asse and a colt the foal of an asse 6. And the disciples went and did as Iesus commanded them The Evangelist maketh this observation on this passage Whence learn 1. Our Lord will see to the performance of all things written of him He is the promise maker and the performer also Therfore it is said This was done that it might be fulfilled c. 2. It is not our deserving but Gods purpose and promise which is the cause of our Lords gracious carriage toward the world for now he is to be killed in Jerusalem yet will he ride in as king to accomplish promises made to the Kirk by the Prophet Zachary It is sufficient to observe the sense of a Scripture quoted for the Scripture stands not in letters or in syllables but in sense of words compare this with Zach. 9.9.4 It is the matter of the Kirks joy and gladnesse to know of Christ and of his coming to his people whatsoever be their griefe this is sufficient to be their comfort Therfore said the Spirit for comfort Tell the daughter of Zion 5. It matters not how the world fare it is the daughter of Zion the company of the Blest and Beleevers in Jesus whose comfort God doth respect Therfore it is said Tel the daughter of Zion 6. Not onely the dull multitude but even the Daughter of Zion is asleep unto the gracious tydings of the Gospel and hath need to be stirred up by a Behold to observe the Messiah come Therefore saith he Behold thy king 7. Our Lord is a King how lowly soever he look yea Lord of Lords and King of Kings for he saith Thy King cometh 8. The church hath a speciall interest in Christ as King and he hath interest in his church as his own peculiar Subjects for whose good he governeth all the matters of the world for it is said Thy King cometh unto thee 9. This is the glory of his crown that he is so gentle and mercifull to us as he will not forsake the work of our Redemption neither for our mis-deservings and provocations nor for the injuries done to him by his adversaries for our cause for He is meek 10. The manner of his Kingdome is spirituall not after the pompe of this world sitting upon no stately hotse but on an asse colt so as the poorest of his subjects should not be deterred or debarred from accesse to him Ver. 7. And brought the asse and the colt and put on them their cloaths and they set him theron The disciples obedience and success is observed Hence learn 1. When we have a clear call ready obedience is our part without troubling our selves what may be the successe for The disciples went and did as he commanded them 2. It is our paâ—t to honour Christ so farre as we can and to lay aside our ornaments to glorifie him for They put their cloathes on the asse and the colt 3. Christ contenteth himself for any state which is to keep in his Kingdom here on earth with what his disciples can furnish him as here for They set him theron and so he rode Ver. 8. And a very great multitude spread their garments in the way others cut down branches from the trees and strawed them in the way The people are moved and do honour unto Christ. Doâ—â—â— How base soever our Lords kingdom may seem unto spectators yet he can bring to himself Subjects how many he pleaeth and so purchase himself glory not only before a spiritual eye but also in the sight of the world for here great multitudes spread their garments in the way 2. It is every mans part to honour our Lord and set forward his kingdome as they are inabled some one way some another for here Some spread their garments others cut down branches of trees and strawed them in the way Vers. 9. And the multitudes that went before and that followed cryed saying Hosanna to the son of David blessed is he that cometh in the name of the Lord Hosanna in the highest They take in their mouths words of the Psal. 118. where it is prophecied of the coming of Christ to shew himself king Doct. 1. The Lord can open the eyes of whomsoever he will to see his glory and to give him honour as the true King of Israel and to perceive the predictions of prophecies to be accomplished in him for here The people cryed Hosanna 2. The meaner sort of people are usually they whom the Lord chooseth to set forth his glory and to be Trumpeters of his praise as here The multitudes go before and follow after 3. When such as should know Christ and honour him do it not God can raise up others to glorifie him The church-men here mis-regard Christ and God stirreth up the multitudes to confesse him 4. When it pleaseth Christ to shew his kingly power he can make the meanest of his subjects to avow him and set forth his glory even in the faces of his raging enemies for here without fear of the corrupt church-mens excommunication the people make joyfull acclamation to his honour they pray for the prospering of his Kingdome and professe that salvation is the fruit therof for Hosanna in the Hebrew signifieth Give now Salvation we pray They do acknowledge Christ to be the promised Messiah The son of David to be sent of God and in his name into the world to be the Blessed and the Fountain of Blessing to his subjects saying Blessed is he that cometh in the name of the Lord. Ver. 10. And when he was come into Ierusalem al the city was moved saying Who is this Thus he entreth openly in State into Jerusalem Hence learn 1. When it pleaseth Christ to take unto him his kingdome he will avow himselfe king in the midst of his enemies as now he rideth in this glory into Jerusalem 2. Where greatest shew of Religion is it is no new thing to see Christ to be least known for Who is this say they 3. Where he hath a mind to honour himselfe in suffering he will shew himselfe so evidently as he may be taken notice of by his enemies as here All the city is moved saying Who is this Ver. 11. And the multitude said This is Iesus the Prophet of Nazareth of Galilee The multitude describeth Christ rudely as he was commonly talked of Doct. As men do know Christ so do they speak of him and according to the measure of their knowledge should they bear witnesse of him for this was the clearest description of him which the multitude could give This is Iesus the Prophet of Nazareth say they Ver. 12. And Iesus went into the Temple of God and cast out all them that sold and bought in the Temple and overthrew the tables of the money-changers and the seats of them that sold doves Christ sheweth himself King in purging of his Temple Doct. 1. It is the work of King Jesus to take notice of Religion and â—o purge it where he mindeth to reign Therefore
cited giveth evidence Vers. 19. But when Herod was dead behold an Angel of the Lord appeareth in a dream to Ioseph in Egypt 20. Saying Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the yong childes life Now Joseph is called back from Egypt Doct. 1. The Lord doth remember his owne in trouble to comfort them in due season for so soon as Herod dieth the Angel carrieth news 2. The death of Persecutors is the delivery of the persecuted therefore saith the Angel Arise for he is dead that sought the Childes life Vers. 21. And he arose and took the the young child and his mother and came into the land of Israel 22. But when he heard that Archelaus did reign in Iudea in the room of his father Herod he was affraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee Joseph is affraid of Archelaus and is delivered of his fear Doct. 1. No wonder the Children of wicked parents be suspected till their regeneration appear therefore Joseph is affraid of Archelaus Herods Son that he shall be father-like or father-worse 2. When God will comfort a man he removeth one doubt as well as another as this fear is removed by another revelation from heaven 3. The Lords warrant and clear direction doth quiet the mind Therefore Ioseph being warned by the Angel turned aside into Galilee Vers. 23. And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophets He shal be called a Nazarene In Christs abode at Nazareth The Evangelist observeth Gods providence intending therby that he should be called a Nazarite that is one separate from sinners Sundry types of Christ did foresignifie and promise that he should be called indeed a Nazarite or one separate for Joseph is called the Nazarite of his brethren or one separate from his brethren Gen. 29.26 first in regard of the measure of love which his Father bare unto him next he is separate from his brethren in regard they sold him unto the Gentiles and thirdly he is separate in Gods providence from his brethren that he might prepare a place for them and preserve the life of his owne people in Joseph was Christ sore-shadowed and promised to be such a Nazarite separate in all these respects Again in the typicall law of the Nazarite Numb 6. it is foresignified that Christ should be separate from sinners and dedicate unto holinesse dead unto the pomp and pleasure of this world that he should be the ornament and flower of Religion and the true pattern of piety to all the Israel of God Moreover in the type of Samson it is foresignified Iudg. 13.15 That Christ should from his birth be a Nazarite unto God who by his power and sufferings should overcome his enemies and bring delivery to Israel Now Christ his dwelling at Nazareth and his being called a Nazarene from his dwelling was a fit mean to call to mens minde the perfections of the Nazarite in him and to make them see the accomplishment of the foresaid prophesies in him And therefore doth the Evangelist mark the providence of God in directing his dwelling to be in this little town Nazareth whereby occasion might be given to all men to observe and perceive in Christ the fulfilling of the prophecies which foretold that he should be really a Nazarite Doct. Whensoever we hear him called Iesus of Nazareth let us remember that he is that true Nazarite that promised pleasant Plant that Holy One of Israel separate from sinners the true Deliverer of Israel from their enemies who hath broken the bars of death and hell and by his death hath overcome the divell and accomplished everything which in the types were foreshadowed of him CHAP. III. The Evangelist passeth over our Saviours life in private and iâ—ts down how John the Baptist by his Ministry as the forerunner of our Lord doth prepare the way for the receiving of him to vers 13. How Christ by him is baptized and how Christ is magnified from heaven in his entry into his publike office Vers. 1. IN those dayes came Iohn the Baptist preaching in the wildernesse of Iudea WHile Christ is dwelling at Nazareth in Galilee at the time appointed of God John Baptist is sent forth to preach in the wildernesse of Judea that is in the Mure lands and Hilly countrey of Judea John is called the Baptist because he was the first that did baptize herâ—by distinguishing him from John the Apostle Doct. 1. God hath set times wherein he will have every thing which was foretold to come to passe therefore it is said In those dayes to wit of which Isaiah did speak chap. 40 3. while Christ is dwelling at Nazareth this appointed work is done 2. How basely soever the world count of preaching yet is it the onely ordinary way to prepare souls for receiving of Christ Therefore it is said Iohn came preaching 3. It is in Gods choice to send the preachers of the Gospel to what place he will for John is sent to preach in the wildernesse of Judea and not in Jerusalem Vers. 2. And saying Repent ye for the kingdome of heaven is at hand The summe of Johns preaching was to move men to repent because the kingdome of Gods grace offered in the Gospel was now ready to receive the penitent Doct. 1. The Gospel finds men mad and out of their wits in an evill way when it is sent unto them they are men who must return to their wits as the originall of the word repent importeth 2. The end of the preaching of the gospel is to perswade men unto repentance for repent is Johns main scope 3. The grace of God offered in the gospel is in effect the Kingdome of heaven for it opens the way unto it and entreth the man not only in the right but also in the begun possession of the Kingdome of heaven 4. There can be no greater allurement to move a man to change his evill course and turn unto God then the offer made unto the penitent of the Kingdome of grace and glory through Christ for this is the motive which John useth saying Repent for the Kingdome of heaven is near 5. Both ability and exercise of repenting is brought about by the preaching and power of the gospel for to beget both John is sent to preach this doctrine saying Repent for the Kingdom of God is at hand Vers. 3. For this is he that was spoken of by the prophet Esaias saying The voyce of one crying in the wilderness Prepare ye the way of the Lord make his paths straight Johns calling and authority to preach is described to be from heaven according to the prophesie past of him Isay 40.3 Doct. 1. The calling and authority of a preacher is chiefly to be looked unto that he take not this honour to himselfe but be called therto
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
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
away from them to some other people as he dealt with the Jews after many provocations Vers. 42. Iesus saith unto them Did ye never read in the Scriptures The stone which the builders rejected the same is become the head of the corner this is the Lords doings and it is marvellous in our eyes From 118. Psalme our Lord sheweth That it was foretold how the Rulers of the Church should deale with himselfe the Messiah and with what successe Doct. 1. The not considering and believing of the Scriptures is the cause why many do fulfill things foretold in the Scripture to their own ruine and condemnation therefore saith he Did ye never read 2. The gathering of the Church is compared to the building of a Temple wherein the Ministers and Rulers are Builders 3. It was prophesied that Christ should be esteemed by the Church-men in his time a Stone not worthy to have any room in the building and therefore should be rejected and excommunicated by them for it is written of Christ The stone which the Builders refused 4. How basely soever he was esteemed of by them yet he was indeed the Ground-stone the Strength and Glory of the Church so should he be seen and acknowledged to be contrary to all opposition for This Stone is become the Head of the corner 5. The Divine Power of God appeareth most evidently in the exaltation of Christ in his Church beyond the expectation and contrary to the hearts of all his enemies therefore saith he This is the Lords doing 6. The work of God about his Church in setting up the Throne of Christ is a most wonderfull matter in the eyes of all who have understanding for It is marvellous in our eyes saith the Prophet Vers. 43. Therefore say I unto you The Kingdom of God shall be taken from you and given to a Nation bringing forth the fruits thereof Here Christ applieth the last Parable and the Psalme last cited to the Scribes and Rulers and to the rest of the rotten members of that Church Doct. 1. The Gospel or the means of Grace in a visible face of a Church is Gods Kingdom on earth and the greatest benefit that can be bestowed on a Land for so it is called here 2. The Nation which doth not bring forth the fruits of the Gospell may justly be deprived of that priviledge as here is threatned The Kingdom of God shall be taken from you 3. The Church mâ—y be flitted from one Nation to another but shal not cease to be among some people for It shall be given to another saith Christ Thus he foretelleth them of the rejection of the Jews and the in-bringing of the Gentiles Ver. 44. And whosoever shall fall on this stone shall be broken but on whomsoever it shall fall it will grinde him to powder Having threatned the whole Nation of the Jewes now he threatneth all his enemies of every sort more specially teaching us 1. That some will stumble at him as at a stone of offence and wil oppose him out of ignorance and inadvertance as men do fal on a stone in their way and some wil oppose him out of malice and wil set themselves as adversaries to him as the distinction of falling on and being fallen upon importeth 2. The first sort shal not only not prevail against him but as here is said shal be broken also either to their repentance as Paul was or to their perdition as ignorant and misbeleeving adversaries are 3. Such as are adversaries out of malice he will set himself against these as here he saith He will fall upon them with his weight and by his mighty power grind them to powder that is destroy them utterly by the highest degrees of punishment and thus he telleth the chief Priests and Pharisees their own particular doom Ver. 45. And when the chief priests and Pharisees had heard his parables they perceived that he spake of them 46 But when they sought to lay hands on him they feared the multitude because they took him for a Prophet These men take up Christs meaning but do make no good use of the warning Doct. 1. Threatnings profit not but rather do irritate desperately wicked men as here they desired to lay hands on him 2. Christs most malicious adversaries though they be set for bloud yet can do no more than God will suffer them to do as here is to be seen 3. As long as the body of the people do favour Christs cause persecutors will not vent all their designs against Christ and his followers as here They sought to lay hands on Christ but they feared the multitude 4. The least good opinion of Christ wil serve for some use albeit not to the parties salvation yet to the advantage of Christs cause as here it served for some use That they took him for a Prophet CHAP. XXII The Parable of the marriage of the Kings son to ver 15. The Pharisees tempt Christ about tribute to Caesar ver 23. and the Sadduces tempt him about marriage in the resurrection ver 34. The Pharisees againe tempt him about the greatest commandement in the law and our Lord trieth their skill in scripture by a question about the Messiah Ver. 1. ANd Iesus answered and spake again unto them by parables and said 2. The kingdom of heaven is like unto a certain king which made a marriage for his son 3. And sent for his servants to call them that were bidden to the wedding and they would not come 4. Again he sent forth other servants saying Tel them which are bidden Behold I have prâ—pared my dinner my oxen and my fatlings are killed and all things are ready come unto the marriage 5. But they made light of it and went their wayes one to his farm another to his merchandise 6. And the remnant took his servants and intreated them spitefully and flew them 7. But when the king heard thereof he was wroth and he sent forth his armies and destroyed those murderers and burnt up their city THe scope of this parable is to set forth the manner of acceptance of the Gospel preached some reject the offer altogether some not only reject the offer but do abuse and persecute the church and Preachers of the Gospel some do joyn themselves in Truth into the fellowship of the Grace of God in Christ and some do joyne themselves unto the church in hypocrisie being onely called externally but not elected all this is represented in a similitude of the marriage of the Kings son In which parable or presupposed history we are given to understand 1. That communion and fellowship with Christ in all graces in his church visible dayly preached to the world is like a feast a marriage feast of the King's son abounding in all meanes of life and joy and honour ready prepared and offered unto men liberally and freely to be bestowed on such as will receive the offer as is described vers 1 2 3 4.2 The acceptance which the offer
any extraordinary proofs of his care towards us when he hath after an ordinary manner provided means for our safety neither should we limit the Lord in any thing for this is the meaning of Thou shalt not tempt the Lord thy God 3. What the Scripture speaks indifferently to all it is to be esteemed as spoken to every singular person and the singular persons are to be accounted as written in the writing of the generallâ— for upon this ground Christ saith It is written Thou shalt not tempt the Lord thy God Because Deut. 6.16 it is written Ye shall not tempt your God 4. Christ as our surety did subject himselfe unto the law and therefore he doth apply the prcepts to himself no less then to us for he saith of himself Thou shalt not tempt the Lord. Ver. 8. Again the Divel taketh him up into an exceeding high mountain and sheweth him all the Kingdomes of the world and the glory of them 9. And saith unto him All these things will I give thee If thou wilt fall down and worship me This is the third temptation whereunto Satan doth make way by shewing the glory of the Kingdomes of the World from a high mountain whence many Towns Castles and fruitfull Fields might be seen as the compend and example of all the kingdomes of the world which have nothing in them but a greater quantity of what may be seen in one place of one Kingdom Doct. 1. Satan will not give over the conflict till he have made triall of all sorts of temptations after the former essayes Satan wil now tempt Christ with the offer of gain and glory All these saith he will I give thee 2. Satan labours to have a man in love with the bait of Riches and Honour ere he utter a temptation and to have the bait speaking ere the temptation speak for before he speaks to Christ He sheweth him all the Kingdomes of the world 3. Satan will make fair offers of what he cannot perform for the saith All these things will I give to thee 4. The children of God may be tempted with the vilest and most blasphemous suggestions that Satan can devise for this uncleane Spirit dare tempt the Son of God to the vilest idolatry and dare say to Christ fall down and worship me 5. When Satan mindes to make a man a slave to sin and to ruine him for ever he will crave but one act of sin as a very small thing and that under hope of great advantage therefore he saith All these things will I give thee if thou wilt fall down and worship me or kneel to me Verse 10. Then saith Iesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve The Lord abhorring the blasphemy of the proud and unclean Spirit rebuketh him and answereth the temptation by Scripture Doct. 1. A bold temptation should have a peremptory answer and that confirmed by Scripture as here Get thee hence c. saith Christ. 2. As well religious service as religious worship is due to God only God will not permit either of them to be given to Saint or Angel or any creature for him only shalt thou serve 3. Whatsoever is the true sense and intent of any passage of Scripture it is to be accounted of as if it were expressly written for because Deut. 6.13 it is said Thou shalt fear the Lord thy God and serve him Christ saith it is written Thou shalt worship the Lord thy God and serve him only Ver. 11. Then the divel leaveth him and behold angels came and ministred unto him Thus our Lord hath overcome Satan in our name and shown to us the way how to fight against and overcome the Adversary Doct. 1. Satan being resisted doth flee for it is written here Then the divel leaveth him 2. The grief and vexation which cometh by temptation shall be recompensed with consolation after the conflict and victory for Angels do come and minister unto Christ after his combate Ver. 12. Now when Iesus had heard that Iohn was cast into prison he departed into Galilee Upon the hearing of John Baptists imprisonment Christ goeth unto Galilee Doct. 1. Faithfull Ministers must resolve for persecution for Iohn Baptist is cast in prison 2. All Preachers of the Gospel are not imprisoned at once for when John is in prison Christ is free 3. Persecution of the Ministers of the Gospel is a forerunner of Christs departing from a land for when word came of Johns imprisonment Christ departed from Judea and went into Galilee Ver. 13. And leaving Nazareth he came and dwelt in Capernaum which is upon the seacoast in the borders of Zabulon and Naphthali 14. That it might be fulfilled which was spoken by Esaias the Prophet saying 15. The land of Zabulon and the land of Naphthali by the way of the sea beyond Iordan Galâ—lee of the Gentiles 16. The people which sate in darkness saw great light and to them which sate in the region and shadow if death light is sprung up Christ being now come into Galilee fleeth from Nazareth to Capernaum Doct. 1. Christ will not be tyed unto any place though he be brought up at Nazareth he will leave it for his own reasons and come and dwell at Capernaum 2. Our Lord in all things had respect to Scripture to fulfill what was foretold in it Even this change of place was made that the Prophesie of Esaiah might be fulfilled by this means In which prophesie to comfort the church against the desolation to be made in the land by the enemy Isaiah doth foretell that in that part of the countrey where the desolation began that is in the land of Zabulon and Nephthali there Christ should begin the consolation of the church in preaching of the gospel and now our Lord performeth this 3. The people that lie in their sins without the saving knowledg of the gospel are indeed in great darkness and under the power of death 4. Whatsoever sin or misery people be under the preaching of the gospel is able to relieve them therefore it is called A great light A light sprung up to them when Christ preacheth the gospel among them Vers. 17. From that time Iesus began to preach and to say Repent for the kingdom of heaven is at hand Christ had preached before in the time of Johns freedome and made moâ— disciples then he Iohn 3.26 but now he begins in this country side and shews himself more powerfull then before Doctr. 1. When his gospel is opposed and his servants persecuted he can let forth his light and power so much the more and can supply the inlack of instruments therefore it is said From that time he began to preach 2. Christs doctrine and the doctrine of his faithfull servants is all one in substance the sum of John Baptists preaching and Christs is all one for both preached in substance Repent for the kingdom of heaven is at hand
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
about Christ for at Christs Baptisme he was confirmed abundantly that Christ was the very Messiah 3. That which disciples may hear and see and observe in the reall and experimentall putting forth of Christs power among men is sufficient to prove that hee is the true Messiah Therefore saith hee Tell Iohn again these things which ye do hear and see Like as even the ordinary and daily working of Christ still unto this day upon such as are converted from time to time may prove that he is the true Messiah 4. He in whom all these things which are prophesied to be done by the Messias are accomplished is the onely true Messias But Christ Jesus is hee in whom all prophesies are accomplished for He maketh the blinde to see the lame to walk and the poor to take the Gospel Therefore Christ is the onely true Messiah for this is the proof whereby Christ doth confirm Johns Disciples that there was no other Messiah to be looked for 5. The remedy of all sin and misery is to be found in Christ both for body and soul for it is he by whom the blinde receive their sight and the poor receive the Gospel c. 6. The poor and needy soul sensible of its own sin and misery is the proper object of the Gospel The righteous and the rich in their own opinion do not smel any worth in Christs Word for It is the poor who receive the Gospel 7. The Gospel doth affect the poor and needy soul so as it doth put as it were a stamp of the good news of Gods grace upon it for so importeth the passive word in the Original which saith that the poor are Evangelized or stamped with the preaching of the Gospel Verse 6. And blessed is he whosoever shall not be offended in me Our Lord obviats any temptation which might arise from his outward humiliation Doct. 1. Many stumbling blocks are to be met within a mans way toward Jesus Christ such as were taking on the shape of a servant and his outward humbling of himselfe unto the crosse This is imported In his mentioning of mens being offended or stumbling at him 2. Such as do not stumble at Christ nor start back from beleeving and professing of him for whatsoever crosse or impediment laid in their way shall surely be saved for Blessed is he whosoever shall not be offended in me saith he Ver. 7. And as they departed Iesus began to say unto the multitudes concerning Iohn What went ye out into the wilderness to see A reed shaken with the wind Now followeth Christs testimony of John Baptist wherein John is commended for eight respects The first is his constancie Hence learn 1. That Christ gives his servants a good meeting he bears witnesse of their faithfulnesse as well as they do bear witness that he is the true Messiah as here for instance when Johns Disciples are departed Christ speaketh to Iohns praise before the multitude 2. The reasons which moveth us to go hear the Sermons of any preacher should be well examined for we must answer unto Christs question What went ye out to see 3. It is the commendation of a Preacher of the truth that he be constant in the truth and not wavering hither and thither for this is the ground of Johns commendation That he was not a reed shaken with the winde as the interrogation having the force of a negation doth import Verse 8. But what went ye out for to see a man clothed in soft raiment behold they that wear soft clothing are in kings houses The second point of the commendation of John is for his Holinesse and high Measure of Mortification Hence learn 1. That it is the commendation of a Preacher to be mortified to the glory ease pleasure and riches of this world for on this ground Christ commendeth John by way of interrogation denying him to be A man given to soft raimens 2. A true Preacher must be so mortified to this World as all the Allurements of court be not able to corrupt him for such as love to wear soft raiment will affect to be in respect at court for that very end therfore saith he They that wear soft raiment are in kings houses Ver. 9. But what went ye out for to see A prophet yea I say unto you and more then a prophet The third point of Johns commendation is the clear revealing of Christ and of the shortest course to come unto Him wherein John was above any Prophet Hence learn 1. That the right reason of going to hear Sermons is because the man that speaketh hath warrand to speak and to reveal Gods will this is it which he saith Went ye out to see a Prophet 2. John is called more then a Prophet specially because he did point out Christ more clearly and fully then any before him as Christ doth shew hereafter teaching us that these are the greatest men in the Ministry who do most point out Christ to the world and do most sincerely lead men unto him Verse 10. For this is be of whom it is written behold I send my messenger before thy face which shall prepare thy way before thee The fourth point of Johns commendation is from his speciall imployment to be Christs Harbinger to make way for Christ for albeit every Minister of the Gospel be Christs messengers to carry ambaâ—â—age to the world yet John Baptist was such in a special manner for of him it was prophesied by Malachi Behold I send my messenger 2. Albeit it be the office of every Minister by the preaching of Christs doctrine to make way for Christs entrie into the soul to dwell in it by his Spirit yet John Baptist was Harbinger in an odd way assisted by the doctrine of repentance in humbling proud sinners and fitting them for mercy in Christ And 3. He was in a speciall manner imployed for pointing out of Christ to be the Lamb of God not only in doctrine but also with the finger of ocular demonstration Ver. 11. Verily I say unto you among them that are borâ— of women there hath not risen a greater then Iohn the Baptist notwithstanding he that is least in the kingdom of heaven is greater then be The fifth point of Johns commendation is in comparing him with and prefering him above all the Prophets which came before him because 1. Singular predictions were of him more then ever of any of the Prophets 2. His bringing into the world had more extraordinary passages of providene then any of the Prophets 3. His authority and office to bring in a new Sacrament was singular 4. Beside the baptizing of our Lord and converting of such multitudes his Ministry was countenanced with the clearest vision and revelation of the mystery of the Trinity that ever was 5. The sanctification of his Person from the womb to his Martyrdome was singular 6. The clearness of his knowledg of the way of righteousnes by Christâ— and of the application of types of the
Messiah unto Christ as that true Lamb of God was singular These and such like other excellencies are reasons why our Lord said there hath not risen a greater then Iohn the Baptist among them that are born of women Mean time lest John should be too much esteemed of Christ having thus preferred him unto all that were born of women doth except Himself and justly preferreth Himself unto John saying He that is least or no man in the kingdom of God is greater then he So doth Christ describe himselfe as he was esteemed of by the rulers of the Church for who could be lesse in the Kingdome of God in their estimation then he whom they did excommunicate Now the rulers did excommunicate Christ and for his cause also did cast out of the synagogue all that confessed him He was the Stone which the builders refused whom the chief Priests and Elders did not esteem worthy to be a member of the Church or to have any place in the building of Gods Temple So Christ was in their estimation The least that is no man in the Kingdome of Heaven as this phrase is taken Mat. 5.19 20. And who except Christ can be greater then John who is called greater then any of all the Prophets yea of all which were born of women It is true that Christians who lived since Christ ascended have the history of many particulars concerning Christ which John did not live to see But who shall perswade us that the least member of the Christian Church or the least Preacher of the Gospel do see more of Christ in the Word of history then any of the Prophets or John who is greater then any of the prophets did see in the spirit and word of prophesie And put the case that in regard of historical knowledge they did know many particulars which John did not know yet this sort or measure of knowledg doth not make them simply greater then John Now the comparison here of John with the least of the Kingdome of Heaven is not simply in respect of knowledg but in respect of greatness which greatnesse comprehendeth all the forenamed six points of excellency and also whatsoever other respect may contribute to excellency and thus if we take greatness none can be called greater then John except Christ who in the estimation of the rulers of the Jewish church at that time was the least that is no man in the Kingdom of God and the stone of offence which the builders did reject Hence learn 1. That whensoever any greatnesse or excellency of man is spoken of the excellency of our Lord Jesus must not be obscured but rather lifted up thereby for where he is a greater then Solomon is a greater then John Baptist is 12 Whosoever shall dishonour Christ he will not deny himselfe He will take unto him his own glory for he declareth himselfe here greater then John though the rulers of the church and others esteemed him to be the least or no man in the Kingdom of Heaven Ver. 12. And from the dayes of Iohn the Baptist untill now the kingdome of heaven suffereth violence and the violent take it by force The sixth point of Johns commendation is the fruitfulness of his doctrine that by the clearnesse of Johns preaching the gates of Heaven and the way of the Church were made so patent that men did not stand upon the bar and partition of ceremonies or upon any orderly way of the proselites coming into the church But multitudes did leap over all the Leviticall ceremonies so that publicans sinners heathen legally unclean and the naturally lothed lepers did thrust themselves all in upon the company of converts and upon the grace manifested by Johns doctrine and indeed obtained grace to enter in the Kingdome of Christ by this their ingyring themselves upon him Hence learn 1. That the legall ceremonies were never appointed to hinder people from Christ but to lead them to him and therfore when the observation of these ceremonies might be a hinderance of people coming to Christ As for example so many dayes behoved to passe ere a leper were legally purified that he might come in the company where the Word of God was preached in such a case God was not displeased that men overpast violently ran over these impediments to come to Gods Grace manifested in Christ for saith he The violent take it by force 2. Yea the doctrine of Grace being clearly revealed no impediment of bygone sins or sense of unworthiness present should hinder a humbled soul from entry in the Kingdom of Grace for this Kingdom is taken by force If we cannot remove impediments let us set our foot on them and make stepping stones of them thrusting our selves so much more on Christs grace as we find our selves unworthy laying hold so much more on his offered salvation as we find our selves otherwayes to be lost Ver. 13. For all the prophets and the law prophesied untill Iohn The seventh point of commendation is that John pointed at Christ now already come at Grace already laid open whereas the Law and the Prophets onely did prophesie and foretell that it was to come and this is a reason of the fruitfulnesse of Johns Ministry Hence learn 1. That the pointing forth of the fulfilling of the promises and prophesies in Christ is a mean to bring men in multitudes unto the Kingdome of Heaven and this is imported in the particle â—or wherein a reason is rendered of what is said in the former verse for saith he all the Prophets and the Law prophesied untill John but John shews the accomplishment And therefore multitudes did thrust themselves into the Kingdome of Heaven 2. The Church of the Old Testament had a dark time in comparison of what we have now for their light was prophesies of things to come but ours is preaching of what is already come for The Law and the Prophets prophesied untill Iohn Ver. 14. And if ye will receive it this is Elias which was for to come The eighth and last point of Johns commendation is that John was that Elias prophesied of to come before Christ Malachi 4. John is called by the name of Elias because of like zeal for God and successful imployment in the reformation of Religion for as Elias in his dayes so John in his dayes did in the power of the same Spirit stir up men to seek the true God in Christ. Doct. 1. When truth is told to people never so cleerly yet wil they hardly beleeve it no not though Christ himself should speak it Therfore saith Christ If you will receive it 2. Whether men beleeve or not Truth must be told them to make them inexcusable This is Elias saith Christ If ye will receive it Ver. 15. He that hath ears to hear let him hear If Christs testimony of John had been beleeved then Johns testimony of Christ had been beleeved also for John testified that Christ was the promised Messiah therefore Christ did so much
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
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
is made a spectacle to his foes Ver. 12. And his disciples came and took up his body and buried it and went and told Iesus From the history of Johns buriall Learn 1. That the faithful must not be ashamed at the suffering of the Saints but testifie their respect to the living and to the dead for Iohns disciples came and buried Iohns body 2. When Pastors are cut off men must resort to the chiefe shepherd so much the more at the Disciples of John came to Christ and told him of Iohns death Verse 13. When Iesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him one foot out of the Cities 14. And Iesus went forth and saw a great multitude and was moved with compassion toward them and he healed their 〈◊〉 From the history of Christs departure Learn 1. That Jesus hath reason to depart from the place where any of his servants are slain and others of them are in danger for When he heard this he departed 2. Such as have need of Christ wil find him out and follow after him refusing no travel nor pains to seek him for The people follow him to a desert place 3. Christ is compassionate toward such as seek him and of such as seek he will put none away the needy and sick find health from him for here it is said He was moved with compassion and healed the sick which followed him Ver. 15. And when it was evening his disciples came to him saying This is a desert place and the time is now past send the multitude away that they may go into the villages and buy themselves victuals 16. But Iesus said unto them They need not depart give them to eat 17. And they say unto him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitude to sit down on the grasse took the five loaves and the two fishes and looking up to heaven he blessed and brake and gave the loaves to his disciples and the disciples to the multitude 20. And they did all eat and were filled and they tooke up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men beside women and children Here is the miracle of the loaves occasioned by the Disciples care to have the multitude dismissed timously Doct. 1. It is wisdom to have regard unto peoples infirmity and what they may endure in attendance of divine worship as The Disciples here have a care of the peoples want of food 2. If God cal for extraordinary attendance he wil furnish ability and provide for the bodies of such as prefer the feeding of their soules to the refreshing of their bodies providing they tempt not God herein by neglecting wilfully ordinary means Therefore Jesus saith They need not depart give ye them to eat 3. Where God giveth a call to his servants to feed people they must look to himself for ability and not be discouraged for the little furniture which they conceive they have for here the Disciples have no more but five loaves and two fishes and Christ contenteth himself with them Bring them to me saith he 4. It is good in an ordinary call unto any work to look to ordinary means as the disciples here not apprehending as yet any more then the ordinary do make objection that they have but five loaves and two fishes 5. The Lord will have our weaknesse for his work to beseen to the end his power may the more appear as here the paucity of loaves and fishes must first be seen ere he work the work 6. In working of miracles our Lord did so dispose of all circumstances as might most profit the people and glorifie the Father in whose name and power as being one with the Father he did the work as here He ordereth the people in their places looketh to Heaven and powerfully blesseth their provision that there might be bread and fish enough by his divine operation 7. Christs Ministers shall lose nothing in distributing their gifts unto the feeding of his people for the Disciples after more then five thousand have eaten of their few loaves do take up twelve baskets full a great deal more then they had laid down Ver. 22. And straightway Iesus constrained his disciples to get into a ship and to go before him unto the other side while he sent the multitudes away 23. And when he had sent the multitudes away he went up into a mountain apart to pray and when the evening was come he was there alone 24. But the ship was now in the midst of the sea tossed with waves for the wind was contrary Another miracle tending to shew that as Christ is Lord of the earth and lives of the creatures therein so he is Lord also of the sea and winds wherein he exerciseth his Disciples with a plece of trouble to make them profit in the knowledg of his spirituall Kingdom The reasons of this short dispatch and constraining of the disciples to go to sea without his bodily presence may be seen in Ioh. 6. and Mark 6. Here it is sufficient to learn 1. That we should be sure of an urgent calling before we undertake a hazardous voyage for Iesus constrained his disciples to go into a ship 2. Christ wil not have men diverted from their places and callings under pretence of waiting on him nor to expect to live by miraculous means but to attend upon the ordinary blessing of each mans vocation and therfore he sendeth the multitude away 3. Christ albeit the Son of God yet because he had taken on our nature and the office of Mediator therein upon all occasions of retyring he prayeth and intercedeth with God for his people He went and prayed apart 4. When the Godly are in trouble and under trials the Mediator is praying for their upholding when the disciples go to sea Christ goeth to the Mount to pray 5. Christs Disciples must be in trouble and hazards when others are at ease as here it fareth with these Disciples 6. Albeit men have Christs warrant for their voyage yet are they not exempted from trouble danger therein for here is an instance 7. Men may have fair wheather in the beginning of a work and danger and trouble may be kept back till they be so far ingaged as it is more safe for them to go forward then to return so fareth it here with the Disciples for The storm ariseth when they are in the midst of the sea Ver. 25. And in the fourth watch of the night Iesus went unto them walking on the sea 26. And when the Disciples saw him walking on the sea they were troubled saying it is a spirit and they cryed out for fear 27. But straightway Iesus spake unto them saying Be of good cheer it is I be not afraid Christ doth not stay all night from them
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
your Master pay tribute 25. He saith Yes And when he was come into the house Iesus prevented him saying What thinkest thou Simon of whom do the kings of the earth take custom or tribute of their own children or of strangers 26. Peter saith unto him Of strangers Iesus saith unto him theâ— are the children free 27. Notwithstanding lest we should offend them go thou to the sea and cast an hook and take up the fish that first cometh up and when thou hast opened his mouth thou shalt find a piece of mony that take and give unto them for me and thee In this history of Christs paying tribute Learn 1. That tribute is due to Magistrats for their publick service this is imported in Doth your Master pay tribute 2. Christ is no unfriend unto Magistrats and Rulers nor any wayes a hinderer of paying any thing due unto them for Peter affirmeth that Christ payed ordinarily 3. He wil not exempt his Ministers or Followers from the common civil duties wherunto other subjects are lyable Therfore he saith to Peter What thinkest thou c. 4. Christ by no ordinary course of Law was subject unto any power under heaven for as Kings sons are naturally free from tribute so is the Son of God naturally free also for he is the Heir and Owner of all things for as every King and his native children are naturally free from the burdens proper unto the subject so is God the Father and his native Son Christ coeternall with the Father naturally also free from all things which the creatures can impose upon him What King is he who will subject Gods Son unto him Therfore Christ said That Kings children are free of all whom he was the chief 5. Howsoever Christ was the rich Heir of Heaven and Earth as of his own workmanship yet for our cause he voluntarily subjected himself and became poor that he might make us rich for he had no mony to pay his tribute 6. As in matters of civil losse Christ did dispense with his own right civill and subjected himself to pay tribute which he was not bound to do so must his servants do and not only must they pay tribute which is their due by civil obligation but rather then they mar the Gospel and breed scandall they must bear burdens which civilly they are not bound to bear 7. Christ was never so far abased at any time but the glory of his God-head might have been seen breaking forth in the mean time or shortly after lest his humiliation should at any time prejudice his glory at our hands as here at the time when he doth subject himself to pay tribute at the same time he sheweth himself Lord of all the creatures who can make the most wild of them to come to his angle and bring mony with them in their mouth unto him as here he giveth evidence in this fish which Peter catcheth CHAP. XVIII Our Lord dischargeth prelacy among his Disciples to ver 7. Commandeth to eschew offences to ver 15. And to remove them when they should fall out by discipline and forgivenesse mutuall Ver. 1. AT the same time came the Disciples unto Iesus saying Who is the greatest in the kingdom of heaven THe Disciples dreaming of a worldly kingdome of Christ do strive for state among themselves Hence learn 1. The seed of ambition and prelacie is old in Ministers and ground was found to foster it in the unmortified corruptions of the Apostles for here they are disputing Who is the greatest in the kingdome 2. Neither Peter nor any other of the Apostles had supremacie or majority of power over the rest for here they ask Christ Who is the greatest They did not acknowledge any one greater then another but referred the determination of this unto Christ who simply disallowed the question as sinfull Ver. 2. And Iesus called a little child unto him and set him in the midst of them 3. And said Verily I say unto you Except you be converted and become as little children ye shall not enter into the kingdom of heaven This pestilent and pernicious evil Christ dischargeth disswadeth them from by six reasons The first reason which comprehendeth a doctrine in it except you study to be as far as this little child is from seeking of preheminence one over another in the church or kingdom of heaven here beneath you shal not enter into the kingdom of heaven which is above 2. Learn that the mortifying of ambition and renunciation of prelacy and folowing of humility is so hard a lesson to be learned that there is need of teaching of it in an odd way by the eye as well as by the ear therfore Is a yong child set as a copy of the lesson before the Disciples eyes 3. Howsoever Christ hath ordained sundry degrees of office-bearers in his house yet he will have no majority of power of any one over the rest of that office but will have men so far from affecting of it as a young child is who knoweth not what striving for state doth mean therfore saith he Except ye become as children 4. If this wicked root set up the self in a man he must repent him of any motion toward it and be converted and if being convinced of the sin he shall not be converted and repent of it he shall not enter into the Kingdom of Heaven which is above for so much saith our Lord here to the Apostles Except ye be converted and become as little children ye shal not enter into heaven Verse 4. Whosoever therfore shall humble himself as this little childe the same is the greatest in the kingdome of heaven A second reason The man furthest from affectation of preheminence is the man worthy of most estimation before men therfore beware of looking toward prelaticall preheminence of one over another Doct. True greatness of Ministers stands not in being one over another in majority of power but in humility and farnesse from seeking a prelacy or preheminence over their brethren for Whosoever shall humble himself as this little child saith he is the greatest in the kingdome of heaven Ver. 5. And whoso shall receive one such little child in my name receiveth me 6. But whoso shall offend one of these little ones which beleeve in me it were better for him that a milstone were hanged about his neck and that hee were drowned in the depth of the sea The third reason I give authority unto every messenger of the Gospel even to the meanest and most averse from this sort of preheminence that Whosoever receiveth him receiveth me c. Therefore be content with this common honour and seek not greatnesse of one over another The fourth reason the ministeriall authority is not augmented by prelatical power erected among you nor diminished for want of it therfore beware of prelacy for I do give the authority of Embassadors to the meanest whom I send even to the most humble so as Whoso receiveth such an
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.