is untill the day of judgement wherein the Angels shall have work to separate the wicked from the godly for The harvest is the end of the world and the reapers are the Angels 6. In the end of the world every man shall have the fruit of his labour as his seed that is as his good or evil works have been for This is the full harvest vers 39. 7. Openly prophane persons and secret Hypocrites workers of iniquity shall have no place among Gods people any more after the day of judgement but their place shall be hell the place of unexpressible torment for The tares shall be gathered and burnt in the fire 8. Such as are justified by faith in Christ and do study by his grace to live righteously how base soever they may appear in this world shall in the world to come be wonderfull glorious for They shall shine as the Sun in the kingdome of their Father 9. It is sufficient for the main end of Christs doctrine if such as have grace to understand and believe shall make use therof for the rest he regardeth not for he saith They that have ears to hear let them hear Ver. 44. Again the Kingdome of heaven is like unto a treasure bid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field Another parable teaching us that the church in regard of the precious doctrine of grace and salvation to be had by Christ in it is a rich treasure able to relieve and supply all wants and necessities therefore called an hid Treasure which the misbeleevers how wise soever in the world cannot perceive 2. The beleever who findeth it will make no reckoning of the worth of any earâ—hly thing in comparison of it but will part with what soever is pleasant or profitable unto him in this life rather then be deprived of this grace for He selleth all to buy it 3. As he laboureth to have this treasure so he hath a care to keep it that neither by violence nor deceit it be taken from him for He hideth it and selleth all to have the means of enjoying of it and to have right to the field of the visible Church where this treasure is to be found Ver 45. Again the kingdom of heaven is like unto a Merchant man seeking goodly pearls 46. Who when he had found one pearl of great price he went and sold all that he had and bought it Another parable teaching us 1. That the Church in respect of the true subjects thereof that is in respect of the Elect and true Beleevers is like Merchant-men occupied about the purchase of these things which may truly enrich them and make them happy 2. That among all things which can be conceived to be fit to bring men unto happiness there is only one means able to make blessed one pearl of price to wit Christ Jesus in whom are hid all the treasures of wisdom and grace and that the wise man wil content himself with Christ and what is to be found in him and wil renounce all other things which come in comparison with him Verse 47. Again the Kingdome of Heaven is like unto a net that was cast into the sea and gathered of every kind 48. Which when it was full they drew to shore and sat down and gathered the good into vessels but cast the bad away 49. So shall it be at the end of the world the Angels shall come forth and sever the wicked from among the just 50. And shal cast them into the furnace of fire there shal be wailing and gnashing of teeth Another parable teaching us 1. That the visible Church in the way of gathering members and manner of constitution thereof is like a draught-net taking in all who professe subjection to Christ in his ordinances good and bad true and false professors for it gathereth of every kinde to wit whosoever professe faith in and promise subjection to Christ. 2. That not before the day of judgment but then precisely separation shall be made of the just and wicked and then shall the wicked be punished for ever in whatsoever place or estimation they have been in this world This parable and that of the tares tend to one end to strengthen us so much the more against the stumbling blocke of the unavoydable mixture of wicked hypocrites in the Church visible that the godly shall not fare the worse for the wickeds being among them in one field in one draught-net nor the wicked fare the better at the latter end for their society with the godly in the visible Church Ver. 51. Iesus saith unto them Have ye understood all these things They say unto him Yea Lord. Christ taketh account of his Disciples whether they understood his speech Doct. 1. Hearers of the Gospel should labour to understand what they hear for Have ye understood saith Christ. 2. The Ministers by catechising should take account of their hearers for so doth Christ saying Have ye understood 3. People of what quality soever should be willing to give account to their Teachers of their profiting in knowledg for the Disciples do aâ—swer Yea Lord. Ver. 52. Then said he unto them Therefore every Scribe which is instructed unto the kingdome of heaven is like unto a man that is an housholder which bringeth forth out of his treasure things new and old Christ teacheth them still to be gathering more knowledge and to make use of their hearing Doct. 1. Every Minister should be furnished for his imployment for He is A Scribe unto the kingdom of heaven 2. Ministers should be faithful stâ—wards distributing unto the necessity of the people out of the abundance of their furniture for They are Housholders who should be provided with store as it were of the last years growth and of this years gathering also Ver. 53. And it came to passe that when Iesus had finished these parables he departed thence 54. And when he was come into his own Country he taught them in their Synagogue insomuch that they were astonished and said Whence hath this man this Wisâ—dome and these mighty Works 55. Is not this the Carpenters Son Is not his Mother called Mary and his Brethren Iames and Ioses and Simon and Iudas 56. And his Sisters are they not all with us whence then hath this Man all these things Christ departs from that place and goeth into Gaâ—ilee where he is not well received Hence learn 1. That when Christ hath perfected his Work and not till then will he remove from a place for it is said When he had finished then he departed 2. He neglected no bands of common duty he visits Nazareth Galilee where he was brought up giveth them an offer of his grace teaching us by his example that the greatest evidence of kindness to our Friends or Acquaintence which can be given is according to our calling to draw them unto God for
Scriptures is first to make men disciples to Christ and then righteous in their conversation for This is the law and the prophets Ver. 13. Enter ye in at the strait gate for wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat 14. Because strait is the gate and narrow is the way which leadeth unto life and few there be that find it The fourth head of doctrine concerning the difficulty of the way to heaven Doct. 1. Every man is travelling in the course of his life either unto life or to destruction there is not a third way beside the strait and wide gate 2. The gate which leadeth unto life is strait and the way narrow and full of difficulties to our corrupt nature but the way which leadeth unto destruction is broad and the gate wide without impediments a way not crossing mens corrupt lusts 3. Because of the easiness of the way to hell many go in thereat nothing fearing the issue but for the difficulty of the way to heaven few do find it few do walk in it 4. Christs Disciples having this straight-way revealed to them in the word should chuse rather to go along to life then go with the multitude unto destruction for Enter in at the straight gate saith our Lord for wide is the other Ver. 15. Beware of false prophets which come to you in sheeps clothing but inwardly they are ravening wolves 16. Ye shall know them by their fruits Do men gather grapes of thornes or figs of thistles The fifth head concerning false Prophets or false Teachers which either preach false doctrine or true doctrine in a corrupt manner and for wrong ends by whom the Lords people are in no small danger to be led away from the power of godlinesse unto the dead course of a powerlesse formality 2 Tim. 3.5 Of such Christ bids us beware saying Beware of false Prophets the reasons are three which yeeld so many doctrines The 1. They will â—ain themselves to be true Christians that they might find room amongst the sheep of Christ Therefore beware of them for They come to you saith he in sheeps cloathing 2. Inwardly and in effect such Teachers are not for saving but for destroying of soules for Inwardly they are ravening wolves 3. They cannot so lurk but ye may discern them by their false doctrine or corrupt handling of the truth or by their gracelesse conversation and their earthly wayes and ends Ye shall know them by their fruits saith he Therefore beware of them Ver. 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evill fruit 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit 19. Every tree that bringeth not forth good fruit is hewen down and cast into the fire 20. Wherfore by their fruits ye shall know them He cleareth and confirmeth this third reason by a similitude from trees teaching us that as men gather not good fruits from Thorn and Thistles but good trees bear good fruit and cannot bear ill fruit as their kindly and ordinary birth and ill trees bear ill fruit and cannot bear good fruit as their kindly birth so true and false Teachers are to be known by their fruits Doct. 1. The Lord sealeth the honesty of faithful Teachers with a holy life and doth plague false Teachers with the out-breaking of their rottennesse 2 As destruction abideth the tree that beareth not good fruit and much more that which beareth ill fruit so destruction abideth the false Teacher for Every tree that bringeth not forth good fruit is hewen down Ver. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is in heaven The sixth and last head of Christs Sermon concerning the necessity of beleeving and obeying of his doctrine and putting it uprightly in practise which our Lord doth presse by three reasons The first is Not every one that esteemeth himself to be Christs servant and doth confesse him to be his Lord shall be saved but the man onely who putteth in practice Gods will Therefore it is necessary that faith and obedience of Christs doctrine be carefully practised Doct. 1. A man may professe himself a Christian and seem to be zealous in avowing Christ to be his Lord and yet be disobedient to the doctrine For Christs word doth import this that some may call him Lord Lord who do not his Fathers will 2. Professors of christianity without the practice of sound faith and repentance shall be excluded out of heaven for the sentence is cleer Not every one that saith to me Lord Lord shall enter into the Kingdome of heaven 3. Such as study to obey Gods will revealed in the Gospel that is to beleeve in the Son of God and to testifie their faith by a holy conversation shal be surely saved for He that doth the will of my Father which is in heaven shall enter into the Kingdome of heaven now the will of God revealed in the word is that he whom the law condemneth should flee to Christ Jesus by faith and study to bring forth the fruits of newnesse of life Ver. 22. Many wil say to me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out divels and in thy name done many wonderfull work 23. And then wil I profess unto them I never knew you depart from me ye that work iniquity The second reason to this meaning Many conceive now that this plea of being Prophets and workers of miracles in my Name will be sufficient for their salvation in the day of judgment who then at that day will finde themselves disappointed of their hopes because they have not been workers of righteousnesse therefore reall obedience of my Doctrine is necessary Doctr. 1. There is a day of judgment appointed for all men when Christ shall sit as Judge for it is said Many shall come to me at that day and I shall say i.e. Give the Sentence 2. Many doe build hopes of heaven upon great gifts and imployments in the Ministry given to them with some successe who shall be rejected of Christ for Many will say to mee Have I not prophesied unto whom I will say Depart from me 3. All men had need to beware lest they deceive themselves in the matter of their own salvation when they hear that Preachers and Prophets and workers of miracles deceive themselves and may be destitute of saving faith and sound repentance which they do preach to others for it is said Many will say to me in that day We have prophesied 4. Such as Christ shall reject at the last day were never endued with saving grace or accounted by him for true Bâ—leevers for Christ saith I will professe to them I never knew you that is I never approved you for any of my true
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
the longer insist in this commendation of John and having said sufficiently he closeth with this speech He that hath ears c. Teaching thereby first That every man hath not a hearing ear but some are deaf misbeleevers of Gods Word imported in these words He that hath ears 2. Even these who are elect of them it is said Let them hear 3. If the Elect shall hear unto beleeving it sufficeth Gods intention although the rest remain ignorant misbeleevers for He that hath ears let him hear is as much as Let the rest go their way come of them what may Verse 16. But whereunto shall I liken this generation It is like unto children sitting in the markets and calling unto their fellowes 17. And saying We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented Our Lord perceiving the unbelief of the multitude doth regrate their obstinacie who neither by Johns austere Ministry nor by his own sweet dealing could he moved to repent or beleeve and this he doth by comparing their disposition toward the Gospel with the disposition of the rude people toward musick for as they cared for no melody and could not be moved either with piping or lighter springs nor with mourning and sader songs as the Minstrel boyes use to sing So the Jewes could neither be moved to sorrow unto repentance by Johns austere preaching of repentance and judgement nor to rejoyce at Christs sweet offers of Grace and Salvation made to them in a more gentle and loving way Hence learn 1. That the obstinacy and rebellion of the hard hearts of Christs hearers affected and moved his tender heart with grief for Whereunto shall I liken them doth import so much 2. The more are found in the guiltiness of despising the Gospel the more doth our Lord resent the wrong and regrate sinners misery Therfore saith he This generation 3. Hardly can any comparison express the sin of despising of the Gospel for Whereunto shall I liken them importeth this 4. The most obvious by-word shall be made use of to condemn the wickednesse and folly of them who despise the Gospel in the conceit of their own wisdom for it is like little children saith he who when they find no respect had of their musick do put up their pipes with this regrate Ver. 18. For Iohn came neither eating nor drinking and they say He hath a divel 19. The son of man came eating and drinking and they say Behold a man gluttonous and a wine-bibber a friend of Publicans and sinners But wisedome is justified of her children It is said here That John neither did eat nor drink that is not after the ordinary dyet of other men as appeareth if we compare this with Mat. 3.4 Whence we learn 1. That Gods Word is not to be pressed captiously but the true intent of it is to be looked unto one place being compared with another 2. God useth to send out his Ministers with divers dispositions some are more austete in life and more thunding in their Doctrine others more sociall in their carriage and more gently inducing people to repentanâ—â— Of the forner sort was Iohn Baptist Of the Latter Christ. 3. People have ever some fault to alledg in the Preacher why they will not receive his message for here the people say The divell it in John because he chused to live more austerâ—ly than other men and when they see Christ converse sociably with sinners To eat and drink with them and to take the fare as they found it they say of him that he was a Glutâ—aâ—â— a drunkard and a companion to wicked and vile men 4. All hearers are not alike ill disposed though many do misbeleeve yet some are begotten to God by wisdom or by the doctrine of Gods grace for Wisdom hath her own children 5. Such as are made wise to salvation will bear witnesse by their faith by their profession and Godly life unto the doctrine of God and will glorifie the wisdom of God preached unto them for Wisdom is justified of her own children 6. How many soever they be who despise the Gospel it doth not work a reasonable prejudice to wisdom God will content him with the testimony of elect and true Beleevers for to God it is sufficient that Wisdom be justified of her own children Verse 20. Then began he to upbraid the cities wherein most of his mighty works were done because they repented not Seeing the main scope of the following speech is expresly set down to the upbraiding of these cities and the agâ—eging of their sin it is without ground â—o argue hence the ability of man to repent and beleeve without the speciall operation of Gods grace and it is an idle and prophane deed to move question why God did not grant such meanes to Tyrus and â—idon upon such and such supposition for it is sufficient unto Christs purpose that Aborazin and Bethsaida had so abused the meanes of grace as they had hardened themselves in the sinfulnesse of nature above Tyrus and Sidon so that more might have been expected in the matter of repentance from Tyrus and Sidon and from Sodom and Gomorrah even according to the principles of 〈◊〉 then was found in these cities for is so much paines had been taken on them as was taken on Capernaum c. in much appearance of reason it might have been expected that they should have repented in some sort and have given such signes of repentance at least as with Ahab and Niniveh they might have escaped temporal Judgments This being the scope we should not stretch the words beyond and contrary to it Hence learn 1. That the miracles of Christ were done by his own power for here they are called His mighty works in a proper sense and so they do prove him to be true God 2. The use which should be made of the miracles of Christ and mighty works done by him is repentance for that which is found fault with here is they repented not 3. Whosoever will not repent when God calls for repentance and will not give glory to God when he calls for it he will pour shame on them for here he upbraids these cities which did not honour him Ver. 21. We unto thee Chorazin we unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloth and ashes 22. But I say unto you It shall be more tolerable for Tyre and Sidon at the day of judgment then for you Here is the doom given forth against these cities Doct. 1. Over and above the wrath due unto sinners for transgression of the Law a higher degree attendeth the abusing the means of grace and so much the greater as the means have been the more largely granted for Wo unto thee Chorazin 1. It is free for God to send the offer of the Gospel where he pleaseth He had his own
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
not despise these weak beginnings nor reject such weaklings for He will not quench the smoaking flax c. But will tenderly entertain the spunk of begun light and affection and will bind him and strengthen a bruised reed 3. Whither the weak work of his grace be in a particular person or in a society he will fight for the maintenance of it till he have the victory for Iudgement shall at last be brought forth unto victory that is to say Truth shall have sentence pronounced by him in favours thereof at last and shall have the victory against all opposition for He shall bring forth judgment unto victory Ver. 21. And in his name shall the Gentiles trust The last point of the commendation of Christ is that he shall not only perfect his commission among the Jews but also shall prevail among the Gentiles Doct. 1. The power of the Gospel is able to perswade the greatest strangers and aliens from the common-wealth of Israel to come to him for it is said In his name shall the Gentiles trust 2. It is as sufficient for faith to have Christs Name preached as to see his person for The Gentiles shall trust in his Name that is in him as he is set forth to the audience of all in the preaching of his truth Ver. 22. Then was brought unto him one possessed with a divel blind and dumb and he healed him in so much that the blind and dumb both spake and saw Followeth a notable miracle in dispossessing Satan of a blinde and dumbe cative with the divers censours of Christs works by the People and Pharisees whose wickednesse Christ rebuketh Wherein observe 1. That the fearfull condition of men spiritually possessed by Satan as are all unrenewed in whom the spirit of disobedience doth raign may be seen in bodily possessions and among the rest in this man on whom Satan shutteth all doors that he can neither let in comfort nor let forth the sense of his misery for He maketh him ' blinde and dumbe which dumbnesse is ordinarily accompanied with deafnesse also 2. Such as Christ will deliver from Satan albeit they cannot come of themselves to him yet he can furnish meanes to bring them to him for This blind and dumb man was brought unto Christ. 3. Christ is the powerfull Physician of evils inflicted by the Divel as here he giveth evidence in healing this man perfectly for he came to lose the hands of Satan Ver. 23. And all the people were amazed and said Is this the son of David The People are moved at the sight of this work and do see a glimpse of his God-head and of Divine glory in him Doct. The miracles of our Lord were so demonstrative of his Divine power that the beholders were overcome and forced to acknowledg his works to be worthy of the promised Messiah Is this say they the son of David Vers. 24. But when the Pharisees heard it they said This fellow doth not cast out divels but by Beelzebub the prince of the divels The Pharisees perceiving the people to be affected with the miracle grow mad and do blaspheme Doct. 1. Satan the more he is like to lose his prey the more doth he rage for the Pharisees do baspheme Christ so much the more that they perceive the people to acknowledg him to be the true Messiah 2. What Satan loseth one way he laboureth to recover and make up another way in opposing Christ and misconstruing his work so much the more violently and wickedly as he seeth himself like to be overcome as is here to be seen in the Pharisees 3. Such as fall in opposing Christ readily grow worse and worse till they come to a height as may be perceived in these proud men 4. How impudent and malicious is the Divel and how desperate are his slaves who dare call Christ by the name of Beelzebub Verse 25. And Iesus knew their thoughts and said unto them Every kingdome divided against it self is brought to desolation and every city or house divided against it self shall not stand 36. And if Satan cast out Satan he is divided against himself how shall then his kingdom stand Christ cleareth himself and convinceth his adversaries by five reasons The first reason Seeing every Kingdome city and family set against it self is ruined and so also is the Kingdome of Satan if he should assist me to cast himselfe out it is no more reasonable to say that I cast out divels by Satans help and assistance then to imagine and say that Satan will consent that his kingdome should fall therefore I cannot with any colour of reason be thus blasphemed From the description of the sin of these Pharsees learn 1. That in pondering mens sins the Lord looks much to the inward disposition mind and affection of sinners whether they sin of infirmity or of presumption of ignorance or against their light Therefore it is said Iesus knew their thoughts 2. The way to preserve all Societies is Union and the way to ruine them is dissention for For every Kingdom City house divided shall not stand 3. Satan hath a kingdom among men which by all means he goeth about to maintain and will be loath really and in effect wholly to dispossesse himself both of the soul and body of any in whom he hath power and place for If Satan cast out Satan how shall his Kingdom stand Ver. 17. And if I by Beelzebub cast out divels by whom do your children cast them out Therefore they shall be your judges The second reason for clearing of Christ and convincing his adversaries is this You grant that your children and carnall friends when they cast out divels by the gift of miracles do it by the power of God Therefore that shall condemn you of malicious partiality for your saying That I cast out divels not by the power of God but by Beelzebub Hence learn 1. That malice moveth men to misconstrue the best actions of the most innocent for the Pharisees out of malice ascribe Christs works to the Divel which they knew were of God 2. The processe of justice against the wicked must be short when their conscience and common reason in their dearest carnall friends is sufficient to bear witnesse against their wickednesse and to condemn them for it upon this ground Christ saith By whom do your children cast out Satan therefore they shall be your judges Ver. 28. But if I cast out divels by the Spirit of God then the Kingdom of God is come unto you A third reason to convince these men of blasphemy is Seeing you know that I do cast out divels by divine power of Gods Spirit you cannot be ignorant that I am the Messiah and that the kingdom of grace promised in the Messiah is come and therefore you are malicious opposers of the kingdome of God in my person Hence learn 1. Christs manner of casting out divels was with such heavenly majesty and authority as that his enemies knew it was by
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
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