the Inward baptism of the spirit I have need saith John to be baptized of thee 4. When Christs excellency and his low dismission of himselfe are compared it is a wonderfull thing to the beholder therefore saieth John by way of wondring Comest thou to me Vers. 15. And Iesus answering said unto him suffer it to be so now for thus it becometh us to fulfill all righteousness Then he suffered him Christ will have John to consider the time of his Lords humiliation and what belonged to them both in regard of their office Doct. 1. Some things were necessary to be done by Christ in the time of his humiliation which otherwise was unbeseeming the dignity of his person Therefore saith Christ suffer it be so now 2. It is a thing both right and comely for each man to do what his calling requireth for It becometh us to fulfill all righteousness saith Christ. 3. When the Lord maketh his will clear unto us we should renounce our wil and follow his whatsoever blind zeal or carnal humility shall speak to the contrary for when John was informed of Christs mind then he suffered him Verse 16. And Iesus when he was baptized went up straightway out of the water and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him As Baptism was the figure of death unto Christ so his speedy coming upon dry land did fitly foreshadow that he could not be holden long of death Therefore it is marked That straight way he went up out of the water Now after his Baptism three wonders do appear The first a vision of the opening of the Heavens towards Christ and to him to shew that as he came down from Heaven so he should return unto it and that Heaven closed against us is made open through him unto these for whom he presented himself upon Baptism The next wonder is The Spirit of God descended like a dove and lighted unto him by this visible sign of his presence shewing that Christ is that meek and gentle One that innocent and harmlesse One that most loving and lovely dove in whom the Holy Spirit hath his constant residence in and through whom alone we are to receive of the gifts of the Spirit and out of his fulness grace for grace of this wonder it is said that he meaning John Baptist saw this to wit in a more speciall manner then the rest of the multitude for this was the sign promised unto John Iohn 1 31 32 33. whereby he should be certified of the person of the true Messiah Ver. 17. And lo a voyce from heaven saying This is my beloved Son in whom I am well pleased Now followeth the third wonder unto the observation wherof we are stirred up by a new Lo or Behold for we are dull to conceive heavenly things 2. Beause we cannot conceive what the Lord doth except he declare his mind by his word A voyce speaketh from Heaven 3. Of this man now baptized and demonstrated by the glory of the opened Heaven shining on him and by the residence of the holy Ghost upon him in the similitude of a dove the Father saith This is my Son to wit my Son properly so called my native and only begotten Son by eternall Generation This is he who from all eternity was with God the Father and was God John 1. 1. and who Heb. 1 2 3. is called The brightness of the Fathers glory and the expresse image of his person 4. The Father testifieth of this person that he is his beloved Son beloved in a singular way as his Native Son Beloved for himselfe and for his proper worth being God and Man in one person 5. God loveth Christ and is well pleased with him as he standeth in our room for as he stood now in his office of the Mediator and surety for us offering himself for us unto death in Baptism the Father was well pleased and satisfied with him as with a perfect ransome for our redemption beside or above which he craved no more but rested so fully contented with the Son and with all these in whose name he did offer himself that he made open proclamation of it from Heaven saying This is my beloved Son in whom I am well pleased The demonstrative particle in the originall twice repeated importeth as much as he is that Son that beloved One by way of Excellency to wit that Son spoken of in Paradise shadowed forth in the sacrifices and other figures of the Law prophesied of by the Prophets and declared by them to be Iehovah our righteousness and waited for by all the Faithfull before his coming as the consolation of Israel namely the consolation of such as were baptized by John for salvation in him and thus we have the glorious mystery of the Trinity most clearly revealed for the eternall Father the first Person by a voyce from heaven speaketh of his eternall Son now incarnate the second Person and the Spirit of God the third Person proceeding from the Father and the Son descendeth in the similitude of a Dove all three thus distinguished remaining One infinite and undivided God blessed for ever Amen By this also we have the covenant of Redemption laid open to us for The Son incarnate offereth here himself Redeemer and suerty for the Elect to be baptized unto death The Father accepteth the offer and declareth himself well pleased in him and so it resteth that wee being unable to pay our debts by our selves or to do any thing of ourselves which may please God or profit our souls betake our selves unto Christ who is surety for all those who come unto him CHAP. IIII. Our Lord prepares himself for his publick Ministry by a conflict with Satan to vers 12. Then returning unto Galilee he taketh up his dwelling at Capernaum and preacheth the Gospel vers 17. calleth four Apostles vers 23. and manifesteth his power in the miraculous manner of relieving all sort of miserable persons Vers. 1. THen was Iesus led up of the spirit into the wildernesse to be tempted of the divel AFter that our Lord is baptized and publickly installed in his office he is moved by the spirit to enter the lifts with Satan and his temptations Doct 1. The experience of temptations is a fit preparation for a profitable discharge of the holy Ministry for this exercise was a sitting of Christ unto his office 2. All men are subject to temptations and no man needeth to be discouraged for them for even Christ our Lord was tempted and that to the end he might conquer Satan who had overcome us and might give us also the victory over him and comfort in all our temptations while wee behold the power of holinesse in him who neither had sin in him nor could be drawn by temptation unto sin 3. Whatsoever exercise we go about especially where hazard and danger appeareth we should be sure to have warrant for our ingaging
to be a branch of poor Ruth a Gentile as well as of rich Booz of unlearned persons as well as learned of ignoble and mean persons as wel as Kings yea and of persons blotted with notorious faults as Rachab and Tamar no lesse then of holy Patriarchs and Prophets such as Abraham and Isaac 5. As he hath separated our nature in his own person from all the pollution of his Ancestors here recorded so he can sanctifie our persons and nature how polluted soever our persons have been 6. By summing up the generations from Abraham unto Christ in thrice fourteen he teacheth us that notwithstanding so many notable changes were made in that people especially about the period of each fourteen Generations yet was the promise of the Messias coming and the lineall descent of the blessed seed still keeped on foot till our Lord was born and by this same means he giveth us to understand that in the greatest commotions of kingdomes or commonwealths no promise made to the Church shall be shaken Verse 18. Now the birth of Iesus Christ was on this wise when as his Mother Mary was espoused to Ioseph before they came together she was found with child of the holy Ghost In the second part of the chapter we have five evidences of Christs wonderfull incarnation The first is the Virgin Mary is found with child of the HOLY GHOST wherein these truths offer themselves 1. Albeit Christ as God be eternall and hath no mother yet as he is a man he hath Mary his Mother in her virginity For before they came together she was found with child of the HOLY GHOST 2. This wonderfull conception was no lesse true and reall then any ordinary concepâ—ion could be for by ordinary evidence She is found with childe which was observed by those that did not know that it was of the holy Ghost till afterward 3. We should neither speak nor think of this holy conception without the remembrance of the wonderfull operation of the Holy Spirit for to preveen all unworthy and unbeseeming thoughts of this transcendent mystery no sooner doth the Evangelist make mention of the Virgins being with Child but immediately he subjoyneth of the Holy Ghost To teach us to beware to think any thoughts of this great mystery of Godlinesse the incarnation of the Son of God except by the conduct of the Holy Ghost who must form right thoughts of Christ in our hearts and lead us along through this following history in all saving truth 4. The LORD hath a care of the same and estimation of those in whom he mindes to honour himself for it is provided by God so that the Virgin Mary being with child of the promised Messia shal be espoused to her husband Joseph that no exception could be taken against her by such as did not beleeve the mystery Vers. 19. Then Ioseph her husband being a just man and not willing to make her a publick example was minded to put her away privily The second evidence is Josephs perplexity who being certain of the reall conception of the Virgin and uncertain of the holy Manner of it either because he was not informed by the Virgin how the matter was or because if he was informed he did not fully beleeve he is put to a perplexed deliberation what to do There was on the one hand such evidence of purity and holinesse in the carriage of the blessed Virgin that Joseph could not find a reason in Justice to make her a publick Example and for this part of his resolution he is commended as a just Man On the other hand there was such certainty of her being with child and that the child was not his that he minded to put her away privily Doct. 1. GOD by perplexities can prepare the hearts of his own for a clearer satisfaction in matters of highest concernment for this exercise of Joseph is made a Harbinger to the revelation and satisfaction which afterward he received 2. Our LORDS sufferings began very early even ere he was born when the Virgin Mother cometh under suspicion for his incarnation and cometh under this hazard to be put away privily for his cause 3. No wonder CHRIST have hard entertainment in the world before he be known when even his own according to election do refuse him till he manifest himself to them For Joseph is about to reject the Mother and the child before he knew the mystery Ver. 20. But while he thought on these things behold the Angel of the Lord appeared unto him in a dream saying Ioseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the holy Ghost The third evidence is the Testimony of the Angel revealing the truth to Joseph Doct. 1. No lesse then divine revelation can satisfie a soul in matters concerning Christ Joseph must be taught from Heaven before he be clear about the incarnation of the Son of GOD 2. The Lord can turn the doubts and fears and perplexities of his own into an advantage unto themselves and others also and into a clearer manifestation of his own glory for now the incarnation of the Son of God is more clear to Joseph and to the church that the Lord did reserve the revelation thereof to himselfe then if Joseph had never made question about it 3. The Lord useth to shew himselfe in a necessary nick of time while the Virgin is in hazard to suffer and Joseph about to put her away mean while the Lord interposeth himselfâ— for while he thought of these things the Angel appeared The Angel calling Joseph Son of David doth oblige Joseph to serve the chiefe of all the sons of David the renowned branch and true root also of the house of David for whose cause the posterity of David was kept undestroyed when other families were confounded Then he dischargeth Josephs suspicion which he had of Mary assuring him that that which is conceived of her is of the holy Ghost and this he sayeth not to seclude the operation of the Father and the son whose work is alwayes one with the work of the holy-Holy-Spirit by whom the Father and the Son do work whatsoever they work among the creatures being all three one God as undivided in essence so inseparable in operation But this work is attributed to the holy Ghost to seclude the ordinary way of generation of man and to assure us of the sanctification of the substance of the Virgin assumed by Christ and of the freedom of Christ humane nâ—â—ure both from originall sin and also from all possibility oâ—â—sinning by reason of the personall union of the humane nature with the Divine made by the Holy Ghost 4. As Christ is the Son of David by lineall descent through Mary his Mother so also by law through Joseph his supposed father and father in law who was descended from David for the Angel calleth Joseph Thou Son of David 5. The Lord in due time cleareth
for even Christ went not into the wildernesse to be tempted but as he was led of the holy spirit dyâ—ing unto him what belonged unto his calling Ver. 2. And when he had fasted forty dayes and forty nights he was afterwards an hungred In every part of our Lords humiliation he lets out some spark of his God-head that when he is seen to be Man he may be known to be God also he will fast and uphold himself without meat or drink forty dayes and forty nights not only to fulfill what the type of Moses and Elias their fasting did foreshadow of him but also as the Son of God to shew forth his divine power able to sustain the humane nature under every burthen which the Father should lay upon it 2. Whatsoever power it pleased our Lord to put forth in his humane nature yet did he not abolish the verity thereof but did keep unto it all the naturall properties and in the time of his humiliation did subject it also to all common and sinlesse humane infirmities Therefore having so miraculously sustained himself so long a time He afterwards was an hungred Vers. 3. And when the tempter came to him be said If thou be the Son of God command that these stones be made bread The temptations and assaults of Satan are three The first to provide for his bodily wants by an unlawfull mean for to work a miracle at Satans direction was not a lawfull mean of providing food to himself Doct. 1. No wonder men find themselves daily solicited by Satan unto sin For Satans stile from his continuall practice is the Tempter and it is his trade to tempt 2. It is possible that such as God doth love dearly may be troubled with bodily apparitions of Satan for the Tempter is permitted to appear to Christ himself and to speak to him 3. It is no wonder to find Satan calling in question the Adoption or Regeneration of any of Gods children for he dare call in question the Son-ship of the Son of God notwithstanding that within few dayes before this the Father and the Holy Spirit from heaven had born witnesse in open sight and audience unto it If thou be the Son of GOD saith he 4. Satan sits his temptations unto mens present case and condition for Christ being hungry is tempted to provide bread in a way which the tempter doth prescribe 5. In tempting Satan pretends to be careful of helping the tempted party to a better condition for here he will seem desirous both to have bread provided for Christ in his need and also to see him made manifest to be the Son of God by such a miracle for he saith If thou be the Son of God command these stones to be made bread 6. Satans temptations are moe then once a number linked together for here he tempts first to misbeleeve the word of God lately spoken of him then to suspect and doubt of his Fathers provident care over him Thirdly to provide for himself by indirect means Fourthly to abuse his power of working miracles in taking directions from Satan and committing such like other sins Ver. 4. But he answered and said It is written Man shall not live by bread alone but by every word that proceedeth out of the mouth of God Our Lord answereth this temptation by Scripture Doct. 1. Satans temptations must not be neglected but carefully answered and that by Scripture as the only mean to overcome him for It is written saith Christ. 2. Howsoever God hath appointed means of entertaining mens life yet the power of sustaining life is not in the means but in Gods powerfull word or commanded blessing conveyed by means or without means as he pleaseth for Man lives not by bread only but by every word that cometh out of his mouth 3. Seeing means of life albeit we had them cannot avail us except God give his blessing we should attempt nothing about them without Gods warrant for else we do offend God and provoke him to withdraw his blessing this is the reason why Christ rejecteth the temptation by this Scripture saying Man liveth not by bread c. Ver. 5. Then the divel taketh him up into the holy city and setteth him on a pinacle of the temple 6. And saith unto him If thou be the Son of God cast thy selfe down for it is written He shall give his angels charge concerning thee and in their hands they shall bear thee up least at any time thou dash thy foot against a stone The first temptation being rejected by Scripture Satan maketh a new assault and pretendeth Scripture in his second temptation Doct. 1. Albeit Satan get the foil yet he will set on again 2. God may give Satan so far power over the body of one whom he loveth dearly as to carry it out of one place to another for Satan is permitted to transport Christs body from the wilderness to the city and to lift it up upon a pinacle of the Temple 3. Satans power in this kind is limited so as he cannot hurt nor molest further then he is limited He may lift up Christs body on a pinacle of the Temple but he hath no power to cast him down 4. Where the ordinances of God are and where he promiseth his Presence that Place and that Society is to be accounted holy albeit many of the People in that Place and Society be defiled Jerusalem though defiled now exceedingly yet retaineth the name of the holy city 5. Satan will readily presse the same point by sundry means and crave unreasonable proofs of a mans adoption one after another for the second time he saith If thou be the Son of God 6. As Satan tempteth at one time to use unlawfull means to preserve life so at another time he will tempt a man to neglect means of preserving life at one time he will tempt us to distrust Gods care of our preservation at another time to presume upon Gods care without a warrant yea sometime he will tempt a man to put hand in his own life and will colour it with some pretence for Cast thy selfe down c saith he 7. Satan can transforme himselfe into an Angel of light and pretend Scripture for his temptation It is written saith he 8. When Satan citeth Scriptures he wrests the meaning or hides the word which might shew the meaning for Psalm 92.11 12. It is said The Lord shall keep thee in all thy wayes that is in thy warrantable walking Satan keeps up these words Ver. 7. Iesus said unto him It is written again Thou shalt not tempt the Lord thy God Christ answereth the second temptation by Scripture also Doct. 1. We must not esteem the lesse of Scripture albeit Satan and his instruments do abuse it but with the same weapons must we fight against Satan still and oppose a clear place of Scripture unto such places as the Tempter blowes mist upon for It is written again saith our Lord. 2. We should not desire God to give
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
any extraordinary proofs of his care towards us when he hath after an ordinary manner provided means for our safety neither should we limit the Lord in any thing for this is the meaning of Thou shalt not tempt the Lord thy God 3. What the Scripture speaks indifferently to all it is to be esteemed as spoken to every singular person and the singular persons are to be accounted as written in the writing of the generallâ— for upon this ground Christ saith It is written Thou shalt not tempt the Lord thy God Because Deut. 6.16 it is written Ye shall not tempt your God 4. Christ as our surety did subject himselfe unto the law and therefore he doth apply the prcepts to himself no less then to us for he saith of himself Thou shalt not tempt the Lord. Ver. 8. Again the Divel taketh him up into an exceeding high mountain and sheweth him all the Kingdomes of the world and the glory of them 9. And saith unto him All these things will I give thee If thou wilt fall down and worship me This is the third temptation whereunto Satan doth make way by shewing the glory of the Kingdomes of the World from a high mountain whence many Towns Castles and fruitfull Fields might be seen as the compend and example of all the kingdomes of the world which have nothing in them but a greater quantity of what may be seen in one place of one Kingdom Doct. 1. Satan will not give over the conflict till he have made triall of all sorts of temptations after the former essayes Satan wil now tempt Christ with the offer of gain and glory All these saith he will I give thee 2. Satan labours to have a man in love with the bait of Riches and Honour ere he utter a temptation and to have the bait speaking ere the temptation speak for before he speaks to Christ He sheweth him all the Kingdomes of the world 3. Satan will make fair offers of what he cannot perform for the saith All these things will I give to thee 4. The children of God may be tempted with the vilest and most blasphemous suggestions that Satan can devise for this uncleane Spirit dare tempt the Son of God to the vilest idolatry and dare say to Christ fall down and worship me 5. When Satan mindes to make a man a slave to sin and to ruine him for ever he will crave but one act of sin as a very small thing and that under hope of great advantage therefore he saith All these things will I give thee if thou wilt fall down and worship me or kneel to me Verse 10. Then saith Iesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve The Lord abhorring the blasphemy of the proud and unclean Spirit rebuketh him and answereth the temptation by Scripture Doct. 1. A bold temptation should have a peremptory answer and that confirmed by Scripture as here Get thee hence c. saith Christ. 2. As well religious service as religious worship is due to God only God will not permit either of them to be given to Saint or Angel or any creature for him only shalt thou serve 3. Whatsoever is the true sense and intent of any passage of Scripture it is to be accounted of as if it were expressly written for because Deut. 6.13 it is said Thou shalt fear the Lord thy God and serve him Christ saith it is written Thou shalt worship the Lord thy God and serve him only Ver. 11. Then the divel leaveth him and behold angels came and ministred unto him Thus our Lord hath overcome Satan in our name and shown to us the way how to fight against and overcome the Adversary Doct. 1. Satan being resisted doth flee for it is written here Then the divel leaveth him 2. The grief and vexation which cometh by temptation shall be recompensed with consolation after the conflict and victory for Angels do come and minister unto Christ after his combate Ver. 12. Now when Iesus had heard that Iohn was cast into prison he departed into Galilee Upon the hearing of John Baptists imprisonment Christ goeth unto Galilee Doct. 1. Faithfull Ministers must resolve for persecution for Iohn Baptist is cast in prison 2. All Preachers of the Gospel are not imprisoned at once for when John is in prison Christ is free 3. Persecution of the Ministers of the Gospel is a forerunner of Christs departing from a land for when word came of Johns imprisonment Christ departed from Judea and went into Galilee Ver. 13. And leaving Nazareth he came and dwelt in Capernaum which is upon the seacoast in the borders of Zabulon and Naphthali 14. That it might be fulfilled which was spoken by Esaias the Prophet saying 15. The land of Zabulon and the land of Naphthali by the way of the sea beyond Iordan Galâ—lee of the Gentiles 16. The people which sate in darkness saw great light and to them which sate in the region and shadow if death light is sprung up Christ being now come into Galilee fleeth from Nazareth to Capernaum Doct. 1. Christ will not be tyed unto any place though he be brought up at Nazareth he will leave it for his own reasons and come and dwell at Capernaum 2. Our Lord in all things had respect to Scripture to fulfill what was foretold in it Even this change of place was made that the Prophesie of Esaiah might be fulfilled by this means In which prophesie to comfort the church against the desolation to be made in the land by the enemy Isaiah doth foretell that in that part of the countrey where the desolation began that is in the land of Zabulon and Nephthali there Christ should begin the consolation of the church in preaching of the gospel and now our Lord performeth this 3. The people that lie in their sins without the saving knowledg of the gospel are indeed in great darkness and under the power of death 4. Whatsoever sin or misery people be under the preaching of the gospel is able to relieve them therefore it is called A great light A light sprung up to them when Christ preacheth the gospel among them Vers. 17. From that time Iesus began to preach and to say Repent for the kingdom of heaven is at hand Christ had preached before in the time of Johns freedome and made moâ— disciples then he Iohn 3.26 but now he begins in this country side and shews himself more powerfull then before Doctr. 1. When his gospel is opposed and his servants persecuted he can let forth his light and power so much the more and can supply the inlack of instruments therefore it is said From that time he began to preach 2. Christs doctrine and the doctrine of his faithfull servants is all one in substance the sum of John Baptists preaching and Christs is all one for both preached in substance Repent for the kingdom of heaven is at hand
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
Christs servants in civill courts and judgment seats under pretence of law yea civill judicatories and Ecclesiasticall both may turne adversaries to Christs servants and conspire to persecute them for it is said They will deliver you up to councels and scourge you in the synagogues 3. When inferior judicatories are found unjust against the servants of Christ remeed in law by superiors is hardly to be expected at least small confidence is to be put in appellations to supreme Judges but Christs servants must prepare themselves for the enmitie of chiefe governours and Kings also for it is foretold That they shall be brought before governours and kings 4. Whatsoever be the pretence of People against the Preachers of the Gospel the maine quarrell is for Christs sake for it is said Ye shall be brought before Governours and Kings for my sake 5. A testimony given to the truth of Christs Gospell before persecuters which may stand against them at the last day in case it prevail not with them unto conversion is worthy all the sufferings of these that be persecuted for you shall be brought for a testimony against them 6. There are a number to whom the word of the Gospel doth come only for their conviction who receive no benefit therby for so importeth this Testimony against them Ver. 29. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak The fourth reason Ye shall be furnished by my Spirit as you have need in your sufferings and speeches for the defence of the Gospel Therefore fear not Doct. 1. It is good to be resolved and prepared for the crosse ere it come Therfore our Lord brings it as it were to the time of compearance saying When they deliver you up 2. The main matter which a true Disciple should consider and will take notice of is not what he may suffer or what he shall say but what way he may glorifie Christ and maintain the truth best Therefore it is said Take no thought how or what ye shall speak 3. Christs servants must not be perplexed what to do or say in his cause for Christ doth forbid us to be anxious ordinary means or preparation are not forbidden but anxiety only saying Take no thought what or how ye shall speak 4. The Lord will not forsake in the day of tryall such servants as are more feared to offend then to suffer but surely will be present with them to make them give a fair testimony for he promiseth to such It shall be given you in that same hour 5. It is not necessary that God should give before-hand what is needfull for the hour of tryall it is sufficient that assistance be given when the time of need cometh for he saith It shall be given you in that same hour what you shall speak Ver. 20. For it is not ye that speak but the spirit of your father which speaketh in you For confirmation of our faith he assureth such servants of the communion of his Spirit Doct. 1. A testimony or suffering for Christ concerneth the Father and the Spirit no lesse then it doth concern Christ for in this case the spirit of the Father doth own Christs cause for It is the spirit which speaketh Christs cause is not upholden by learning or humane wisdome but by the holy spirit for It is the spirit of your Father which speaketh 3. The servants of Christ are but instruments whose mouth the Lord borroweth in his own cause for Christ saith It is the spirit which speaketh in you Vers. 21. And the brother shall deliver up the brother to death and the Father the Child and the Children shall rise up against their Parents and cause them to be put to death 22. And ye shall be hated of all men for my names sake but be that endureth to the end shall be saved The fifth reason You must resolve to be hated for my sake of all men but if you go on to the end ye shall be saved Therefore Fear not Doct. 1. The worlds hatred against Christ and his Gospel and grace in his servants is stronger then naturall love and is able to dissolve all bonds of blood or friendship between the ungodly and Christs Disciples for The brother shall deliver up the brother to death c. 2. Christs servants are obnoxious not only to be destitute of all mens comfort but also to be hated of all sorts of men for Christs cause for it is said Ye shall be hated OF ALL MEN for my names sake 3. There shall be an end of the troubles of all Christs true Disciples for so importeth He that indureth to the end 4. There is a certain salvation after the troubles are past for He that endureth shall be saved 5. There is need of patience and enduring of the trouble unto the end lest if a man faint and give over he lose his reward for none But he that endureth to the end shall be saved Vers. 23. But when they persecute you in this City flee ye into another for verily I say unto you ye shall not have gone over the Cities of Israel till the Son of man be come The sixth reason Sometime I will reserve you for further service and will open a door for your escaping of persecution and you shall not want some place to welcome you Therefore Fear not Doct. 1. The Lord alloweth Ministers in case of persecution to flee at sometimes namely when their life shall serve more for Gods glory and the Kirks good then their death can in such a case he saith When they persecute you in one City flee c. 2. Preachers must still follow their calling and seek occasion of preaching in another place Therefore saith he Flee to another City 3. When one place refuseth to hear Christs servants God will provide another place where they may preach Therefore saith he Flee into another City 4. He answereth a doubt what if thy servants be persecuted in each city and having gone through all shall finde no city kindly to them whether they may retire He answereth that till the second coming of the Son of Man which second coming now onely rested he being come the first time already there should not be wanting some city of Israel some kindly place to receive his servants which speech is not fitted for the Apostles in their first out sending wherein there was no persecution nor yet onely for the Apostles in their second commission to all the world but for all preachers of the Gospel unto the worlds end who in the Apostles persons are spoken unto Under the name of the Cities of Israel is understood places where his servants will be welcome to preach the Gospel if other places cast them out Whence this doctrine is afforded that However some Ministers may be so persecuted that they cannot flee or fleeing shall not escape the sword of the persecuter but
reason why he did not send the Gospel to Tyrus and Sidon and yet would offer it Chorazin and Bethsaida 3. Such as do hear the Gospel daily may readily be found more hard hearted then they who never heard it Chorazin more impenitently disposed then Tyrus 4. There shall be proportion of judgment at the last day as there hath been of sin in this life and the torment of such as perish without the meanes of the Gospel shall belesse then of such who under the meanes are found impenitent for It shall be more tolerable for Tyre and Sidon then for Chorazin and Bethsaida Ver. 23. And thou Capernaum which art exalted â—â—neâ— heaven shalt be brought down to hâ—ll for if the mighty works which have been done in thee had been done in Sodom it would have remained untill this day Verse 24. But I say unto you that it shall be more tolerable for the land of Sodom in the day of Iudgement then for thee The like judgement is threatned against Capernaum Doct. 1. The honour of a town is the Gospel and where it is most clearly preached that place is exalted most and made nearest heaven Therfore Is Capernaum said to be exalted to heaven 2. Abused means of grace if they prevail not unto true conversion do bring a man deeper in the state of condemnation Therfore saith he Thou Capernaum shalt be brought down to hel 3. Abuse and contempt of the Gospel impernitent unbelief and misregarding the offers of Gods grace do weigh heavier in Gods ballance then the grossest sins against the Law and are attended with heavier wrath for this the comparison of Capernaumâ— sin and judgement with Sodoms sin and judgment maketh evident Vers. 25. At that time Iesus answered and said I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes 26. Even so Father for so it seemed good in thy sight Sometimes one is said to answer when he openeth his mouth and speaketh to them who were expecting some speech from him albeit none have spoken before as here in this speech Christ glorifieth his Father for the wise and free dispensation of saving Grace manifested in the good successe which his Disciples had whom as it is Luke 10.17.21 he sent forth to preach and work miracles verse 25 26. He declareth his own power to give light and life to as many as came unto him vers 27. And last of all exhorts the needy to come unto him with sundry motives to induce them ver 28 29 30. For the first Learn 1. That the mystery of salvation is at Gods disposing to hold it from or shew it unto whom he pleaseth for saith he Thou hast hid it from the wise c. Thou hast revealed it unto babes c. 2. The worldly wise and prudent men in this world are not these for the most part to whom the Gospel is revealed for thou hast hid it saith he from the wise and prudent 3. The people of weaker understanding and babes in comparison of others are found to be the Lords choice in election and the persons who get the saving light of the gospel for the greatest part for he saith Thou revealest them to babes 4. Christ will not want followers despise him who will for whose conversion how base soever they seem God is to be praised Therefore Christ for those little ones saith I thank thee O Father and doth rejoyce in them how contemptible soever they seem to be no lesse then if they had all the excellencies of the world in them 5. Gods supremacy over Heaven and earth maketh him free to chuse or refuse whom he pleaseth I thank thee saith he Lord of Heaven and Earth 6. The cause of election of some and reprobation of other some of this or that man rather then of others is to be found only in Gods good pleasure Therfore saith Christ O Father for it seemed good in thy eyes 7. Christ heartily consents unto and approveth the Fathers decree of election and reprobation as it standeth Therfore saith he Evenso Father and I thank thee for God and Christ are glorified in both Vers. 27. All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he so whomsoever the Son will reveal him Here Christ proclaimeth his riches and authority that he may make way for the offer following Doct. 1. Beside the right and power which Christ as God hath unto and over all things he hath received of the Father as God-man or God incarnate right unto and oyer all things in and for the church nothing being excepted except him who hath delivered all things unto him for All things are delivered to me of my Father and Christ hath taken the gift of all things for our behove as power to gather his Church appoint Ministers bestow the spirit as he will open and close Heaven and hell as he pleaseth and to dispose of all his enemies and of all creatures as they may best serve for the well of his people 2. The excellency of the Son of God is a mystery which neither man nor Angel can know comprehensively as he is indeed but the Father only for No man knoweth the Son but the Father and so except a man he taught of the Father and learn of the Father he can never attain the right knowledg of the Son 3. The distinction of the Father from the Son and the glory of the Fathers person is a mystery which neither man nor Angel can know perfectly No man knoweth the Father but only the Son 4. Any measure of right knowledg of the Father which we can attain unto must come by revelation from the Son who is the ingraven character of his person who by his word and spirit doth the Father known unto so many as he pleaseth Therfore saith he No man knoweth the Father but he to whomsoever the Son will reveal him Ver. 28. Come unto me all ye that labour and are heavy laden and I will â—â—ve you rest From the former doctrine Christ draweth forth two exhortations the first unto faith in himselfe the next unto new obedience Doct. 1. The right use of the doctrine of election and reprobation verse 28. and of the riches which is in Christ and of the mystery of the Father and of the Son is this to draw neer to Christ and to seek communion with him for having spoken of those he calleth upon us saying Come unto me 2. All things being delivered unto Christ he cannot be quiet till he have needy soules made partakers of the riches which is in him Therfore doth he call unto us saying Come unto me 3. Such as have wearied themselves in seeking in themselves or in any of the creatures something to quiet their soules and cannot find rest have warrand to come to him for he saith Come unto
soul Thou shalt love the Lord thy God c. and if the words be exponed thus then indeed upon these two commands all the Doctrine of the Law and Prophets doth hang as explications of them and inducements and directions unto the obedience of them Ver. 41. While the Pharisees were gathered together Iesus asked them 42. Saying What think ye of Christ Whose Son is he They ay unto him The son of David 43. He saith unto them How then doth David in spirit call him Lord saying 44. The LORD said unto my Lord sit thou on my right hand til I make thine enemies thy foot-stool 45. If David then call him Lord how is he his son Our Lord thinketh it not sufficient wisely to answer the tempting questions of his adversaries but he will also ask questions of them to put them to shame and so to humble them and withall will shew forth his own God-head spoken of in scripture if possibly some of them might beleeve and be saved and howsoever that his own might be edified Doct. 1. As it is good to be zealous of the Law so it is necessary to know the Messiah who redeemeth men from the curse of the Law for our Lord having answered the Pharisees question about the Law asketh them What think ye of Christ 2. Christ is a very man lineally descended of David for he is David's Son so say even the Pharisees 3. Christ is also very God for he is David's Lord equal with the Father The Lord said to my Lord saith David 4. The son of David and David's Lord distinguished from the Father as one of the persons of the Godhead is but one person for David's God and David's Son is here spoken of as one person 5. Christ is Fellow-partner of divine glory with the Father for Sit thou at my right hand saith the Father 6. Christ shall not want enemies who shall oppose his kingdom this is imported in Thine enemies 7. Christs enemies shal be put under his power for it is said of the Father Till I make thine enemies thy foot-stool 8. There is but one divine power of the Son and Father for as the Son reigneth in majesty over his enemies so the Father putteth them down also for Sit thou till I put them down is Reign thou till this be done 9. None can conciliat the speeches in scripture concerning Christ except he who beleeveth and acknowlegeth him to be God and Man in one person for if David call him Lord how is he his son no answer but he is both God and Man Ver. 46. And no man was able to answer him a word neither durst any man from that day forth aske him any moe questions The issue of this disputation is set down to teach us 1. That all Christ's enemies will be beaten in disputation and put to silence the force of divine Truth prudently put forth is irresistible therefore it is said No man was able to answer him 2. The conviction of Gods enemies may be expected but the conversion of all the convicted can hardly be expected for They could not answer and they durst not ask mo questions there is all we hear of no good use they make of this CHAP. XXIII Our Lord painteth forth the Scribes and Pharisees in their owne colours before the people and denounceth wo and wrath on them to verse 37. and destruction on Jerusalem Ver. 1. THen spake Iesus to the multitude and to his disciples 2. Saying The Scribes and Pharisees fit in Moses seat 3. All therefore whatsoever they bid you observe that observe and do but do not ye after their works far they say and do not OUr Lord having put his adversaries to silence doth take course to save his people from their wayes Doct. 1. The people must be warned to beware of the contagion of corrupt Teachers when they will not amend their doings for this is the course which Christ taketh about the Pharisees and Scribes 2. Albeit the faults of teachers must not be spared yet their authority and office must be guarded lest the message of God by their mouth be marred their office must be defended albeit their persons be corrupt Therefore saith he They sit in Moses chair that is they succeed to Moses in the ordinary office of teaching the word of God 3. What Moses successours teach as Moses successours must be obeyed that is The truth which from the warrant of Gods Word is recommended unto us from corrupt teachers clad with lawfull authority to teach we ought to obey it because the message is the Doctrine of God albeit the Messenger be corrupt for it is said Whatsoever they bid you do as Moses successours with Moses warrant from the Lords mouth That observe and do 2. People are in danger to follow the example of the evil life of corrupt teachers rather than the command of God delivered in their doctrine and therefore had need to be warned for saith he After their works do not 3. Whatsoever commanded works a man doth and not for the commanded ends before God it is as good as no doing Therefore albeit the Pharisees did many works commanded in the Law yet because they did them to be seen of men and as works meritorious to oblige God and were more carefull of the outward ceremonies of the Law then to observe the morall duties of justice and mercy therefore what they did was counted as If they did not and Christ saith of them They say and do not Ver. 4. For they bind heavy burdens and grievous to be born and lay them on mens shoulders but they themselves wil not move them with one of their fingers The Lord giveth a reason of this caveat given concerning the Pharisees Doct. 1. The Doctrine of the Law morall and ceremoniall separate from the true intent of it which is to lead unto the Gospell where grace and strength is to be had for righteousnesse and new obedience is a yoke unsupportable and here called A heavie burden and grievous to be borne and therefore to presse morall duties on a people without teaching them how to draw strength from Christ for obedience is To binde heavie burdens on their shoulders 2. Hypocrites do teach people most imperiously and with least compassion contributing least of any men unto the inabling of the people unto obedience whether by wisdome of doctrine or example or prayer therefore saith Christ They do not move them with their finger Ver. 5. But all their works they do for to be seen of men they make broad their phylacteries and enlarge the borders of their garments Phylacteries were some ribans or fringes wherupon were drawn the words of the Law to put them in mind to keep the ten Commands as is prescribed among other ceremonies Exodus 13. Numbers 15.38 Deut. 6.8 and here our Lord reckoneth up their faults more specially the first is their vain oftentation of holinesse and ambitious seeking of vain applause of men to which end they did
the Kingdome of Heaven â—hich is above and they who do not prepare themselves â—o not watch for his coming shall be excluded from Christ â— his coming From this Parable in so far as it tendeth â—â—â—o this scope Learn 1. Christ and his Church may well be compared to the Bridegroom and the Bride and the spiriâ—all communion between them to Marriage mutually proâ—ised in espousals in this life and to be solemnized and compleaâ—ed at the coming of our Lord. 2. As in the Parable â—o in the visible Church all do professe themselves devoted â—nto Jesus Christ the Bridegroom and to be desirous of communion with him in Heaven and possibly may attain to a â—amelesse conversation and appear Virgine-like all waiting for the coming of our Lord in their own and others estimation 3. As among the Virgines in the Parable so in the visible Church all are not wise Christians but some wise and really such as they professe themselves to be others are counterfeit Christians and foolish 4. As among the Virâ—ines in the Parable so in the visible Church onely these are wise who with the outward Lamps of open profession labour to be furnished inwardly with the saving graces of the holy Spirit namely Faith working by love and repentance mortifying their sinfull lusts that in newnesse of life they may glorifie God But whoso are destitute of inward grace in their heart they are foolish for the Lamps of their outward profession without oyle do serve to no purpose when matters come to a triall 5. As in the Parable the Bridegroom cometh when they are not aware So will Christ come unto Judgment in a day and hour that men know not 6. As in the Parable the wise are admitted and the foolish excluded So they who are inwardly renewed and indued with the saving graces of the holy Spirit shall be taken up to heaven and they who are destitute of the oyle of the holy Spirit void of true faith and of the renewing vertue of Gods Grace shall be excluded 7. As in the parable the wise could not help the foolish nor the foolish hurt the wise So the society of the hypocrites with the godly in the visible church shall not be prejudiciall to the sound christians in the day of Gods judgment not yet the society of the godly avail the hypocrites among whom they have lived but every man shall be judged according to that which is within him 8. As in the parable the self-conceit of the Virgins ver 11 12. helped not them so the opinion which unrenewed persons within the visible church have of their interest in Christ their vain confidence and foolish hopes grounded upon the outward profession and their formal practises of externall duties will not avail them before the Lord at that day 9. To be watchfull now and to examine well our own case and to see that we be sure of the inward anointing of the holy Spirit whereby we are made indeed holy is the only way to be certain of our salvation when Christ cometh to judgement for this use Christ commandeth us to make of the parable saying Watch therfore Ver. 14. For the Kingdom of heaven is as a man travelling into a far country who called his own servants and delivered unto them his goods 15. And unto one he gave five talents to another two and to another one to every man according to his seuerall ability and straitway took his journâ—y 16. Thâ—â— he that had received the five talents 〈◊〉 and traded with the same and made them other 〈◊〉 â—â—lents 17. And likewise he that had received two he also gained other two 18. But he that had received one went and digged in the earth and hid his lords mony 19. After a long time the Lord of those servants cometh and reckoneth with them 20. And so he that had received five talents came and brought other five talents saying Lord thou delivered â—â— unto me five talents behold I have gained besides them five talents more 21. His lord said unto him Well done thou good and â—â—full servant thou hast been faithfull over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. 22. He also that had received two talents came and said Lord thou deliveredst me two talents behold I have gained two other talents beside them 23. His lord said unto him Well done good and faithful servant thou hast been faithful over a few things I wil make thee ruler over many things enter thou into the joy of thy Lord. 24. Then he which had received the one talent came and said Lord I knew thee that thou art an hard man reaping where thou hast not sowen and gathering where thou hast not straâ—ed 25. And I was afraid and went and hid thy talent in the earth 〈◊〉 there thou hast that is thine 26. His Lord answered and said unto him thou wicked and slothful servant thou knewest that I reap where I sowed not and gather where I have not strawed 27. Thou oughtest therefore to have put my mony to the exchangers and then at my coming I should have received mine own with usury 28. Take therefore the talent from him and give it unto him which hath ten talents 29. For unto every one that hath shal be given and he shal have abundance buâ— from him that hath not shal be taken away even that which he hath 30. And cast ye the unprofitable servant into utter darknes there shal be weeping and gnashing of teeth Another parable tending to put all men on work and in speciall the Ministers of the Gospel for setting forth the glory of Christ and of his Kingdome among men according to every man's ability and calling under the similitude of a master giving to his servants mony to trade withall for his use Doct. 1. As the man in the parable travelling into a far country disposed of his affaires and ordered all matters till his return So hath our Lord Jesus given exact order in his Word to all men and specially to his Ministers how his house shall be governed and how every man should serve him till his second coming again 2. As the master in the parable giveth not the same number of talents to each servant So the Lord So the Lord giveth not a like measure of gifts to every one but to some more to some lesse as his heavenly Wisdom thinketh expedient 3. As in the parable some made use of their talents some not So in the visible church some imploy the gifts they have according to their calling to the edifying of others and promoving of the Kingdome of Christ othersome do misregard the Kingdome of Christ and care not how it go with Christs matters if their own particular go right and therefore they make no conscience to promove Christs Kingdome in their vocation as their duty set down in his word doth require 4. As the master in the parable reckoned with his servants
unto him Doct. 1. The Lord knoweth the intentions of his honest servants and sets a price on their good deeds therby therfore saith he She did it for my buriall 2. Our Lord knew that the gospell should be preached through the world c what was to be preached also for Where this gospel shal be preached saith be this shall be told c. 3. True faith seeth afar off for this woman seeth life in death believeth the Lord Jesus to be the true Saviour worthy of all honour in his death as well as in his life believeth that he should not see corruption believeth that his death should be a sweet smelling sacrifice to God and the savour of life unto his people for She did it saith Christ for my buriall 4. The memorial of the just shall not go to the grave with them but their good deeds shal be had in everlasting remembrance In this woman we have assurance of it for This shall be preached for a memorial of her saith he 5. Whosoever do any thing for Christ shall never have cause to rew Christ accounts more of it then it is all worthy for She hath wrought a good work on me saith Christ before and now This shall be told of her for a memoriall Ver. 14. Then one of the twelve called Iudas Iscariot went unto the chief Priests 15. And said unto them What will you give me and I wil deliver him unto you and they covenanted with him for thirty pieces of silver 16. And from that time he sought opportunity to betray him Iudas minding to have gain some way seeketh opportunity first to sel then to betray Christ. Doct. 1. When a wicked man is ingaged to do an evill turne he never taketh rest till he act it as is here seen in Judas from that time he sought opportunity to betray Christ. 2. When men have an evil turne in their heart and want opportunity only they shall not want occasion long as Judas minding to sell Christ doth seek and find fit Merchants the chief Priests 3. God will suffer wicked men to follow their designes even against himselfe when he seeth it fit for his own glory as here he wil not hinder a Judas to go to the high priests 4. He that is greedy of gain will sel his Soul and Heaven and Christ for money as Judas here doth 5. He that is not Christs friend in truth will soon turn Traitour as Iudas here doth 6. Hypocrites wil be found in best societies for here a Traitour is one of the twelve 7. The wicked shall bear their own blame and the society shall be free as here Judas is named alone 8. Secret enemies and open will easily agree together and own one another as here Judas and the high Priests make a short bargain 9. He thaâ—â—ellâ—th Christ knoweth not his worth for Whâ— wilâ— you giâ—e me saith the seller 10. He that will sin and sell Christ will do it upon a naughty condition ere he want all Thirty pieces of silver or what may be had will make the bargain â—all Ver. 17. Now the first day of the Feast of unleavened bread the disciples came to Iesus saying unto him Where wilt thou that we prepare for thee to eat the passeover The doctrine of the covenant of grace being delivered by our Lord and confirmed abundantly by miracles the institution of the Sacrament of the Lords Supper followeth for sealing up of this covenant unto the believer and to this intent mention is made of Christs last eating of the Sacrament of the Passover unto which was subjoyned the institution celebration of the Sacramental Supper for the clearing of some circumstances whereof and of the duty of preparation for right receiving of it that which is here spoken of the Passeover doth give light Doct. 1. It is commendable to remember Gods Ordinances in due time and to prepare for them as here The first day of the Feast the Disciples came and make ready for it 2. Our Lord made himself so poor that he had not a house of his own albeit he was Owner of all the earth as Where wilt thou that we prepare doth import 3. Our Lord subjected himself unto the Law and did keep exactly both the Moral and ceremoniall Law that he might deliver us from the yoke of the one and from the cursefor breaking of the other He kept the Passover 4. The terms of Sacramental speech were wel understood by Christs disciples as to put the thing signified for the sign namely by this phrase To cat the Passeover they mean to â—at the Lamb the Sacramental memorial of the Angels passing over of the houses of the Israelites in Egypt Ver. 18. And be said Go into the city to such a man and say unto him The Master saith My time is at hand I will keep the Passoever at thy house with my Disciples 19. And the Disciples did as Iesus had appointed them and they made ready the Passeover Christ directeth them to a friends house a worthy man for so holy a service Doct. 1. The Lord wil not want friends whersoever he is here in Jerusalem he hath friends as he had also in Bethany Go into the city to such a man saith he 1. He hath such commandement of the spirits of men as he can bow their will to do what service he pleaseth for he is sure to make such a man obey 3. Christ hath taken on him to be our Teacher and to him only the dignity of Master is due therefore he calleth himself the Master 4. It is of his own free choise that our Lord doth imploy any man more thâ—n another for Go to such a man and say importeth this 5. The more near our time to depart this life doth draw the more carefull should we be to have all things done by us which should beâ— done therefore saith he My time is at hand I will keep the Passeover 6. It is the part of true Disciples to follow Christs direction in all things and being clear in the command to go about the obedience of it for The Disciples did as Iesus appointed Ver. 20. Now when the even was come he sate down with the twelve For clearing of the history of the Lords Supper which was instituted at the close of the Passeover we have here set down the circumstances of eating of the Passeover as time place and persons whereby we have ground to conceive that Iudas was present at the Sacrament of the Passeover he being one of the twelve for first seeing there is no question made that as Iudas was imployed in the Apostleship with the rest so he was admitted also with the rest unto the fellowship of all Worship and Divine Ordinances and was present at so many former feasts of the Passeover as Christ did keep with his Disciples there can be no inconvenience to suppose him present at the Passeover at this time also Secondly seeing whatsoever is said by Historiographers concerning a
witnessed to be but frivolous adjureth our Lord to confesse whether he were the Christ the Son of God Doct. 1. The Messiah by the Jews own acknowledgement behoved to be the Son of God for Tell us saith the High Priest whether thou be the Christ the Son of God importing that the promised Messiah or Christ was to be no other than the Son of God 2. The wicked labour to make the fear of God a trap to take the godly when they cannot otherwayes overtake them I adjure thee by God to tell us saith the High Priest 3. Profane and crafty men stand not to take the Name of God in vain when it may serve to their own ends for I adjure thee by the living God saith the high priest when he mindeth nothing but to make the answer a snare Vers. 64. Iesus saith unto him Thou hast said neverthelesse I say unto you Hereafter shall ye see the Son of man sitting on the right hand of power and coming in the clouds of heaven Christ avoweth himself to be what the High Priest had said and forewarneth them all that though he was to them a despised man yet should they see him to be the Son of God and Judge over them at the day of judgement and so in a manner summoneth them to answer at his tribunal that day Doct. 1. That Christ is the Son of God is a truth judicially deponed by himselfe being adjured to answer upon his Oath and being now ready to die for Thou hast said saith he or I am the same whom thou inquirest for 2. Such as will not receive Christs woâ—d as divine shall be forced to acknowledge his power to be divine for thus saith he Nevertheless or though ye believe me noâ— yet Ye shal see the Son of man sitting on the right hand of power and this in part came to passe first in his resurrection next in his Spirit poured forth on the Apostles thirdly in the conversion of multitudes of soules and fourthly in the overthrow of the Jewish church and Nation in their own time not long after 3. Such as wil not acknowledg Jesus to be the Son of God for their salvation shal see him come to judge them at the last day for You shal see me coming in the clouds of heaven saith Christ. Ver. 65. Then the high priest rent his clothes saying He hath spoken blasphemy what further need we of witnesses behold now ye have heard his blasphemy 66. What thinke ye They answered and said he is guilty of death 67. Then did they spit it his face and buffetted him and others smote him with the palmes of their hands 68. Saying Prophesie unto us thou Christ who is he that smote thee This good confession of Christ is counted blasphemy and he therefore condemned buffetted spitted upon and mocked Doct. 1. A man given over to unbelief though he pretend to desire to know truth yet wil he not beleeve when truth is told him no not when it is confirmed by the oath of him who cannot lie and when it is proved by many miracles but hâ— will affront his own conscience in all this as here He hath spoken blaspemy said the high priest when Christ had told the truth which before was proved by his workes and was undertaken to be proved yet more 2. Profane and gracelesse hypocrites when it may serve their turn will put on the mask of marvelloos zeal to the glory of God as here The high priest doth rend his clothes and saith You have heard his blasphemy 3. Partiality and malice in Christs came especially can hardly be hid for the high priest even when he will seem to do justice doth first condemne Christ of blasphemy and then asketh the voice of his councel 4. Assemblies and councels may erre so far as to agree in one to condemne Christ to death for here this councell answered and said He is worthy of death 5. Albeit Christ be most free of blasphemy and of all sin yet because they in whose room he did stand are guilty of it and of all sort of sin therfore it is provided by Divine Justice that Christ shall be condemned for our cause and sentence given thus He is guilty of death 6. What must we be worthy of when Christ is spitted upon buffetted blind-folded and mocked for our cause Vers. 69. Now Peter sate without in the Palace and a Damsel came unto him saying Thou also wasâ— with Iesus of Galilee 70. But he denied before them all saying I know not what thou sayest How Peter denied Christ thrice and then repented is set down in the end of the chapter wherin we learn 1. That it is dangerous to be in the place with and company of Christ's enemies wiâ— hour a speciall calling for the occasion of Peters being tempted was his sitting in the high priests hall 2. A smal blast of temptation is sufficient to overturn a man who is puffed up with confidence of his own strength as here The voyce of a Damsel â—ver â—â—rneth Peter 3. The shifting of a confession for Christ when it is requisite is in effect a denyal of him for Peters saying He knew not what the damsel said is called here A denyall Ver. 71. And when he was gone into the porch another maid saw him and said unto them that were there This fellow was also with Iesus of Nazareth 72. And again he denied with an oath I do not know the man The second denyall follâ—weth wherin learn 1 That when temptation doth prevaill change of place will nâ—t hinder the tempter to pursue the victory he will follow on and prâ—sâ—e his point so long as the sicknesse and sin doâ—h adhere for Another Damsell is set on work by Satan to tempt Peter when he goeth out into the porch 2. Sin groweth by degrees from the time that a man falleth therein til he repent he stil groweth worse for Now Peter denieth expresly and with an oath that he did not know Christ. Ver. 73. And after a while came unto him them that stood by and said to Peter Surely thou also art one of them for thy speech bewrayeth thee 74. Then began he to curse and to swear saying I know not the man And immediately the cock crew This is the third denyall Wherein learn the horrible tyranny of Satan and unspeakeable weaknesse of a sinner left to himselfe still Satan draweth men unto deeper and further sinning and the sinner as he is more tempted sinneth more for now standers by do fall on Peter and presse him yet more and he at last denyeth with oathes and cursing of himselfe if be knew Christ This was a pittifull spectacle Ver. 75. And Peter remembred the words of Iesus which said unto him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly After this fearfull fall the Lord raiseth Peter up again by bringing to his remembrance the words which he did not beleeve till now and by this meanes