to glorifie himself but in stead of being puffed up seeming to have what he had not he emptied himself of what he had 4. The whole 91. Psalm seems to be meant of the son of God and therefore it was convenient to say If c. that the place of Scripture might more fitly so agree with the the occasion and to be meant especially if not onely of him Cast thy self down It doth not follow either if one be the sonne of God that one ought to cast ones self down nor if one cast ones self down that one is the sonne of God 2. Why did not satan cast him down but wish him to cast himself down 1. It might be because that Satan had not so much power over our Saviour he had power to tempt he had not power to throw down 2. Because if he could have attained one end of his temptation viz. to know whether he was the son of God yet he could not that way have attained the other main end which was to cause him to sinne for it had been no sinne to be cast down a sinne it is to cast ones self for the other doth not tempt God 3. Or might it not be lest our Saviour should think that he intended any hurt unto him for Satan all this while concealed himself and would not be known who he was nor did our Saviour but in the last temptation take any notice who he was 4. Or was it not because he would not do any thing so that might occasion our Saviours confidence in God or if you will occasion the presence of the holy Angels for fear they should assist our Saviour or discover him or because he loved not their company for all these he knew would have come to passe if he had cast our Saviour down for supposing our Saviour only to be a very holy man he knew that the Angels in such a case would bear him in their hands 2. The advice of Satan stands thus It is not for thee to stand here alwayes and it is not possible almost for the very winde will blow thee off and besides thou wilt be starved and to get down is dangerous for how could one get down from such a place and not fall therefore it will come to this that thou wilt fall therefore better to cast thy self down for by doing so thou shalt prove thy self the sonne of God to all this people If in thy striving to get down safely thou shouldst chance to fall then indeed the Angels would keep thee from any hurt Gods providence over thee might appear but thy considence in him would not so appear nay thy diffidence would haply too much appear for the people seeing thee on the pinacle of the Temple suppose that thou camest up for some such end to do something of note not that thou wentest up only to come down again 3. Cast thy self down headlong not leap down that the miracle may be more apparent 4. Great comfort and instruction may be raised from this Satan tempts thee to make away thy self thou mayest be the childe of God for all this for our Saviour was tempted to cast himself down For it is written 1. The devil useth not any place of Scripture in the other temptations in the former he did not because our Saviour had not discovered his great esteem of Scripture now he had in the latter he did not for he could not finde any place fit to perswade to idolatry 2. The reason why he useth it here is because he would see if he could beat our Saviour at his own weapon and because he knew that he would be more moved with a text of Scripture for since man lives by every word that proceeds out of the mouth of God here is the word that proceeded from God It is written it is the word of God therefore you need not to fear death though you cast your self down 3. Haply he might think easily to deceive our Saviour for he knew that our Saviour was never brought up in learning he was neither like Moses brought up in all the learning of the Aegyptians for he came thence very young nor as St Paul at the feet of Gamaliel but with his father Joseph Luke 2. ult 4. He brought this not only as if our Saviour might but ought so to do as if this had been a prophecy of our Saviour and he ought to fulfill it 5. You may see how expert the devil is in the Scripture for in the whole Bible he could not have chose a fitter place for the temptation 6. That we must not think the cause good because they that were the greatest hereticks do bring Scripture but like Satan where they bring Scripture once they bring and stand upon reason twice as much but you art to try whether they rightly alledge it He shall give his Angels charge You see the wonderfull love of God to those that are his 1. He makes Angels our servants to look to us and
He did not cite the place wrong out of ignorance but out of subtilty and craft Thou shalt not tempt the Lord thy God c. 1. The meaning is not as if he should say Why dost thou tempt me I am the Lord thy God and it is written Thou shalt not tempt the Lord thy God therefore thou shalt not tempt me 1. For then he should have forbidden the devil to tempt him any more 2. The Scripture is written for our not for Satans instruction 3. Because it had not been so fit for us for if that be meant of the devil it belongs not to us principally 4. Because evidently the command in Deuteronomy is given to the Israelites and not to Satan 2. In the text in Deuteronomy it is you shall not tempt the Lord here Thou shalt not tempt the Lord thy God Why this change 1. Was it not to shew us that we ought to apply commands and prohibitions to our selves those that are spoken to all and so also promises if we are in the same case 2. Was it not because that here it is written so in the Septuagint and not in the Hebrew not verbatim according to the Hebrew because the Septuagint being in Greek was farre more generally had and understood 3. It is to be considered what it is to tempt God by what it is to tempt man we may finde out what it is to tempt God to tempt a man is to desire or some way to endeavour to encline him to break that Law that ought to rule him and that is imposed upon him now you must understand that God hath proposed a Law to himself to follow in the ruling of the world viz. to work and bring to passe all things by means not immediately as to preserve mans life by nourishing him nourishing him by food not immediately and this Law God doth observe except some necessity requires his immediate providence and power whosoever would have God break this Law and have him work wonders and miracles to bring to passe that which by means which he hath afforded us may be done is said to tempt God as apparently in this tempration it is 2. Tempting is the same with trying to make a needlesse experiment now all experiments concerning God are needlesse for needlesse are those means without which the end may as well be attained or with which the end cannot be attained 1. Therefore those tempt God who cast themselves upon the immediate providence of God now he doth not cast himself who necessarily ventures and puts himself upon Gods immediate providence by observing Gods Laws as the three children but God brings them into it and God will deliver them so also if by any other one be brought to such straits that without Gods immediate providence one cannot escape so were they 2. Those that tie God to such and such means or prescribe the manner or time how and when God shall deliver them 3. There are two kindes or wayes of tempting God one when the end of our words or actions is to finde out whether God be powerfull wise good this is called an expresse temptation The second kinde is when one doth or speaks any thing which although we do it not with that intent yet there can be no other end why one should do it then by that to be certified of some thing concerning Gods Attributes for if one would make an experiment one would use that very way and this is called an interpretative temptation now to tempt God that is alwayes a sinne for it alwayes supposeth infidelity and ignorance of some inherent excellency in God or from distrust of his goodnesse to us or out of idlenesse that we will not trouble our selves to finde out or use the means which God hath afforded us But James 1.13 God is not tempted with evil if God cannot be tempted what need we be forbid to tempt him I answer 1. There are two kindes of temptation proving and seducing wicked men do tempt God the first way and that is the thing we are forbid but the second to go about to perswade God to any sinne none doth tempt him so and of that kinde of temptation doth the Apostle speak for the other words shew what kinde of temptation is meant God tempts no man saith the Apostle that is not to seduce him but to prove him he doth therefore the other words are to be meant of the same kinde of temptation 2. God is not tempted with evil may be meant thus God is not allured no evil doth any way encline him but he is utterly averse from all evil If one should see some curious ripe fruit and one were forbid all fruit one is used to say to see such curious fruit would tempt one shrewdly and when one answers no it would not tempt me ones meaning is it would not encline me or make me desire to eat it so no evil doth encline God to like it It is said The Lord thy God to give us a reason why we should not tempt him for since our tempting God comes from our doubting and the things we usually doubt of are his power or his goodnesse to us here is a word for each The Lord there his power Thy God there his goodnesse But why is it said the Lord and thy God and not thy Lord The reason is because we use to doubt of Gods power without any relation to our selves but when we doubt of his goodnesse it is in relation to our selves Vers 8. Again the devil taketh him up into an exceeding high mountain and sheweth him all the kingdoms of the world and the glory of them And again the devil took him up This again being referred to the taking up shews that this was the second time that the devil took him up and by consequence that the taking up to the pinacle of the Temple was the first and by consequence that that temptation was before this though St Luke relates it before this 2. The reason why our Saviour would again be tempted was because he had not yet left us an example of the most commonest of all temptations viz. ambition and covetousnesse 3. To shew the indefatigablenesse of the devil as long as there remains any way untried he ceaseth not 4. The Question may be Whence Satan took our Saviour and most probable it is that it was from the pinacle of the Temple for it is not likely that he came down thence and that may be one reason why it is said an exceeding high mountain for the pinacle of the Temple was higher then ordinary mountains For Jerusalem it self was built upon an hill for the devil after he had set our Saviour upon the pinacle he left him a while to see what would be the issue of it to which it may be those words of Luke do relate viz. And he left him for a season for it was convenient to strengthen the temptation that he should withdraw himself 2. Because we
they needed not to mend them it shows that the fishes were taken by the almighty power of Christ for broken nets will catch no fishes 4. It also shews that Christ cals not them that are idle but those that are imployed in their callings And he called them and immediately they left the ship Although it is unlawfull for a childe to leave his parents no not though they be wicked as a friend may leave his friend especially because they did not leave their father altogether unprovided for for they left him their ship and all that they had and hired servants in the ship with him Mark 1.20 by whose labours he might very well be sustained Vers 23. And Jesus went about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdome and healing all manner of sicknesse and all manner of disease among the people And Jesus went about all Galilee Went about that is went into every village of any note if not all By Galilee is meant the inferiour Galilee except some word be added as Galilee of the Gentiles the reason why our Saviour first preacht in Galilee was because he was to preach to the lost sheep of Israel and in the upper Galilee the greatest part was inhabited by Gentiles wherefore it was called Galilee of the Gentiles the reason why John Baptist did not go about preaching as our Saviour did was because 1. For the manner of baptizing was so that it could not be but in some river 2. Because John Baptist was by his exceeding mortification and austere life which was best performed or at least manifested by living an hermite in the wildernesse to gain credit of his doctrine and testimony of our Saviour which since he did no miracle John 10.41 was no other way to be obtained Teaching in their Synagogues The Jewish Synagogues were the same with our Churches where the Scriptures were read every Sabbath-day and expounded Mark 1.22 which was the same with our preaching for they had but one place where they sacrificed at Jerusalem yet they had very many places where the Law and Prophets were expounded to the people the reason why our Saviour taught in their Synagogues was for the concourse of people 1. Our Saviour taught in their Synagogues because else he should not have auditours enough to preach to but afterwards there were so many that followed him that their Synagogues not being able to hold them he was forced to preach in the wildernesse out of ships and upon mountains as in the next Chapter And preaching the Gospel of the Kingdome In the Prophets as in Isa 9. and in divers other places it is prophecied of the Messias that is Christ for Messiah is the word in Hebrew and Christ in Greek both signifying anointed our Saviour in his Sermon in the Synagogue told them that good news or good tidings for the word which we translate Gospel signifies so much that the Kingdom of the Messiah which was fore-prophesied was now come And healing every sickness and every disease among the people He doubly confirmed this his Doctrine to wit that the Kingdom of the Messiah was come 1. By doing miracles for every miracle is Gods setting his seal that the doctrine which it is done to confirm is true 2. By doing these particular kinde of miracles it was prophecied before that the Messiah should do as may appear by comparing Mat. â— 17 with Isa 53.4 By sicknesse is meant great and mortal diseases by disease is meant your lesse and not mortal infirmities as blindnesse deafnesse c. by every sicknesse and every disease is not meant as if he cured every one that was sick and diseased but that he cured every kinde of disease 2. Or every one that was diseased that came to him to be healed MATTHEW V. Vers 1. And seeing the multitudes he went up into a Mountain and when he was set his Disciples came unto him ANd seeing the multitudes he went up into a mountain 1. The strangenes of our Saviours miracles the benefit of his cures and the excellency of his Doctrine all or some of these take most men which was the cause of such multitudes following of him 2. The reason why he went into a mountain and not into a Synagogue was because that was not able to contain those that followed him the reason why he went into a mountain and not into some private place was to show that he was not afraid his doctrin should be known and that that might be verified that he said John 18.20 3. He chose a mountain to preach in that he might have the better advantage to be heard and seen as partly to avoid the presse of the people for when multitudes of people pressed upon him his custom was to go into a ship or up to a mountain to avoid the throng of the people And when he was fit It was the custom of the Scribes to sit when they taught the people Mat. 23.2 Psal 1.1 and our Saviour also used according to their custom to sit down when he preached Luk. 5.1 Mat. 23.1 Luk. 4.20 Joh. 8.2 His Disciples came unto him It is to be supposed that all the multitude came unto him when he was sit but that is said his Disciples came unto him the meaning is they came next unto him this Sermon being chiefly preached to instruct them Vers 2. And he opened his mouth and taught them saying And he opened his mouth and taught them saying 1. Our Saviour had taught them often before by his examples and miracles now he teacheth them by word of mouth the other wayes of teaching were made intelligible though not vocal 2. Before he spoke by the mouth of his holy Prophets now he speaks by his own 3. To shew the solemnity of his speech in his Sermon 4. Or it is an Hebraism and is all one with that He spoke and taught the people for when it is said I will open my mouth in parables Psal 82. it is all one as if he should say I will speak parables 5. Or else it might be to shew that he spake aloud that all might hear him Vers 3. Blessed are the poor in spirit for theirs is the Kingdom of Heaven Blessed are It is not said they shall be but they are blessed 1. Because that which infallibly shall come to passe is accounted as already done as when it is said To us a childe is born Isa 9. 2. Those things which are not far distant are accounted as present 3. They have the right though not the possession of blessednesse 4. They have that possession since that grace differs not specifically but gradually only The poor It is very seriously to be observed and considered by all rich men how often the Scripture makes mention of several promises to poor men and never so to rich men for you shall never reade Blessed are the rich but woe to you that are rich and many cautions given us concerning riches surely
should arise he should not be able to suffer those torments that he reads others have suffered and yet notwithstanding be a blessed man for as the children of Ephraim Psal 78.9 being armed that is going with courage to war nay and at first fighting for it is in the Hebrew that they shot their Arrows out of their Bowes and yet turned their backs so on the contrary divers children of God may go timorously to the stake and when they come there they may shrink and yet afterwards get the victory and the glorious crown of Martyrdome 4. For rightcousnesse sake for it is not the punishment but the cause that makes a man a Martyr for if we suffer as evil doers be our sufferings never so great God will never reward them 5. All that are blessed do suffer some of those kinds of persecutions that are mentioned in the next Verse for the world does alwaies speak evil of them revile them and stander them 6. By this it is evident that though wicked men pretend other reasons of their persecutions yet the true reason why they persecute them is for righteousnesse sake For theirs is the Kingdome of heaven Concerning this reward vide the Exposition of these words in the third Verse Vers 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake Blessed are ye Before our Saviour spoke those things which are quite contrary to the opinion of the world for they by no means count them blessed whom they persecute but here he sets down that that is quite contrary to the opinion of his Disciples for they thinking that the Messiah should be a Temporal King thought that they should be so far from being persecuted that they should have great preferment under him our Saviour therefore tacitely shews them the falshood of that opinion by changing the person from the third to the second for whereas in the Verse before he said Blessed are they c. left they should think that they were not at all meant when our Saviour spoke of persecution here he comes home to them and tells them in particular that they shall be persecuted for it is strongly intimated for when it is said Blessed are you when men shall persecute you when men shall revile you c. it is as much as men shall persecute and revile you and shall speak all manner of evil of you falsly for my names sake 2. Whereas it is here said ye whereas in the Verse before it is said they it shews that especially in time of persecution or great distresse we must bring the promises of God home to our selves When men shall revile you The word men is not in the Text in the Original 1. May it not be to shew that they deserve not the name of men that persecute any for Christs sake 2. Or else to shew that we should not so much observe who it is that persecutes us as why we are persecuted 3. Or lastly to shew us not onely those evils which we suffer from men but those which we suffer from Satan shall turn to our great reward 1. It is said that when men shall persecute you you are blessed not You shall be blessed whom men shall persecute to shew that though persecution do not instate one into Heaven yet it intitles one unto Heaven so firmly that by reason of the certainty of the promise it is accounted as already received to revile is to use such words as may make one despicable or odious not caring whether we speak true or false so one disgraceth him whom we revile It differeth from railing 1. Railing is seldome or never but in many words one may revile a man in one word 2. Railing proceeds from anger reviling from contempt the word signifies so much for to revile is to make one seem vile reviling differs from slandering the one strives to make one seem vile and of no esteem slander to make one to be accounted vitious And persecute you Though under the name of persecution in the Verse before is meant all evil whatsoever we suffer from men for righteousnesse yet here not all manner of persecution but onely all manner of persecution which is beside that which the tongue may inflict upon us Wicked men are to take notice that they must not think if they do not put to death or imprison the people of God that they are not to be put in the catalogue of persecutors for if they slander nay if they speak but scornfully of or to the Saints nay if you speak roughly to them you shall be sure to answer it at the day of judgement for you see that revilers are put in the lists of persecutors and Jude so that at the day of judgement wicked men shall answer for speaking roughly to the Saints Jude 15. And shall say all manner of evil against you All the evil that words can do to us is to make us seem vile or vitious of the former our Saviour hath already spoken now he speaks of the later Falsely for my Names sake But lest one should think to be spoke ill of or persecuted is sufficient to make one blessed he adds two qualificatious 1. That we are not guilty of those things that are laid to our charge 2. That it be for Christs sake that we are so persecuted or 2. Those words for my sake are added lest any one should think under the name of righteousness the Profession of Christ was not to be included Vers 12. Rejoyce and be exceeding glad for great is your reward in heaven For so persecuted they the Prophets which were before you Rejoyce and be exceeding glad Two things our Saviour Christ requires of us when we are persecuted the first is an inward joy the second an outward expression of it which is exaltation as the word signifies in the Original where we may learn two things the first that it is not sufficient to be patient but we must also rejoyce and by consequence we should account it that some great good thing hath befaln us for patience is of things that are ill but joy is of good things 2. We ought not onely to rejoyce in our selves but outwardly not to be ashamed to manifest it to others for we are not to rejoyce or exalt but to do both For great is your reward in heaven Three things there are in the words to make us be exceeding glad 1. That we shall be rewarded 2. That our reward shall be great 3. That it shall not be an earthly but an heavenly reward For so persecuted they the Prophets that were before you For so persecuted that is they reviled persecuted and spoke all manner of evil of them the Prophets as appears in Esay Jeremy Ezekiel and by consequence neither your persecution nor your manner of persecution is a new thing for so c. and lest the Apostles should haply think that surely the Jews
their pollutions 4. Though the light shine upon a dunghill it is not defiled it discovers to all the filthinesse of the place so Ministers should not be defiled with the sins they discover Christ is called the light and the Apostles are called the light of the world but differently for Christ is as the Sunne but the Apostles as they are called vers 15. like a Candle or Torch and they differ 1. In respect of unity there is but one Christ but many Apostles and Ministers there is but one Sunne but many candles or torches 2. In respect of purity the light of a candle is mixt with smoke but the light of the Sunne hath no mixture of smoke or darknesse So the knowledge of the Apostles is mixt with ignorance and the Ministers with some errour not so Christ 3. The Sunne hath light from it self not borrows it from another but a candle or torch receives its light so the Apostles receive their doctrine from Christ Further the Apostles are called the light of the world to distinguish them from Prophets which preached only to the Jews but they to the Gentiles also It distinguishes also the Gospel that the Apostles preached from the light of nature reason notwithstanding that the world was in darknesse as to saving knowledge and that the Apostles might not think that they either could or should be hid whatsoever persecutions will arise Christ brings two similies one of a City another of a Candle The Church is compared to a City 1. To shew the largenesse of it and therefore it is not compared to a Village but to a City 2. To shew that it ought to have its Government within it self although the Civil State have power over the Church in respect of Civil Government and Censures yet in respect of Church-officers and Censures the Church hath power in it self to ordain the one and inflict the other Petty villages are generally governed by officers without them but Cities by officers within themselves Further the Church is compared to a City No man lights a candle 1. No man that is â—o wise man another speech like this is in 1 Cor. 10.21 Ye cannot drink the Cup of the Lord and the cup of devils Quod jure non possumus habetur pro impossibili so Quod à sapiente fieri non potest habetur pro impossibili 2. The coherence seems to be this You most expect to be persecuted as all the Prophets were and the reason is because you most reprove sin and you being the lights of the world those that love darknesse cannot but hate you For if you shall think with your self I but we will if persecution arises retire our selves and not preach the Gospel but that will be quite against you being as Apostles and Preachers for it were all one for you not to have those gifts of edification as not to use them as a candle had as good not be lighten as being lighten to be put under a Bushel and I shal do as no wise man does if I should enable you with that knowledge whereby you should be enabled to give light unto the world and they will bid you not communicate it 3. Ministers may be compared to Candles or Torches 1. Because they have their light from another not from themselves as the Sun hath 2. A Candle is good for nothing except it be light 3. As a Candle wasteth it self by giving light to others so the labours of Ministers do much spend them insomuch that Christ in respect of his labour in the Ministry seemed to be sifty year old when he was but thirty 4. Those that persecute Ministers may see what mischief they bring upon themselves he that blows out the Candle must expect to sit in the dark 5. A Minister by not communicating his light and exercising his gifts takes the ready way to lose them as a Candle not having vent and air goes out of it self 4. It shews thus much that all Ministers ought to have knowledge that is to be enlightned before they can be set up in any Candlestick as it is to no purpose to set up a Candle in a Candlestick except it be enlightned 5. Every one that hath gifts fit for the edifying of others ought to be set in a Candlestick that is placed in some Congregation where they may exercise their gifts but they must not set themselves in a Candlestick 6. By Candlesticks apparently are meant Churches as Revel 7.1 7. A Minister must not be partial nor an accepter of persons he must give light to all that are in the house instruct the meanest as well as the greatest and the greatest as well as the meanest Some will comfort rich people when they are in afflictions and be very earnest in reproving the faults of the meaner sorts but they must also reprove the greatest and comfort the meanest for light is taken for comfort Isa 50.10 and for the manifestation of truth Joh. 3.19 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 No man lights a candle Besides if it were possible to power yet not to wisdome to hide you for no man doth so but clean contrary for they set it on a Candlestick that it may give light to all the house for though in it self it is not yet to wisdome it is all one not to be at all as not to be able to produce the end for which the thing is ordained it is all one with a wise man for a thing not to have an existence as not to profit him Vers 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Let your light so shine As if he should say Do not you be afraid to be holy or to let men see or to preach the Gospel for fear of persecution but let your light the light of your doctrine and of your example shine forth for we are as subject to imitation as obedience 2. It must shine before men it is not sufficient to approve ones self to God for one must do things honest in the sight of God and in the sight of men 3. Before men not only before this or that but all men 4. That they may not only hear your doctrine and your good words may be sounding in their ears but see your good works a Minister should lighten in his conversation and life as well as thunder in his doctrine 5. Thus farre an hypocrite may go but you must go farther for you must not seek your own but your Fathers glory 6. It is not said my Father but your Father to show them how much cause they have to glorisie him for the nearer relation he hath to us the more reason we have to seek his glory the hypocrite will go as farre as those words but then he will leave you he doth
not a sinne but the love of sitting there is 6. Standing was the usual posture in prayer amongst the Jews Jer. 15.1 Job 30.20 except in dayes of humiliation Dan. 9.20 7. Love is to be joyned to both the words and they lov'd to pray standing for two reasons 1. Because they might the better be seen 2. Because they did not like those kindes of prayer to which prostration was proper for their prayers were generally Thanksigivings rather then confessions Luke 18. Lord I thank c. 8. Standing may be taken for continuance for our Saviour condemns them for their long prayers 9. They did not only frequent their own Synagogue but went to divers others to be taken notice of 10. The corners of the street may be ta'ne two wayes either as if they went into some corner of the street pretending to avoid the sight of men that they might have not only the praise of their praying but their humility and did seem to cast away praise but so that they might take it at the rebound Or else it may be taken for that place where two streets meet because that place was most publick 11. It shows they did not pray in high-wayes nor in villages but in Cities or great Towns for the others have no streets all to shew that the publicknesse of the place was the cause of their choice of it 12. This does not contradict Matth. 5.16 for they are faulted here not because they desired their works but themselves should be seen 13. It is extreamly against the very end of prayer to desire that we may be seen for the reason why we pray is that our prayers may be heard and not that our persons may be seen for the rest vid. ver 2. Vers 6. But thou when thou prayest enter into thy closet and when thou hast shut thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly But thou when c. 1. That this precept cannot be universal in respect of prayers is evident both by the practice of holy men who pray'd in publick as well as in private Psal 42.4 and by the promises of God made to such prayers Mat. 18.19 as also by expresse precept nor in respect of persons for it is certain divers have no private chambers no nor any houses to pray in 2. We must shut the door for more privacy for the advantages of private prayer are many 1. Many gestures which are not fit in publick 2. Many expressions 3. It avoids distractions 4. It avoids vain-glory 3. In secret may be taken two wayes 1. That God is in that private place where thou praiest Or 2. That God seeth the secrets of our hearts 4. God does not only grant us what we ask but rewards us also for asking For the rest Vide vers 4. Vers 7. But when ye pray use not vain repetitions as the Heathen do for they think that they shall be heard for their much speaking But when ye c. 1. This direction is universal for all kinds of prayer publick as well as private the person therefore is here chang'd 2. All repetitions in praying are not forbidden for Christ used the same prayer thrice and the Angels pray day and night Holy holy c. therefore it is said vain repetitious and they are then vain when they neither come from the heart nor go to the heart or are used as if God could not understand our wants or would not relieve them without them 3. In all things Christians must do more then Heathens do for though they do the same actions they must do them for higher ends but generally in the worship of God we must not doe what they doe for in such matters reason is erroneous 4. Many words in prayer is not unlawfull but to think that therefore we shall be heard or that God cannot understand our wants unlesse we use many expressions to signifie them for it argues that we should think God to be ignorant or unwilling to relieve 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also eloquence which we are to avoid in prayer for the words of our prayers signifie no more with God then our desires come to what is more is not prayer but babling Vers 8. Be not therefore like unto them For your Father knoweth what things ye have need of before ye ask him Be not therefore like c. Our Saviour sets down convincing reasons to shew the vanity of using many words and vain repetitions in our prayers 1. If we use them to that end as to perswade God to be willing for he is your Father 2. If you intend by many words to make him know what your wants are for he knows what you stand in need of before you ask nay he knows your wants not only better then you are able to expresse them but better then you are able to understand them for first you do not know all the things you stand in need of but God all our wants and therefore it is in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Divers things you think you stand in need of which you do not c. You think riches is needfull for you but God knows poverty to be needful 3. It is a great comfort to us that God knows what we stand in need of For 1. It would be exceeding hurtfull to us for us to have all things that we pray for And 2. No lesse damageable to have no more then we pray for for God does give us above all we are able to ask or think Isa 64.4 4. It shews us what should be the limits of our prayers viz. things needfull and not to satisfie our pride and luxury for such things are superfluous Vers 9. After this manner therefore pray ye c. After this manner c. Luke sayes When ye pray Say Matthew After this manner therefore 1. It is lawfull to pray the very words but not necessary it may be used as a form it must be used as a rule First That we are not bound to use the very words when we pray it is manifest 1. Because we do not reade of any of the Apostles who used the very words of the Lords prayer in their prayers mentioned in the Acts of the Apostles and Epistles 2. Because Luke and Matthew differ yet it is a rule of prayer in many respects 1. In respect of the person to whom we pray which is to God neither to Saints nor Angels nor other creatures 2. In respect of the things we pray for for we ought not to pray for any thing which is not expresly or virtually included in the Lords prayer 3. For the order of our prayers we must pray first for things spiritual and then temporal 4. For the manner of our prayers we must pray fervently faithfully c. 5. In respect of the end which must be the glory of God as the Doxology shews 6. In respect of persons for whom
conquered by the glorious excellencies of God for God is not only above our words but above our silence not only above our understanding but admiration But take heed that in the actings of your understanding you do not offer to make a thought of the essence of God for we cannot know him as he is 1 Joh. 3.2 Joh. 2.18 Exod. 33.20 2. You must take heed of under pretence of honouring God in one Attribute to dishonour him in another the high thoughts that you have of his excellencies must not lessen the thoughts that you have of his goodnesse knowing that the Majesty of God doth not put bounds to his goodnesse be sure that his goodnesse is as incomprehensible as any of the rest of his Attributes Secondly Thou honourest God in thy thoughts when there is such an holy dread of the Majesty presence and holinesse of God that thy thoughts are kept in one so that thou darest no more think an impure thought then do an impure action in the open street 2. In respect of words thou dost hallow the name of God 1. In respect of thy words themselves 2. In respect of thy pronunciation also when both thy words and pronunciation are such as are sutable to those high good and holy thoughts thou hast or oughtest to have of God and fit to raise the same thoughts in others when thou speakest of God speak with as much reverence and feeling as if thou spokest to God and when thou speakest to God let the awe and dread of his Majesty be as much upon thy spirit as thou verily believest would be if God immediately spoke to thee from heaven 3. By thy life and conversation thou dost hallow the name of God when thou dost live sutably to the truths promises mercies and the rest of the attributes of God so that it may be said of thee that thou art a living Bible as Paul said of the Corinthians You are the epistle of Christ not writ with ink but with the Spirit 2 Cor. 3.3 2. From the order of the Petition observe The glory of God being the first and chiefest thing that we are to desire it follows 1. That the glory of God is to be preferred before all things even our own and the salvation of all men c. For certainly if any thing were to be preferred above it it ought to be desired before it 2. Because God hath made all things for his own glory Pro. 6.16 Now the means are servants to the end and the Servant is not above his master 3. God hath taken away all that glory happinesse and excellencies which he had bestowed upon the fallen angels because they dishonoured him Now if their excellencies were better then the glory of God God should take more for his glory then 't is worth 2. From the order observe That we ought to desire all other things not only lesser but in reference to the glory of God 3. That since the glory of God is better then all the world it is a greater sinne to rob God of his glory then if it were possible to rob the whole world so much for the order for the Petition it self 1. We do tacitly acknowledge that we are not able sufficiently to glorifie God for first by reason of our ignorance we cannot tell what are the best means and by reason of our impotence we cannot put in execution those means we do know we know that the way to glorifie God is to have the Gospel of Christ preached in power and purity thorowout the whole world 3. By reason of our wickednesse we will not use the means that we can but are very prone to dishonour God 2. Not only not we but not all the creatures in heaven and earth are able sufficiently to glorifie God So that not only David Psal 148. 150 c. but even the Angels Revel 5. call for help Nay even Christ himself as man findes it too hard a task sufficiently to glorifie his Father John 12.28 2. We desire in this Petition that God would bestow upon us all means whatsoever whether outward or inward temporal or spiritual whereby we and others are made able and willing to glorifie him as that he would enlighten our understanding affect our hearts by manifesting himself and his truths in his works Word Ordinances c. and that he would do this at all times and in all places and that he would prevent or remove all things that might either in whole or in part hinder his glory whether it be ignorance atheism idolatry superstition c. and that he would enable and encline us and others to the utmost to glorifie his name in our thoughts affections words and deeds Vers 10. Thy kingdom come Thy will be done in earth as it is in heaven Thy kingdom come 1. Three things are presupposed 1. That every man by nature is under the dominion of sinne and Satan 2. That it is not in the power of any creature or of all to govern the world or to cause the kingdom of grace to come where it is not or increase where it is or to be the cause of the coming of the kingdom of gloryâ— Secondly The kingdome of God is three-fold The kingdom 1. Of power and providence whereby he rules over all creatures even reprobates senslesse and irrational creatures yea even devils themselves 2. The kingdom of grace whereby he rules in the hearts of his people here in this world 3. The kingdom of glory is the reigning of his people with him after the dissolution of soul from body and at the reunition Thirdly In the Petition the things we pray for are 1. That the Gospel might be propagated through the world and by consequence that the Jews may be called and the fulness of the Gentiles may be brought in and that the kingdom of grace may be set up in the hearts of men uncoverted and that it may be established and increased where it is 2. That he would hasten the coming of his kingdom of glory and our reigning with him for ever Now the means for this end First The removing of those things that hinder and therefore we desire 1. The destroying of the kingdom of sin and Satan 2. The downfall of Antichrist and the frustrating of the power and plots of all other enemies of the Church of God Secondly The positive means are 1. Outward as 1. That the Church may be furnished with all Gospel-officers and Ordinances and they furnished with gifts and both purged from corruption and countenanced and maintained by the civil Magistrate 2. That the Ordinances may be purely dispensed 2. The positive inward means is The powerful and effectual cooperation of his Spirit with the outward means Lastly That God would be pleased so to exercise his kingdom of power in the world as may best conduce to these ends Thy will be done on earth as it is in heaven Three things are presupposed 1. We are unable of our selves to
be certain that are small sins to be great sins that are indifferent to be sinfull or those that are sinfull to lay greater aggravation upon them then in hypothesi belongs to them to judge the intentions of others Reason 2. The reason is that howsoever we carry our selves to others we must expect the same measure from men for so Luke though we may not exclude Gods judging of us also But you will say Is it measured to every one according as they measured to others and those that are most holy should be least censured Resp 1. This hath a tendency to it if wicked men will judge so they go diametrically opposite to that which the carriage of the righteous enclines them unto 2. Certainly as to God this will come to passe that God will deal to every man according as he deals to his brother 2. In respect of the grounds and rice from whence it proceeds viz. to Judge others out of envy malice pride or from vanity of wit when we are subject to shew our wit in discovering others faults 3. In respect of the manner when we do it rashly and uncharitably uncompassionately not out of hatred of the sinne but of the person and not that others or he may be edified but that he may be disgraced 4. In respect of the end when it is done not to edification as brotherly reproof Or secondly to make our selves seem more holy by the detecting the faults of others as if we were vertuous because others are vicious Vers 3. And why beholdest thou the mote that is in thy brothers eye but considerest not the beam that is in thine own eye Why beholdest 1. We must consider why we behold the more in our brothers eye and we shall finde a great deal of rottennesse at the core the Why of hypocrites words and works are abominable while their outside is specious hence that of Luke 16.15 Is it the love of thy brother Not so for then thou wouldst more hate it in thy self then in others for the love of our selves is to be the rule of our love of our neighbours Is it the honour of God that troubles thee then thou wouldest be more offended at a beam then a more Is it the filthinesse of sin he that hates uncleannesse hates it most the nearer it is to him he hates uncleannesse in his house more in his chamber more in his face but thou art more troubled at a more in thy brothers eye then a beam in thy own Behold 1. There is no such reason thou shouldest wonder that there is a mote in thy brothers eye When thou seest a wicked man thou hast more reason to wonder that thou art not worse then that he is so bad 2. Thou shouldest rather weep for and cover thy brothers faults then stand gazing on them The word doth as well signifie to take heed to or care of as to behold Col. 4.17 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it may very well signifie here for presently after our Saviour brings him in as taking care to pull out the mote out of thy brothers eye Mote 1. Hypocrites are curious in discerning the faults of others though one hath but one fault it is not motes but more and that a very small one for it is not a beam but more 2. They behold the faults never look upon the graces of their brethren a mote can scarce cover a considerable part of the eye but they look upon the mote and not the eye 3. They look upon others sins but not upon their repentance a mote in the eye will make it weep but hypocrites take no notice of the tears but of the sinne thou seest thy brothers sinne but thou knowest nor his sighs and groans nor tears in secret David defiles his bed but he washeth his couch with his tears Brothers cye 1. He being thy brother thy brotherly love should cover a multitude of sin It may be the reason why our Saviour names the word Brother is because that those that generally speak ill of others use to pretend a great deal of friendship and love and then adde their slander which like an Antidote given with poison makes it more deadly and upon the point it shews that those that do so do but dissemble for if thou lovest him as a brother how comest thou to discover one small fault when thou coverst a multitude of sins But considerest not 1. This is one mischief of prying into anothers fault that one discerns not his own he that is so much abroad must needs be a stranger at home Beam 1. Thou art worse then he because his is but a more thine a beam 2. He may consider his mote and bewail it for ought thou knowest but thou considerest not thy beam One special use we should make of anothers vice to look unto our selves of greater it may be he sins not against so much means so many mercies so that that very sinne which is but a mote in his eye is a beam in thine But you will say Hath every one that spies a mote in his brothers eye a beam in his own Yes since it is a beam to espie a mote in his brothers eye Vers 4. Or how wilt thou say to thy brother Let me pull out the mote out of thine eye and behold a beam is in thine own eye How wilt thou say c. How that is How canst thou have the face to say when thou art guilty of the same sinne as Plato said to one who brought him a book Nulli est contradicendum he returned it immediately saying Cur contradicentibus contradicis Nay when thou art not only guilty of the same but farre greater which thy brother cannot chuse but see since one that hath a mote in his eye can see better then one that hath a beam 2. Our Saviour gives such an instance that is most proper to this purpose for he that is deaf or almost sick of any other disease is not so much disenabled to cure another that is sick of the same as one that hath an infirmity in his sight for against him there lies a double objection 1. If you can cure me why can you not your self 2. The eye is a tender place and needs therefore in all actual operation concerning it to have a Ladies hand but a Hawks eye Vers 5. Thou hypocrite first cast out the beam out of thine own eye and then shalt thou see clearly to cast out the mote out of thy brothers eye Thou hypocrite c. 1. No greater sign of hypocrisie then to be curious in the espying out of others faults and yet at the same time to indulge greater in our selves 2. No Minister in the world so fit to reprove and cure others as those that have experience of the wayes of cure of their own sins and he is fitter 1. Because he hath more skill 2. He will do it with more tendernesse and compassion 3. We must not despise
pretences telling you how much they love you and what care they have of your souls c. yet you must take heed that their fair words deceive you not look to their doctrines not their pretences So for their conversations it may be you cannot know them by one or two observations yet by much observation you may for generally hereticks are wicked men and errours end in prophanenesse 3. Take heed of judging by blossoms for then the thorn will be more glorious that way then the vine 4. You must not judge by one but by their fruits that is by their constant walkings 1. It shews the difference between the conversation of the Saints and false prophets you may stick grapes to thorns but thorns do not bring forth those grapes so their holinesse proceeds not from any root from within 2. It shews the noxious nature of false prophets they are like thorns and thistles 3. You may see the excellency of true Prophets they are like vines and fig-trees 4. Generally these thorns and thistles these hereticks grow in the sluggards fields where Gods Ministers his husbandmen do not plough and sowe They may be compared to thorns because they so easily get in but with much difficulty get out Vers 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit Vers 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit Vers 19. Every tree that bringeth not forth good fruit is hewen down and cast into the fire Vers 20. Wherefore by their fruits ye shall know them Every good tree c. 1. It is not enough for a Christian to have the leaves of profession and the blossoms of resolution but must have the fruit of holinesse 2. That no unregenerate man can do one action that is good the word fruit is in the singular But you will say Neither can any good man do any evil action that follows you will say I answer that in a good man there are two principles and denominations being from the better part we do not say that the good man sins as the Apostle sayes Not I but sin but an unregenerate hath but one principle and that the root of bitternesse Some good fruit may be stuck upon him but he doth not bring them forth so a wicked mans hand may give alms but not his heart Vers 21. Not every one that saith unto me Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of my Father which is in Heaven Not every one that One may pray often and be so confident of our interest in Christ that one may not only professe to men that Christ is a Lord but tell Christ himself that he is our Lord. 2. Our obedience to Gods will must be constant for so the word in the present tense impâ—rteth 3. It is not said the things that my Father commands but the will of my Father to shew 1. That many do those things that God commands that yet notwithstanding do not Gods will but wonderfully displease him 2 Or to shew that it is not enough to do what God commands but we must do it because he commands us 4. Christ when he speaks of wicked men he never cals God their Father but when he speaks to the Saints he seldom sayes my Father but your Father or if he sayes my Father he addes yours also Vers 22. Many will say to me in that day Lord Lord have we not prophesied in thy Name and in thy Name have cast out devils and in thy name done many wonderfull works Many will say to me in that day c. 1. Observe the multitude that shall perish by presumption despair kils his thousands presumption its ten thousands 2. Consider how long presumption continues one may die and not have presumption removed nay at the day of Judgement after sentence past it must still continue for these words may very well be supposed to be spoken after Christ speaking his sentence for so it did evidently appear Mat. 25.44 they dispute their innocency with Christ after the sentence given 'T is very strange that all the terrours of the day of judgement cannot shake their confidence 3. The wickednesse of a Minister hinders not the efficacy of his administrations The efficacy of Sacraments depends not upon the piety of Ministers A wicked man may cast out devils miraculously out of the body and out of souls and yet go to hell himself 4. It is a dangerous thing to try our states by gifts of edification one may be chosen to Apostleship and yet not chosen to salvation Joh. 6.10 comp with 13.18 5. One may have faith of miracles and not justifying faith one may both heal others in the name of Christ and be healed in body himself by Christ and yet be a cast-away and by consequence believe Christ when he gives us power to do such miracles and experimentally finde his word to be true and yet that experience of his truth in those things may be without the believing of his promises or obeying of his commands in other matters 6. See the wonderfull power and divinity of Christ that not only be himself cast out devils but could authorize whom he pleased to do it Vers 23. And then will I professe unto them I never knew you Depart from me ye that work iniquity And then will I profess unto c. 1. The word know signifies generally amongst the Hebrews knowledge of approbation Psal 1. ult Rom. 7.15 1 Tim. 2.19 2. It is one of the strongest places to prove perseverance for those to whom he shall say Depart he sayes also that he never knew them It is not I do not know you but never did know you surely if they ever had been Christs he had then known them 2 Tim. 2.19 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 Vers 25. And the rain descended and the flouds came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Every one that heareth c. 1. The world accounts them fools that are holy but Christ accounts them the only wise 2. The difference betwixt these two is not in their house but in their foundation one builds his hopes upon the sands the other upon the rocks nay it may be the presumption of the wicked may carry a fairer show then the confidence of the Saints Confidence doth not become presumption by being too great but by being upon false grounds 3. All must expect at one time or other by afflictions persecutions or temptations to have their confidence tried upon what foundation it stands 4. Untill persecution c. ariseth it is not to be known whose profession is true or false 5. Our strength is not from our selves but from the rock upon which we are built 1 Pet. 1.4 6. When a Professour fals away his fall is very great and notorious 7. Therefore try not what thou holdest but upon what grounds if thou hast no grounds for thy religion but education custom c. these will not stand a storm 8. One Christ is better then a thousand creatures one rock then millions of sands to build on Vers 28. And it came to passe when Jesus had ended these sayings the people were astonished at his doctrine Vers 29. For he taught them as one having authority and not as the Scribes And it came to pass c. 1. We must stay to the end of the Sermon else we shall go away without a blessing else it shews some dislike of the Sermon for their being astonished made the stay 2. One may be astonished at a Sermon by which he is not converted 3. One that is a true Minister hath authority over his hearers let their persons be never so mean in respect of their office they are above them 4. A Minister ought to keep up his authority and not to be despised by his people 1 Tim. 4.12 Tit. 2.15 5. The Question may be Why the Evangelist takes such special notice that the people were astonished because he spoke as one having authority and seems to passe by the matter of our Saviours Sermon and takes notice of the manner of delivering of it one would think rather that the Evangelist and the people should have taken notice of the heavenlinesse of his doctrine rather then the authority with which he delivered it The reasons may be First It is said in respect of Christ to shew the difference betwixt his preaching and all others for whether they were Prophets Scribes or any others they preach not so authoritatively as Christ did for the Prophet said Thus saith the Lord the Scribes Thus saith such a Rabby c. They proved what they said by the testimony of others but Christ upon his own authority I say unto you and this was that wherein our Saviour excelled all other preachers For the substance and matter of his doctrine it was wonderfull heavenly yet for the substance of it it had been formerly preached but no one ever preached upon their own authority before his doctrine differed from the Prophets and all other teachings in heavenlinesse and clearnesse but that was only in degree but in respect of his authoritative preaching it differed but in kinde 2. In respect of the people the meaning may be thus That the Sermon of Christ came with such authority and power upon their spirits that they were fully convinced of the truth of those things he preached which conviction in any proportionable measure they never had experience before of as often as they had heard the Scribes preach 3. Or may it not be to shew that though they were astonished yet it was not upon right grounds for whosoever is taken with the eloquence pronunciation or any thing else in a Sermon besides the holinesse of the matter that is delivered though their delight be spiritual in respect of the object for it is the Word preached that delights them yet in respect of the formality of their delight viz. the ground why they are delighted in the Word preached is carnal And if you take the word so then this reason of their astonishment is set down that we might understand that this our Saviours Sermon did astonish them yet it did not convert them FINIS