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
one either thâ— we fall not in his snare or that we be not keeped therein for as Christ doth warrant us to pray so we may expect thâ— God will deliver us from that evill one and from all ill that is from Satan sin and perdition for we say Thine is the Kingdome power and glory that is Unto thee our heavenly Father belongeth the Kingdome and soveraign government of all things with right and strength to dispose thereof for bringing to passe all that wee request for and to thee doth belong the glory of all things for ever Whence learn 1. That none is to be prayed unto but he only who only is able to grant all our requests for To him only belongs the Kingdom and power 2. That when we pray for that which is agreeable to Gods will his Fatherly affection on the one hand and his royall power on the other hand may assure us that as he is both willing and able so he will grant our requests 3. That as it is his glory to grant the petitions of his people so unto him should we give the glory of all things 4. That there is no end of his Kingdome and Power and Glory for They are for ever 5. That we should settle our belief on him and seal up his truth resolutely nothing doubting to be heard for so much doth Amen import Ver. 14. For if ye forgive men their trespasses your heavenly Father will also forgive you 15. But if ye forgive not men their trespasses neither will your Father forgive your trespasses This is a reason of the clause eked unto the fifth petition of forgiving men their trespasses when we crave God to forgive us our treaspasses not that our forgiving wrongs done to us is the cause of Gods forgiving wrongs done by us to him but because giving forgivenesse to men and receiving forgivnesse from God are graces inseparably conjoined so that the having or wanting of the one may prove the having or wanting of the other Doct. 1. Who so have gotten grace in the fear of God to forgive men their trespasses may assure themselves of Gods gracious forgiving them their trespasses and albeit the remission of their sins be not intimate to them for the present yet they shall be sure to have it manifested for so saâ—es the text 2. Again such as call God their Father and yet will not forgive men their trespasses may be assured that God will not forgive them their trespasses or that God will not speak peace to their conscience nor intimate remission of sins unto their souls for albeit Gods granting a remission of sin in his counsell goes before our giving remission of mens sins yet Gods granting unto us remission of sins in the court of our conscience follows after our giving remission to men of their sin for so long as we keep malice against our neighbour and will not forgive them our conscience shall never be solidly assured of the forgivnesse of our sins for so importeth the text Verse 16. Moreover when ye fast be not as the hypocrites of a sad countenance for they disfigure their faces that they may appear to men to fast Verily I say unto you they have their reward 17. But thou when thou fastest anoint thine head and wash thy face 18. That thou appear not unto men to fast but unto thy Father which is in secret and thy Father which seeth in secret shall reward thee openly The third head of Doctrine teaching us in our religious fasting to beware of vain oftentation such as the Pharisees used It is not Christs meaning here that men should refuse publick Fasts or therein carry themselves as in a day of feasting annoynting their head and washing their face for that is not lawfull neither is it his meaning that in secret Fasts men must either carry the matter so closely that none of the Family should know it or else not fast at all for that is hardly possible But the meaning is That when God calleth unto religious humiliation in prayer and fasting that wee should be as far from seeking vain applause of men as if we were not at all about such a business Doct. 1. Causes of faâ—ing and humiliation do attend Christs Disciples for this 〈◊〉 Lord doth insinuate while he saith When ye fast 2. Such â— in their fasting do seek mens approbation do lose their laboâ— at Gods hand and at the farthest do gain no more but 〈◊〉 applause of men for of such Christ saith Verily they have 〈◊〉 reward 3. Hypocrits do religious actions for worldly respects for of Hypocrites saith Christ They do seek that 〈◊〉 may appear to men to fast 4. That in all our religious actioâ—â— we should be as far from seeking mens applause as if we 〈◊〉 not at all about any such businesse and should so study to approve the secret sincerity of our hearts unto God as we looâ— not toward any applause of men for Christ commandeth 〈◊〉 to fast that you appear not to men c. 5. The secret sincerity of Gods service is followed with the open blessing of God 〈◊〉 he doth reward such openly Verse 19. Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where theeves break through and steal The fourth head of doctrine is to beware of covetousnesse and cares of this world as of a speciall enemie to all true Godlinesse which because it is a rise evill and hard to be cured he insisteth upon the beating down of it so much the more â—sing to this purpose seven motives or reasons which in substance are so many doctrines In the first part of this verse our Lord insinuates 1. That every man is given to have some Treasure and Store of that which he most esteemeth of loveth most to have keepeth best and is most loath to want for this is imported in Lay not up treasures for your self 2. That we are given by nature to chuse some earthly and temporall thing for our Treasure and to have the earth the place of it and so have need to be warned to lay up our treasure not upon earth The first reason to disswade us from covetousnesse of earthly things is because all earthly things are perishing and may in our time either rot or be taken from us for what is on earth moth and rust may corrupt or theeves 〈◊〉 break in upon and steal it Verse 20. But lay up for your selves treasures in heaven when neither moth nor rust doth corrupt and where theeves do not breâ— through nor steal 21. For where your treasure is there will your heart â— also The second reason Heavenly things only are worthy to be our treasure and Heaven only is worthy to be the place thereof therefore covet not things earthly but heavenly such as are faith and love and grace to abound in the good fruits of faith Lay up saith he Treasures for your selves in heaven The third reason is Things heavenly and spirituall
false prophets that they shall not always be deceived Ver. 25. Behold I have told you before The Lord commandeth to make use of the warning Doct. 1. The Lords forewarning of the danger from false prophets should stirre up all to be the more watchfull and it shall make men inexcusable if they shall be seduced for Behold I have told you before saith he 2. The doctrine of election doth not give warrant unto security but should be made use of for diligence and watchfulness therfore saith he Behold I have told you for God hath decreed as to save the Elect so to save them by his own means 3. This forewarning sheweth that albeit the elect shal not bealtogether and without recovery deceived yet they may be so farr mistaken as it had been good they had watched much sin and misery may befal a man by not watching albeit at length he may be brought forth of it for Behold I have told you before maketh the Lord free of what ill unwatchfulnesse may let in Ver. 26. Wherefore if they shall say unto you Behold he is in the desert go not forth behold he is in the secret chambers believe it not As before ver 23. So here again Christ bids them beware to believe his bodily locall presence in the earth after his Ascension untill the day of judgment Doct. 1. Such a Christ as is not the Son of Abraham the Son of David such a one as is not described to us in the scriptures is not to be looked upon nor believed nor esteemed of such a Christ as is said to be locally present in the earth after Christs Ascension a man should not go unto nor believe any speech of such a Christ as shal be said to be in his body in the desert or in a chamber or in a box or in a wafer-cake Lo here lo there or such like as the Papists have their Christ Beleeve it not saith Christ himself Ver. 27. For as the lightning cometh out of the east and shineth even unto the west so shall also the coming of the Son of man be He giveth a reason why such imaginations of his being on the earth in his body is not to be believed Doct. after Christ's Ascension no other bodily presence of Christ or coming into the World is to be beleeved save his second coming in glory which shall be on a sudden when men are not looking for itâ— and in such evidence of glory that all the World from the East to the West shall be made witnesses of it for As the lightning so shall the coming of the Son of man be saith Christ. Ver. 28. For wheresoever the carcasse is there will the eagles be gathered together He meeteth with an objection if he come in the East or in the West how shal those Elect persons come unto him who shal be so farr removed from that place as is the VVest from the East he answereth and teacheth that as the eagles from all quarters are shortly gathered unto the place where the carcass is so shall all the Elect be swiftly gathered together to the place where Christ shall shew his bodily presence at his second coming to judgment Doct. We need not trouble our selves about the swift dispatch of the last judgement how or in what place of the World the convocation of the Elect shall be this is sufficient We shall meet with Christ where he shall be for Where the carcass is there will the Eagles be gathered together Ver. 29. Immediately after the tribulation of those dayes shall the sun be darkened and the moon shall not give her light and the starrs shall fall from heaven and the powers of the heavens shall be shaken For further satisfaction of his Disciples Our Lord giveth six signes of his second coming Doct. 1. All the time before the second coming of our Lord whatsoever comforts may be mixed shal be dayes of tribulation and not so free of the miseries of this life as some do dream for here he telleth us the second coming of our Lord shal be immediatly after the tribulation of these days are ended and brought toward a period 2. When all the Churches Exercises all her Tribulations and warfare are accomplished then shall the comforter Jesus Christ come to give full refreshment immediately 3. Yet shall his coming be in a terrible manner to the world with such an alteration made upon the creatures being now all of them to be changed from the estate of vanity whereunto they are subject that Sun Moon and Stars obscured by the glory of Christ shall no more be able to give comfort unto men not to shew forth their glory as before but shall cease from their service and lose their power expressed here by Darkning not giving light falling from heaven and shaking of heaven as a tree that casteth her fruit for so must it be ere they be made new this is the first signe of his coming Ver. 30. And then shall appear the signe of the Son of man in heaven and then shall all the tribes of the earth mourn and they shall see the Son of man coming in the clouds of heaven with power and great glory The second signe or evidence of Christ's coming iâ— the glorious shining of Christ's Person approaching called the signe of the Son of Man because as the light of the Sun approaching is a signe of the present appearing or rising of the Sun so shall the shining glory of Christ's approaching which is more bright than the Sun Acts 26.13 14. be a signe of his present appearing what other signe of the Son of Man beside this may be we leave it till the time come of his revealing of it Doct. 1. Christ shall be seen visible Judge of quick and dead at the last day in his humane nature 〈◊〉 The signe of the Son of Man bodily descending shall appear in heaven The third signe of Christ's coming is the mourning of all people it being now manifest that the day of judgement is come the penitent shal fall on mourning and lamenting theâ—â— sins with a godly sorrow that they may be fitted for the promised consolation of wiping all tears from theâ— eyes and the wicked shall fall on weeping for the misery coâ—ing on them presently by the sentence of their Judge Doct. 1. Such as have mocked at the day of judgement and sâ—offed at piety and rejected or abused the Gospel of Jesus Christ shall then mourn a great mourning All the tribes of the earth shall mourn The fourth signe of his coming is the manifestation of his bodily down-coming in the clouds with power and great glory Doct. Howsoever Christ's first coming was in much infirmity because he was to suffer for us yet his second coming being to judgment and to reward all according to their works as here iâ— said Shall be with power and glory Ver. 31. And he shall send his Angels with a great sound of a trumpet and they shall gather
verily I say unto you Till heaven and earth passe one jot or one tittle shall in no wise passe from the law till all be fulfilled The second reason of Christs intention not to destroy the Law and the Prophets or the truth of the Old Testament is because the truth of the Doctrine of the Law and the Prophets is more firm and stable then the frame of Heaven and Earth is Doct. Heaven and Earth shall be dissolved rather then the least point of truth compared here to the least letter in the Alphabet to the smallest point serving to the reading of the letters should not be fulfilled for Heaven and earth do continue only till the time that all that which is prophesied in the Scripture to be done before the worlds ending shall be fulfilled therefore saith our Lord Verily I say unto you till Heaven passe one jot of the Law shall in no wise passe c. Vers. 19. Whosoever therefore shall break one of these least commandments and shall teach men so hee shall be called the least in the Kingdome of Heaven But whosoever shall do and teach them the same shall be called great in the Kingdome of Heaven A third reason proving that Christs intention is not to abolish the directing and commanding power of the Law or to suffer the morall Law to be laid aside as not obligatory unto obedience under the gospel is this because his minde is That whosoever he be that shall in his practice reject the yoake of any one of these commandments of the morall Law which men account least of and shall defend his practice teaching that men may without guiltinesse break the same shall be called and accounted of by God as the least that is a man of no place or room in the Kingdome of grace and glory or he shall in no case enter into the Kingdom of Heaven as it is said verse 20. And on the contrary whosoever shall maintain in their practice and doctrine the authority of all the precepts of the morall Law as the rule of mans conversation shall be found true members of the Kingdom of grace and glory and shall be had in estimation with God and his saints Doct. 1. A fore sentence standeth against them who make transgressions to light and veniall as not worthy to be taken notice of or who either give dispensations or take dispensations to transgresse any morall command and no lesse wrath is denounced against them who because Christ hath abolished the covenanâ— of works and the condemnatory power of the Law in favours of his justified and sanctified ones do teach that Christ hath also abolished in favours of them the directive the commanding and obligatory power of the Law for of such and all such Christ hath said Whosoever shall teach men to break the least of these Commandments shall be called the least in the Kingdome of Heaven 2. These men may have great comfort who in their doctrine and example of life do so teach justification by grace or by faith in Jesus without the works of the Law as they do also urge all them who do beleeve and are justified to make conscience of the obedience of every precept in the morall Law even as they love to be saved for of such Christ saith Whosoever shall teach and observe the same shall be called greatest in the Kingdom of Heaven c. Vers. 20. For I say unto you That except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees yâ—â— shall in no case enter into the Kingdome of Heaven A fourth reason of Christs purpose not to abolish the Law is that he doth exclude from the Kingdom of grace and glory all those whose righteousnesse shall not exceed the righteousnesse of the Scribes and Pharisees These Pharisees and Scribes were indeed very painfull and outwardly made great profession of holinesse of life bâ—t the truth is they made conscience of outward obedience only ver 21. and of some commandments only Chap. 15.3 Christ and grace they cared not for therefore their righteousnesse was short But a true christian first studieth to be clad with the righteousnesse of Christ and to have his sins pardoned in Christ and after that hee is justified freely by his grace without the works of the Law he laboureth to give evence of the soundnesse of his Faith by making conscience of obedience as well inwardly as outwardly not unto any one only or some but to all the commandements of the Law studying to make progresse in sanctification all the dayes of his life and so both in regard of imputed righteousness which is of God by faith in Jesus Christ and likewise in regard of inherent righteousnesse manifesting itselfe in the sincere study of a holy conversation before God and man the believers righteousnesse doth far exceed the superficiall righteousnesse of the Pharisees Doct. Except a man study to outstrip the Pharisees and Scribes both in respect of imputed righteousnesse and inherent righteousnesse also he shall not be saved for Christ here saith Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the Kingdome of Heaven Vers. 21. Ye have heard that it was said by them of old times Thou shalt not kill and whosoever shall kill shall be in danger of the judgment A fifth Reason of Christs coming not to destroy but to fulfill the Law is by his shewing the true meaning of the Law and crying down both the false glosses put upon the Law by men and also all vain traditions put in place of the Law and this Christ doth most exactly to the intent he may show how all men by the Law are made guilty and are found worthy of condemnation and had need of a Saviour to ransome them and also by shewing how men being pardoned ought to study unto an upright obedience of the Law in all things and this is indeed to fulfill the Law To this end Christ exponeth sundry commands in the second and first Table and correcteth five or six corrupt glosses put upon the Law by the Jewish Doctors and first in these verses he exponeth the sixth command repeating the common-glosse of the Pharisees received by tradition who esteemed that the command Thou shalt not kill was not broken except by actuall grosse slaughter or murther and if any man should commit man-slaughter then they put him in one of three ranks The first was to be brought before the inferiour Iudges of capitall crimes and to be in danger of their sentence because the murther was not of the grosser sort The second rank was to be brought before the Councell consisting of a greater number appointed as a superiour Judicatory of capitall crimes to fit in greater cities and there to be in danger of their sentence which was to denounce more shamefull and painfall death then the inferiour Judicatory did appoint in case the murther was more hainous The third rank was in case
condemnation upon the Offender Vers. 33. Again Ye have heard that it hath been said by them of old time thou shalt not for swear thy self but shalt perform unto the Lord thine oaths 34. But I say unto you Swear not at all neither by heaven for it is Gods throne 35. Nor by the earth for it is his footstool neither by Ierusalem for it is the city of the great King 36. Neither shalt thou swear by thy head because thou canst not make one hair white or black As our Lord hath cleared the exposition of some commandments in the second Table so for further clearing the sense of the Law he taxeth a fourth corrupt glosse of the Pharisees and tradition of the elders concerning the first table who made no breach of the third command except perjury and made the affirmative part of the command to stand onely in the observation of vowes this their clipped commentarie our Lord doth correct by teaching 1. That by this commandment is discharged all idle or unnecessary swearing for he saith Swear not at all to wit when God doth not cal us to take an oath for otherwise to swear by God when he calleth us unto it in weighty matters for deciding controversies and ending strife it is a part of his worship then religiously to take an oath but except in the foresaid case Swear not at all 2. Hereby also is discharged all swearing by the creatures for Swear not by heaven saith he or by earth c. or by any part of mans selfe as Head or Heart or any other oath the reason is first because these are creatures Heaven and Earth are not God and ought not therefore to be sworn by and next because God indirectly is imported in such oaths by reason of the relation which the creatures have to him as Gods Footstool or City or Work and thirdly because as none of the creatures are our Judge to take order with us if we swear falsly so none of all the creatures no not our own Head or the least hair thereof are so our own as we may ingage the same by an oath for the least change to be made thereon were it but of the colour of our hair to be put in pawn in case our oath be not true and so we may not swear upon any pretence at all by any of them for Thou canst not make one hair white nor black saith he Ver. 37. But let your communication be Yea yea Nay nay for whatsoever is more then these cometh of evill For eschewing rash swearing our Lord commandeth that our sayings be averred by a constant plain and uniforme pronouncing of truth imported in Yea yea when the matter is so and Nay nay when the matter is to be denyed to be so The reason whereof is weighty for whatsoever idle oath or idle asseveration is more then these is from evill that is from the divell and our corruption and therfore to be eschewed Ver. 38. Ye have heard that it hath been said An eye for an eye and a tooth for a tooth 39. But I say unto you that ye resist not evill but whosoever shall smite thee on the right cheek turn to him the other also He corrects a fifth corrupt glosse of the Law wherein they abused an appendicle of the sixth command namely a Judiciall Law given unto the Judges for execution of Justice and did draw the law unto the authorizing of private revenge as if God had put the sword in every mans hand to avenge himself for correcting of which error our Lord teacheth his disciples that it were better to suffer injuries and to expose our selves by our patience unto the hazzard of double wrongs rather then to follow the corrupt doctrine of men and by way of private revenge to break the commandement of God for the consideration of the scope of Christs speech doth make it plain that thus the words must be taken comparatively with the obedience of the Pharisees false doctrine guilded with pretence of tradition and antiquity for our resisting of evill or of injuries after our own way as their tradition did give warrant cannot fall but draw on a greater evill out of Gods hand and so it followeth that it is better to be smitten on both cheeks then that by a wrong way of revenging ourselves we should provoke God to destroy head and feet soul and body together Ver. 40. And if any man will sue thee at the Law and take away thy coat let him have thy cloak also The same doctrine he applies unto injuries done under pretence of Law that in private revenge they be not met with the like to this sense if any man sue thee wrongfully at Law and by unjust cavillation take away thy coat rather then thou should meet him in a wicked way under pretence of Law to wrong him it were better for thee to lose thy cloak also How harsh doth this doctrine sound in the carnal ears of naturall men who thinke much to suffer any wrong done to them by men but think nothing to do wrong both to God and men and to draw mischief on their own heads therby Ver. 41. And whosoever shall compel thee to go a mile go with him twain Another sort of injury comprizing wrongs done by oppression and unjust exaction under pretence of authority If under pretence of Service to be done to the publike any man press thee to be a Post or a guide unto a Post do not thou for thy part contend for thy ease but rather then thou shouldest fail in some duty by resisting bear double burden for peace cause lest thou be ensuated in a sin by contending Ver. 42. Give to him that asketh thee and from him that would borrow of thee turn not thou away Last of al to teach us not to be weary of weldoing even then when we think we have many reasons which may hinder us to bestow upon such as do either beg or borrow from us oftner and more possibly then we can well endure our Lord commandeth to give almes and to lend the needy albeit not all that is craved yet what we may spare and the parties present need requireth Ver. 43. Ye have heard that it hath been said Thou shalt love thine neighbour and state thine enemy 44. But I say unto you Love your enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you A sixth corrupt glosse put upon the Law by the corrupt Doctors who taught that the command of love to our neighbour was to be understood only toward Kindred Friends and Acquaintance and that it is lawfull to hate every man that is our enemy our Lord doth vindicate the Law from this both clipped and false exposition Doct. 1. For obedience to God and pity to perishing men we must keep love even to such as be our private enemies for Christ hath so commanded saying Love your enemies 2. Love
calling him Our Father in behalf of all the children on earth for whom and with whom we do pray From the first Petition we are taught that every true Disciple of Christ must have the glorifying of God for his chiefest desire for first and above all must he seek that Gods Name may be hallowed 2. That God must be hallowed as he maketh himself known by his word for it is his Name or Himself as he is named and manifested by his word and ordinances and works and providence which is to be hallowed 3. That he himself must be the procurer of his own glory among men for therfore pray we Hallowed be thy name Ver. 10. Thy Kingdom come thy will be done in earth as it is in heaven From the second petition we are taught that beside the generall Kingdome and government of all things which is alwayes fully in vigour there is a speciall Kingdome of grace wherein God is revealed and acknowledged to be King and Lord over his Saints this Christ cals Thy Kingdom as a peculiar wherein he specially delights 2. That this Kingdom of grace is so come already as it shall be still coming more and more so long as Christs Disciples shall have need to pray that is till the fulness of glory in the second coming of Christ shall be revealed Then shall the Kingdom prayed for fully come 3. That God is he who doth promove bring on and perfect this kingdome Therefore must we say Thy Kingdome come 4. That od will have all his Disciples drawing at his royall and triumphing chariot by their prayers and saying Thy kingdom come From the third Petition we learn 1. That albeit God dwelleth in heaven and doth all his intended will yet men do not obey as they should his commanded wil. Therefore there is need in this respect still to pray Thy will be done 2. That the Saints must renounce obedience to their own will and to Satans will and to the will of men and must submit themselves absolutely to Gods will revealed by word or work saying Not mine but thy will be done 3. That it must be divine power which shall change mens hearts and frame them to the obedience of his will and to this end do we request him to subdue mens wils to his own saying Thy will be done 4. That God hath no work of sanctification to work upon any man but upon these only who are on the earth for they that are in heaven are perfected and else-where there is none whose will the Lord doth sanctifie Therefore do we pray only Thy will be done in earth as it is in heaven 5. Albeit we do not attain unto perfection of Holiness in this life yet we must aim at it long and pray for it for our Lord teacheth us to pray That the will of God may be done iâ— earth as it is in heaven Ver. 11. Give us this day our daily bread From the fourth petition we learn 1. That whatsoever we make use of for our subsistence comprised here under bread must be sanctified unto us by prayer and God must be acknowledged in every meanest matter which concerns our bodily sustentation even to the least morsell of Daily Bread 2. That we live not mainly by bread but by Gods word and his powerfull blessing imported in Giving of bread 3. That how lawfully soever and deservedly at mens hands we get our bread yet in regard Gof od we deserve nothing but must have all of free bounty must beg of him daily to give us our daily bread 4. That we should not be anxious for to morrow nor for great allowance in the world sufficient for the day is the care of it self and we must be content to crave and to receive This day our daily bread 5. That as we pray not for the dead but onely with and for such as have need of Daily bread and are living on earth with us so should we be sensible of their necessities and pray for them as for ourselves saying Give us our bread Vers. 12. And forgive us our debts as we forgive our debters From the fifth Petition learn 1. That none of Christs Disciples are so fully sanctified in this life but sin will be found in them and that there is a necessity lying on us to acknowledg our sins 2. That every day in many things weâ— offend all and must confesse not only sin but sins 3. That howsoever we have right unto remission of sins in Christ Jesus yet we must seek to apply that our right unto our daily faults and beg the use of our right for applying of forgiveness 4. That our sins deserve due punishment even death which is a naturall merit of sin which doth oblige us unto the penalty for therefore sins here are called Debts 5. That the sin being forgiven the vindictive punishment is forgiven also for to the same sense are we directed to say Forgive us our debt and forgive us our sins Where-through it cometh to passe that there is no remission of sin and retaining of vindictive punishment but both the guilt and this sort of punishment are forgiven and taken away together 6. Wrongs done by others unto us do oblige the doers of injury to repair the wrong and so do make them not only debters unto God but also unto us therefore doth our Lord call such as have done wrong unto us Our debters 7. Though publick respects may move us to seek reparations of wrongs in the way of justice yet not only must we renounce private revenge of wrong done unto us but also forgive the same especially when the offender calleth for it at our hand for Christ presupposeth that he who seeks forgiveness of God doth also give forgiveness to men 8. It is an argument to perswade us of forgivenesse from God of our wrongs when we forgive men their wrongs done against us for Christ will have him who saith forgive us our trespasses to say also As we forgave these that trespasse against us Vers. 13. And lead us not into temptation but deliver us from evill For thine is the kingdome and the power and the glory for ever Amen From the sixth petition learn 1. That when our sins are forgiven us we are in perill to be overcome of new again by the tempter Satan of which our weaknesse and Satans power craft and malice we should be so sensible as in fear to be insnared we should pray not to be led in Satans temptations 2. Because we have so oft yeelded unto Satans temptation and of our self we are so prone to be tempted and to be overcome of our own concupiscence that God justly may give us over unto Satans temptation Therefore it is necessary that we should request God not To lead us in his justice into temptation 3. If God for our tryall and further humiliation shall suffer us to be tempted we may with confidence pray and expect that we shall be delivered from that ill
teacheth us That the most specious excuses which can be made for cloaking of covetousnesse are rejected by God as naughty Is not the life more then meat saith Christ Ver. 26. Behold the souls of the aâ—r for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeâ—h them Are ye not much better then they The second reason God who provideâ— food for birds and fowls will certainly provide for his own children Therefore anxious and distrustfull cares for food and raiment in Christ Disciples is unlawfull for Behold the fowles of the air c. This reason is strengthened 1. By insinuation that men have the ordinary meanes of some lawfull calling comprehended under sowing and reaping which sowâ—s have not and therefore anxious and distrustfull care for food and raiment is so much more unlawfull in them as is imported in these words neither do they reap again this reason is strengthened by comparison of us with birds and preferring of us in Gods estimation are ye not much better then they saith he Ver. 27. Which of you by taking thought can add one cubit unto his stature The third reason Anxious care about the successe of means connot produce any good effect therefore it should not be entertained for even when a man hath eaten he cannot make himselfe stronger or more tall then it shall please God to dispose To what purpose then doth it serve to take thought or anxiety as if the use of means should not yeeld food and raiment for which of you by taking thought can eke a cubit to his stature Vers. 28. And why take ye thought for raiment Consider the lilies of the field how they grow they toyl not neither do they spin 29. And yet I say unto you that even Solomon in all his glory was not arrayed like one of these 30. Wherfore if God so clothe the grasse of the field which to day is and to morrow is cast into the oven shall he not much more clothe you O ye of little faith 31. Therefore take no thought saying what shall we eat or what shall we drink or wherewithall shall wee be clothed The fourth reason God doth care for clothing of the grasse and flowers of the field with more curious draughts and native colours then all the glory which Solomons garment had Therefore anxiety in Gods children for food and raiment as if God were not carefull of them is unlawfull Consider the lilies saith he this reason is strengthened 1. By insinuating that Gods own children are more dear to him then the grasse and flowers of the field which are made only to indure a litâ—â—e time for mans use and then to perish for ovenâ— next by taxing taking thought and anxiety as an evidence of small saith in God Therefore saith he O ye of little faith Verse 32. For after all these things do the Gentiles seek for your heavenly Father knoweth that ye have need of all these things The fifth reason Anxious seeking of the things of this earth is the fault of the Gentiles who are destiture of the knowledg of God and are ignorant of these heavenly things prepared for Gods children Therfore Christians who are better instructed should eschew this godlesse anxiety for After these things saith he the Gentiles do seek The sixth reason Christians are not fatherless nor is their father ignorant unable or careless to do for them God in Heaven is their father and knoweth all things whereof they stand in need therfore godlesse anxiety for food and raiment is utterly unlawful for Your Heavenly Father knoweth that ye have need of these things Verse 33. But seek ye first the Kingdome of God and his righteousnesse and all these things shall be added unto you The seventh reason by way of precept You have the Kingdome of God and his righteousnesse whereupon to bestow your first and chiefest cares which if you seek after earnestly ye shall not need to be anxious for food or raiment or any other needfull thing on earth for All these shall be superadded unto the grant of your chiefe desires and shall be brought unto your hand Therefore anxious caring for these meaner things is unlawfull Hence learn 1. That to be partaker of the kingdom of Gods grace here and of his glory in heaven is worthy of our chiefest affections and most intent indevours for Seek first the Kingdome of God importeth this 2. That we cannot be sure to be Subjects of Gods gracious kingdome here nor of his glorious Kingdome in Heaven hereafter except we also study to be sure of the righteousness of God which is by faith in Jesus Christ and of holinesse and uprightnesse of life flowing therefrom for Seek the righteousnesse of God and Seek the Kingdome are joyned 3. That whosoever do earnestly seek after the Kingdome of God and his righteousness shall not only be sure to have what they seek but also to have whatsoever is necessary for them in this life for these things to wit which concern food and raiment shall be superadded unto you Ver. 34. Take therefore no thought for the morrow for the morrow shall take thought for the things of it self sufficient unto the day is the evill thereof He repeateth the discharge of anxious care for time to come and addeth the eighth reason The morrow shall bring with it troublesome cares of its own and the day or the time present hath sufficient trouble by it self Therefore neither time present nor time to come should be rendred more miserably by anxious anticipating of troublesome cares before they come Hence learn 1. That we are ready to make our present time miserable by anxious and distrustfull care for so importeth Take no thought for to morrow 2. That relying on Gods caring for us not only saveth us from sin but also cutteth off much misery for so imports Take no thought for the morrow 3. That the time to come hath trouble proper to it selfe as Gods ordinary providence doth dispose so that we have not need by sinfull anticipating of cares to make our selfe more needlesse trouble for The morrow shall take thought for the things of it self 4. That it is wisedome not to breed our selfe more trouble by sinfull and distrustfull cares and fears when already trouble sufficient is ordained by God for our exercise for Sufficient unto the day is the evill thereof CHAP. VII Five other heads of doctrine delivered in the sermon on the Mount are set down in this chater to wit rash judgement to vers 5. Discretion in dispensing of holy things v. 6. Instancy in prayer vers 13. Concerning false teachers vers 21. And about wise practising of the former precepts Ver. 1. Judge not that ye be not judged THe first doctrine is a forbidding of rash judging of mens persons and actions or passing wrong sentence censoriously and uncharitably against others whether in our mind or in our speeches either for no fault or for lesser then we our selves are
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
the weed Nay saith he gather not out the tares lest ye root up the wheat with them 8. This mixture in the visible Church Christ the Lord is minded to permit and commands to be permitted till the day of judgement and then but not till then shall a full separation of the Godly and the wicked of the elect and the reprobate he made In the time of harvest I wil say Gather the wheat c. 9. At last the separation shall be such as all the wicked shall be cast into hell fire and the Godly placed in heaven Thâ— tares shall be burnt and the wheat gathered into the barn Ver. 31. Another parable put he forth unto them saying The kingdom of heaven is like to a grain of mustard seed which a man â—ook and sowed in his field 32. Which indeed is the least of all seeds but when it is grown it is the greatest among herbs and becometh a tree so that the birds of the aire come and lodge in the branches thereof Another parable The scope wherof is to shew that the visible Church in regard of the power of the Gospel in it and of the true grate of God in the true members thereof how small soever it may seem in the beginning yet shall grow up wonderfully this is set forth under the similitude of mustard-seed which for examples cause in the parable after the nature of a parable is presupposed to be the least of all seeds and again is presupposed to grow up to such height that it should become the tallest of all trees which parabolicall supposition being made then shall it be fit to resemble the work of God by the grace of the Gospel which how small soever the beginnings of it be yet shall it be the most glorious of all Gods works ere all be done Hence learn That the work of the Gospel and planting of Gods Church how smal beginning soever it seem to have yet shal by the blessing of God have wonderful increase The day of smal things is not to be despised by this as the disciples were encouraged to spread the Gospel so should all the Lords servantâ— be encouraged to be diligent to sow the seed of grace by holding forth the doctrine of the Gospel according to their calling Verse 33. Another parable spake he unto them The Kingdome of Heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened Another parable tending to this same purpose namely to shew that the work of Gods grace by the Gospel in the visible Church how small appearance soever it hath wil notwithstanding spread and prevail according to the measure appointed of God The doctrine is this As good leaven after a competent time will leaven all the lump to the leavening whereof it is appointed so will the work of Gods grace in his Church by the Gospel powerfully affect and prevail unto the conversion of all these for whom God shall send it and therefore we should not judge of Gods works in his Church by outward appearance this serveth then and should serve now to make men faithful in teaching the truth and to wait for a while till God shall work and give his blessing to the hearers in his own time Verse 34. All these things spake Iesus unto the multitude in parables and without a parable spake he not unto them 35. That it might be fulfilled which was spoken by the Praâ—bet saying I will open my mouth in parables I will utter things which have been kept secret from the foundation of the world Here is rendered another reason why Christ did speak to the people in parables to wit that he might fulfill what the Prophet as the type foretold that Christ should do and how Christ should by speaking in parables stir up his hearers to search what was meaned by this sort of speaking as the Psalmist stirred up his Hearers to attend the more to what he was to deliver in parables Psalm 78 2. To the intent that such as would understand might learn and others who would not search for light might be justly left in blindness Doct. 1. Both the matter and manner of Christs doctrine is worthy to be maintained and vindicated from all misconstructions for Heat we have the evangelist for a precedent 2. Preachers should teach nothing for matter nor manner but what they have a precedent for in the Scripture for even Christ did so Ver. 36. Then Iesus sent the multitude away and went into the house and his disciples came unto him saying Declare unto us the parable of the tares of the field 37. He answered and said unto them He that soweth the good seed is the Son of man 38. The field is the world the good seed are the children of the Kingdome but the tares are the children of the wicked one 39. The enemy that sowed them is the Divell the harvest is the end of the world and the reapers are the Angels 40. As therefore the tares are gathered and burnt in the fire so shal it be in the end of this world 41. The son of man shall send forth his Angels and they shal gather out of his kingdom all things that offend and them which do iniquity 42. And shal cast them into a furnace of fire there shal be wailing and gnashing of teeth 43. Then shall the righteous shine forth as the sun in the kingdome of their Father Who hath ears to hear let him hear Here the speaking in parables taketh good effect in his own Disciples they are made sensible of their own dulnesse in understanding and are moved to ask light of the Lord and so they receive satisfaction for the Lord declareth what the parts of the parable were in their intent and signification Hence learn 1. That the visible Church as it is not without reason called The Kingdome of Heaven as is shewne before so also not without reason is it called here the world in regard it containeth all sorts of people in The world and is spread throughout the world and not limited to any one place The field to wit the universall visible Church where the seed is dayly sown is called The world 2. The Elect and true Beleevers begotten by the Gospel and true Subjects of Christs Kingdome and heirs of Heaven are the only proper children of the Kingdome for The good seed are the children of the Kingdom 3. Such as have nothing in them save outward profession and do remain wicked and unrenewed men are nothing else for their inward estate but children of Satan for The tares are the children of the wicked one 4. Satan as an enemy to the glory of God in his Church doth what he can to have hypocrites and wicked men mixed among the godly as members of that same church ver 39. for The enemie that sowed them is the divel 5. This mixture of good and bad is to endure to the end of the world that
of his Kingdom for there were in Christs dayes divers opinions of men about him even among them who were not his opposite enemies for Some said he was Iohn Baptist c. 3. Of such as have most means of the knowledg of Christ most is to be expected and if Christs Disciples have a right estimation of him the less matter what others have but chiefly it is necessary that such as are to preach Christ know him rightly Therefore saith Christ But whom say ye that I am Ver. 16. And Simon Peter answered and said Thou art Christ the Son of the living God From Peters answer Learn 1. That the Apostles knew Christ to be very God and very man in one person for Peter saith Thou art that Christ i. e. The promised Christ. 2. The vail of his humane nature and infirmities did not keep the eye of their faith from seâ—ing him to be one in substance with he living God for Thou art Christ the son of the living God say they Vers. 17. And Iesus answered and said unto him Blessed art thou Simon Bar-jona for flesh and blood hath not revealed it unto thée but my Father which is in heaven 18. And I say unto thee that thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it Christ commendeth this confession of Peter as a saving truth revealed from Heaven whereupon in despite of Satan he would settle his church and rule the same by the Ministry of his servants and would ratifie in heaven their service done upon earth Doct. 1. It is very acceptable and pleasant unto Christ that his disciples do profit in knowledge and grace Therfore saith he Blessed art thou 2. None get saving knowledge of Christs person and offices but by special revelation from God for Flesh and blood hath not revealed it saith he 3. Such as know Christ rightly are truly blessed for this cause he saith Blessed art thou 4. Such as bear testimony unto Christ he will bear testimony for them and will give them a new name as here he pronounceth Peter A lively stone builded on a sure rock and that by way of confirmation of the name which he had given unto him at his first calling saying Thou art Peter or a stone 5. The truth that Jesus Christ is the promised Messiah very God and very man in one person the anointed Saviour of the world is The main ground-stone wherupon the faith of all believers is founded as upon a rock for Upon this rock I will build saith he 6. All the power and policy of the divel and his instruments shall not be able to overturn this truth nor the Lords building of his church upon it nor the work of Gods grace in any member of the church which is builded on this truth for so he promiseth in a speech borrowed from the manner of these times when the Judges sat at the Port and gave judgement And so what wisdome or power was in the towne was in the gates thereof The gates of hell shall not prevail against it saith he 7. The church properly belongeth to Christ as his own peculiar neither Pope nor King nor Parliament nor any one or moe in heaven or earth may subject the Church unto themselves as it is the church for Christ hath reserved the church for himself and hath appropriate this incorporation as such unto himself alone and called the church his own proper saying I wil build my Church 8. Howsoever there be many particular churches distinguished one from another yet must they all endeavour for an unity among themselves that they may be one church with and to Christ and among themselves keeping the unity of faith in Christ and unity of subjection to all his ordinances in the bond of peace among themselves for Christ hath called them one and appointed them to be one saying I will build my Church in the singular number 9. Whatsoever externall defence comfort cherishing and assistance unto the church be required of the Magistrate for the service of Christ yet all the means of edification of the church and all the administration of the means of the internall building of the church Christ reserveth unto himself to be done by his own means and his own chosen instruments for this worke he taketh unto himselfe saying I will build my Church Ver. 19. And I wil give unto thee the keyes of the kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven In this promise made to Peter in name of the Apostles and their Successours in the Pastorall charge in whose name he did speak learn 1. Christs church visible is his Kingdom even on this earth not an earthly Kingdom but a spiritual and heavenly Kingdom wherein he as King of heaven in heavenly things doth reign therfore he calleth the church visible The Kingdom of Heaven 2. This Kingdom or church hath keys to let in and keep in subjects to cast out and hold out rebels by doctrine and Discipline and is not left without Ordinances and Order for the preservation and inlargement of it self for I will give Keyes saith he 3. The Ministriall power of their keyes is promised to the Ministers of this Kingdom that is the Apostles and their Successours in the Pastorall charge in whose name Peter did speak unto Christ and in whose name he is spoken unto by Christ for he saith I will give to thee 4. Such as have the office of administration of the keyes have their authority in that office only from Christ in whose Name the keyes are to be used for He only is the Giver of the keyes for it is said I will give thee the keyes 5. What the Lords Ministers do by vertue of their office in admitting unto the fellowship of God and his Saints or excluding from the same binding unto judgment and loosing from judgment in Christs Name according to their commission it is ratified by God in Heaven as done by his warrant for it is promised Whatsoever ye shall binde on earth or loose shall be so in Heaven Ver. 20. Then charged he his disciples that they should tell no man that he was Iesus the Christ. This mystery he commandeth them to keep to themselves till he should give further order Hence learn Christ hath his own fit times when he will reveal his own mysteries therefore be charged them that they should tel no man that he was Iesus the Christ for if they had known they would not have crucified the Lord of Glory He will not have his death hindred by the untimous proclamation of his Truth Vers. 21. From that time forth began Iesus to shew to his disciples how that he must go into Ierusalem and suffer many things of the elders and â—hief priests and Scribes and be killed and be raised again the third day The disciples being now
prophets are Christs servants and witnesses unto him all of them agreeing in one with him 2. That the dead in the Lord are not perished but live with God in heaven for Moses and Elias are seen here kept therefore Vers. 4. Then answered Peter and said unto Iesus Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias The effect of this glorious vision ravisheth so the hearts of the three apostles that they could have taken this estate for heaven Hence learn 1. How joyful the sight of glorified persons shall be 2. The sight of the least part of the glory in heaven so ravisheth the soul that it forgetteth all that is on the earth and is so satisfactory that a soul could rest on the least degree thereof as in a heaven for It is good to be here saith Peter 3. It is our nature if it be well with our selves not to care for others little mind had the Apostles what need others had of their service when they could have stayed still on the mount Verse 5. While hee yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him The third point of Christs glorification is the testimony of the Father concerning his Son Jesus which Peter could never forget again 2 Peter 1.17 First they see a bright cloud then they hear a voyce out of the cloud for we are not able to behold him as he is and must not pry into his glory which is unsearchable but must take heed unto what he revealed by the eare a Voice of his Word must reveal God unto us and that which is here revealed concerning Christ is 1. That the Man Christ is true God the Son of God one in substance with the Father for This is my Son saith the Father 2. That as he is incarnate going about the work of Redemption and presenting himself Mediator for us to satisfie God in all things about us he is Beloved accepted approved as satisfactory and rested upon for our behove In whom I am well pleased saith the Father 3. That we are to take him foâ— our Teacher and Commander to beleeve and obey Him for the Father hath said to us all Hear him Ver. 6. And when the disciples heard it they fell on their face and were sore afraid This voyce was so full of Majesty proceeding from the excellent glory that the disciples fel down Doct. 1. When the God-head of the Father or of Christ is manifested who can stand before his Majesty No wonder they fel on their face the presence of the Lord in this life even in mercy reveiled is very fearfull for it is said They were sore afraid such is his glory and our weakness Ver. 7. And Iesus came and touched them and said Arise and be not afraid Thus lay the Apostles as dead men till Christ came and put strength and comfort in them Doct. It is Christ by whom we are lift up when we fal and confirmed against our fears for the disciples did not stir till he touched them and said Be not afraid Ver. 8. And when they had lift up their eyes they saw no man save Iesus only That we may know that the voice was spoke of Jesus and concerned him alone he alone is left with the disciples and now the vision is removed when the intent of it is obtained Doct. The Lord measureth the means of manifesting himself as he seem fit for our good for When they lifted up their eyes they saw none but Iesus only Ver. 9. And as they came down from the mountain Iesus charged them saying Tell the vision to no man untill the Son of man be risen again from the dead The discharging of the disciples to shew the vision until the resurrection teacheth us that the Lord hath his own set-time when he wil make use of what he revealeth to his servants and will bring forth every truth in his own time when it may be most useful Therfore saith he Tell no man till the Son of man be risen from the dead Ver. 10. And his disciples asked him saying Why then say the Scribes that Elias must first come Upon the departure of Elias and the discharge of revealing the vision the three Disciples do move a question about the Prophesie of the coming of Elias which the Disciples do think to be now accomplished and that by his staying still it might have appear'd to the world to be accomplished But Christ sheweth that that prophesie was accomplished another way in John Baptist. Doct. 1. What doubts do arise unto us about Scripture among other means let us by prayer crave solution of them through Christ as the Disciples here asked him about Elias 2 The adversaries of Christ are ready to blindfold themselves and others also by mistaking Scriptures like these Scribes who wil not acknowledg Christ to be come Til Elias come to wit in their way Ver. 11. And Iesus answered and said unto them Elias truely shal first come and restore all things 12. But I say unto you that Elias is already come and they knew him not but have done unto him whatsoever they lifted likewise shall also the Son of man suffer of them Our Lord did answer that indeed the Scripture must be accomplished not a letter fail for Elias saith he truly shal first come and that when John Baptist came this Scripture concerning the coming of Elias was fulfilled because when John Baptist came in the spirit and power of Elias Elias in a manner was revived for as Elias set himself to the reformation of Religion when all was wrong in his time so John Baptist when the whole frame of Religion was marred by the corruption of the Jewish Doctors did renew the doctrine and worship again Doct. 1. The fulfilling of the Scriptures may readily be mistaken of men for when that which is foretold is done before their eyes they wil not see it for Now Elias is come and they knew him not 2. The world instead of receiving Gods Messengers as becometh are ready to abuse them as they please Therefore saith he They have done to him what they listed 3. As men do deal with Christs Servants so would they deal with Christs self if they were able and could get occasion for Likewise shall also the Son of man suffer of them saith Christ. Ver. 13. Then the Disciples understood that he spake unto them of Iohn the Baptist. By this speech the Apostles take satisfaction and stumble no more at this doubt Doct. Albeit our Lord do not answer mens doubts and questions in so many letters and syllables yet he will make his own disciples understand the solution of their questions and what is his meaning His inquisitive Scholers shall be taught what is needful for them to know as here
thee alone if he shall bear thee thou hast gained thy brother After disswading us from stumbling of others he teacheth us how to remedy scandals given unto us by others that the offender may be reclaimed and the church receive least damage therby and 1. He giveth direction about private scandals saying Moreover c. Doct. 1. When scandal is given we must not onely beware our selves to stumble though we cannot eschew but be grieved but also must study to reclaim the offender for this direction is given to us to remedy scandals given 2. The scandalous sin of a brother or professed believer especially must be cared for and cured by believers If thy brother offend thee 3. Private admonition especially in case the offence be private is a mean of reclaiming our brethren from their sinful courses Go tell him his fault alone 4. It is not necessary to divulge every fault which we alone know or to let others know of it for it is said Tell him between him and thee alone 5. The most discâ—eet easie and gentle wayes are first to be assayed in the case of private offences Therefore saith he Tell thou him alone 6. It is the gaining or saving of a brother to reclaim him from his sin and an obligation put upon the reclaimed sinner toward the Brother who admonished him for saith he Thou hast gained thy brother 7. We are bound to hear and obey private admonition even as we would be saved for if he bear thee saith he thou hast gained thy brother Ver. 16. But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established Now he teacheth how to proceed if private admonition prevail not Doct. 1. If private admonition profit not and the party admonished will not amend we must not give over the cure of his scandalous course but must use further means and take the assistance of some others to help to reclaim him Therefore saith he Take with thee one or two more 2. The admonition of two or three serveth to convince the Offender of his fault the more clearly or to bear witnesse against him in case of his disobedience for In the mouth of two or three witnesses every truth shall be established Ver. 17. And if he shal neglect to hear them tell it unto the church but if he neglect to hear the church let him be unto thee as aâ— heathen man and a publican The former failing he teacheth what further must be done Doct. 1. When more private means avail not to remedy a scandall Christ hath appointed more and more publick Censure and Discipline in his Church for he saith Go tell the Church 2. Christ hath appointed a church of Governours or rulers over congregations and over all particular persons within the same which must attend the complaints of the Offended and remove scandals and who have power to call before them and to examine and censure the Offender for that end for so importeth Christs saying Tell it unto the Church 3. The Church hath means and power to remove publick scandall which being imployed by the church and obeyed by the Offender Excommunication is not to be used for Neglecting to heare the Church presupposeth the church Direction and Order to be given forth for amendment of the Offender and removing of the scandall 4. When the church hath given sentence upon the Offender and hath appointed the way to remove the scandall then the Offender should obey in the Lord for Christ declareth it a sensurable fault to Neglect to bear the Church 5. If the Offender disobey the churches direction for removing of the scandal then the church may and should excommunicate the obstinate that is declare him to be deprived of the honour of a Christian till he repent and to be holden in such dis-respect as the heathen and publicans were by the Jewish Church in those dayes for Let him be to thee such presupposeth he is found and declared by the church to be holden for such 6. When the church declareth an offender contumacious or excommunicateth him as unworthy of the fellowship of the Saints for his present abominable condition then every beleever must carry himself toward the excommunicate as toward a man disgraced and cast out of church-honour for Christ hath said Let him be unto thee as an heathen man that is as one without the church and a publican that is a despised sinner for so were Publicanâ— esteemed of among the Jews to the intent the Offender may be ashamed of his sin and repent Ver. 18. Verily I say unto you whosoever ye shall binde on earth shall be bound in heaven and whosoever ye shall loose on earth shall be loosed in heaven Here our Lord confirmeth the Authority given unto the church or Assembly of church-Governours Doct. 1. The church or Assembly of church-Governours hath authority from Christ in Christs name to pronounce guilty and lyable to judgment and to pronounce absolution and remission of sin as they finde cause for saith he Whosoever ye binde or ye loose 2. Christ will ratifie in heaven what the church assembled do in his Name in the exercise of the keyes of Doctrine and Discipline whether to the condemning of the guilty or absolving of the penitent for he saith It shall be bound in heaven loosed in heaven Ver. 19. Again I say unto you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in heaven 20. For where two or three are gathered together in my Name there am I in the midst of them To give assurance that the execution of his ordinances by the church shall be ratified in heaven he sheweth them that the consent of never so few of his Saints agreeing together upon a petition unto God shall have a blessed effect in heaven how much more shall the consent of the church-Rulers in execution of publick ordinances be ratified and have effect and this he further confirmeth by certifying us of his gracious presence where never so few two or three suppose there be no more Rulers in some small congregations are met in his name much more when a greater number do assemble and meet for his publick service Hence learn 1. That for mutuall edification one christian may take the help of another for prosecuting joyntly some particular petition before God for it is said If two of you shall agree upon a petition c. 2. God doth so love the communion of Saints that the consent of more of his children in one suplication hath the encouragement of this particular promise for What they ask shall be done 3. If the consent of some shall be blessed when they joyntly prosecute one petition much more may the church be confident that their publick consenting unto the execution of Christs ordinances shall be blessed for this the scope of
The band of Man and Wife for mutuall society is more intire then of Parents and children Yea it is a sort of unity so that man and wife become As one flesh for in regard of mutual affection and agreement for the mutuall welfare one of another They are no more two but one flesh 6. Where God doth not give warrant to loose marriage neither consent of parties nor any humane authority can lawfully loose for What God hath joyned let no man put asunder Ver. 7. They say unto him Why did Moses then command to give a writing of divorcement and to put her away 8. He saith unto them Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not s◠9. And I say unto you Whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery and who so marrieth her which is put away doth commit adultery The Pharisees do object the bill of divorcement and Christ sheweth that this doth not free any man from sin who except in the case of adultery shall put away his wife Hence learn 1. That Patrons of error wil wrest Scripture and set it in opposition to truth for Why did Moses c. say the Pharisees 2. Moses Ordinance about the bill of divorcement was no allowance of the divorcement but a judicial or civill law providing for the credit and safety of the honest woman for the sum of it was I find no fault with this woman only I cannot love her so shee was clear and this civill permission did deliver the man from civil punishment only but not from sin therfore saith he Moses suffered you 2. The civill punishment was spared and the bill of divorcement permitted for the hardnesse of the mans heart who if he should not have been suffered to put away his wife would have some way taken away her life for Moses suffered you for the hardnesse of your heart 4. This permission was but temporary and for a time but the first and ancient institution of marriage behoved to be the rule wherby to correct abuses crept in therfore saith he From the beginning it was not so 5. Marriage is loosed by adultery and the innocent party is free for he doth make exception of fornication as a cause making the party injured to be free to put away the Adultresse 6. And in case the unlawfully divorced party be married to another it is Adultery for so doth Christ pronounce Ver. 10. His disciples say unto him If the case of the man be so with his wife it is not good to marry The disciples think this doctrine hard for in case divorcement were not lawful they say it were better not to marry then to be so straightly bound in marriage in whom we see 1. How impatient our nature is of all restraint and how much we love to be at liberty even from the bands of God for If so it be it is not good to marry say they 2. Suddain resolutions and sentences are readily full of folly for here the disciples neither do look unto their own strength or rather inability to live in a single life nor do they consider the incommodities of an unmarried life nor the commodities of marriage where God giveth a blessing Ver. 11. But he said unto them All men cannot receive this saying save they to whom it is given 12. For there are some eunuchs which were so born from their mothers womb and there are some eunuchs which were made eunuchs of men and there be some eunuchs which made themselves eunuchs for the Kingdom of heavens sake He that is able to receive it let him receive it Our Lords answer is to this meaning Every man is not able to receive this saying of yours that is To live without marriage lawfully except either he be an Eunuch by nature born impotent unfit for marriage or an Eunuch by Art of man gelded or an Eunuch by grace to whom God hath given power over all his natural affections and the gift of continency to live unmarried for this end that he may be so helped more constantly and without diversion to go on toward the Kingdom of Heaven Hence learn that no man ought to despise or rashly reject marriage it being Gods Ordinance and a mean to keep from fornication for all men cannot receive this saying of Better not marry c. 2. If any man be freed of the necessity of marriage he ought to imploy himself so much the more for the kingdom of God else the gift is to small use for he that is able to live unmarried and to receive the disciples saying he to whom this gift is given must be as an Eunuch unto the Kingdom of God Ver. 13. Then were there brought unto him little children that he should put his hands on them and pray and the disciples rebuked them Some desired Christ to blesse their yong children and to this end do present them unto him Doct. 1. Albeit little children understand not the mysteries of Christ yet it is lawful and commendable to beleeving parents to consecrate their children to Christ and to seek his blessing with the externall signs and seals of the blessing of them for here They brought unto him little children that he should lay his hands on them and pray 2. Carnal wisdom is not fit to judg of the extent of Christ his grace not what persons are priviledged to come unto him for here in the disciples it is carnal wisdom to thrust away children offered unto Christ. Ver. 14. But Iesus said Suffer little children and forbid them not to come unto me for of such is the Kingdom of heaven 15. And he laid his hands on them and departed 〈◊〉 Christ admitteth the children and reproveth the Disciples for debarring them Hence learn 1. That Christ will not exclude the young children of Beleevers being offered unto him for Christ said Suffer little children to come unto me 2. Albeit little children know not what to ask or what is done unto them yet can Christ give both his blessing and the signes thereof to them the ignorance of little children did not exclude them from the Sacrament of Circumcision nor these children from imposition of Christs hands in sign of a speciall blessing Neither must this exception of childrens ignorance exclude our children from Baptism for this holdeth still Suffer them to come unto me 3. Seeing little children of Beleevers are neither excluded from the Kingdome of Heaven in this earth that is from being members of the visible church nor are they secluded from the Kingdome of Heaven which is above therfore are they not excluded from receiving the signs and seales of the Right and Entry to such grace namely the seal of the covenant Baptism for it is said Of such is the kingdom of heaven 4. If Christ did esteem it a sufficient reason why not only these little children but also why in
write the words of the law on the borders of their garments as if they had been all made up of the love of the law Doct. 1. The nature of hypocrites is to study more to seem religious than to be religious to please men with appearances rather than to please God in truth for They do saith he All to be seen of men 2. Hypocrites are most in affecting of ceremoniall observations and outward parts of commanded duties neglecting the substance for They make broad saith he their phylacteries Ver. 6. And love the uppermost rooms at feasts and the chief seats in the Synagogues 7. And greetings in the markets and to be called of men Rabbi Rabbi Their second fault is vain affectation of preheminence and respect in all things above other people in all sort of conventions within doores and without at feasts in churches in mercats and to have stately stiles of Rabbi Rabbi Doct. 1. Albeit the Lord doth not condemne respects and reverence due to men according to their callings and places yet he condemneth love and ambitious affectation of these respects saying They love the uppermost roomes 2. Hypocrites and vain men least worthy of respect or honour are most ambitious and desirous to have respect for They love the first seats the first Salutation and the stile of Rabbi Rabbi Ver. 8. But be not ye called Rabbi for one is your Master eveâ— Christ and all ye are brethren Christ dischargeth such vain titles and giveth reason for it Doct. 1. Stately stiles whereby men are not simply distinguished for order and for their office cause from other men but also are exalted over their brethren in stately dignity after the manner of civill or stately stiles of honour given to men in the kingdomes of this world do not be seem the Ministers of Christ therefore saith he Be not ye called Rabbi Rabbi for all ye are brethren 2. Such as take such stately stiles unto them wherby they will seem eminent above their brethren in that same office are injurious to Christ who in the church hath appointed only a Ministry and hath reserved to himselfe alone all stately preheminence and they are injurious also to their fellow Ministers whom Christ hath made equal in office as brethren howsoever naturall and civil differences for age and other respects be kept For one is your Master saith he to wit in stately Excellency even Christ for all ye are brethren Ver. 9. And call no man your Father upon the earth for one is your Father which is in heaven Our Lord doth not discharge the simple Name of Father but the stately exaltation of any man under this Name to the prejudice of God's glory and teacheth us that we should not put too high an estimation upon any man for whatsoever gifts is in him or good received from him because this doth derogate unto the glory of God when we attribute too much unto men for all the glory of father-hood and derivation of any good thing towords us ought to be given unto God alone for One is your Father that is in heaven saith he Ver. 10. Neither be ye called Masters for one is your Master even Christ. From this learn 1. That we are very ready to ascribe something unto our selves if by any gifts given unto us any should profit or be informed therefore as before he said Be not called Rabbi so here again he saith the second time Be not called Master The meaning is arrogate to your selves no more then is the creatures due when you teach others by Gods gift bestowed upon you and if any do ascribe unto you any more then is due see that ye admit not this sacrilegious commendation that is Be not called Master 2. All the authority of teaching and all the light in the Teacher and all the successe of teaching doth slow from the powerfull Teacher Christ for One is your Master even Christ and from him it is taken sacrilegiously whatsoever is given unto the creature above the place of his instrument Ver. 11. But he that is greatest among you shall be your servant Here he teacheth the right strife for greatnesse and dischargeth prelacy Doct. The Majority of the Ministers in the Church standeth not in the exalting of any man with higher power over the rest but in true humility and subjection of a man unto his brethren and being ready to serve them for promoving the work of God in their hands therefore saith he He that is greatest among you let him be your servant Ver. 12. And whosoever shall exalt himselfe shall be abased and he that shall humble himselfe shall be exalted This doctrine Christ doth confirm by a promise on the one hand and a threatning on the other Doct. 1. The more ambitious a man sheweth himself the less shall he be esteemed of by good men and the more shall God put contempt upon him for Whosoever shall exalt himself shall be abased 2. The more a man in conscience of his own inlakes of love to his brethren and obedience unto God shall humble himselfe before God and Men the more respect and estimation shall be put upon him for He that humbleth himself shall be exalted Ver. 13. But wo unto you Scribes and Pharisees hypocrites for ye shut up the Kingdome of heaven against men for ye neither go in your selves neither suffer ye them that are entring to go in Upon the Scribes and Pharisees Christ denounceth wo eight times for their severall vices The first wo for hindering the Gospel Doct. 1. The Lords indignation is great against corrupt teachers and church-men he will have more sharply handled then any other vicious persons saying Wo unto you Scribes and Pharisees 2. To belie our profession is an odtous sin Therfore saith he Wo to you hypocrites 3. Men by nature are exiles from Heaven and from the grace of God offered in the gospel but by the right or wrong ministeriall dispensation of the Word and Ordinances of God the door of heaven is opened or shut You saith he shut up the Kingdome of Heaven against men 4. It is a fearful challenge against corrupt teachers that they do not come to Christ themselves and also do divert others to their power by their ill example or doctrine This is it he saith You neither go in your selves nor suffer others to go in Verse 14. Wo unto you Scribes and Pharisees hypocrites for ye devoure widowes houses and for a pretence make long prayer therfore ye shall receive the greater damnation A second wo is for their avarice Doct. 1. As ambition and hypocrisie go together so also ambition and avarice go together Therfore saith he You hypocrites devour widows houses 2. The simple and ignorant helplesse soules are the prey of corrupt church-men such as are Widowes houses 3. It is no new thing that corrupt church-men find out shifts to catch peoples goods as by satisfactions merits indulgences absolution soul-masses c. for You devoure widowes houses 4.
Elect unto him vers 32. As for the time of the destruction of Jerusalem he telleth that the forerunners and coming of it should be in their own dayes vers 36. But the time of the day of universall Judgement and of his second coming was a secret and should come as the Floud unexpected vers 42. and therefore that it was the Disciples part to watch that they might be found in peace following their calling least wrath should fall on them Ver. 1. ANd Iesus went out and departed from the temple and his disciples came to him for to shew him the buildings of the Temple THe Disciples moved at Christs words do regrate in a manner the destruction of such buildings Doct. 1. It is a hard thing to yeild our minds unto the Lord when he doth threaten to overthrow such things as we do esteem much of in the world as to destroy potent people to plague a visible Church and such like as here The disciples shew to him the building of the Temple as it were pitying that it should be destroyed Ve. 2. And Iesus said unto them See ye not all these things verily I say unto you there shall not be left one stone upon another that shall not be thrown down Because our Lord was purposed by casting down the temple of Jerusalem to punish the peoples carnal confidence in it and their contempt of the Gospel and withal to remove the Theater of the Jewish ceremonies and the Shadowes of the Leviticall Law therfore he reneweth the threatning Doct. 1. The outward glory of buildings shall not save them from destruction when they are abused as here is threatned There shal not be left one stone upon another 2. The outward glory of worldly things which bear much bulk in mens eyes is little esteemed of by Christ for the disciples shew the glory of the temple unto him ver 1. and here he sheweth it to them again saying See ye not all these things and he telleth them That not a stone shal be left upon another Vers. 3. And as he sate upon the mount of Olives the disciples came unto him privately saying Tell us When shall these things be and what shal be the signes of thy coming and of the end of the world The disciples understanding that the Temple should be destroyed ask some questions Doct. Men are more curious to know things hid in Gods secret counsell then to make use of what is revealed as the disciples here who asked When shall these things be when a more usefull question had been more expedient Ver. 4. And Iesus answered and said unto them Take heed that no man deceive you Our Lord answereth so as his disciples might be best ediâ—â—ed Doct. 1. The Lords words serve not to satifie his peoples curiosity but for their instruction and utility as here we see 2. It is better for us to guard against the hazard wherein we may be before the worlds end than to be curious about the time when it shall end therefore saith Christ Take heed that no man deceive you 3. The speciall danger of the church is from errours and false doctrine whereby their faith may be hurt against this should we mainely watch as Christ here waâ—neth Take heed that no man deceive you Ver. 5. For many shall come in my name saying I am Christ and shall deceive many To the end his disciples not only then living but in all ages following should guard themselves against al sorts of temptations unto the end of the world he warneth them of five or six sorts of temptations or exercises abiding them Doct. 1. The first sort of exercise of the church is by sects and heresies the Lord will suffeâ— blasphemies and Heresies to arise in the visible church for the punishing of some and triall of otheâ—s for Many shal come in my name sâ—ith he that is Taking on the name proper to me and pretending themselves to be Christ. 2. When the onely one true Christ is not received It is justice that many false pretended Christs should come and deceive them who will not receive the truth in love Therefore he forewarneth That they shall deceive many 3. The impudency of the divel and the delusion of Hereticks is admirable that he dare suggest and they dare avow themselves to be Christ yet such shall be and shall dare to say I am Christ. 4. The prevailing of deceivers with the multitude which is more ready to believe lies than truth should make the Lords People the more circumspect therefore saith he Taâ—e heed for many shall come c. Ver. 6. And ye shall hear of wars and rumours of wars see that ye be not troubled for all these things must come to passe but the end is not yet 7. For nation shal rise against nation and kingdom against kingdom and there shall be famines and pestilences and earthquakes in divers places 8. All these are the beginning of sorrowes Another sort of the temptations of the church is the terrour of wars Doct. 1. If wars fall out about Religion and the gospel it is no small triall therefore he telleth us Ye shall hear of wars 2. We must in such times keep fast the faith and thereby by study to keep our hearts in peace See saith he That ye be not troubled 3. One of the reasons quieting our minds when wars and rumours of wars wherein we are involved are heard of is the Lord's decree so to plague the World and exercise us therefore saith he These things must be 4. When we have digested one trouble we must not think to passe so but must expect greater troubles and pray for constant patience for The end is not yet saith he 5. It is decreed in heaven to punish the wickednesse of the World and specially the contempt of the Gospel by provoking Kingdoms and Nations one against another and to plague all by famine and pestilence and earthquakes in divers places for it is foretold That Nation shall rise against Nation c. 6. When such evils befall Nations in God's displeasure for their sins and specially for abusing the Gospell it is but an earnest and a beginning of the sorrowes which God will bring at length upon this wicked World for All these are the beginning of sorrowes Ver. 9. Then shall they deliver you up to be afflicted and shall kill you and ye shall be hated of all Nations for my Names sake The third sort of the exercise of Christs Disciples is Persecution imprisonment and slaughter Doct. 1. Christians must resolve for the Gospel to lose their life for saith he They shall deliver you up to be afflicted and shall kill you 2. Christs disciples need not to look for love of this World but rather must expect to be hated where-ever they shall come albeit there were no other cause but the profession of Christ's Name and his Truth for Ye shall be bated of al Nations for my Names sake saith he Ver. 10. And then
together his elect from the four windes from one end of heaven to the other The fifth signe There shall be a great sound of a trumpet as it were summoning all to compear before the Tribunall of Christ unto judgement which teacheth us That the Day of Judgement shall be no lesse terrible thâ—n the Day of Promulgation of the Law upon Mount Sinai as for other reasons so for this that as there was an audible Trumpet which sounded at the giving out of the Law so 〈◊〉 there be an audible Sound of a Trumpet at the Day of judging Men for transgressing the Law The sixth signe or evidence of Christ's coming is That the Elect being raised from death or in stead of death changed from this mortall life unto the estate of Immortality the Angels shall be set on work to gather them from all the quarters of the earth whence the winds do blow or from the utmost paâ—eâ— of the earth where the sight of the Heavens have an end Doct. Albet the Elect be now fat scattered one from another in sundry respects yet then shall they all meet together not one shal be in lacking for the Angels shall gather Christ's Elect in unto him from one end of heaven unto another Ver. 32. Now learn a parable of the fig-treeâ— When 〈◊〉 branch is â—et tender and putteth forth leaves ye know that Summer is high 33. So likewise ye when ye shall see all tâ—â—â—e things know was it is near even at the doors 34. Verily I say unto you this generation shall not passe will all these things be fulfilled 35. Heaven and earth shall passe away but my words shall not passe away After he hath given the signes of the destruction of Jerusalem and of his own second coming he confirmed them in the certainty of the coming of both and draweth all this doctrine to good use and first he certifieâ—h them of the destruction of the Temple under the parable of a fig-tree that when the fig-tree beginneth to bud Summer is near So when they should see the Jews dâ—ting on false Christs hearkâ—â—ing to false prophets persecuting the preachers of the Gospel growing tumultuous and seditious under hopes of a bodily liberation from the yoke of the Romans rumours of wars arising Armies coming in upon Judea then let them perswade themselves saith he When these signs should appear judgment was at the door upon that Nation and that both these signes and the destruction of Jerusalem with the Temple should all come to passe in the dayes of them that were then living vers 33 34 and he forbiddeth them to doubt hereof because his words were more firm then heaven or earth vers 35. And so much for the destruction of the Temple and the signes and time therof Doct. 1. When we see some part of the truth of God come to passe in our sight it should help us to beleeve and expect the fulfilling of the rest as When we see the trees bud we know that Summer is near 2. It is hard to our misbeleeving hearts to give that credit to Christs words whereof they are worthy but by so much more is our Lords love to us and care of us to be praised and admired that he by so many meanes goeth about to confirm and perswade us therfore saith he Verily I say unto you c. 3. Whatsoever Christ doth say shal be or shal not be his word is more firm then the Fabrick of heaven and earth for these shal be altered but the Lords word is solid and endureth for ever Heaven and earth shal pass rather saith he c. Ver. 36. But of that day and hour knoweth no man no not the Angels in heaven but my Father only Concerning the precise time of his second coming he saith that neither man nor Angel knoweth but only the Father wherby he doth not exclude the rest of the persons of the God-head but only the creatures Doct. 1. The peremptory time of the day of judgement â—nd keepeth it to himself secret and will not have it particularly known and therefore it should not be narrowly pryed into for Of this day and hour knoweth no man c. 2. All things are not revealed neither to the Angels nor to men but so much at may edifie the Church and as concerneth us to know for My Father only knoweth saith he Ver. 37. But as the dayes of Noah were so shall also the coming of the Son of man be 38. For as in the dayes that were before the flood they were eating and drinking marrying and giving in marriage untill the day that Noah entred into the Ark. 39. And knew not untill the flood came and tooke them all away so also shall the coming of the Son of man be Our Lord draweth this doctrine unto use to stir us up unto watchfulness and to this end he setteth before us seven motives the first motive is There is no small hazard in case men be sound secure and not watching when Christ cometh therefore watchfulnesse is necessary Doct. 1. It is safer to make ready for the day of judgment and to watch lest we be surprised then to be curious to know the particular time of it for As the dayes of Noah were c. 2. As the old world did not beleeve judgement coming albeit forewarned by Noah that it was coming so fares â—â— with the world and will be so with the multitude of the world till the day of judgment for As in the dayes of Noah 3. When men beleeve not things concerning the day of judgement and another life no wonder they be given over unto and drowned in the matters of this life for They were eating c. that is This and the like was al their care 4. Whatsoever truth men do not beleeve when it is told them that they do not rightly know though they conceive the meaning of the word told them for it is said They knew not 5. Who so beleeve not judgment when it is threatned shall feele judgement and be taken away with it when it cometh for The flood came and tooke them all away Ver. 40. Then shall two be in the field the one shall be taken and the other left 41. Two women shal be grinding at the mil the one shal be taken and the other left This second motive of watchfulnesse teaching that at the day of judgement they who have lived in near fellowship shal be shed one from another as for example they who had been joyned in one work Some in the field some in the miâ— 2. The meanest degree of people shall be taken notice of Even women labourers in the field grinding at the mill 3. Judgement shall passe exceeding exactly to take one and leave another to pull up one to meet Christ in the clouds and leave another to be punished with the damned Therefore watchfulnesse is necessary Ver. 42. Watch therefore for ye know not what hour your Lord doth come The third motive teaching
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
lie for money vers 16. Christ meeteth with his disciples and authorizeth them to teach and baptize all Nations Ver. 1. IN the end of the Sabbath as it began to dawn towards the first day of the week came Mary Magdalene and the other Mary to see the sepulchre OUr Lord having satisfied Justice for us to the full in his obedience unto the death could not be holden by death but as the Son of God in Power behoved to rise again according to the prediction of the Scriptures that he might give Righteousnesse and Resurrection unto eternall Life to all his Redeemed Ones who do flie unto him for refuge In these two women who are made the first witnesses of his resurrection learn 1. The Power of Love and Faith in that soul which hath found peace of conscience through Christ will not suffer the Believer to be unmindfull of him as appeareth in Mary Magdalene and that other Mary They must know what is become of him They come to see the Sepulchre the third day after his Buriall 2. As any are before others in love to Christ so are they in account in Gods books for this is the third time that Mary Magdalene is honourably made mention of for her love to our Lord. 3. It is wisdome to moderate the expressions of Love and Zeal so as commanded duties be nor neglected for These holy women do observe the Sabbath and come not forth till it he ended Ver. 2. And behold there was a great earthquake for the Angel of the Lord descended from heaven and came and rolled back the stone from the door and sat upon it In the manner of the Lord's Resurrection learn 1. That as our Lords Death was shamefull in suffering the punishment due to our sins so his Resurrection for our Justification was wonderfully glorious for as Heaven sent forth an Angel for his service now so the Earth trembled when he stirred to arise out of it There was a great earthquake and an Angel descended from Heaven 2. Christ will make use of his creatures so as he seeth most fit for his own Glory for some base rascalâ— shall crucifie him honourable Joseph of Arimathea shall bury him an Angel shall roll the stone from the tombe 3. Albeit all the Angels be at our Lords call yet he will make use onely of one or two in a service when one or two â—â— sufficient for his purpose as here one spoken of is abundant to roll away the stone and to be Porter to him at his going out of the Sepulchre one is sufficient to affray and boast all the Priests guard set about the Sepulchre for this one Angel when he had rolled away the stone sat upon it as a Commander Ver. 3. His countenance was like lightning and his raiment white as snow 4. And for fear of him the keepers did shake and became as dead men In the description of the Angel learn 1. That Angels take upon them bodily shapes when their commission to speak to men and to be seen of men requireth so as here this Angels countenance and his garments are observed 2. Great must be the Majesty of our Lord Jesus when his servants countenance is like lightning and his garment white as snow 3. The plots of Christ's adversaries are turned about as engines of war against themselves for these keepers are sent forth to keep Christ within the tombe and now they are made nill they will they witnesses of his resurrection 4. Such as are most stout against Christ shall be most afraid and astonished when he sheweth his Glory for The keepers now do shake and become as dead men Ver. 5. And the Angel answered and said unto the women Fear not ye for I know that ye seek Iesus which was crucified 6. He is not here for he is risen as he said come see the place where the Lord lay The Angel speaketh comfortably to these two women and sheweth them that Christ is risen and commandeth them to carry the news unto the Apostles Doct. 1. By the same means the Lord can terrifie his adversaries and comfort his people those he suffereth to lie still in their terrour these he comforteth Fear not ye saith the Angel unto the women as much as these keepers may look for wrath but Fear not ye 2. Such as are seeking after Jesus may take comfort whatsoever come for upon this ground the Angel saith Fear not I know ye are seeking Iesus 3. We have no reason to be ashamed of Christs crosse when the Angels avow Christ crucified to be the Lord. 4. If God should use Kings and Emperours to be Preachers of Christs crosse and resurrection it should be no disparagement to their high place for this message is worthy of such an Angel as this â—o be messenger and even the Angels do not so much honour the message as they are honoured by it and who is he who thinketh himselfe too good to be a Preacher of the Gospel 5. Christs body after his resurrection retaineth the naturall properties of a body it is in one place and not in another the Scripture knoweth no ubiquity of his body for He is not here saith the Angel he is risen 6. No rest for our faith save in our Lords word if it be once received then other things serve to confirm faith for first He is risen as he said saith the Angel and then biddeth them Come see where the Lord lay 7. It is a sufficient argument to prove that Christs body is not present in a place if sense perceive it not present for the Angel proveth that Christ is not in the Sepulchre by this reason Come see the place where the Lord lay he is not here Ver. 7 And go quickly and tell his Disciples that he is risen from the dead and behold he goeth before you into Galilee there shall ye see him lo I have told you The Angel sendeth away these women to carry joyfull tidings to the scattered Apostles Doc. 1. Albeit women be debarred from the ordinary office of preaching the Gospel yet it may serve them sufficiently for incouragement to believe in Jesus that beside other extraordinary passages of Christ's respect unto them their Sex is honoured with the carrying of the first tidings of the resurrection Go tell his Disciples that he is risen from the dead saith the Angel to the women 2. What concerneth Gods glory and others comfort in the day of griefe should be diligently gone about without delay Go quickly 3. Christ is that good Shepherd who gathereth his people unto him after that the storm of persecution hath scattered them and driven them from him for here he sendeth his Angel to his feeble Disciples to conveen them unto him in Galilee 4. The Lord pitieth the infirmity of his people and appointeth their Assemblies where they may be most secure and safe as here he trusteth his Disciples not at Jerusalem at the first but in their own Countrey Galilee 5. The Lords
silent and to keep up truth for any earthly gain will yeild also to speak contrary to known truth for gain as these men took the money and did as they were taught 7. Such as do not apprehend any wrath from God for sin do seek no guard against it but do think it sufficient to be secure at mens hands as here Money and Assurance to be secure at the Governours hand suffice these souldiers having these granted unto them They do as they were taught 8. He that taketh the bait of sin will also swallow the hook for so soon as these men took the money They did as they were taught 9. Where truth is rejected a lie will be received were it never so incredible and it is righteousnesse with God so to plague those that do not receive the truth in love for what lesse probable speech could be spoken than that Christ's few and fearfull Disciples should hazard to open the Sepulchre when a Guard of souldiers were about it that all the Guard set about the Sepulchre should be sleeping at once and be so fast asleep as the great stone of the Sepulchre should be rolled back and none be awake yea that there should be an earthquake in the mean time and none of them for this be awaked and yet This saying findeth credit among the misbelieving Iews Ver. 16. Then the eleven Disciples went away into Galilee into a Mountain where Iesus had appointed them 17. And when they saw him they worshipped him but some doubted Beside sundry other meetings which Christ had with his Apostles we have here a solemn and appointed meeting which we judge to be that meeting wherein there were above five hundred Brethren whereof the Apostle Paul speaketh 1 Cor. 15.6 In which meeting Christ establisheth a Ministry in his church for Preaching of the Word Administration of the Sacraments and exercise of Discipline for the better observation of his commands unto the end of the World Doct. 1. Let the Lord shew himself to us as he pleaseth it is our duty to attend and keep what means and meetings he hath appointed as the eleven Disciples went away into Galilee into a mountain where he had appointed them 2. Christ loveth the Assembly of his Saints and doth not disappoint the expectation of those that wait upon him in the appointed means for in the appointed place it is said The Apostles saw him 2. The Faith of believers is not alwayes alike vigorous and active neither in comparison one of another nor in comparison of a man with himself at divers times for here are disciples who doubt nothing of Christ's Resurrection when they see him and some also are who doubted at the first sight 4. As Faith is clear and vigorous so doth it see Christ to be God and bringeth the soul down before him to worship for such as did not doubt When they saw him they worshipped him Ver. 18. And Iesus came and spake unto them saying All power is given unto me in heaven and in earth 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the holy Ghost 20. Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the World Amen To remove all doubting from every man Christ draweth nearer to them and speaketh to the people in open audience and giveth order for gathering and ruling his church unto the end of the World Doc. 1. The Lord draweth near unto his own and communicateth himselfe familiarly to them when it is needfull and leaveth no means unassayed which may remove doubting from his weak Disciples as here knowing that some doubted He came and spake in their hearing 2. Christ not only as the Son of God hath joynt equal and the same Soveraignty in Heaven and Earth with the Father communicate unto him by eternal Generation but also as God Incarnate God-man he hath supreme and absolute Authority given unto him over all things in Heaven and Earth to and for the church all things for the good therof being put under his Feet without exception of any thing save of him who hath put all things under his Feet and he hath supreme sole and absolute Authority as onely Head and King of the Church to appoint and maintain the way and means of gathering preserving and ruling his church and all the affairs thereof unto the end of the World for so much will these Words being compared with other Scriptures bear All power is given unto me in heaven and in earth 3. Christ hath instituted a Ministry of Teachers and rulers of his church to continue from his Resurrection unto the end of the World for he saith Goe ye make Disciples Teach them obedience unto me I wil be with you to the end of the world 4. The community of Ministers and Rulers of the church respective have all the Nations of the earth under their charge to gather Disciples unto Christ out of them Go make all nations disciples saith he Now these are made disciples whosoever are given up unto Christ to be taught and governed by him whether by themselves or being brought by others who have power of them as Parents and Masters are dedicate and consecrate unto Christ who hath said of children elsewhere Suffer little children to come unto me and forbid them not All those may and should be taken charge of admitted into the Church as Disciples and baptized for hee saith Go make Disciples of all Nations and baptize them 6. The community of believers or the body of covenanted and baptized disciples are not the subject of this authority granted for gathering of churches administration of doctrine Sacraments Discipline and other publick Ordinances but the community of the Ministers Teachers and Rulers contradistinguished from the body of Disciples which is taught and governed for it is said Go ye my Ministers make ye Disciples Baptize yee and Teach ye them 7. Ministers or church-rulers in this their Ecclesiastics charge do not derive their power and authority from any under Heaven but from Christ who hath made all in heaven and in earth who giveth unto them a commision to make disciples unto him out of all nations for after he hath said All power is given to mee Hee subjoyneth Goe ye therefore and make Disciples of all Nations 8. The commission of Christs Ministers doth extend unto the drawing Nations into subjection unto Christ and into covenant with him to be his disciples and to obey all his commandements only by way of doctrine for Goe saith hee by Doctrine make all nations Disciples this is the force of the Word Teach in the Original 9. The Ministers of the Gospel Teaching and Ruling-elders respective are the true successours of the Apostles in the dispensation of the Doctrin Sacraments and Discipline appointed by Christ for they are appointed in the same Parent with the Apostles and spoken unto in the Person by Christ saying I will be with you unto the end of the world 10. Baptisme is the seal of the covenant made between God and all initiate Disciples elder and younger for after that they are commanded to make disciples they are commanded to baptize them Go make Disciples and baptize them 11. There are three persons in the God-head distinct one from another in order of subsistence and Operation the Father the Sonne and the Holy Ghost for so beareth the text 12. These three are one GOD undivided in Essence and Operation equall and one in Authority and Power their Name and their exercise of Authority is one for it is said Baptizing them not in the names but in the Name of the Father Sonne and Holy Ghost 13. The Covenant of Grace on both sides is made for cleansing and putting away sinne according to the way and order prescribed by GOD in whose Name Baptisme or sprinkling with water for assuring Disciples of remission of sinnes through CHRIST and obliging them to study Holinesse is given and taken 14. The Ministers and Rulers of the Church are limited unto the commands given to them from CHRIST they may not injoyne unto the Church any thing save the commands of CHRIST These and all these and only these must they teach Teaching them saith he to observe whatsoever I commanded you 15. The baptized Disciples of Christ may not walke as they list but must study to observe all that Christ hath commanded his Ministers to teach them for hee saith Teaching them to observe all things whatsoever I have commanded you 16. Faithfull Ministers have assurance of Christs assistance and blessing in whatsoever part or time of the World they fall into I am with you saith he unto the end of the world 17. People need not feare to joyne themselves in church society with any Nation under such Pastors as do faithfully teach whatsoever Christ hath commanded for Christ hath promised to bee with such Teachers and to blesse their labours to the end of the world Behold I am with you to the end of the World 18. This whole Gospel is solid Truth and worthy to bee imbraced to be sealed and to bee setled upon by all Men according as the Evangelist giveth example unto us closing the whole doctrine and this last Promise with AMEN FINIS