their robbery were not free of mocking the innocent Son of God for one of them did cast the same scoffe in his teeth also Doct. 1. It is no wonder to see the innocency of Christ mocked by rascals for our Lord did suffer cruell mocking by a condemned robber 2. Straits and torments will not tame a reprobate even in the threshold of hell he will blaspheme God without a cause offered as here is to be seen Ver. 45. Now from the sixth hour there was darknesse over all the land unto the ninth hour In the midst of this infirmity of the humane Nature Christ lets forth the Glory of his God-head in shewing himselfe Lord of Heaven and Earth as by other evidences remarked by the rest of the Evangelists so by darkning the whole land at the Noon-tide of the Day for the space of three Houres and drawing as it were the curtain of darknesse over his naked Body while he hung upon the crosse and thus not suffering the creatures to shew their glory where their Maker is suffering the extremity of Shame Doct. Our Lord did not empty himselfe in the dayes of his humiliation but so as he did ever let some spark of his Glory appear to such as believed in him whereby they might discern the Divine Majesty of his Person even in his lowest condition Ver. 46. And about the ninth hour Iesus cried with a loud voice saying Eli Eli lama-sabachthani that is to say My God my God why hast thou forsaken me Our Lord a little before his Death being now under the full weight and burden of the curse due to our sins and finding all sensible consolation from Heaven and Earth withdrawn from his humane Spirit breaketh forth into this heavy representation of his case in the words of Psalm 22. wherein this agony was foretold By which speech we understand that howsoever the humane Nature of the Mediatour kept constantly the same room in Gods estimation and love and could no more be loosed from the incomprehensible-fervent love of God then the Personall Union of the Divine and humane Nature could be dissolved yet was it necessary that it should suffer the punishment of our sins and feel the effects of the wrath and curse of God due to us for sin in as high a degree and measure as should be equivalent to our perpetuall destruction and be found satisfactory to Divine Justice for us and therefore albeit it was impossible that the humane nature could be deserted in regard of Gods love or of sustaining strength or in regard of inherent Holinesse or any other thing else necessarily joyned with the stability of the Hypostaticall Union yet in regard of sensible consolation it was not onely possible but also necessary that for a time it should be deserted and should taste of horrible bitternesse and accompanying such a desertion and this sort of torment and anguish of Spirit could as well consist with the personall Union as the Pain and Torment of Body could consist with it yea as the Personall Union gave way to his death and remained fast till the time of the seperation of His Soul and body so did it also give way to the temporall affliction of his humane Spirit and to this desertion in regard of Felt comfort and yet remained constantly fixed and unmoveable notwithstanding and if any should doubt how Christ his perswasion of the union of the two Natures and of the necessity and profitablenesse of his sufferings could stand with this expression let us consider that no perswasion of whatsoever truth can make holy Nature senslesse of what is destructive of it nor hinder it to expresse how it is naturally affected and what it naturally feeleth and as perswasion of the necessity and profitableness of the searing of a bleeding wound with a hot iron cannot hinder nature to be sensible of the pain or to crie out in the sense thereof so no knowledge or perswasion of the Personall Union of the two Natures in Christ or certainty of the necessity and profitablenesse of his sufferings could reasonably hinder such an expression as this wherein perswasion of love and union with God crieth My God my God and holy nature filled with the sense of wrath due to our sins and destitute of all comfortable feeling of Gods presence for the time crieth forth Why hast thou forsaken me not by way of quarelling but by way of admiring the terriblenesse and abhorring the bitternesse of Divine Wrath now felt to be far surpassing all humane apprehension which could precede the feeling of it Doct. 1. Christ our surety beside all the sufferings which he suffered in his body did suffer also sorrow grief anguish torment and desertion in regard of comfort in his soul for this and other expressions prove so much 2. Our sins deserved that we should have been utterly forsaken of God and it behoved our Redeemer to taste a little of the hell of being forsaken ere we could be redeemed 3. Heavinesse of spirit sense of wrath appearance of being forsaken and want of fel consolation may consist with the Love of God toward a mants person yea and with a mans adoption unto the state of a child of God for here is consisteth with the personall union of the Man-hood of Christ with the Divine Nature 4. Whensoever naturall sense doth misse the consolations of God faith must gripe more straitly unto God as Christ his faith doth here crying My God my God when sense seeth nothing but forsaking Ver. 47. Some of them that stood there when they heard that said This man calleth for Elias This his speech unto God some of the beholders did mock and say of him as much as if he had left God and prayed to Elias Doct. 1. No wonder the griefs and troubles of the souls of Gods children be ridiculous to the World for even the deep anguish of Christ and his prayer to the Father were mocked by some as here we see 2. In common reason it is a just reproach for any man to call upon any other except God only for even profane sinners here do make it a matter of mocking to pray to Elias supposing that Christ had done so This man calleth for Elias say they Ver. 48. And straightway one of them ran and took a spunge and filled it with vineger and put it on a reed and gave him to drink Here in his thirst as was before signified Psal. 69. vineger is given him to drink Doct. No consolation no not so much as a drink of water was yeilded unto our Lord till he paied all our debt but only what could be devised to augment his grief as here They gave him vineger to drink Ver. 49. The rest said Let be let us see whether Elias will come to save him They had wrested his Prayer before as if he had prayed not to God but to Elias now they mock also the falsly supposed Prayer to Elias in this speech importing that there was no help
tribute money And they brought unto him a peny 20. And he saith unto them Whose is this image and superscription 21. They say unto him Cesars Then saith he unto them Render therfore unto Cesar the things which are Cesars and unto God the things which are Gods By calling for the stamp of the tribute mony and finding by the Im age and superscription of the money that they had by agreement subjected themselves unto Cesar and taken him for their King and stricken coyne for his use he concludeth the question as solved and biddeth them Give unto Cesar that which is Cesars and unto God that which is Gods Hence learn 1. Where a Kingdome hath subjected themselves unto a King and become his Subjects and tributaries it is lawfull to pay tribute unto him Give unto Cesar that which is his 2. Christ is no enemy to Magistrayey nor to civill rulers but teacheth men to give therin their due for Give unto Cesar that which is Cesars saith he and therfore it is reason that magistrates be as carefull that God have what is due to him in Religion and obedience of his commands as he is carefull that their due be given to them 3. Men should so regard Kings and Rulers as they do not mistake God but respect honour and obey him above all Therfore saith he Give unto God that which is Gods Ver. 22. When they had heard these words they marvelled and left him and went their way They find themselves disappointed and with a fruitlesse admiration of Christs wisdom do depart Doct. Christs adversaries in the end will find themselves mistaken in their vain hopes which they have had to ensnare him or his and all that open the mouth against him shal be ashamed as These men marvelled and went away Ver. 23. The same day came unto him the Sadduces which say that there is no resurrection and asked him 24. Saying Master Moses said if a man dye having no children his brother shall marry his wife and raise up seed unto his brother In Christs ran counter with the Sadduces learn 1. Christ will yoke with all his adversaries and will dispute with all Sectaries and confound them new exercises new disputes new contradictions new temptations abide our Lord and his Church for after the Pharisees and Herodians are gone the Sadduces come 2. It is a speciell policy of Satan to multiply his temptations one after another so near in time as he can for The Sadduces came that day 3. Multitudes of sects and schismes is not new nor strange but the just punishment of a corrupt Church not onely Pharisees and Herodians but Sadduces also set on by turn upon our Lord. 4. No errour so monstrous but it will finde Patrons and Followers among them who do not follow Christ for the beastly errour of the mortality of the Soul and denying the Resurrection of the body findeth here Sadduces to professe it Ver. 25. Now there were with us seven brethren and the first when he had married a wife deceased and having no issue left his wife unto his brother 26. Likewise the second also and the third unto the seventh 27. And last of all the woman died also 28. Therefore in the resurrection whose wife shall she be of the seven for they all had her Because that in the resurrection the Sadduces conceived that every man is to return to his wordly estate and condition as wife children and goods and thus do see many absurdities follow as they apprehend upon their own suspicion therefore they reject this article of faith and propound their conceit as an unanswerable doubt unto Christ. Hence learn 1. The conceiving of spirituall things in a fleshly manner is the ground of mistaking the truth and setting up of errours and heresies as appeareth in these Sadduces they apprehend the doctrine of eternall life to be this That the course of this temporary life shall be renewed and made perpetuall 2. No man seemeth wiser in his own eyes then the blindest hereticks do they conceive that Christ himself cannot answer their objections against the truth and this imboldneth these Sadduces to dispute Ver. 29. Iesus answered and said unto them Ye do erre not knowing the Scriptures nor the Power of God 30. For in the resurrection they neither marry nor are given in marriage but are as the angels of God in heaven Christ confuteth them by Scripture Doct. 1. If the Scriptures be not understood and believed it cannot misse but errours will arise for nothing else but this light can prevent or remove errours for They erred not knowing the Scriptures 2. It is necessary for quieting our minds in the truth of Gods Word that we look onely to the promise of God and to his ability to performe all what he hath promised Therefore saith he Ye erre not knowing the Scriptures nor the Power of God 3. After the resurrection we shall be set free from the infirmities whereunto now we are subject and shall neither need meat nor drink nor marriage but shall be upholden immediately of God without means as Angels are and shall be imployed onely in the immediate service of God as the Angels of Heaven are Vers. 31. But as touching the Resurrection of the dead have ye not read that which was spoken unto you by God saying 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Having reproved their errour he confirmeth the true Doctrine by Scripture Hence learn 1. That no sufficient silencing of errour can be till the contrary truth be made clear by Scripture Therefore saith he Have ye not read 2. Whatsoever is said in the Scripture should be taken as spoken unto us and that by God for Have ye not read that which is spoken unto you by God saith he 3. Whatsoever the Scripture doth import by good consequence is to be accounted for Godâ— speech and that which in reading should be so understood as if it were expressed as here Christ reckoneth Concerning the Resurrection have ye not read saith he for the Scripture doth not stand in letters or syllables but in the sense of words and in the truely inferred consequences from thence 4. Whosoever are within the Covenant of Grace whose God the Lord is by Covenant they are sure to live in Heaven with God after this life and to have their bodies raised at last unto immortall life because God is the Saviour and Redeemer not of the soul of his Elect only but also of the body therefore there must be a resurrection of the body for God is not the God of the dead but of the living that is His Covenant to be a mans God will not suffer the man to perish in soul or body but though temporall death overtake the body yet the soul must live and not die but be for ever in a blessed condition with God and the body must not alwayes remaine under
the power of death but must be raised at last to an immortall condition that it may also live for e-ever by his Power who hath proclaimed himselfe the Goâ— of his own people and hath taken this stile and will keep it for ever Ver. 33. And when the multitude heard this they were astonished at his doctrine This is the issue of the Controversie Doct. The end of disputation against the truth is a further clearing of it and glorifying of Christ as here The multitude were astonished at his Doctrine Ver. 34. But when the Phrisees had heard that he had put the Sadduces to silence they were gathered together 35. Then one of them which was a Lawyer asked him a question tempting him and saying 36. Master which is the great commadement in the law This is a new rancounter with the Pharisees who though they were refuted sundry times before and had heard that the Sadduces were put to silence yet they do resolve a new assay and after consultation do find out one of their learned Rabbies thinking to give Christ some affront upon a disputable question concerning What is the greatest Commandement in the Law Doct. 1. In these perverse men the blindnesse the boldnesse the obstinacy the malice of Christs enemies is to be seen they renew their onsets frequently They gathered together and sent out one to tempt him 2. The adversaries of Christs grace will seem to be much for the Law even when they are against the true end of the Law that is against forgivenesse of sin through Christ which is the greatest matter of the word of God Ver. 37. Iesus said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind 38. This is the first and great Commandement Our Lord having to do with a proud hypocrite puffed up with a conceit of his own righteousnesse doth so answer him as he sayeth out the spirituall meaning of the Law that the man might see how short he came in the obedience thereof and so doth teach us 1. That the commandements are not obeyed except the obedience proceed from love this is imported Thou shalt love the Lord. 2. The commands are not satisfied except the whole man wholly in all things obey with his whole mind affections and the strength of all the powers of soule and body therefore saith he With all thy heart soule and mind 3. To love God is the greatest command because it is the Fountain of the obedience of all the commands and also because all the commands of the first Table are but branches and evidences in part of our love to God 4. The great commandment is not fulfilled except a man in the sense of his short coming in love to God seek for reconciliation with him enter in a covenant of grace with him and make use of his friendship as of a reconciled God therefore saith he Thou shalt love the Lord thy God 5. The commandment of loving God with all our might and adhering to him as reconciled unto us and made ours by covenant is first to be looked unto as being of greatest consequence for This is the first and great command to love the Lord thy God Ver. 39. And the second is like unto it Thou shalt love thy Neighbour as thy selfe The Pharisees asked of one commandment and our Lord in his answer giveth two comprehending all this commandment is called the second because it is in the next room after immediate worship of God to be looked unto and because it is the summe of the second Table It is called like unto the first because it hath the same authority it requireth like spirituall and constant obedience as the first and must be joyned with the first by such as would be found obedient unto the first and herein the envy and malice of these Pharisees is taxed who pretended to love God and yet did hate the Saviour his Son and all peoples salvation who must be saved onely by him Doct. 1. So many as professe love to God must set themselves to love their Neighbour also at his command for he cannot love God who will not love his Neighbour therefore saith he The second is Love thy Neighbour 2. It is lawfull to love our selves yea it is a commanded duty after ouâ— love to God and with our love to God and from our love to God that is to say So as our love to our selves be not in the first room which belongeth to God so as our love to our selves be subordinate unto the love of God and may make us forth-coming to the honour of God and do not prejudge our love to God but fuâ—ther the same for the command which saith Love thy Neighbour as thy selfe saith Love thy selfe by a second and like command depending on and flowing from the first 3. A right ordered and measured love to our selves is the rule and measure of our love to our neighbour the love of God must be preferred both to our selves and neighbour so as we must not please our selves or our neighbour by displeasing God but our love to God being fixed in the own place then in reason as we would have others to do unto us do we also unto them for Thou shalt love thy neighbour as thy self that is Sincerely and constantly Ver. 40. On these two commandements hang all the Law and the Prophets The Pharisee did move the question concerning the greatest commandement in the Law meaning the moral Law Christ having answered telling him that he had not only satisfied the question concerning the greatest commandement of the moral Law but also had given him the summe of the whole Law yea not only so but also had given him the summe and scope of the whole Books of Scripture wherupon doth hang the whole doctrine of Moses and the Prophets On these two commandements saith he hang all the Law and the Prophets and so shall we find it to be if we consider the matter for the summe and scope of the Scriptures may be comprehended in these three The first is To shew us what duties the perfect Law of God requireth of us The second is To shew how being found short of our duties and guilty of fearful transgressions of the Law we may be reconciled with God The third is To shew how and by what rule we shall walke before God in new obedience Now all these three will befound in Christs answer and in these two great commandements for 1. In these great commands the duty of perfect love is first enjoyned for it is said Love God with all thy heart and thy neighbour as thy selfe 2. Upon our presupposed short-coming in our duty the seeking unto the covenant of reconciliation is insinuate and injoyned in these words thy God Thou shalt love the Lord thy God 3. After the covenanting there is injoyned an indeavour of sincere setting unto the obedience of the whole Law with our heart mind and
warrantably for Matthew here sheweth the warrant of John his calling out of Isaiah 2. A called preacher should labour that the heart of the hearers be prepared for more and more lively receiving of Christ for this is Johns scope to prepare the way of the Lord. 3. He should not keep silence but in open audience discharge his commission plainly not in obscure or high termes fully keeping back nothing of the Lords revealed counsell and boldly not fearing what flesh can do unto him for this much is imported in Johns crying voyce 4. He should labour to bring down the pride of impenitent hearers and to lift up the dejected soul of such as in the sense of their sin and unworthines dare not beleeve for this is to make the Lord his pathes straight injoyned by John Vers. 4. And the same Iohn had his raiment of camels haire and a leathern girdle about his loyns and his meat was locusts and wild honey He sheweth the austerity of Johns way and manner of living fitted for his extraordinary commission Doct. 1. Such as the Lord doth call to the Ministry he fitteth them unto the work and unto the times wherein he doth imploy them such austerity was fit in a Nazarite sent forth to waken a world besotted in security 2. Ministers in their outward manner of living should so behave themselves as loast exception may be taken against them and as their work in their hand may be most advanced for so did John Baptist. Vers. 5. Then went out to him Ierusalem and all Iudea and all the region round about Iordan 6. And were baptized of him in Iordan confessing their sins As for the successe of Johns Ministry there is no small confluence of the people unto him Doct. 1. When the Lord mindeth to fish soules he can make them swim thick about the net of the gospel for all Judea went out to Johns Baptism 2. It is not unusuall to the Scripture to take All for all sorts and ranks of people all Iudea and all the Region for all sorts of people out of Judea and the Region about Jordan 3. Ministers in receiving in of members of the church must be content with the profession of repentance and faith joyned with submission to the ordinances and not pry in narrowly on their hearts and consciences for John did not take auricular or particular confession of sins it was impossible the multitudes coming to baptism being so great but such as confessed their sins in generall and desired Baptism were admitted by him and baptized in the river whether by sprinkling water on them or dipping them the word doth not determine for it is so large as to give room to either but that it was sprinkling is most likely for thus most conveniently so great multitudes could be baptized of John confessing their sins Vers. 7. But when he saw many of the Pharisees and Sadduces come to his baptism he said unto them O generation of vipers who hath warned you to flee from the wrath to come This is a speciall Sermon in the peoples audience directed by John to the Pharisees the most precise sect among the Jews who sought to be justified by their works and to the Sadduces the most licencious sect of the whole who beleeved neither resurrection of the body nor immortality of the soul wherein John exhorteth them to uprightness and bringing forth of good fruits by five reasons The first is Ye have been hitherto wicked vipers and it is a wonder that ye are fled from wrath therefore now bring forth good fruits verse 7 8. Doct. 1. How powerfull is the preaching of truth when the Lord is pleased to blesse the same for here many even of the Pharisees and Sadduces came to Johns Baptism 2. Such as professe to beleeve the word and to repent of their sins to submit to Gods ordinances cannot be excluded from entring into the society of the church for John doth not exclude these Pharisees and Sadduces the worst of men from entring into the christian church by Baptisme of whom he could have no more but profession of faith and repentance 3. Notorious sinners may and should in their receiving into the church after any pollution by scandal be put in mind of their former evill life that they may be humbled the more and be more holy for time to come for John doth not stand to call these Pharisees Generation of Vipers which is the name of the worst sort of serpents 4. It is a rare thing to see sectaries converted for John wondereth at their coming and saith Who hath forewarned you to flee 5. Wrath doth follow on all the wicked who either live Belly-gods and Epicures as the Sadduces or do seek to be justified by their own works as the Pharisees for who hath forewarned you saith he to flee from the wrath to come 6. Coming to Christ and subjection to his ordinances is the way to eschew wrath for that here is called Flying from wrath 7. When Gods glory peoples edification and salvation do require that publick faults should be publickly rebuked then the credit of the party to be reproved is not to be stood upon for John doth not stand in this case to brand these too much esteemed sectaries with the stile of Generation of Vipers to the end they may be humbled and the people drawn off the following of their former erroneous courses Ver. 8. Bring forth therefore fruits meet for repentance John having admitted these Pharisees and Sadduces into the church by Baptism now he instructeth them as disciples Doct. 1. The severity of the faithfull pastor should be mixed with love and care to have men saved for John so reproveth what is by-past as he giveth them direction for time to come saying Bring forth fruits 2. Men must not be secluded or suspended too long from the society of the visible church but upon their profession of repentance and faith in Christ and subjection unto his ordinances must be admitted and then commanded to prove themselves sincere by such fruits as may evidence the truth of their repentance for so doth John saying Bring forth fruits worthy of repentance Verse 9. And think not to say within your selves We have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham The second reason I assure you least you deceive your selfe that the prerogative of being Abrahams children will not avail you except you be sincere children carefull to do good works therefore Bring forth fruits Doct. 1. Carnall confidences are great impediments unto true repentance and must be renounced by such as would be found sincere Therefore saith John Thinke not to say within your selves we have Abraham to our Father 2. Gods promises unto the children of Abraham may be fulfilled and yet all such of the children of his flesh as are profane may be cut off for John saith Think not to say Abraham is our father 3. Rather
then God should not perform his promise he will work miracles he will convert such as there is no more hope of then of stones for John saith God is able of these stones to raise up children unto Abraham Verse 10. And now also the ax is laid unto the root of the trees therfore every tree which bringeth not forth good fruit is hewen down and cast into the fire A third reason If you be barren or bear ill fruits you shall be cut down and perish Therefore bring forth good fruits Doct. 1. When the Gospel is preached as mercy is offered so destruction should be most severely threatned if use be not made of the Gospel this is Johns way saying Now also is the ax laid to the root of the trees 2. The preaching of the Gospel of Gods mercy requireth of such as imbrace the faith necessarily a holy life and good fruits 3. Such as professe to receive the Gospel and do not study to bring forth good fruits shall perish for it is written Every tree that bringetth not forth good fruit is hewen down and cast into the fire Verse 11. I indeed baptize you with water unto repentance but he that cometh after me is mightier then I whose shoes I am not worthy to bear he shall baptize you with the holy-Ghost and with fire A fourth reason Beside this outward Baptisme of water by me you must have another Baptism of the Spirit by Christ Therefore seek after it that you may bring forth good fruits wherin John abaseth himself and cryeth up Christ. Doct. 1. Outward Baptism is indeed Gods ordinance yet it is not to be rested on but a further baptism is to be sought after therefore saith John I baptize indeed with water but c. 2. The more a man be in estimation for his office or gifts the more need had he to keep him within his own bounds in a due distance from Christ and not to incroach upon his Masters glory for so doth John here understanding that some of the people had too high estimation of him I baptize you with water saith he but he that cometh after me is mightier then I. 3. The proper element of Baptisme is not oyl salt or spittle but onely water and no other thing therefore John saith I baptize with water 4. One of the ends of baptism is to seal up the covenant of repentance whereby the party baptized may be obliged to follow the course of repentance and may also have the promise of God for furnishing grace to repent sealed unto them also therefore saith John I baptize you UNTO REPENTANCE 5. The more knowledge a man hath of CHRIST the lower will he abase himself before him and exalt Christ the higher this moveth John to say He that cometh after me is mightier then I c. 6. The most excellent of men are not worthy of the meanest imployment of service to Christ that is it which John saith Whose shooes I am not worthy to bear 7. There is a two fold baptism one of water poured upon the body by the Minister another of the Spirit poured forth upon a mans soul by Christ and these two may be in time distinguished for John saith I baptize with water but he shall baptize with the holy Ghost 8. Whosoever are baptized inwardly by the Holy Spirit are also baptized with fire that is by a more penetrative power and vertue then what water at first doth show which vertue must go through the whole man unto through mortification of sin that is it which by way of explanation is imported when he saith with the holy Ghost and with fire taking baptism by fire here not for any extraordinary gift of miracles but for that which is common to the Regenerate Vers. 12. Whose fan is in his hand and he will throughly purge his floor and gather his wheat into the garner but he wil burn up the chaff with unquenchable fire A fifth reason Though now the fruitfull and unfruitfull be joyned one with another in the visible church as chaff and corn are mixed on the floor yet Christ will sever the one from the other and will take the Fruitfull to Heaven and will cast the unfruitfull in hell Therefore Bring forth good fruits Doct. 1. The visible church is like a corn floor wherein good and bad as chaff and corn are mixed together for so doth the comparison import 2. Christ as the perfect Husband man will so sever the one from the other that not one of the wicked shall be in company of the Godly for He will throughly purge his floor 3. Christ hath means at hand to make the separation he hath his word and church-censures and afflictions and trials by persecution and death and the day of judgment when he shall fully perfect the separation for his Fan in his hand and he will thoroughly purge his floor 4. The upright and Fruitfull shall be gathered unto heaven the unfruitfull as chaff e cast in hell not one of the Godly shall perish not one of the wicked shall escape perdition for he will gather his wheat and burn the chaff Ver. 13. Then cometh Iesus from Galilee to Iordan unto Iohn to be baptized of him The second part of the chapter concerning Christs baptisme wherein first we mark a providence of Christs education in another part of the country then John Baptist lived in where Johns commission to baptize in the name of Jesus appeareth to be divine so much the more that our Lord and he had never seen one another in the face before now not till now Christ cometh from Galilee to Jordan 2. Our Lord was pleased to be baptized for his own reasons namely that he might countenance and blesse his ordinance unto us as he did circumcision unto the Jews and that he might present himself among sinners as our surety and offer himself to the father to be baptized with the baptism of affliction for our ransome Ver. 14. But Iohn forbad him saying I have need to be baptized of thee and comest thou to me This offer of Christ to be baptized astonied John so far as he forbade Christ to be baptized in regard he knew Christ needed not baptisme Doct. 1. The clearest sighted of Gods Servants do not see the deep of the Lords work till he reveal it therefore was it that at first John refused to baptize Christ. 2. Albeit it be sufficient to be once baptized outwardly yet baptism of the spirit must be renewed frequently for John already indued with the holy spirit in an eminent measure saith I have need to be baptized that is yet again to receive a larger measure of this baptism yea the more of this grace is bestowed upon any man the more is he sensible of his need and desirous of a further measure of it for none more holy then John and none more desirous to be more holy then John I have need to be baptized saith he 3. Christ is the despenser of
hath of his own unworthiness and misery for Christ of such doth pronounce Blessed are the poor in Spirit 2. Whosoever are poor in spirit seeking after Christ in the sense of their own indigence have right and title unto the riches of grace and glory albeit they be poor and beggerly in their own feeling yet are they rich in Christs estimatoin for of such Christ saith Theirs is the Kingdome of Heaven that is unto them belongeth eternall life Verse 4. Blessed are they that mourn for they shall be comforted The next mark of true Disciples is godly sorrow which maketh a man in all sort of grief to powre out himself unto God in Christ and to seek relief from him Doct. 1. Whosoever do follow after Christ mourning in the sense of sin or fear of wrath howsoever they may seem miserable in their own or the worlds eyes yet are they verily blessed for of such Christ saith Blessed are they that mourn 2. Such mourners may be destitute for a time of comfort but at no time can they be destitute of blessednesse for even in the time when they are mourning and do want comfort it is said of them They are blessed 3. Albeit their comfort be delayed for a time yet it shall not alwayes be with holden for the word of consolation is heâ—e spoken unto them which they in due time shall find applyed and verified unto them by Gods Spirit for it is said They shall be comforted and this shall be partly by being made to see satisfactory reasons of Gods delaying to comfort them partly by receiving now and then reall deliveries and sensible outgates of their mournfull condition and partly by being supported with strength in the inner man at all times that they succumb not till at last they be fully delivered for ever for They shall be comforted saith the Lord. Verse 5. Blessed are the meek for they shall inherit the earth The third marke of true Disciples of Christ is Meeknesse which is a grace of God whereby Christs followers are so nurtured and tamed by the Spirit of God in the sense of their own sins and wrongs done to God that they do without fretting submit themselves to Gods corrections whâ—ther mediately by the wickednesse of men or immediately in his providence falling on them Doct. 1. Whosoever do put a right construction upon Gods dealing with them how hard soever their case be certainly are blessed for of such Christ saith Blessed are the meek 2. A man indued with Christian meeknesse is master of as much in the world as he standeâ—h in need of that is to say How little portion soever he may seem to have of the earth and so much the lesse possibly because of his meek disposition and aversenesse from ungodly strife yet hath he right to all that he hath need of in this earth through Christ yea he shall have the use of all he hath need of in this earth so as he shall be content with his lot and that which he possesseth shall be joyned with the rich blessing of God poured out upon it and last of all he shall inherit that new Heaven and that new earth wherein dwelleth righteousnesse 1 Cor. 3.21 22.2 Pet. 3.13 For so much doth the promise import They shall inherit the Earth Ver. 6. Blessed are they which do hunger and thirst after righteousness for they shall be filled The fourth mark of true Disciples is hunger and thirst for righteousnesse such hungry souls are they who in the sense of their sinfulness and want of all inherent righteousnesse do heartily hunger to be more and more certified of the imputation of Christs righteousness and do thirst to draw sap and life from him for the changing their sinfull nature and making them more holy and righteous by his Spirit Doct. 1. Such as are heartily desirous to be justified and sanctified through Christ they are blessed for of such Christ prononnceth Blessed are they who hunger and thirst for righteousness 2. Kindly hunger after the righteousnesse of God in Christ shall be satisfied albeit for the present such soules as do feel this hunger be pained yet they shall have all that they desire in Gods own time the word of the Lord shall be made milk honey bread and marrow unto them a Well of living Water shall spring up from the Holy Spirit unto them now and then they shall have so large a meal and so full satisfaction as they shall be forced to say Enough O LORD and at length shall be put in full and sensible possession of all for it is written They shall be satisfied Verse 7. Blessed are the merâ—ifull for they shall obtain mercy The fifth mark of true Disciples is mercifulness whereby Christians have such a holy compassion of the miseries of other mens bodies and soules as doth make them actually to do them good as they are called unto their relief Doct. 1. The outletting of bowels of compassion to others who are lying under the burden of sin and misery is the sure evidence of a blessed man for Christ of such doth say Blessed are the mercifull 2. The Christian his shewing of mercy unâ—o others is a foâ—erunner of the renewed and fresh sense of Gods mercy to himself for this is imported in the proof of such mens blessedness for they shall find mercy now certain it is that such men have already obtained mercy else they could not be mercifull else they could not be blessed but it is possible that they do not feel mercy but rather for the present feel sad wâ—ath to their estimation yet the promise is They shall find mercy to their own discerning sensibly 3. When God maketh his children find the fruits of their mercifulness it doth not puff them up as if they merited or deserved it for it is not said here they shall merit but They shall find mercy Verse 8. Blessed are the pure in heart for they shall see God The sixth mark of true Disciples is purity of heart whereby Christians study not only to eschew sin and to have a blameless conversation before men but also to be holy in their mind in their designes and affections before God Doct. 1. Albeit beleevers in Christ do find sensibly much pollution in themselves yet if their heart love it not if when they come short in duties their heart is grieved for it if the honest indeavour and study of their heart be that they may be pure and holy they are notwithstanding of this felt sinfulnesse truely blessed for Blessed saith our Lord are the clean or pure in heart 2. Holinesse and purity of heart is a preparative for sensible communion with God for it is promised they shall see God that is their eyes shall be opened to behold by faith the invisible God the Lord shall make them to discerne the mysteries of salvation hid from the world he shall make them to observe the work of his providence in justice mercy goodness and power in
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
graciously to the Centurion Doct. 1. Christ will never be so incensed against his foes as to forget his friends Therefore his threatning of the misbelief of the Jews makes not our Lord forget his respect to this faithfull Centurion 2. Christ will not dis-appoint the hopes of his own but as they beleeve so shall it be they that beleeve in him shall not be ashamed therefore saith he here As thou hast beleeved so be it done unto thee 3. Christs word and power need not his bodily presence for bringing forth the effect promised for the Centurions servant was healed being absent in place On the self-same hour Ver. 14. And when Iesus was come into Peters house he saâ— his wives mother laid and sick of a fever 15. And he touched her hand and the fever left her and she arose and ministred unto them In this healing of Peters wifes mother Learn 1. That marriage is lawfull and honourable in the Preachers of the Gospel for Peter being called to the Apostleship keepeth his wife and house and entertaineth his wifes mother 2. Christ will not disdain to visit the families of his own how mean soever they be for he cometh to Peters house 3. The speciail thing our Lord taketh notice of in the house he cometh unto is What aileth any in it and what need they stand in of his help therefore it is observed of him here that he saw Peters wifes mother lying sick of a feaver as if there had been nothing else to see 4. Christ will shew his goodness and power as need is for the comfort of his friends as here He touched her hand and the feaver left her 5. Albeit this might seem no great matter in comparison of other miracles yet faith wil observe Christs divine power in a little matter as clearly as in the greatest work therefore doth the Evangelist mark this miracle that She arose and ministred unto them 6. What benefit we receive of Christ ought to be imployed for service to him and his followers for this woman being healed Arose and ministred or served Christ and his Disciples in such entertainment as Peters house could afford Ver. 16. And when the even was come they brought unto him many that were possessed with divels and he cast out the spirits with hiâ— word and healed all that were sick In this multitude of miracles learn 1. That no time was untimous unto Christ when people came unto him for When the even was come when rest was due to Christ after al the dayes diligence in his calling they brought unto him many sick 2. Among other effects which sin â—ath brought upon men this is one to be bodily possessed with divels and it is justice that it so should be when possession spirituall is not regarded as it is said They brought unto him many possessed with divels 3. There is no mean to liberate men of divels but that they come or be presented by others unto Christ as these were brought to him 4. Christ by his word oâ— command easily can deliver men from deepest possession for He cast out the spirits by his word 5. Never man came to him to be helped whom he cured not therefore justly do they â—perish who come not unto him for of those that came unto him it is said He healed ALL that were sick Ver. 17. That it might be fulfilled which was spoken by Esaias the Prophet saying himself took our infirmities and bare our sicknesses The Evangelist maketh observation of the intent of these works Hence learn 1. That all the miraculous cures which Christ used upon mens bodies was to make it evident that he was the promised Saviour of soules spoken of by the Prophets for These things did he that it might be fulfilled or be known to be fulfilled which was spoken by Esaias 2. This speedy delivering of the infirm this universall healing of the sick this welcoming of them how untimous soever they came proveth that Christ not only took on him our infirmities common to mankind but also by compassion did bear our sicknesses so affectionately that he healed such as came unto him so readily and shortly as if the disease had been in his own body Verse 18. Now when Iesus saw great multitudes about him he gave commandement to depart unto the other side The report of his miracles being spread abroad multitudes of the people did flock about him to gaze and wonder at him Therefore Christ no wayes loving idle gazing nor confused confluence of curious people doth give commandement to his Disciples by ship to go over the lake of Genesaret unto the other side Doct. 1. Many do flock after Christ and his Ordinances rather out of curiosity and by-respects then out of desire to profit as is here evident 2. Christ is not the author nor allower of confusion be it under never so specious pretences as here appeareth 3. Christ wil rather depart then foster folly he loveth not to feed any mans curiosity but to be profitable he loveth not worldly pomp but to be beleeved into and to be loved for salvation Therefore He gave commandement to depart unto the other side Ver. 19. And a certain scribe came and said unto him Master I wil follow thee wheresoever thou goest 20. And Iesus saith unto him the foxes have holes and the birds of the air have nests but the Son of man hath not where to lay his head A scribe perceiving how Christ was esteemed of doth make offer absolutely to be his Disciple and servant but first with an eye to his own ease profit and honour as appeareth by Christs answer then rashly not considering his own inability nor what hazards and difficulties he had to passe in case of following of Christ and withall intruding himselfe in Christs Ministry saying I will follow thee whithersoever thou goest Our Lord meeting the mans mind rather then his words doth professe himselfe indeed to be the promised Messiah now incarnate and made the Son of man next that he had voluntarily emptied himself so far of honour riches and ease as he had no certain place of residence no not so much as a Foxes den or birds nest nor any houshould stuffe whereon to lay his head This did our sins deserve and this Christ was content to suffer for ransoming of us and procuring right for large allowance unto us and to season and sanctifie eveâ—y mean estate and degree of life to such as should be called unto it now whether this Scribe made his offer good or not it is not materiall but howsoever we learn 1. That such as wil follow Christ must make resolution to be content with such allowance and fare as the Captain of our salvation was content with for so doth Christs answer import 2. Whosoever do offer their service unto Christ especially in the Ministry should look well what motives do induce them and that they be not seeking the world in his service or else they may fall short of
their intention and be disclaimed of Christ as unfit to be accounted his servants for this is it which the answer doth speak Ver. 21. And another of his Disciples said unto him Lord suffer me to go and bury my father 22. But Iesus said unto him follow me and let the dead bury their dead Here is another man called to follow Christ who desires a delay and putteth off the matter with an excuse till his old father were dead and buried Hence learn 1. That such as Christ hath a mind to call to the Ministry he wil find them out for here is a Disciple who hath no mind to follow Christ unto the constant attendance of the Ministry and yet Christ intends to have him 2. A true calling may be met possibly at first with an unwilling minde either altogether refusing the Ministry or shifting off the calling for a time for this man desires to be let alone till his aged father should die that he might discharge the last duty unto him ere he followed Christs call Suffer me first to bury my father saith he 3. Christ will not take a refusall of the man whom he intends to imploy and that no pretence of doing duty to mens bodies shall be taken for an excuse for the not taking charge of souls when Christ doth call for Christ urgeth him stil saying Follow me 4. Common civil duties may be done by any men but the work of the Ministry only by men chosen and called and sent Therefore follow thou me saith Christ and let the dead bury their dead that is men dead in their sins are sufficient for such a work as burying the dead but follow thou this higher imployment Ver. 23. And when he was entred into a ship his disciples followed him 24. And behold there arose a great tempest in the sea insomuch that the ship was covered with the waves but he was asleep 25. And his disciples came unto him and awoke him saying Lord save us we perish 26. And he saith unto them Why are ye fearfull O ye of little faith Then he arose and rebuked the winds and the sea and there was a great calm 37. But the men marvelled saying what manner of man is this that even the winde amd the sea obey him In this miracle observe 1. That our Lord of set purpose will lead his Disciples into dangers for the stirring up and triall of their faith and for evidencing of his own glory for He enters into a ship for this end and maketh his Disciples follow him wherein they might safely hazard indeed when he went before and did give warrant to them to follow 2. His presence exeemeth not his Disciples from trouble and danger for Now there arose a great tempest in the sea 3. Our Lord as he took on him our nature so also he subjected himselfe to our naturall and sinlesse infirmities for being weary on the land he fals asleep in the ship 4. The church may be like to be drowned and Christ may seem to neglect the marter for the Church now in the ship was covered with the waves but he was asleep in the ship 5. The church must beleeve Christ to be God and able to deliver them albeit he seem as it were sleeping among them because he can carry himself as one a sleep and that of purpose in his wisdom to the end he may be awaked by their prayers as by the Disciples here They came and awoke him and cried Lord save us we perish 6. As sense of danger and need is a choise argument when we deal with Christ for help for We perish speaketh much so is it an ordinary fore-runner of deliverance and help for Save us we perish went before the rebuking of the wind 7. It is a sinful misbelief to be too much feared to perish in Christs company and service therfore he rebuked them saying why are ye fearfull 8. He can put difference between small faith and no faith and as he will reprove unbelief so wil he not despise the smallest measure of belief therefore saith he O ye of little faith 9. Whether he seem to sleep or to be awake he is Lord of heaven and earth ruler and commander of wind sea and land whom all the creatures must obey for he arose and rebuked the wind and there was a calm 10. The glory of the deliverance which Christ doth give to his people in their greatest straight is marvellous and far above all that they can apprehend ere it come for when the Disciples looking as men on the Lords work saw the great calm they marvelled 11. The faith which Christs Disciples had in his God-head was little in comparison of what they had ground fâ—r even from the works of the glory therof demonstrate unto them for say they What manner of man is this that even the windes and sea obey him Ver. 28. And when he was come to the other side into the country of the Gergesens there met him two possâ—ssed with divels coming out of the tombs exceeding fierce so that no man might passe by that way 29. And behold they cryed out saying what have we to do with thee Iesus thou Son of God Art thou come hither to torment us before the time 30. And there was a good way off from them an herd of many swine feeding 31. So the divels besought him saying If thou cast us out suffer us to go away into the herd of swine 32. And he said unto them Go. And when they were come out they went into the herd of swine and behold the whole herd of swine ran violently down a steep place into the sea and perished in the waters 33. And they that kept them fled and went their wayes into the city and told every thing and what was befallen to the possessed of the divels 34. And behold the whole city came out to meet Iesus and when they saw him they besought him that he would depart out of their coasts The last part of the chapter containeth the delivery of the two men possessed with divels Wherein learn 1. That Christ went no whether but for a speciall errand pity to these two poor possessed men moved him to crosse The sea or the loch of Tiberius and when he came to the other side his errand appeares The two possessed men are presecuted unto him Christ can make the divels bring men unto him nill they will they for here there met him two possessed with divels 3. The malice of the divels is exceeding cruel where they can get liberty to shew it against man for they drive these men from the society of other men unto the saddest spectacle of tombes or sepulchers they imbitter them with rage and fierce anger and move them to come against all other men so that no man could passe by that way 4. How powerfull soever divels be yet they can neither stand out against Christs power nor flee from him nor abide his presence Therefore They cry
the Preachers are sustained by the Hearers Christ esteemeth their sustenance to be no reward neither to be any thing considerable to hinder their bestowing of the benefit of the Gospel to be esteemed A free gift for after he saith Freely give he subjoyneth The work man is worthy of his meat 4. As Christ assureth painfull Preachers that they shall not want so he giveth no order for sustenance of idle men for there is no servant of his spoken of here but the work-men onely The work-man is worthy of his meat Vers. 11. And into whatsoever city or town ye shall enter enquire who in it is worthy and there abide till ye go thence Christ giveth direction about their lodging and company Doct. 1. Such as are known lovers of Religion and to be ready to entertain according to their power the preachers of his word are the only persons worthy of the company and guestning of Christs servants the only persons in whose houses Ministers should chuse to lodg for Enquire saith he he who in the city is worthy 2. Christ will have his servants maintained in a seemly way and not as beggers basely going from house to house therfore saith he Abide in the house which is worthy till ye go out of that place Ver. 12. And when ye come into an house salute it Verse 13. And if the house be worthy let your peace come upon it but if it be not worthy let your peace return to you Our Lord sheweth them to make triall of the house fit for their lodging Doct. 1. Beside the good report that men have of their respect to Religion Christ will have his servants trying them ere they trust them much and the mean wherby he will have them tryed is by their respect to the Gospel and offer of Peace through Christs Grace for every seeming holy Person is not a friend to the doctrine of Grace therefore saith he When ye come to a house salute it that is Offer Peace by the Gospel unto it 2. No house is worthy in Christs reckoning but that which receiveth the offer of Gods Peace by the Gospel of Grace through Christ and unto such only Christ alloweth Peace for he saith If the house be worthy let your Peace according to your doctrine come upon it 3. If any receive not the offer of Peace by the Gospel of grace in Christ they are debarred as unworthy or unfit to have the fellowship of Christs servants or any benefit of the Gospel therfore saith he Let your Peace return unto you 4. Albeit the offer of Christs Peace do unto the refusers therof no good yet shall it testifle of the fidelity of the servants of Christ in offering Peace for their part and so do good to the Preacher therfore Let your peace saith he return to you Ver. 14. And whosoever shall not receive you nor bear your words when ye depart out of that house or city shake off the dust of your feet 15. Verily I say unto you It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment then for that city From this to the end of the chapter Christ incourageth the Apostles and all his Disciples to follow the Profession of the Truth of the Gospel without fear by sixteen reasons The first reason or motive Such as receive you not shall be severely punished for the shaking off the dust of the feet served to shew that the Apostles were free of their blood and that God did despise the refusers of the Gospel as a man doth the dust of his feet and that in the last day the dust of the ground where despisers of the Gospel did dwel should bear witnesse against them albeit there were no other witnesse to be found Hence learn That such as despise the Gospel God shall despise them and cut them off from the society of himself and all his servants 2. There is an appointed day when Justice shall be execute to the full upon all the wicked and namely on the despisers of the Gospel and this is At the day of judgment saith Christ. 3. There shall be degrees of torment in hell as there are degrees of offenders for The case of Sodom shall be more tolerable then of some other 4. The sin of a city refusing the Gospel is greater then the sin of Sodom for so doth the comparison of the refusers to hear Christs messengers and of Sodom import The reason whereof is because Sodom had not the Gospel and offer of Gods grace made unto them did not sin against such a convincing light did not despise in so high a degree the remedy of sin as despisers of the Gospel do Vers. 16. Behold I send you forth as sheep in the midst of wolves be ye therefore wise as serpents and harmelesse as doves The second Reason Though your danger be great yet remember ye are in my service I send you out therefore care for no more but prudently and holily to carry your selves in my service Doct. 1. Preachers must prepare themselves not only not to be received by all to whom they do offer the Gospel but also to be persecuted and put in hazard of their life for Christ saith I send you forth as sheep among wolves 2. Resolution must be made for the worst entertainment that can befall Preachers that so the lesser crosses may be the better indured even for what sheep may suffer of wolves to wit Beastly cruelty without pitie because that many Preachers suffer of people Behold saith he I send you forth as sheep among wolves 3. Christs commission to his servants may incourage them and comfort them against whatsoever crosse may befall them Behold I send you forth 4. Except the great Shepherd of soules defend his own servants they have no more strength to resist their enemies then sheep in comparison of Wolves 5. Preachers must be wary and circumspect to keep themselves from harm of their wicked adversaries that neither their body nor soul be hurt by them Therefore it is said be wise as serpents 6. They must also take heed that they harm not the flock of their adversaries by any passage of unfaithfulnesse in their calling for it is said Be harmlesse as doves Verse 17. But beware of men for they will deliver you up to the councels and they will scourge you in their synagogues 18. And ye shall be brought before governours and kings for my sake for a testimony against them and the Gentiles The third reason Ye are forewarned of witty and powerfull enemies in Church and State against you but remember it is for my sake and for a testimony against them and therfore Fear not Hence we learn 1. That there is no less danger to Christs servants from unrenewed men who seem to be civil and courteous and observant of the laws then there is danger from the most beastly and cruel adversaries Therefore saith he Beware of men 2. There is great danger for
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
about Christ for at Christs Baptisme he was confirmed abundantly that Christ was the very Messiah 3. That which disciples may hear and see and observe in the reall and experimentall putting forth of Christs power among men is sufficient to prove that hee is the true Messiah Therefore saith hee Tell Iohn again these things which ye do hear and see Like as even the ordinary and daily working of Christ still unto this day upon such as are converted from time to time may prove that he is the true Messiah 4. He in whom all these things which are prophesied to be done by the Messias are accomplished is the onely true Messias But Christ Jesus is hee in whom all prophesies are accomplished for He maketh the blinde to see the lame to walk and the poor to take the Gospel Therefore Christ is the onely true Messiah for this is the proof whereby Christ doth confirm Johns Disciples that there was no other Messiah to be looked for 5. The remedy of all sin and misery is to be found in Christ both for body and soul for it is he by whom the blinde receive their sight and the poor receive the Gospel c. 6. The poor and needy soul sensible of its own sin and misery is the proper object of the Gospel The righteous and the rich in their own opinion do not smel any worth in Christs Word for It is the poor who receive the Gospel 7. The Gospel doth affect the poor and needy soul so as it doth put as it were a stamp of the good news of Gods grace upon it for so importeth the passive word in the Original which saith that the poor are Evangelized or stamped with the preaching of the Gospel Verse 6. And blessed is he whosoever shall not be offended in me Our Lord obviats any temptation which might arise from his outward humiliation Doct. 1. Many stumbling blocks are to be met within a mans way toward Jesus Christ such as were taking on the shape of a servant and his outward humbling of himselfe unto the crosse This is imported In his mentioning of mens being offended or stumbling at him 2. Such as do not stumble at Christ nor start back from beleeving and professing of him for whatsoever crosse or impediment laid in their way shall surely be saved for Blessed is he whosoever shall not be offended in me saith he Ver. 7. And as they departed Iesus began to say unto the multitudes concerning Iohn What went ye out into the wilderness to see A reed shaken with the wind Now followeth Christs testimony of John Baptist wherein John is commended for eight respects The first is his constancie Hence learn 1. That Christ gives his servants a good meeting he bears witnesse of their faithfulnesse as well as they do bear witness that he is the true Messiah as here for instance when Johns Disciples are departed Christ speaketh to Iohns praise before the multitude 2. The reasons which moveth us to go hear the Sermons of any preacher should be well examined for we must answer unto Christs question What went ye out to see 3. It is the commendation of a Preacher of the truth that he be constant in the truth and not wavering hither and thither for this is the ground of Johns commendation That he was not a reed shaken with the winde as the interrogation having the force of a negation doth import Verse 8. But what went ye out for to see a man clothed in soft raiment behold they that wear soft clothing are in kings houses The second point of the commendation of John is for his Holinesse and high Measure of Mortification Hence learn 1. That it is the commendation of a Preacher to be mortified to the glory ease pleasure and riches of this world for on this ground Christ commendeth John by way of interrogation denying him to be A man given to soft raimens 2. A true Preacher must be so mortified to this World as all the Allurements of court be not able to corrupt him for such as love to wear soft raiment will affect to be in respect at court for that very end therfore saith he They that wear soft raiment are in kings houses Ver. 9. But what went ye out for to see A prophet yea I say unto you and more then a prophet The third point of Johns commendation is the clear revealing of Christ and of the shortest course to come unto Him wherein John was above any Prophet Hence learn 1. That the right reason of going to hear Sermons is because the man that speaketh hath warrand to speak and to reveal Gods will this is it which he saith Went ye out to see a Prophet 2. John is called more then a Prophet specially because he did point out Christ more clearly and fully then any before him as Christ doth shew hereafter teaching us that these are the greatest men in the Ministry who do most point out Christ to the world and do most sincerely lead men unto him Verse 10. For this is be of whom it is written behold I send my messenger before thy face which shall prepare thy way before thee The fourth point of Johns commendation is from his speciall imployment to be Christs Harbinger to make way for Christ for albeit every Minister of the Gospel be Christs messengers to carry ambaâ—â—age to the world yet John Baptist was such in a special manner for of him it was prophesied by Malachi Behold I send my messenger 2. Albeit it be the office of every Minister by the preaching of Christs doctrine to make way for Christs entrie into the soul to dwell in it by his Spirit yet John Baptist was Harbinger in an odd way assisted by the doctrine of repentance in humbling proud sinners and fitting them for mercy in Christ And 3. He was in a speciall manner imployed for pointing out of Christ to be the Lamb of God not only in doctrine but also with the finger of ocular demonstration Ver. 11. Verily I say unto you among them that are borâ— of women there hath not risen a greater then Iohn the Baptist notwithstanding he that is least in the kingdom of heaven is greater then be The fifth point of Johns commendation is in comparing him with and prefering him above all the Prophets which came before him because 1. Singular predictions were of him more then ever of any of the Prophets 2. His bringing into the world had more extraordinary passages of providene then any of the Prophets 3. His authority and office to bring in a new Sacrament was singular 4. Beside the baptizing of our Lord and converting of such multitudes his Ministry was countenanced with the clearest vision and revelation of the mystery of the Trinity that ever was 5. The sanctification of his Person from the womb to his Martyrdome was singular 6. The clearness of his knowledg of the way of righteousnes by Christâ— and of the application of types of the
me ye that labour 4. Albeit a soul find nothing whereby to commend it selfe to Christ but a fruitlesse life and loathfom burthen of sin nothing but that which yeeldeth restlesse unquietnesse yet without exception of any person all such may come unto him for relief none of those who acknowledg their inability to help themselves are secluded There is no Bar to put back a soule from Christ which desires to come unto him which desires to beleeve in him and to have communion with him for he saith Come unto me all yee 5. Albeit there be no bar put to hinder any man from coming to Christ yet none wil come until they be sensible of a burden whereof they cannot be freed by any other meanes Therfore he speaketh expresly to such saying Come unto me all ye that are weary and heavy laden not excluding luke-warm Laodiceans or any other who desire to be made sensible of sin who desire to repent who desire to beleeve in God and to fear God 6. Seeing all things are delivered unto Christ and all that have need are commanded to come to him it is a miserable and damnable folly to seek any thing belonging to righteousnesse and eternall life except in Christ Jesus only for he telleth us All things are delivered unto me and saith Come unto me 7. God can sanctifie the love of our selves so far as to make it a motive and allurement to draw us unto him for such as are unquiet about the condition of their soul or are burdened with any trouble which they are not able to bear have a promise of relief if they shall come unto him who can shew them the true cause of their trouble and the right outgate also for I will give you rest saith he Now rest is opposed to labour and burthens and so importeth ful relief from al the sin and misery which can trouble any man Ver. 29. Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your soules The next exhortation teacheth us 1. To stay with Christ under his discipline after we are come unto him and so to joyn the study of obedience with faith the duties of faith and obedience must not be severed for he joyneth Come to me and take on my yoke 2. Albeit Christs commands be our true liberty yet in respect of the untowardnesse of our nature the tye of doing all holy duties belonging to sanctification of bearing the Lords chastisements and suffering persecution is a yoke wherein we have need to be bound Therfore saith he Take on my yoke 3. It is necessary that we willingly submit our selves to this yoke and burden how contrary soever it seem to our nature for Take ye up my yoke doth the word in the Originall bear or Lift it as it were upon your shoulders 4. When we have consented to submit to Christs yoke we have need as Disciples daily to learn how to bear it Therefore he commandeth saying Learn of me 5. As unto the right bearing of the yoke of Christ the vertues of humility and meekness are necessary so are they to be learned and had onely from Christ blessing unto us not onely his Doctrine but also his example for it is said Learn of me that I am meek and lowly now no command given unto him of the Father was grievous no suffering made him grudg no paines made him shrinke from his duty or to faint his plaints of his enemies and his answers unto them were full of meeknesse he stood not to abase himself for the Fathers glory and mens good and it is he who must give us grace to do so also 6. True rest unto the conscience is to be found in Christs satisfaction given to justice for us true peace in his service for he saith Come to me and ye shall find rest 7. It is sufficient in this life that we find rest to our souls albeit our bodies be troubled Therfore it is said Ye shall find rest to your souls No more is promised Ver. 30. For my yoke is easie and my burden is light Another motive to take on his yoke is My yoke is easie Hence learn 1. That albeit Christs Discipline and manner of exercising of his followers be a yoke and burden to our corrupt nature yet it is an easie yoke and a light burden to a soul seeking liberation from sin and seeking salvation through Christ Therefore saith he My yoke is easie c. Now it is called an easie yoke in comparison of the covenant of works wherein men want the help of a Mediator and are bound to do all in their own naturall strength but we have Christ to help us who worketh all our works in us and for us 2. It is an easie yoke in comparison of sin which maketh a man draw and bear his own ditty unto condemnation 3. Christs yoke is easie because albeit the ten commands renewed and repeated in the Gospel do require no lesse perfection to be aymed at in sincerity of obedience then under the covenant of works yet the cords to bind on the yoke are not terrour but love and that little which is done in faith and upright obedience is well accepted and much joy and peace much courage and comfort is bestowed on such as uprightly ayme and endeavour to obey the commands of God in Christ thus saith he My yoke is easie and my burden is light CHAP. XII There are three controversies between CHRIST and the Pharisees The first is about his Disciples their plucking of ears of corn to ver 10. The next about the healing of the withered arme of a lame man to ver 22. The third about the casting out of a divel to ver 46. After which we have his estimation of his carnall and spirituall kindred Ver. 1. AT that time Iesus went on the Sabbath day through the corn and his Disciples were an hungred and began to pluck the ears of corn and to eat IN the first controversie learn first That our Lord took much pains in going from place to place about what the Father had given him to do for even on the Sabbath he went from place to place Through the corn field 2. The work of the Ministry and attending on the Lord somtimes may be so urgent as his servants wil forget to provide their meat for here His Disciples were an hungred 3. God may put his chosen children to straits in this world and suffer them now and then to taste of want for his Disciples must for hunger at a time Pluck the ears of corn and eat them for bread Ver. 2. But when the Pharisees saw it they said unto him behold thy Disciples do that which is not lawful to do upon the Sabbath-day The Pharisees fish a fault where there was none and quarrell with Christ for his Disciples Doct. 1. It is no new thing to see men who are otherwise learned and are in account for their
is made a spectacle to his foes Ver. 12. And his disciples came and took up his body and buried it and went and told Iesus From the history of Johns buriall Learn 1. That the faithful must not be ashamed at the suffering of the Saints but testifie their respect to the living and to the dead for Iohns disciples came and buried Iohns body 2. When Pastors are cut off men must resort to the chiefe shepherd so much the more at the Disciples of John came to Christ and told him of Iohns death Verse 13. When Iesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him one foot out of the Cities 14. And Iesus went forth and saw a great multitude and was moved with compassion toward them and he healed their 〈◊〉 From the history of Christs departure Learn 1. That Jesus hath reason to depart from the place where any of his servants are slain and others of them are in danger for When he heard this he departed 2. Such as have need of Christ wil find him out and follow after him refusing no travel nor pains to seek him for The people follow him to a desert place 3. Christ is compassionate toward such as seek him and of such as seek he will put none away the needy and sick find health from him for here it is said He was moved with compassion and healed the sick which followed him Ver. 15. And when it was evening his disciples came to him saying This is a desert place and the time is now past send the multitude away that they may go into the villages and buy themselves victuals 16. But Iesus said unto them They need not depart give them to eat 17. And they say unto him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitude to sit down on the grasse took the five loaves and the two fishes and looking up to heaven he blessed and brake and gave the loaves to his disciples and the disciples to the multitude 20. And they did all eat and were filled and they tooke up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men beside women and children Here is the miracle of the loaves occasioned by the Disciples care to have the multitude dismissed timously Doct. 1. It is wisdom to have regard unto peoples infirmity and what they may endure in attendance of divine worship as The Disciples here have a care of the peoples want of food 2. If God cal for extraordinary attendance he wil furnish ability and provide for the bodies of such as prefer the feeding of their soules to the refreshing of their bodies providing they tempt not God herein by neglecting wilfully ordinary means Therefore Jesus saith They need not depart give ye them to eat 3. Where God giveth a call to his servants to feed people they must look to himself for ability and not be discouraged for the little furniture which they conceive they have for here the Disciples have no more but five loaves and two fishes and Christ contenteth himself with them Bring them to me saith he 4. It is good in an ordinary call unto any work to look to ordinary means as the disciples here not apprehending as yet any more then the ordinary do make objection that they have but five loaves and two fishes 5. The Lord will have our weaknesse for his work to beseen to the end his power may the more appear as here the paucity of loaves and fishes must first be seen ere he work the work 6. In working of miracles our Lord did so dispose of all circumstances as might most profit the people and glorifie the Father in whose name and power as being one with the Father he did the work as here He ordereth the people in their places looketh to Heaven and powerfully blesseth their provision that there might be bread and fish enough by his divine operation 7. Christs Ministers shall lose nothing in distributing their gifts unto the feeding of his people for the Disciples after more then five thousand have eaten of their few loaves do take up twelve baskets full a great deal more then they had laid down Ver. 22. And straightway Iesus constrained his disciples to get into a ship and to go before him unto the other side while he sent the multitudes away 23. And when he had sent the multitudes away he went up into a mountain apart to pray and when the evening was come he was there alone 24. But the ship was now in the midst of the sea tossed with waves for the wind was contrary Another miracle tending to shew that as Christ is Lord of the earth and lives of the creatures therein so he is Lord also of the sea and winds wherein he exerciseth his Disciples with a plece of trouble to make them profit in the knowledg of his spirituall Kingdom The reasons of this short dispatch and constraining of the disciples to go to sea without his bodily presence may be seen in Ioh. 6. and Mark 6. Here it is sufficient to learn 1. That we should be sure of an urgent calling before we undertake a hazardous voyage for Iesus constrained his disciples to go into a ship 2. Christ wil not have men diverted from their places and callings under pretence of waiting on him nor to expect to live by miraculous means but to attend upon the ordinary blessing of each mans vocation and therfore he sendeth the multitude away 3. Christ albeit the Son of God yet because he had taken on our nature and the office of Mediator therein upon all occasions of retyring he prayeth and intercedeth with God for his people He went and prayed apart 4. When the Godly are in trouble and under trials the Mediator is praying for their upholding when the disciples go to sea Christ goeth to the Mount to pray 5. Christs Disciples must be in trouble and hazards when others are at ease as here it fareth with these Disciples 6. Albeit men have Christs warrant for their voyage yet are they not exempted from trouble danger therein for here is an instance 7. Men may have fair wheather in the beginning of a work and danger and trouble may be kept back till they be so far ingaged as it is more safe for them to go forward then to return so fareth it here with the Disciples for The storm ariseth when they are in the midst of the sea Ver. 25. And in the fourth watch of the night Iesus went unto them walking on the sea 26. And when the Disciples saw him walking on the sea they were troubled saying it is a spirit and they cryed out for fear 27. But straightway Iesus spake unto them saying Be of good cheer it is I be not afraid Christ doth not stay all night from them
Lord did suffer much contradiction and temptation by wicked Sectaries here divers mo at one time come against him 2. Satans children how opposite soever one to another can agree to oppose Christ for the Pharisees and Sadduces here do joyne against Christ though they were otherwise adversaries one to another The Pharisees maintaining the resurrection of the body the immortality of the soul the Sadduces denying both 3. Such as would make shew that they would believe if such and such signes or not promised conditions were granted unto them are both lying hypocrites and tempters of God also in prescribing new means of believing when God hath given sufficient already Therfore it is said They came tempting him in desiring a signe Ver. 2. He answered and said unto them When it is evening ye say It will he fair weather for the skie is red 3. And in the morning It will be foul weather to day for the skie is red and lowring O ye hypocrites ye can discern the face of the skie but can ye not discern the signes of the times 4. A wicked and adulterous generation seeketh after a signe and there shal no signe be given them but the signe of the prophet Ionas And be left them and departed Because Christs doctrine and miracles did prove that the Messiah was come and the time of the Kingdome of grace Therefore he reproveth them for not discerning the times Doct. 1. The Lord hath made the offer of the means of grace a signe of the time of grace as well as he hath made signes in the sky of foul or fair weather approaching therfore are they worthy to be blamed who do not observe the time for Can yâ— not discern the signes of the times saith Christ. 2. Hypocrites and men in nature are able to discern of naturall things but not of spirituall Thus Christ taxeth the Pharisees saying Ye can discern the signes of the sky but not the time of grace 3. Such as set not their heart on God revealed in Christ are not of the true church nor Spouse of Christ but are adulterers Therefore Christ calleth these Pharisees and Sadduces Adulterous generation 4. Christs enemies shall get no satisfaction in signes such as they prescribe to help them to discerne Christ by in his Doctrine and Operations shall be suffered to go on in opposition till they have vented their malice to the full and then shall they know by Christs victory over them and over death it self and over all his enemies that Christ is indeed the true Messiah for saith Christ No signe shall be given them but the signe of the prophet Ionas who after three daies arose as it were out of the grave 5. Hypocrites and such as tempt God shall be left unto themselves as here Christ left them and departed Ver. 5. And when his disciples were come to the other side they had forgotten to take bread This forgetting to take bread is told us partly That we may know how our Lords train was maintained to wit As souldiers they carried their bread with them and to shew us that our Lord had a care that his followers should not be burdensom to any But in speciall it is spoken of to clear the occasion of the disciples mistaking of the speech of Christ herafter set down in his warning of his disciples to beware of corrupt doctrine under comparison of leaven Ver. 6. Then Iesus said unto them Take heed and beware of the leaven of the Pharisees and of the Sadduces Under the similitude of leaven Christ bids his disciples beware to be infected by the corrupt doctrine of these sectaries Doct. 1. False doctrine is like leaven for it infects the lump secretly and totally therfore Beware of leaven saith he 2. The doctrine of justification by works professed by the Pharisees and the doctrine of the Sadduces denying the resurrection of the body and the immortality of the soul are both poisonable leaven therfore Beware of the leaven of the Pharisees and Sadduces saith he putting both the sects in a like condition of infection Ver. 7. And they reasoned among themselves saying It is because we have taken no bread The disciples imagine that Christ was speaking of bodily leaven Doct. Readily are our Lords words mistaken even by disciples and upon a mistake wrong conclusions are drawn and so the intent of Christs words are lost for Because we have no bread is this admonition given say the disciples Ver. 8. Which when Iesus perceived he said unto them O ye of little faith why reason ye among your selves because ye have brought no bread 9. Do ye not yet understand neither remember the five loaves of the five thousand and how many basket ye took up 10. Neither the seven loaves of the four thousand and how many baskets ye took up 11. How is it that you do not understand that I spake it not to you concerning bread that you should beware of the leaven of the Pharisees and of the Sadduces 12. Then understood they how that he had them not beware of the leaven of bread but of the doctrine of the Pharisees and of the Sadduces Christ is offended that they should be so carefull of bread and imagine that himself was anxious about bread also seeing they had experience lately of his power to provide bread at his pleasure Doct. 1. Our Lord will not change his speech for our mis-taking but rather reprove our dulnesse and then help to a right understanding as here he doth saying Why do ye reason thus 2. Christ will make it a matter of reproof if he see his disciples anxious about any thing in this world as here for this Because they had brought no bread 3. Not to profit in faith is the matter of greatest controversie between Christ and his followers as here O ye of little faith 4. The right use of Christs works in speciall of his miraculous feeding many with a little food is to assure us of Christs power to provide bread for his servants and that they need not to be anxious about that matter Therefore saith he Remember the miracle of the loaves 5. The Lords reproof is a mean of rectifying our understanding for after the reproof then they understood that he meaned by leaven The corrupt doctrine of the Pharisees Vers. 13. When Iesus came into the coasts of Cesarea Philippi he asked his disciples saying Whom do men say that I the Son of man am 14. And they said Some say that thou art Iohn the Baptist some Elias and others Ieremias or one of the prophets 15. He saith unto them But whom say ye that I am Christ is about to clear and confirme his disciples in the knowledge of himself and maketh way for this by questions Hence learn 1. That it is expedient for Pastors to examine the knowledge of their flock as Christ here asked his disciples 2. It is no new thing to see diversity of judgement concerning Christ and the matters
When his disciples heard it they were exceedingly amazed saying Who can then be saved 26. But Iesus beheld them and said unto them with men this is impossible but with God all things are possible Upon this mans departure Christ teacheth his disciples wholesome lessons wherin learn 1. That Christ edifieth his church upon all occasions whether men joyn themselves to him or separate from him as here 2. It is as impossible to have riches and not to trust in them not to be insnared and hindred from heaven by them as for a camel or cables sow to go through a needles eye by reason of the naturall corruption which iâ— in man ready to intangle and drown the mans mind and his time and affections in the world and cares and pleasures of it Therfore saith Christ A rich man shall hardly enter in the Kingdome of heaven 3. Whatsoever difficulties be told us of in the way to heaven they serve onely to make us despaire of our own strength and abilities and to flee in unto God to whom nothing is impossible for he can â—o loose the heart of a man from the world as riches shall be no impediment to hinder him from Heaven and whatsoever elseâ—â— impossible to us he can make it possible and bring it to passe for To God all things â—â— possible Ver. 27. Then answered Peter and saâ—d unto him Behold we have forsaken all and followed thee what shall we have therefore 28. And Iesus said unto them Verily I say unto you thâ—â— ye which have followed me in the regeneration when the Son of man shal sit in the throne of his glory ye also shal sit upon twelve thrones judging the twelve tribes of Israel 29. And every one that hath forsaken houses or Brethren or Sisters or father or mother or wife or children or lands for my name sake shall receive an hundred fold and shall inherit everlasting life Here upon occasion Christ sheweth the felicity of his faitfull disciples In Peters question Learn 1. Albeit it be little that we suffer for Christ yet we think much of it for Peters worldly case in following Christ was little worse â—hen when he traded onely in the fishing notwithstanding he thus speaketh saying We have for saken al as if it had been some great matter 2. Howsoever it be not worthy to speak of what we do or suffer for Christ yet the least thing done in sincerity is not despised by Christ but highly esteemed and richly rewarded â— for Christ promiseth a reward 3. Christ doth not narrowly mark the infirmities of his own but doth cherish the smallest beginnings and formenteth the smoaking flax as here may be seen in his answer to Peter albeit Peters speech smell of pride yet he paseth it over saying Verily I say unto you c. 4. Although Christ doth not always answer his peoples expectation by giving them the very thing which they look for yet he will not fail to give them a better thing as here the Apostles dreamed of an earthly Kingdom and of earthly honours to be given unto Christ and themselves this he will not give them but he leadeth them higher shewing them that what they loved to have in this life should be given them in substance and in a more eminent way in the life to come to wit a Kingdome to each of them which should be satisfactory unto them and that in stead of the Kingdom which they did affect over the twelve Tribes of Israel in their earthly conceit of his Kingdom saying Ye shall sit upon Thrones 5. The day of judgment shall be a sort of regeneration wherein our bodies and souls shall be renewed perfectly for glory and immortality â— Therfore Christ calleth tha◠〈◊〉 in the regeneration 6. At that day Christ even in his humane nature shall be seen to reign in glory sutable to his divine Majesty â— for He shall sit on the Throne of his glory 7. Such as follow Christ must resolve for Christs sake to be deprived of what is dear unto them in this life if he shal be pleased to put them to triall that is imported in Every one that hath forsaken houses or brethren 8. What men do lose for Christ shall breed them gain a hundred fold even in this life because the comforts and priviledges of Christs Kingdome are a hundred fold better then any thing they can be deprived of for the Gospels cause for saith he They shall receive an hundred fold 9. Beside what spirituall gain is gotten in this life to such as suffer for the Gospel life eternall is also given for an inheritance in the world to come which is able to make up all losses sustained for Christ for it is said And they shall inherit eternall life Ver. 30. But many that he first shal be last and the last shall be first Howsoever Christ esteem much of what his servants do suffer for him yet he giveth advertisement to Peter and the rest in them to al men that they should not conceit of any merit in their sufferings or worth in any other specious excellency but to study rather to be humble and sincere because at the time of Gods reckoning many who in their own eyes and before men were first should be found to be last that is of no esteem with God and such as in their own eyes and in the eyes of the world seemed nothing should be with God in prime estimation many who in the conceit of their own merit were first in the reward should be last and of no account and many who in the opinion of the merit were last and worthy of nothing should be first in the reward this is imported in saying But many that are first shall be last c. CHAP. XX. Christ sheweth in a parable how many that are last shall be first to ver 16. Forewarneth his disciples of his sufferings to ver 20. Dischargeth prelacie among them ver 29. And healeth two blind men Ver. 1. FOr the kingdom of heaven is like unto a man that is an housholder which went out early in the morning to hire labourers into his vineyard 2. And when he had agreed with the labourers for a peny a day he sent them into his vineyard 3. And he went about the third hour and saw others standing idle in the market-place 4. And said unto them Go ye also into the vineyard and whatsoever is right I wil give you And they went their way 5. Again he went out about the sixth and ninth hour and did likewise 6. And about the Eleventh hour he went out and found others standing idle and saith unto them Why stand ye here all the day idle 7. They say unto him Because no man hath hired us He saith unto them Go ye also into the vineyard and whatsoever is right that shall ye receive 8. So when even was come the Lord of the vineyard saith unto his steward Call the labourers and give them their hire beginning
where he â—new the traitour with the enemies should shortly come to apprehend him and acquainteth his Disciples with his puâ—pose of going apart to prepare himself by prayer for suffering Doc. 1. As the truth of the Gospel so the right way of suffering for the truth must be learned from Christ Therfore our Lord takâ—th with him his disciples unto Gethsemane a Garden and place where he is to begin his last sufferings that they might see how voluntarily and holily he addressed himself unto that service 2. As we should not make oftentation of going to private prayer so neither need we scrupulously to conceal our purpose when it may edifie for Christ saith here Sit you here till I go and pray yonder Ver. 37. And he took with him Peter and the two sons of Zebedee and began to be sorrowful and very heavy 38. Then saith he unto them My soul is exceeding sorrowful evenn unto death tarry ye here and watch with me Out of the eleven Disciples He chooseth three to be witnesses of the hardest parts of his sufferings even the same who were lately witnesses of his glorious transfiguration Doc. 1. Albeit al the redeemed be alike dear to Christ yet wil he acquaint some with more deep passages of his sufferings then others and readily such as he hath acquainted before with clearer sight of his Glory as here He took with him Peter and the two sons of Zebedee 2. Our Lord suffered for our sins not only in his body but also in his soul dolour and heaviness in a measure unspeakable My soul saith he is exceeding sorrowfull even unto death 3. Our Lord kept back from his own humane nature the consolations of the personal union thereof with the Divine nature so far that he as Man did not despise the smallest mean of ease or relaxtion that could be but calleth for the company of his slippery disciples and hereby doth teach us in our sad perplexities to take the company of some of the Saints to whom we may reveal our mind for Tarry ye here and watch with me saith he to them Ver. 39. And he went a little further and fel on his face and prayed saying O my Father if it be possible let this cup passe from me nevertheless not as I wil but as thou wilt Albeit their company could be of some use yet but of smal use to him therfore he goeth on and prayeth Doc. 1. There is no ease to a perplexed soul under the sense of wrath till it be alone with God there it may sigh groan utter broken words keep silence or freely expresse it selfe as it pleaseth without misconstruction Therfore He goeth a little from them and fell on his face and prayed 2. The sense of the wrath of God felt by Christ and the weight of the curse due to our sins laid upon him was so horrible that his holy nature looking upon it simply as it tendeth to the destruction of the creatures could not but abhor it and so wish to be rid of it if it had been possible therfore doth holy nature say My Father if it be possible let this cup passe from me 3. The love that our Lord hath to our redemption and his special covenant made with the Father for the paying of our ransome made him to subject his holy nature and Wil to that which otherwise is abhorred therfore looking to the Fathers will thus to expiate the sinnes of the Redeemed he saith Neverthelesse not as I will in an holy naturall choise but as thou wilt let it be I voluntarily do choose it that is according to the condition past between us for redemption of the Elect Let me drink this cup and here the merit of sin thâ— strictnesse of Divine Justice the horrour of the wrath of God with the weight of the curse the mercy of God towards sinners and the unspeakable love both of God and Christ toward the Elect is to be seen lively set forth before us in our Lords passion Ver. 40. And he cometh unto his disciples and findeth them asleep and saith unto Peter What could ye not watch with me one hour 41. Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak Here is a short breathing time after his wrastling wherein he cometh to his Disciples whom no trouble could make him forget because for them and for the rest of his own people these sufferings were sustained and finding them asleep he gently reproveth them and exhorteth them to watch and pray by three reasons The first is joyned with a reproof It is but an hour you have to watch til you be yoked with a temptation by occasion of my sufferings approaching Therfore why do you not watch this one hour with me The second reason Except you watch and pray you may readily come under the power of temptation Therfore watch and pray lest you enter into or begin to come under the power of temptation The third reason is Albeit the spirit or your renewed part be ready and willing to resist and oppose temptations yet the flesh your natural and unrenewed part is weak and ready to be overcome Therefore watch and pray Doc. 1. When we are in greatest danger and matters most concerning us are in hand when God calleth most for our service and we have most need to watch then are we readily most secure as it fares with these disciples whom Christ called to watch with him and now findeth them asleep 2. Seeing we have no strength of our own to overcome temptations the only way to prevail is to watch and pray to God for assistance therefore Christ saith Watch and pray lest ye enter into temptation 3. Seeing the godly are in great part flesh and unrenewed and so are easily insnared by temptations the spirit and renewed part hath so much more need of the help of spiritual exercises for therfore Christ bids them watch and pray upon this reason that howsoever the spirit be willing yet the flesh is weak Ver 42. He went away again the second time and prayed saying O my Father if this cup may not passe away from me except I drink it thy wil be done 43. And he came and found them asleep again for their eys were heavy 44. And he left them and went away again and prayed the third time saying the same words Our Lord's Agony under the sense of wrath and weight of the curse due to our sins is renewed again and again while he is coming and going between his Father and his slippery Disciples praâ—ing to the Father the second and third time in the same worâ— for understanding whereof let us consider that it standeth with the holinesse of humane Nature so well to be naturally and necessarily sensible of pain and griefe as to be voluntarily patient under it so well to tremble and be feared for the wrath of the Creatour as to love to have his consolation and to have
for him neither from God nor Man Doct. 1. Satan by what means he can doth drive hard to have men despairing when they are in extremity as here speaking by his instruments he tempteth Christ. 2. Till Christ had ended the worke of redemption all sort of vexations did run together and by course upon him for now unto all the former exercises in body and soul he must hear his prayer unto the father wrested and mocked he must see himself insulted over as a man smitten and plagued of God and as forsaken of God and man Let us see say they if Elias will come to him Ver. 50. Iesus when he had cried again with a loud voice yeilded up the ghost In this close of Christ his suffering learn 1. That the Son of God according to his man-hood verily died and his soul was separate from his body for He yeilded up the ghost 2. He died not by constraint but willingly for of his own accord He yeelded up his Spirit 3. In dying he was conquerour over death for before death could come at him as a weakling which cannot live any longer Christ being so strong as To cry with a loud voice sets upon death and yeeldeth up the ghost Ver. 51. And behold the vail of the temple was rent in twain from the top to the bottome and the earth did quake and the rocks rent Our Lord being dead as man letteth forth the glory of his God-head more then before in four wonders The first wonder is The vail of the temple or the mid-wal of partition which divided between the Sanctuary and the body of the temple was rent in twain from the top to the bottom wherein Christ gave all men to understand 1. That his death was the fulfilling and the accomplishment of all the Levitical rites and figures of the temple and of all the ceremonies annexed unto it and that now they were to be esteemed as rent and to be done away 2. That now by the Gospel sealed up in his death the way unto heaven was made plain and open 3. That the partition wall between Jew and Gentiles to wit The ceremonial Law which divided them asunder was rent and no more to stand in force The second wonder is The earth did quake wherby the Lord gave men to understand 1. That as he is Lord of heaven which had given testimony unto him by hiding its glory when he is suffering shame so also he is Lord of the earth which now doth tremble before her Lord. 2. That he was to shake the heavens and the Earth by the gospel of his sufferings and of the redemption purchased unto sinners by his sufferings The third wonder is The rocks rent to shew the power of Jesus who could subdue the greatest difficulties and overcome the hardnesse of whatsoever obstinate hearts upon whom he pleaseth to shew his power Ver. 52. And the graves were opened and many bodies of the Saints which slept arose 53. And came out of their graves after his Resurrection and went into the holy city and appeared unto many The fourth wonder is The opening of the graves and the resurrection of many deceased Saints after Christ's resurrection which was done 1. To shew that Christ died and was buried not to remain under the great power of death and the grave but to quicken the dead and to raise them out of their graves and that he neither died nor rose for his own particular but that he might redeem his own from death and give unto them resurrection and life 2. To let us understand that he is the Saviour of all those that believed in him before his Incarnation and were deceased who were to be saved by the Messiah no lesse then of those who believed since and that the former are partakers of the fruit of his death and resurrection no lesse then the later 3. The death of the godly is only a sleep of the body till the morning of the Resurrection come for it is said The bodies of the Saints which slept 4. Resurrection and the rest of the effects of Christ's death and resurrection are benefits only unto the Saints therefore only the bodies of the Saints arose 5. Albeit the great Harvest of Christ's death and resurrection is not to be expected till the day of judgement yet the first fruits of that Harvest are abundantly manifested In that many of the bodies of the Saints arose 6. The resurrection of the Saints dependeth upon the resurrection of Christ who is their Head for He is the first born from the dead The rest who arose unto an immortall life came out of their graves after his resurrection 7. The wonders which our Lord did worke were all able to abide the light and wanted not sufficient witnesses for among the rest these Saints which were raised out of their graves came into Ierusalem and appeared unto many 8. Such as did not believe in Jesus and did not belong unto his election were not worthy to be called to be witnesses of the blessing following upon his death and resurrection it is sufficient that these Saints raised from death did appear to many for they which believe in any measure shall have confirmation abundant that they may believe still more unto them that have it shall be given others are worthy to be despised 9. Albeit a visible Church be very corrupt yet so long as there is a number of true believers in it so long as it hath not gotten a bill of divorcement from God it is to be esteemed of honourably as a Church belonging unto Christ Therefore is Jerusalem here called The holy City Ver. 54. Now when the Centurion and they that were with him watching Iesus saw the earthquake and those things that were done they feared greatly saying Truely this was the Son of God These wonders wanted not their effects for the Captain of the Guard and the Souldiers which were with him were convinced by these wonders that truely Christ was the Son of God Doct. 1. The Lords works as well as his word do the errand for which they are sent for when the wonders were seen the Souldiers were afraid and confessed the Deity of Jesus Christ saying Truly this was the Son of God 2. Profane Souldiers are more easily gained unto Christ then misbelieving Rabbies for we hear thus much of the one but nothing of the other that they were any whit moved 3. Christ's love is such that when sinners are doing him all the dishonour they can he will reveale himselfe unto them and overcome them with free love for here is a Centurion and other Souldiers with him turned Subjects to him and confessours of his Name even when he is hanging dead on the crosse life springeth forth of him to open the eyes of these Souldiers to see his God-head and giveth them courage to confesse it in his deepest humiliation Ver 55. And many women were there beholding afar off which followed Iesus from Galilee ministring unto him