me ye that labour 4. Albeit a soul find nothing whereby to commend it selfe to Christ but a fruitlesse life and loathfom burthen of sin nothing but that which yeeldeth restlesse unquietnesse yet without exception of any person all such may come unto him for relief none of those who acknowledg their inability to help themselves are secluded There is no Bar to put back a soule from Christ which desires to come unto him which desires to beleeve in him and to have communion with him for he saith Come unto me all yee 5. Albeit there be no bar put to hinder any man from coming to Christ yet none wil come until they be sensible of a burden whereof they cannot be freed by any other meanes Therfore he speaketh expresly to such saying Come unto me all ye that are weary and heavy laden not excluding luke-warm Laodiceans or any other who desire to be made sensible of sin who desire to repent who desire to beleeve in God and to fear God 6. Seeing all things are delivered unto Christ and all that have need are commanded to come to him it is a miserable and damnable folly to seek any thing belonging to righteousnesse and eternall life except in Christ Jesus only for he telleth us All things are delivered unto me and saith Come unto me 7. God can sanctifie the love of our selves so far as to make it a motive and allurement to draw us unto him for such as are unquiet about the condition of their soul or are burdened with any trouble which they are not able to bear have a promise of relief if they shall come unto him who can shew them the true cause of their trouble and the right outgate also for I will give you rest saith he Now rest is opposed to labour and burthens and so importeth ful relief from al the sin and misery which can trouble any man Ver. 29. Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your soules The next exhortation teacheth us 1. To stay with Christ under his discipline after we are come unto him and so to joyn the study of obedience with faith the duties of faith and obedience must not be severed for he joyneth Come to me and take on my yoke 2. Albeit Christs commands be our true liberty yet in respect of the untowardnesse of our nature the tye of doing all holy duties belonging to sanctification of bearing the Lords chastisements and suffering persecution is a yoke wherein we have need to be bound Therfore saith he Take on my yoke 3. It is necessary that we willingly submit our selves to this yoke and burden how contrary soever it seem to our nature for Take ye up my yoke doth the word in the Originall bear or Lift it as it were upon your shoulders 4. When we have consented to submit to Christs yoke we have need as Disciples daily to learn how to bear it Therefore he commandeth saying Learn of me 5. As unto the right bearing of the yoke of Christ the vertues of humility and meekness are necessary so are they to be learned and had onely from Christ blessing unto us not onely his Doctrine but also his example for it is said Learn of me that I am meek and lowly now no command given unto him of the Father was grievous no suffering made him grudg no paines made him shrinke from his duty or to faint his plaints of his enemies and his answers unto them were full of meeknesse he stood not to abase himself for the Fathers glory and mens good and it is he who must give us grace to do so also 6. True rest unto the conscience is to be found in Christs satisfaction given to justice for us true peace in his service for he saith Come to me and ye shall find rest 7. It is sufficient in this life that we find rest to our souls albeit our bodies be troubled Therfore it is said Ye shall find rest to your souls No more is promised Ver. 30. For my yoke is easie and my burden is light Another motive to take on his yoke is My yoke is easie Hence learn 1. That albeit Christs Discipline and manner of exercising of his followers be a yoke and burden to our corrupt nature yet it is an easie yoke and a light burden to a soul seeking liberation from sin and seeking salvation through Christ Therefore saith he My yoke is easie c. Now it is called an easie yoke in comparison of the covenant of works wherein men want the help of a Mediator and are bound to do all in their own naturall strength but we have Christ to help us who worketh all our works in us and for us 2. It is an easie yoke in comparison of sin which maketh a man draw and bear his own ditty unto condemnation 3. Christs yoke is easie because albeit the ten commands renewed and repeated in the Gospel do require no lesse perfection to be aymed at in sincerity of obedience then under the covenant of works yet the cords to bind on the yoke are not terrour but love and that little which is done in faith and upright obedience is well accepted and much joy and peace much courage and comfort is bestowed on such as uprightly ayme and endeavour to obey the commands of God in Christ thus saith he My yoke is easie and my burden is light CHAP. XII There are three controversies between CHRIST and the Pharisees The first is about his Disciples their plucking of ears of corn to ver 10. The next about the healing of the withered arme of a lame man to ver 22. The third about the casting out of a divel to ver 46. After which we have his estimation of his carnall and spirituall kindred Ver. 1. AT that time Iesus went on the Sabbath day through the corn and his Disciples were an hungred and began to pluck the ears of corn and to eat IN the first controversie learn first That our Lord took much pains in going from place to place about what the Father had given him to do for even on the Sabbath he went from place to place Through the corn field 2. The work of the Ministry and attending on the Lord somtimes may be so urgent as his servants wil forget to provide their meat for here His Disciples were an hungred 3. God may put his chosen children to straits in this world and suffer them now and then to taste of want for his Disciples must for hunger at a time Pluck the ears of corn and eat them for bread Ver. 2. But when the Pharisees saw it they said unto him behold thy Disciples do that which is not lawful to do upon the Sabbath-day The Pharisees fish a fault where there was none and quarrell with Christ for his Disciples Doct. 1. It is no new thing to see men who are otherwise learned and are in account for their
Messiah by the resurrection from the dead and by his victory over the persecutions of his adversaries and this is another way of having the signe of the Prophet Ionah signes of both these sorts are proper to mis-beleevers Verse 41. The men of Niniveh shall rise in judgement with this generation and shall condemn it because they repented at the preaching of Ionas and behold a greater then Ionas is bere Christ after refusing to giâ—e them a signe or to work any miracle at their pleasure certifieth them that they shall be condemned for their mis-belief by two witnesses The first witnesse is The men of Niniveh who repented at the preaching of Jonas whether this repentance was better then the repentance of Achab it skilleth not to dispute because presuppose it was no more then was in a naturall man upon the historicall beleeving of temporall judgement coming upon them like unto Achabs repentance yet it was more then these hard-hearted people did who were obstinate unbelievers and were neither moved with the preaching of mercy nor judgment Doct. 1. Any sort of repentance presuppose it be only temporary is better then obstinate unbelief and no sort of repentance for Ninivehs humiliation is better then the Jews hard-hearted carriage 2. There is more fruit of one Sermon to be expected from Pagans then of many Sermons from the abusers of Ordinances of Religion for Niniveh repenteth at one Sermon Judea repenteth not after hearing many 3. The sin of the Mis-beleever and his judgment is the greater by so much as the means of beleeving have been more frequently applyed and Christ hath shown himselfe more in the use of means for therefore was the condemnation of the Jewes unbeliefe the greater because Christ who was greater then Ionas was not beleeved after long preaching and miracles wrought Verse 42. The Queen of the South shall rise up in the judgement with this generation and shall condemne it for she came from the uttermost parts of the earth to heare the wisedome of Solomon and behold a greater then Solomon is here Another witness is the Queen of the South Doct. The Example of such as have taken paines to get knowledge or obtain any vertue whose names are recorded in Scripture must either be made use of unto imitation of their faith and diligence or else their example will serve to agredge sins unto deeper judgement for the Queen of the South shall rise in judgement against those that regard not the Gospel of Jesus Christ. Verse 43. When the unclean spirit is gone out of a man be walketh through dry places seeking rest and findeth none 44. Then he saith I will return into my house from whence I came out and when he is come he findeth it empty swept and garnished 45. Then goeth he and taketh with himself seven other spirits more wicked then himself and they enter in and dwel there and the last state of that man is worse then the first Even so shal it be also unto this generation The last answer serveth to shew them their own miserable condition and that by a parable of a supposed case of Satans being cast out of a man in respect of one sort of possession and coming back unto a worse and more dangerous sort of possession The scope of the parableâ—s to shew that this people by theâ—r refusing to receive the grace of God and to beleeve in Christ were in a seven-fold worse condition then if the Gospel had never been preached unto them for Christ by his doctrine had made them see the onely true way of rightâ—ousnesse and eternall life and so in regard of the refutation of their former errour and removing the ignorance wherin they did formerly lye Satan was in some sort cast out but in respect of their not receiving Jesus Christ and his grace to dwel in their hearts by faith the divel had gotten a seven-fold stronger possession of them now then before From this parable we may learn 1. That Satan is an unclean spirit for so here is he called 2. He may be cast out of a man in some sort and yet the man be not renewed As for example He may be cast out of a bodily possession and the man remain unrenewed He may be cast out in regard of a mans outward polluted life as he was cast out of these who after abjuration of their ungodly life at their baptisme did returne again to their former filthinesse 2 Pet. 2. He may be cast out of a mans mind by refutation of his former errours and illumination of him by sound doctrine and yet the man may remain unrenewed such as was the casting of Satan out of this evil and adulterous generation 3. In case a man be not taken up by the spirit of grace in whatsoever other respect Satan is cast out of him he shall be more deeply possessed by him then before Verse 46. While be yet talked to the people behold his mother and his brethren stood without desiring to speake with him 47. Then one said unto him Behold thy mother and thy brethren stand without desiring to speak with thee Concerning the coming of Christs friends and kins folks unto him whatsoever was their errand their pretence is to speak with him but untimously do they call for conference while he is about another work Hence learn that Christ is indeed very man having kindly consanguinity with other men and naturall relations unto them grounded upon the verity of his humane nature for he hath Mother and brethren or Cousin germans Persons neare in blood unto him who are called in Scripture Brethren 2. The Virgin Mother was not so free of sin but she might and did fall in escapes as here in joining with the friends at least in an untimous troubling of Christs Sermon to say no more and preferring her own conference with him unto his fathers service which conference might have been delayed untill his teaching of the people had been ended and a more eminent work which was now in hand perfected Ver. 48. But he answered and said unto him that told him Who is my Mother and who are my brethren 49. And he stretched forth his hand toward his disciples and said Behold my mother and my brethren 50. For whosoever shall do the will of my Father which is in heaven the same is my brother and sister and mother From Christs answer learn 1. That respect unto kindred and friends must not be prejudiciall to any higher service of God for when Christs mother and friends called to speak with him while he is teaching he asked Who is my mother 2. Whosoever believeth in Christ and endeavours to do Gods will giveth reall demonstration of saving faith and may be assured of Christs love and estimation no lesse then if all the relations of Brother and Mother and Sister in oneâ—vere put upon him for Whosoever shall do the will of my Father the same saith Christ is my Brother and Sister and Mother CHAP. XIII
the world Ver. 35. For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in 36. Naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me The manner of judging of those who are of the visible Church where mainly intended as the sentence of Absolution and the sentence of Condemnation describing the parties do impoâ—t â— for this concerneth us most who are members of the visible Kirk to take heed unto and to make use of it In these words our Lord doth prove the Elect to be blessed and destinate unto the inheritance of Heaven by the evidence of the fruits of their faith toward himselfe Doct. 1. The judgment of Jesus Christ shall be pronounced upon men to whom the Gospel hath come acording to the evidence of their affection towards him and 〈◊〉 works specially as they stand in relation to Christ shall be then brought forth to bear witnesse whether they have been believers or not whether blessed of the Father or not for he saith here Ye fed me â—lad me 2. The godly having their sins forgiven them in this World there shall be no mention made then of what ill was done by them and repented of but only of what good they did as here Ye clad me fed me visited me doth shew 3. Christ is so nearly conjoyned with his faithfull servants the Ministers of the Gospel and with every faithfull person that in all their afflictions he accounteth himself afflicted and hungâ—y thirsty sick and in prison when any of his own are in that condition for I was an hungred c. saith he 4 Love to Christ's people especially manifested in reall â—eeds of charity are true marks of faith in Christ and of election unto eternal life as here appeareth 5. Even A visit performed unto any for Christ's cause shall be taken notice oâ— and rewarded by Christ for Ye visited me is reckoned up among other effects of love Ver. 37. Then shall the righteous answer him saying Lord wheâ— saw we thee an hungred and fed thee or thirsty and gave thee drink 38. When saw we thee a stranger and took thee in or naked and clothed thee 39. Or when saw we thee sick or in prison and came unto thee This forme of speech is used by Christ to shew us that the righteous and such as are justified by faith shal wonder at their works which they in their life time justly esteemed little of and had no confidence in should be so much taken notice of and rewarded so as at the last day they shall perceive as also they shall wonder that Christ findeth himselfe so much concerned in the works of love discharged to his children for his sake this wondering is imported and expressed in this interrogation When saw we thee an hungred c. Ver. 40. And the King shall answer and say unto them Verily I say unto you in as much as ye have done it unto one of the least of these my brethren ye have done it unto me In Christ's answer learn 1. That whosoever have believed in the Messiah from the beginning of the World are accounted of by him as Brethren and sisters and he will not be ashamed to point them forth and avow them his brethren yea he shall not be ashamed to call the least of them his brethren and to esteem of the least courtesie done or kindnesse shewn to the least of them as if it had been done to himselfe 2. Howsoever we can hardly believe this yet he will have us assured of the truth hereof for to assure us Verily it is so saith he Ver. 41. Then shall he say also unto them upon the left hand Depart from me ye cursed into everlasting fire prepared for the devil and his angels After the absolution of the Faithfull the wicked shall receive the sentence of condemnation Doct. 1. Such as were never brought unto the sense of the curse deserved for their sins and made to flie unto Christ Jesus to be delivered from the curse shall finde the curse of God cleave fast to them in the last day then shall they be called Ye cursed 2. Such as did not in their life time seek communion with God in Christ shall be separate and chased out of his sight with a fearfull Depart ye 3. There is not part to go unto save hell for them whom Christ as Judge at the day of judgment commandeth to depart Therefore saith he Depart ye into everlasting fire 4. The pain of hell is most horrible for in respect of extremity of pain it is called Fire and for the indurance it is without Ending Therefore saith he Depart ye into everlasting Fire 5. Satan the prince of unclean spirits and all the apostate angels with him and all the wicked of the world who have served Satan by their ill deeds shall be tormented together for it shall be said to them Depart ye into the fire prepared for the divel and his angels 6. No question is to be made of the execution and manner of their torment for it is ready prepared Depart ye into the fire prepared saith he that is Into the fore-devised most extream pain that can be imagined for tormenting of spirits or bodies Ver. 42. For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink 43. I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not In the reason of their condemnation Learn 1. That the unrepented ill deeds of the wicked and namely their mis-regarding of the Messiah Christ in his Person and Members shall prove the pretence to be just for You did not so and so to me saith he 2. The omission of good deeds will serve sufficiently for a ditty against the wicked for Ye fed me not clothed me not c. 3. The common fault of all the wicked shall be found want of love to Christ and his members for because they did not cherish such as did believe in Christ it shall be said to them Ye did it not to me and here it appeareth that all his processe concerneth them especially to whom the Gospel cometh for unto them to whom the Gospel never came this cannot be said and therefore we have not to search any further of the day of judgement then what doth concern our selves and what we may make use of Ver. 44. Then shall they also answer him saying Lord when saw we thee and hungred or athirst or a stranger or naked or sick or in prison and did not minister unto thee 45. Then shall be answer them saying Verily I say unto you in as much as ye did it not to one of the least of these ye did it not to mâ— 46. And these shall go away into everlasting punishment but the righteous into life eternall In the answer which the Damned are brought in giving unto Christ as pleading for themselves learn 1. That the wicked do conceive they have such excuses as will bear them out at the great day but which will faile them altogether Therefore When saw we
unto him Doct. 1. The Lord knoweth the intentions of his honest servants and sets a price on their good deeds therby therfore saith he She did it for my buriall 2. Our Lord knew that the gospell should be preached through the world c what was to be preached also for Where this gospel shal be preached saith be this shall be told c. 3. True faith seeth afar off for this woman seeth life in death believeth the Lord Jesus to be the true Saviour worthy of all honour in his death as well as in his life believeth that he should not see corruption believeth that his death should be a sweet smelling sacrifice to God and the savour of life unto his people for She did it saith Christ for my buriall 4. The memorial of the just shall not go to the grave with them but their good deeds shal be had in everlasting remembrance In this woman we have assurance of it for This shall be preached for a memorial of her saith he 5. Whosoever do any thing for Christ shall never have cause to rew Christ accounts more of it then it is all worthy for She hath wrought a good work on me saith Christ before and now This shall be told of her for a memoriall Ver. 14. Then one of the twelve called Iudas Iscariot went unto the chief Priests 15. And said unto them What will you give me and I wil deliver him unto you and they covenanted with him for thirty pieces of silver 16. And from that time he sought opportunity to betray him Iudas minding to have gain some way seeketh opportunity first to sel then to betray Christ. Doct. 1. When a wicked man is ingaged to do an evill turne he never taketh rest till he act it as is here seen in Judas from that time he sought opportunity to betray Christ. 2. When men have an evil turne in their heart and want opportunity only they shall not want occasion long as Judas minding to sell Christ doth seek and find fit Merchants the chief Priests 3. God will suffer wicked men to follow their designes even against himselfe when he seeth it fit for his own glory as here he wil not hinder a Judas to go to the high priests 4. He that is greedy of gain will sel his Soul and Heaven and Christ for money as Judas here doth 5. He that is not Christs friend in truth will soon turn Traitour as Iudas here doth 6. Hypocrites wil be found in best societies for here a Traitour is one of the twelve 7. The wicked shall bear their own blame and the society shall be free as here Judas is named alone 8. Secret enemies and open will easily agree together and own one another as here Judas and the high Priests make a short bargain 9. He thaâ—â—ellâ—th Christ knoweth not his worth for Whâ— wilâ— you giâ—e me saith the seller 10. He that will sin and sell Christ will do it upon a naughty condition ere he want all Thirty pieces of silver or what may be had will make the bargain â—all Ver. 17. Now the first day of the Feast of unleavened bread the disciples came to Iesus saying unto him Where wilt thou that we prepare for thee to eat the passeover The doctrine of the covenant of grace being delivered by our Lord and confirmed abundantly by miracles the institution of the Sacrament of the Lords Supper followeth for sealing up of this covenant unto the believer and to this intent mention is made of Christs last eating of the Sacrament of the Passover unto which was subjoyned the institution celebration of the Sacramental Supper for the clearing of some circumstances whereof and of the duty of preparation for right receiving of it that which is here spoken of the Passeover doth give light Doct. 1. It is commendable to remember Gods Ordinances in due time and to prepare for them as here The first day of the Feast the Disciples came and make ready for it 2. Our Lord made himself so poor that he had not a house of his own albeit he was Owner of all the earth as Where wilt thou that we prepare doth import 3. Our Lord subjected himself unto the Law and did keep exactly both the Moral and ceremoniall Law that he might deliver us from the yoke of the one and from the cursefor breaking of the other He kept the Passover 4. The terms of Sacramental speech were wel understood by Christs disciples as to put the thing signified for the sign namely by this phrase To cat the Passeover they mean to â—at the Lamb the Sacramental memorial of the Angels passing over of the houses of the Israelites in Egypt Ver. 18. And be said Go into the city to such a man and say unto him The Master saith My time is at hand I will keep the Passoever at thy house with my Disciples 19. And the Disciples did as Iesus had appointed them and they made ready the Passeover Christ directeth them to a friends house a worthy man for so holy a service Doct. 1. The Lord wil not want friends whersoever he is here in Jerusalem he hath friends as he had also in Bethany Go into the city to such a man saith he 1. He hath such commandement of the spirits of men as he can bow their will to do what service he pleaseth for he is sure to make such a man obey 3. Christ hath taken on him to be our Teacher and to him only the dignity of Master is due therefore he calleth himself the Master 4. It is of his own free choise that our Lord doth imploy any man more thâ—n another for Go to such a man and say importeth this 5. The more near our time to depart this life doth draw the more carefull should we be to have all things done by us which should beâ— done therefore saith he My time is at hand I will keep the Passeover 6. It is the part of true Disciples to follow Christs direction in all things and being clear in the command to go about the obedience of it for The Disciples did as Iesus appointed Ver. 20. Now when the even was come he sate down with the twelve For clearing of the history of the Lords Supper which was instituted at the close of the Passeover we have here set down the circumstances of eating of the Passeover as time place and persons whereby we have ground to conceive that Iudas was present at the Sacrament of the Passeover he being one of the twelve for first seeing there is no question made that as Iudas was imployed in the Apostleship with the rest so he was admitted also with the rest unto the fellowship of all Worship and Divine Ordinances and was present at so many former feasts of the Passeover as Christ did keep with his Disciples there can be no inconvenience to suppose him present at the Passeover at this time also Secondly seeing whatsoever is said by Historiographers concerning a
Now the Lord discovereth Herods plot and disappointeth him Doct. 1. Wicked men may keep their design against Christ close from the knowledg of men but cannot hide their counsell from God he perceiveth Herods mind perfectly 2. The Lord is watching over the just and will not suffer their honest simplicity to be so far abused by the enemy as ignorantly to betray Christ into his enemies hands therefore he forewarnes these wise men that they should not trust Herod nor to go toward him any more but return home another way 3. Such as beleeve in Christ the longer they follow him the more confirmations of faith they find as here beside all the former God giveth this revelation also unto these wise men and their life also for a prey from the rage of Herod Vers. 13. And when they were departed behold the angel of the Lord appeareath to Ioseph in a dream saying Arise and take the yong child and his mother and flee into Egypt and be thou there untill I bring thee word for Herod will seek the young child to destroy him The wise men are gone now Christ is sent away also Doct. 1. Our Lord was persecuted so soon as he was known in the world he is sought to be slain who came to save men for Herod doth seek to destroy him 2. He who is the ancient of dayes the everlasting Father according to his God-head is called a young child according to his man-head as Isai. 9.6 did foretell for Herod shall seek the young child 3. The Lord will have ordinary means used when they may be had He will save Christ by flight and will do no miracle needlessely therfore Go flee into Egypt saith the Angel 4. It is safe to wait for the Lord in all things and to attend his providence Be thou there till I bring thee word saith the Angel to Joseph Vers. 14. When he arose he took the young child and his Mother by night and departed into Egypt Joseph obeyeth speedily Doct. 1. When our direction is clear our obedience should be speedy and without delay as Joseph being warned ariseth by night and makes for his journey 2. When Christ is known he will be more dear then any thing else for as the child is first in Josephs commission verse 12. to take care for him so in his obedience here the child is before the Mother for it is said He took the child and his mother 3. Any place if God send us there if Christ be in our company is good even Egypt for Ioseph departed into Egypt being sent thither Vers. 15. And was there untill the death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my son That we may see how the prophesie is fulfilled the meaning of the words of Hosea is in effect as if it had been said O church of Israel when thou was in thy infancy I so loved thee that I brought thee out of Egypt as my adopted Son and in thee I called out of Egypt my only begotten Son who as the promised seed of Abraham was in thy loynes and as in thy bondage in Egypt I intended to fore-shadow and signifie the sufferings of my Son and his fleeing out of Canaan into Egypt so also in the calling of thee my adopted Son out of Egypt I intended to fore-shadow and signifie the calling of my only begotten Son out of Egypt that he should perfect the work of redemption in the midst of the land promised unto thee yet notwithstanding of all this thou hast been unthankfull unto me Thus Christs going down to Egypt and bringing back out of it is a fulfilling of the Prophesie and withall this sheweth unto us that in all the Lords work about Israel be had a speciall eye upon the promised seed upon the Messiah who was to come out of that people fore-shadowing somthing of him or accomplishing somthing foresignified of him Therefore it should not seem strange unto us that the Evangelists do apply sundry such speeches of the old Prophets unto Christ who was mainly aimed at and born witnesse unto in the Law and Prophets Ver. 16. Then Herod when he saw that he was mocked of the wise men was exceeding wrath and sent forth and slew all the children that were in Beth-lehem and in all the coasts thereof from two years old and under according to the time which he had diligently enquired of the wise men Now Herod finding himself disappointed bewrayeth his cruell design against Christ. Doct. 1. God turneth the wisdome of his enemies into folly Now Herod did find himself mocked 2. Wicked heads do take it hardly if every instrument whom they imploy and abuse do not serve their base designes for Herod is wroth with the wise men as if they had mocked him 3. Enemies of Christ when fraud doth fail them do fall to open rage now Herod sends forth to slay Christ if he can find him 4. Satan and his instruments do labour to overthrow such as are likest unto Christ if they cannot overtake himself Therefore Herod causeth to slay all the young children in Beth-lehem who were nearest in age unto Christ. 5. Wicked men do not reverence Gods providence in disappointing their wicked purposes but are incensed the more to do mischiefe as Herods course doth shew here Vers. 17. Then was fulfilled that which was spoken by Ieremiah the Prophet saying 18. In Rama was there a voyce heard lamentation and weeping and great mourning Rachel weeping for her children and would not be comforted because they are not The Evangelist applieth to this passage of Gods providence the words of the Prophet Ier. 31.15 Who doth foretell that as the captivity of the ten tribes had once made the state of Israel as it were their moâ—her to morne so should the calamity of Israel make that stâ—â—e to mourn again for the murther of so many children in and about Beth-lehem and yet this comfortlesse sorrow should be swallowed up by the consolations of Christ come into the world as may be seen Ier. 31. comparing vers 15 16. with 10 11 18 22. in the last of these verses the incarnation of the Messiah is pointed at expressly Now this prophesie is here accomplished Rachel indeed here mourneth and no consolation can be sufficient to asswage this sorrow except that consolation only which cometh by the Gospel and by the incarnation of the Son of God Doct. 1. It is a good way for making use of Gods providence to compare events with the predictions of Gods word and to mark where we see accomplishment answerable that we may say with the Evangelist Thus is it fulfilled what the Lord hath spoken 2. The troubles of the Lords people are foreseen and weighed in a ballance and comfort is prapared for them for the weeping of Rachel is foretold of the Lord before it come and consolation is prepared for it in Christ as the place in Ieremiah
warrantably for Matthew here sheweth the warrant of John his calling out of Isaiah 2. A called preacher should labour that the heart of the hearers be prepared for more and more lively receiving of Christ for this is Johns scope to prepare the way of the Lord. 3. He should not keep silence but in open audience discharge his commission plainly not in obscure or high termes fully keeping back nothing of the Lords revealed counsell and boldly not fearing what flesh can do unto him for this much is imported in Johns crying voyce 4. He should labour to bring down the pride of impenitent hearers and to lift up the dejected soul of such as in the sense of their sin and unworthines dare not beleeve for this is to make the Lord his pathes straight injoyned by John Vers. 4. And the same Iohn had his raiment of camels haire and a leathern girdle about his loyns and his meat was locusts and wild honey He sheweth the austerity of Johns way and manner of living fitted for his extraordinary commission Doct. 1. Such as the Lord doth call to the Ministry he fitteth them unto the work and unto the times wherein he doth imploy them such austerity was fit in a Nazarite sent forth to waken a world besotted in security 2. Ministers in their outward manner of living should so behave themselves as loast exception may be taken against them and as their work in their hand may be most advanced for so did John Baptist. Vers. 5. Then went out to him Ierusalem and all Iudea and all the region round about Iordan 6. And were baptized of him in Iordan confessing their sins As for the successe of Johns Ministry there is no small confluence of the people unto him Doct. 1. When the Lord mindeth to fish soules he can make them swim thick about the net of the gospel for all Judea went out to Johns Baptism 2. It is not unusuall to the Scripture to take All for all sorts and ranks of people all Iudea and all the Region for all sorts of people out of Judea and the Region about Jordan 3. Ministers in receiving in of members of the church must be content with the profession of repentance and faith joyned with submission to the ordinances and not pry in narrowly on their hearts and consciences for John did not take auricular or particular confession of sins it was impossible the multitudes coming to baptism being so great but such as confessed their sins in generall and desired Baptism were admitted by him and baptized in the river whether by sprinkling water on them or dipping them the word doth not determine for it is so large as to give room to either but that it was sprinkling is most likely for thus most conveniently so great multitudes could be baptized of John confessing their sins Vers. 7. But when he saw many of the Pharisees and Sadduces come to his baptism he said unto them O generation of vipers who hath warned you to flee from the wrath to come This is a speciall Sermon in the peoples audience directed by John to the Pharisees the most precise sect among the Jews who sought to be justified by their works and to the Sadduces the most licencious sect of the whole who beleeved neither resurrection of the body nor immortality of the soul wherein John exhorteth them to uprightness and bringing forth of good fruits by five reasons The first is Ye have been hitherto wicked vipers and it is a wonder that ye are fled from wrath therefore now bring forth good fruits verse 7 8. Doct. 1. How powerfull is the preaching of truth when the Lord is pleased to blesse the same for here many even of the Pharisees and Sadduces came to Johns Baptism 2. Such as professe to beleeve the word and to repent of their sins to submit to Gods ordinances cannot be excluded from entring into the society of the church for John doth not exclude these Pharisees and Sadduces the worst of men from entring into the christian church by Baptisme of whom he could have no more but profession of faith and repentance 3. Notorious sinners may and should in their receiving into the church after any pollution by scandal be put in mind of their former evill life that they may be humbled the more and be more holy for time to come for John doth not stand to call these Pharisees Generation of Vipers which is the name of the worst sort of serpents 4. It is a rare thing to see sectaries converted for John wondereth at their coming and saith Who hath forewarned you to flee 5. Wrath doth follow on all the wicked who either live Belly-gods and Epicures as the Sadduces or do seek to be justified by their own works as the Pharisees for who hath forewarned you saith he to flee from the wrath to come 6. Coming to Christ and subjection to his ordinances is the way to eschew wrath for that here is called Flying from wrath 7. When Gods glory peoples edification and salvation do require that publick faults should be publickly rebuked then the credit of the party to be reproved is not to be stood upon for John doth not stand in this case to brand these too much esteemed sectaries with the stile of Generation of Vipers to the end they may be humbled and the people drawn off the following of their former erroneous courses Ver. 8. Bring forth therefore fruits meet for repentance John having admitted these Pharisees and Sadduces into the church by Baptism now he instructeth them as disciples Doct. 1. The severity of the faithfull pastor should be mixed with love and care to have men saved for John so reproveth what is by-past as he giveth them direction for time to come saying Bring forth fruits 2. Men must not be secluded or suspended too long from the society of the visible church but upon their profession of repentance and faith in Christ and subjection unto his ordinances must be admitted and then commanded to prove themselves sincere by such fruits as may evidence the truth of their repentance for so doth John saying Bring forth fruits worthy of repentance Verse 9. And think not to say within your selves We have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham The second reason I assure you least you deceive your selfe that the prerogative of being Abrahams children will not avail you except you be sincere children carefull to do good works therefore Bring forth fruits Doct. 1. Carnall confidences are great impediments unto true repentance and must be renounced by such as would be found sincere Therefore saith John Thinke not to say within your selves we have Abraham to our Father 2. Gods promises unto the children of Abraham may be fulfilled and yet all such of the children of his flesh as are profane may be cut off for John saith Think not to say Abraham is our father 3. Rather
for even Christ went not into the wildernesse to be tempted but as he was led of the holy spirit dyâ—ing unto him what belonged unto his calling Ver. 2. And when he had fasted forty dayes and forty nights he was afterwards an hungred In every part of our Lords humiliation he lets out some spark of his God-head that when he is seen to be Man he may be known to be God also he will fast and uphold himself without meat or drink forty dayes and forty nights not only to fulfill what the type of Moses and Elias their fasting did foreshadow of him but also as the Son of God to shew forth his divine power able to sustain the humane nature under every burthen which the Father should lay upon it 2. Whatsoever power it pleased our Lord to put forth in his humane nature yet did he not abolish the verity thereof but did keep unto it all the naturall properties and in the time of his humiliation did subject it also to all common and sinlesse humane infirmities Therefore having so miraculously sustained himself so long a time He afterwards was an hungred Vers. 3. And when the tempter came to him be said If thou be the Son of God command that these stones be made bread The temptations and assaults of Satan are three The first to provide for his bodily wants by an unlawfull mean for to work a miracle at Satans direction was not a lawfull mean of providing food to himself Doct. 1. No wonder men find themselves daily solicited by Satan unto sin For Satans stile from his continuall practice is the Tempter and it is his trade to tempt 2. It is possible that such as God doth love dearly may be troubled with bodily apparitions of Satan for the Tempter is permitted to appear to Christ himself and to speak to him 3. It is no wonder to find Satan calling in question the Adoption or Regeneration of any of Gods children for he dare call in question the Son-ship of the Son of God notwithstanding that within few dayes before this the Father and the Holy Spirit from heaven had born witnesse in open sight and audience unto it If thou be the Son of GOD saith he 4. Satan sits his temptations unto mens present case and condition for Christ being hungry is tempted to provide bread in a way which the tempter doth prescribe 5. In tempting Satan pretends to be careful of helping the tempted party to a better condition for here he will seem desirous both to have bread provided for Christ in his need and also to see him made manifest to be the Son of God by such a miracle for he saith If thou be the Son of God command these stones to be made bread 6. Satans temptations are moe then once a number linked together for here he tempts first to misbeleeve the word of God lately spoken of him then to suspect and doubt of his Fathers provident care over him Thirdly to provide for himself by indirect means Fourthly to abuse his power of working miracles in taking directions from Satan and committing such like other sins Ver. 4. But he answered and said It is written Man shall not live by bread alone but by every word that proceedeth out of the mouth of God Our Lord answereth this temptation by Scripture Doct. 1. Satans temptations must not be neglected but carefully answered and that by Scripture as the only mean to overcome him for It is written saith Christ. 2. Howsoever God hath appointed means of entertaining mens life yet the power of sustaining life is not in the means but in Gods powerfull word or commanded blessing conveyed by means or without means as he pleaseth for Man lives not by bread only but by every word that cometh out of his mouth 3. Seeing means of life albeit we had them cannot avail us except God give his blessing we should attempt nothing about them without Gods warrant for else we do offend God and provoke him to withdraw his blessing this is the reason why Christ rejecteth the temptation by this Scripture saying Man liveth not by bread c. Ver. 5. Then the divel taketh him up into the holy city and setteth him on a pinacle of the temple 6. And saith unto him If thou be the Son of God cast thy selfe down for it is written He shall give his angels charge concerning thee and in their hands they shall bear thee up least at any time thou dash thy foot against a stone The first temptation being rejected by Scripture Satan maketh a new assault and pretendeth Scripture in his second temptation Doct. 1. Albeit Satan get the foil yet he will set on again 2. God may give Satan so far power over the body of one whom he loveth dearly as to carry it out of one place to another for Satan is permitted to transport Christs body from the wilderness to the city and to lift it up upon a pinacle of the Temple 3. Satans power in this kind is limited so as he cannot hurt nor molest further then he is limited He may lift up Christs body on a pinacle of the Temple but he hath no power to cast him down 4. Where the ordinances of God are and where he promiseth his Presence that Place and that Society is to be accounted holy albeit many of the People in that Place and Society be defiled Jerusalem though defiled now exceedingly yet retaineth the name of the holy city 5. Satan will readily presse the same point by sundry means and crave unreasonable proofs of a mans adoption one after another for the second time he saith If thou be the Son of God 6. As Satan tempteth at one time to use unlawfull means to preserve life so at another time he will tempt a man to neglect means of preserving life at one time he will tempt us to distrust Gods care of our preservation at another time to presume upon Gods care without a warrant yea sometime he will tempt a man to put hand in his own life and will colour it with some pretence for Cast thy selfe down c saith he 7. Satan can transforme himselfe into an Angel of light and pretend Scripture for his temptation It is written saith he 8. When Satan citeth Scriptures he wrests the meaning or hides the word which might shew the meaning for Psalm 92.11 12. It is said The Lord shall keep thee in all thy wayes that is in thy warrantable walking Satan keeps up these words Ver. 7. Iesus said unto him It is written again Thou shalt not tempt the Lord thy God Christ answereth the second temptation by Scripture also Doct. 1. We must not esteem the lesse of Scripture albeit Satan and his instruments do abuse it but with the same weapons must we fight against Satan still and oppose a clear place of Scripture unto such places as the Tempter blowes mist upon for It is written again saith our Lord. 2. We should not desire God to give
gotten and because their manner of preaching and holy conversation should direct men how to exercise their faith on Jesus Christ and how to draw vertue from him for their consolation and sanctification therefore it is said Ye are the light of the world 2. Except God erect a ministry among men and indue his servants with gifts and graces and make them faithfull to doe their duty the world shall lie in the darknesse of ignorance and error of sin and misery going on to perdition and except Ministers endeavour to have the World illuminate by holding forth the true knowledg of Christ they cannot be free of the worlds perishing nor answerable to this their duty for to them it is said Ye are the light of the world 3. He tels them of the dignity of their calling and duty therein by another similitude teaching us that as a city set on a hill cannot be hid being set there to the intent it might be seen afar off so Ministers of the Gospel for the eminency of their calling and the necessity of their duty cannot be nor may be hid but must shew forth that light to the world and they cannot choose but have their doctrine and diligence in their calling their manner of life and conversation and whole carriage better and worse laid open to the view and observation of all men for they are compared here to a city set on a hill which cannot be hid Vers. 15. Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light unto all that are in the house By another similitude he presseth the Apostles and in them all his Ministers to propagate the Gospel Doct. 1. As men do not light a candle that they may make it uselesse by hiding it under a covert but use to hold it forth that all the house may see it and have the benefit of the light thereof So God doth not give unto any man a gift to understand the mysteries of the gospel and to utter the same with a calling so high and honourable as to preach his name that they should keep close their gift within their brest or within their own doores but that they should communicate their gifts in an orderly way to all the church or House of God and therefore as they would be answerable to Gods designe they must study to illuminate the World and the church by holding forth of the Doctâ—ine of Christ for if Men do not light a candle but that it may give light to the whole house far lesse must they think that God doth light a candle but for the use of his House Vers. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven From the former Doctrine of the duties of the Apostles our LORD draweth an exhortation to them and all Ministers of the Gospel according to the rule Mark 13.37 What I say unto you I say unto all whom you represent teaching that what light of Knowledge or Faith in God or Love to God or to men they have they should bring it forth for the benefit of men in their Doctrine and life by the faithfull discharge of their Ministry and holy conversation therefore saith he Let your light shine c. 2. They should so wisely and sincerely behave themselves in all things that they may be approven to the consciences of all men for it is said Let your light so shine before men that they may see your good works that is may perceive may be convinced and forced to acknowledge that ye so teach and so do as the Lords faithfull servants and children should do 3. By the holy conversation of Christians God shall be glorified known beleeved in loved and praised Therefore it is said that men may glorifie your heavenly Father 4. Christians by their holy life shall be justified of men as the true children of God for saith Christ So do that men may glorifie your Father which is in Heaven 5. A good work is onely that which is done 1. By a child of God 2. In obedience to God his Fathers command 3. For the good of men and 4. For the glory of God For it is said Let your light shine that your Father may be glorified by men who see your good works or profitable and commendable works Vers. 17. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill Here our Lord vindicateth himself from the calumny of Antinomianism or opposing the Law and the Prophets Doct. 1. No wonder the sincere Preachers of the gospel be slandered as if they were adversaries to the Law for even Christ himself was traduced in his time as guilty of this fault as he sheweth in his Apologie saying Think not that I am come to destroy the Law or the Prophets The ground of the mistake was because our Lord set at nought the glosses which the corrupt Doctors of the time did put upon the Scripture and taught men the way of justification by grace without the works of the Law therefore men traduced him as an enemy to the Law and to the Prophets for clearing himself he bringeth five reasons The first is I am so far from intention to destroy the Law and Prophets that by the contrary I intend to fulfill them saith he therefore the calumny uttered or conceived of me as if I intended the contrary is false Doct. 2 Christ is a true friend to the Law his doctrine and the course prescribed by him to his Church by all means doth procure the obedience of the Law and the fulfilling of the prophesies for he saith I am not come to destroy them but to fulfill them Now Christ is said to be come to fulfill the Law and Prophets because what they prophesied of him he doth accomplish what they aimed at he hath brought and is in bringing to passe what way of righteousness and salvation they set down he doth make good for what is in the Law and Prophets to be fulfilled by predictions of what Christ should do and suffer set down partly in plain partly in figurative types and ceremonies or commands of holy Duties backed by Promises to the Obedient and Threatnings against the disobedient with their examples all these Christ came to fulfill most exactly first by accomplishing in his own person all predictions of his perfect obedience even unto the death whether set down in plain termes or foresignified of him under types and figures of the ceremonial Law next by using all means that men should give obedience to the morall Law and by blessing effectually these means and making men really to give obedience to the Law And thirdly by making good all the promises to his subjects and executing all his threatnings against his enemies and so he saith justly I came not to destroy but to fulfil the Law and Prophets Ver. 18. For
6. The incarnation of the Son of God is a noble Prop to Faith Thou son of David say they have mercy 7. Mercy is our only plea with God and Christ Therefore say they Have mercy on us Ver. 28. And when he was come into the house the blind men came to him and Iesus saith unto them Beleeve ye that I am able to do this they said unto him Yea Lord. Christ suffereth them to cry on till he lead them unto his lodging Doct. 1. The Lord will seem not to regard the prayer which he mindeth to grant and so will traine on the Supplicant patiently to pursue his request for no answer is given till the blind men come to his lodging and do follow him within doors 2. Whoso love to have any thing from Christ had need to have a right estimation of his power and to have their faith fixed therefore Beleeve ye saith Christ that I am able to do this 3. In things belonging to this life it is sufficient to beleeve his Power leaving the matter of his Wil to himself Therfore here it is asked only Beleeve ye that I am able And they answer Yea Lord and no more Ver. 29. Then touched he their eyes saying according to your faith be it unto you 30. And their eyes were opened and Iesus straightly charged them saying See that no man know it Our Lord toucheth their eyes and openeth them Dct. 1. Where any faith is the Lord will strengthen it as need is therefore albeit no touching was needful yet to strengthen their faith He toucheth their eyes 2. Faith shall not be frustrate Therefore saith Christ According to your faith be it unto you and their eyes were opened 3. Our Lord loved no rash applause but that his miracles should be keeped in silence a while that men might take heed to his doctrine the more resolutely and praise his work the more solidly Therefore charged he them saying See that no man know it to wit till I give you warrant Ver. 31. But they when they were departed spread abroad his fame in all that country They not taking heed to the command but consulting their own wit do contrary to the commandement therefore is their disobedience marked But they spread abroad his fame Whence we learn That the most specious pretences that can be made are not able to save a man from guiltinesse if he disobey a command Ver. 32. And as they went out behold they brought to him a dumb man possessed with a divel 33. And when the divell was cast out the dumb spake and the multitude marvelled saying It was never so seen in Israel In the healing of the dumb Learn 1. Where Satan gets possession he doth mar the right use of what a man hath of God in one thing or other in so far as he is not restrained From some he taketh the wit away as from the lunatick from some he taketh their strength and boweth down their back From some he taketh their hearing and from this man he taketh his speech He is a dumb man possessed with a divel 2. The only remedy of all sort of possession is To bring the person infested by Satan unto Christ as this man is brought unto him 3. When Satan is cast out the man is set free and where the Spirit of the Lord is there is liberty for When the divell is cast out the dumb spake 4. Where Gods work is rightly seen the gloâ—y of divine and super excellent power is perceived Therefore is it that the multitudes marvelled saying It was never so seen in Israel meaning that never any such work was done Ver. 34. But the Pharisees said He casteth out the divels through the prince of the divels Satan moveth these dogs to blaspheme Christ. Doct. 1. It is a dangerous thing to oppose Christ for such will at length readily blaspheme him and will give the glory of his working rather unto the divel then unto him as here the Pharisees said He casteth out divels by the Prince of divels Ver. 35. And Iesus went about all the cities and villages teaching in their synagogues and preaching the Gospel of the kingdome and healing every sickness and every disease among the people In Christs care of the salvation of the multitude Learn 1. That diligence in teaching and preaching the Gospel is the proper way to convert and save souls which Christ himself hath appointed and practised in his own person He went about all cities and villages teaching and preaching 2. Justly is the Gospel called the Gospell of the Kingdome both of Grace and Glory seeing it is the light which sheweth the Kingdome the furnisher of weapons to fight for it It is the Scepter whereby the Subjectâ— of the Kingdome are guided It is the rule and law for the Subjects life and it containeth the evidences of the Subjects right unto the Kingdome and being received in a mans hâ—â—â—t it bâ—ingâ—th with â—â—a begun kingdome of righteousnesse peace and joy 3. The best opportunities of peoples conveening must be taken for teaching the Gospel and no pains should be spared for that purpose as men have their particular calling for Christ the Prince of Pastors went about all the cities and villages teaching in their synagogues 4. Christs miraâ—lâ—s were all of thâ—â— profitable to men He healed siâ—knesses and diseases 5. There is no evil or malady of soul or body among people which our Lord is not able and willing to heal in all those that imploy him for He healed every malady and every disease in those which came unto him Ver. 36. But when he saw the multitudes he was moved with compassion on them because they fainted and were scattered abroad as sheep having no shepherd Our Lord compassionatly looketh upon the condition of the people under their ordinary teachers the Pharisees Doct. 1. Misery of Gods people is a reason to shew pity when he pleaseth and specially when they are conveened in a multitude for it is said When he saw the multitudes he was moved with compassion because they fainted 2. They are all as wandring sheep who are not gathered in unto the saving faith of Jesus Christ Therfore these multitudes not yet converted are compared to scattered sheep 3. These men are no Pastors in Christs estimation who do not teach people righteousness and salvation in Christ who are idle and unfruitfull shepherds Such as were the priests and Levites at that time Therfore the multitude here are counted as Sheep having no shepherd because their teachers did not their duty unto them in any profitable way Ver. 37. Then saith he unto his disciples The harvest truely is plenteous but the labourers are few 38. Pray ye therefore the Lord of the harvest that he wil send forth labourers into his harvest This his commiseration he layeth forth before his Apostles that they might be affected therewith also Doct. 1. People made willing to hear the Gospel are like a field ready to be cut down so
seemed to have of common gifts means of salvation shall be taken from them so as they shall not reap eternall life thereby Ver. 13. Therefore speak I to them in Parables because they seeing see not and hearing they hear not neither do they understand From this ground that this multitude was reprobate our Lord giveth a reason of his speaking to them in parables Doct. 1. Some do see with their natural eyes Gods Works and wonders and do hear his Word also outwardly who do not by the spiritual eye of Faith perceive or take up the Lord's glory shining therin for Some in seeing see not in hearing hear not 2. Concerning such as God hath reprobate he will dispose so of the meanes of salvation toward them as they shall profit nothing by them unto salvation therefore saith he I speak to them in parables Ver. 14. And in them is fulfilled the prophesie of Esaias which saith By hearing ye shal hear and shal not understand and seeing ye shall see and shall not perceive Left they should have thought this an hard saying Christ sheweth that Isaias threatned the like against the wicked in his time and did prophesie of the righteous judgment of God in this sort to come upon the reprobate in Christ's time Hence learn 1. That the prime reason of the with-holding of saving grace from such as do perish is in Gods decree of reprobation for of the reprobate it may be said Though the Lords works be outwardly and in a common manner seen by them and his Word do sound among them and be outwardly or in a common manner heard by them yet this shall be without profit to them or use making of by them for Such hearing they hear and perceive not 2. When Gods judgment pronounced in Scripture hath taken hold of one fleece of wicked persons in one age it goeth on to be executed upon others after them of that same sort for the words of Isaiah spoken to the people in his own time are to be fulfilled even upon the wicked in Christs time some hundred years after Isaiah's prophesie and the same words are fulfilled in our time and shall take hold of the wicked in time to come Ver. 15. For this peoples heart is waxed grosse and their eares are dul of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their ears and should understand with their heart and should be converted and I should heal them The Lord sheweth the righteousness of God in execution of this decree of reprobation by this that there is in them a voluntary induration of heart going before the juridial induration inflicted upon them Hence learn 1. That beside the natural seneslesnesse of things spiritual and the natural ignorance and unbelief of the Gospel there is an affected voluntary blindnesse of mind and hardness of heart which men draw on by custome of sinning this is it he saith Their eyes have they closed 2. Where unto natural blindnesse and hardnesse of heart men superadde a wilfull blindnesse and hardnesse of heart it is justice with God to give them over to a judiciall blindnesse of mind and hardnesse of heart as the comparison of this place with that of Isaiah cha 6. giveth ground for here their voluntary blindness is set down They have closed their eyes there the judicial blindnesse and hardness is set down Shut their eyes make their heart fat 3. This plague is proper to the reprobat who God wil not save to whom God hath resolved to give no saving grace Lest he should heal them 4. whosoever get grace to turn fro their sins to repent to beleeve in Jesus Christ are not given over to a reprobate sense shal surely be saved For while he saith He wil not grant them grace to hear and understand that is to believe repent least they should be healed he importeth that if they did believe and repent they behoved undoubtedly to be healed the exercise of Faith and Repentance being infallibly marks of saving grace Ver. 16. Bâ—â— blessed are your eyes for they see and your eares for they hear 17 For verily I say unto you that many Prophets and righteous men have desired to see those things which ye see and have not seen them to hear those things which ye hear have not heard them By shewing the reprobation of this People Christ commendeth the estate of his Disciples Doct. 1. Such as have received grace to perceive salvation offered in Jesus Christ and to lay hold theron are truly blessed for Blessed are your eyes saith Christ for they see 2. The miserable condition of the reprobate and such as are given over to misbelief doth commend the blessed estate and condition of such as get grace to believe being compared therwith this is imported in But blessed are your eyes 3. The estate of the church after the manifestation of the Messiah in the flesh is more blessed than the condition of the church before Christ in respect of the grace of the Gospel now more cleerly proponed without shadows and figures and in this happiness the Apostles who conversed with Christ bodily justly have the first place Many Prophets and righteous men have desired to see what you see and have not seen them 4. Such as get a saving sight of Christ do earnestly desire to see more of him for Prophets and righteous men who beleeved in Christ to come ardently desired to see him in the flesh Ver. 18. Hear ye therefore the Parable of the Sower In the exposition of the Parable learn The Lord will teach his own the meaning of his Word so as they may be edified therby and what they do not understand at one time he will cause them to understand at another for Hear ye saith he to his disciples the parable of the sower Ver. 19. When any one heareth the word of the Kingdome and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart this is be which received seed by the way side From the exposition of the seed sown by the way side learn 1. That the Gospel is the word of the kingdome of Heaven and other words in comparison are to smal effect but this word sheweth the way and giveth right unto the Kingdome giveth earnest and a beginning of the Kingdome of Heaven therefore it is called The word of the kingdome 2. Satan is busie waiting on where the word is preached to marr the hearing or understanding and believing of it for When one heareth that wicked one cometh 3. Where men understand not the Gospel preached and are not made sensible by the preaching of it of their own sinfulnesse and danger on the one hand and of the grace of God offered in Christ to relieve them on the other hand the word is lost unto them for The wicked one catcheth away that which was sown Ver. 20. But he that
together his elect from the four windes from one end of heaven to the other The fifth signe There shall be a great sound of a trumpet as it were summoning all to compear before the Tribunall of Christ unto judgement which teacheth us That the Day of Judgement shall be no lesse terrible thâ—n the Day of Promulgation of the Law upon Mount Sinai as for other reasons so for this that as there was an audible Trumpet which sounded at the giving out of the Law so 〈◊〉 there be an audible Sound of a Trumpet at the Day of judging Men for transgressing the Law The sixth signe or evidence of Christ's coming is That the Elect being raised from death or in stead of death changed from this mortall life unto the estate of Immortality the Angels shall be set on work to gather them from all the quarters of the earth whence the winds do blow or from the utmost paâ—eâ— of the earth where the sight of the Heavens have an end Doct. Albet the Elect be now fat scattered one from another in sundry respects yet then shall they all meet together not one shal be in lacking for the Angels shall gather Christ's Elect in unto him from one end of heaven unto another Ver. 32. Now learn a parable of the fig-treeâ— When 〈◊〉 branch is â—et tender and putteth forth leaves ye know that Summer is high 33. So likewise ye when ye shall see all tâ—â—â—e things know was it is near even at the doors 34. Verily I say unto you this generation shall not passe will all these things be fulfilled 35. Heaven and earth shall passe away but my words shall not passe away After he hath given the signes of the destruction of Jerusalem and of his own second coming he confirmed them in the certainty of the coming of both and draweth all this doctrine to good use and first he certifieâ—h them of the destruction of the Temple under the parable of a fig-tree that when the fig-tree beginneth to bud Summer is near So when they should see the Jews dâ—ting on false Christs hearkâ—â—ing to false prophets persecuting the preachers of the Gospel growing tumultuous and seditious under hopes of a bodily liberation from the yoke of the Romans rumours of wars arising Armies coming in upon Judea then let them perswade themselves saith he When these signs should appear judgment was at the door upon that Nation and that both these signes and the destruction of Jerusalem with the Temple should all come to passe in the dayes of them that were then living vers 33 34 and he forbiddeth them to doubt hereof because his words were more firm then heaven or earth vers 35. And so much for the destruction of the Temple and the signes and time therof Doct. 1. When we see some part of the truth of God come to passe in our sight it should help us to beleeve and expect the fulfilling of the rest as When we see the trees bud we know that Summer is near 2. It is hard to our misbeleeving hearts to give that credit to Christs words whereof they are worthy but by so much more is our Lords love to us and care of us to be praised and admired that he by so many meanes goeth about to confirm and perswade us therfore saith he Verily I say unto you c. 3. Whatsoever Christ doth say shal be or shal not be his word is more firm then the Fabrick of heaven and earth for these shal be altered but the Lords word is solid and endureth for ever Heaven and earth shal pass rather saith he c. Ver. 36. But of that day and hour knoweth no man no not the Angels in heaven but my Father only Concerning the precise time of his second coming he saith that neither man nor Angel knoweth but only the Father wherby he doth not exclude the rest of the persons of the God-head but only the creatures Doct. 1. The peremptory time of the day of judgement â—nd keepeth it to himself secret and will not have it particularly known and therefore it should not be narrowly pryed into for Of this day and hour knoweth no man c. 2. All things are not revealed neither to the Angels nor to men but so much at may edifie the Church and as concerneth us to know for My Father only knoweth saith he Ver. 37. But as the dayes of Noah were so shall also the coming of the Son of man be 38. For as in the dayes that were before the flood they were eating and drinking marrying and giving in marriage untill the day that Noah entred into the Ark. 39. And knew not untill the flood came and tooke them all away so also shall the coming of the Son of man be Our Lord draweth this doctrine unto use to stir us up unto watchfulness and to this end he setteth before us seven motives the first motive is There is no small hazard in case men be sound secure and not watching when Christ cometh therefore watchfulnesse is necessary Doct. 1. It is safer to make ready for the day of judgment and to watch lest we be surprised then to be curious to know the particular time of it for As the dayes of Noah were c. 2. As the old world did not beleeve judgement coming albeit forewarned by Noah that it was coming so fares â—â— with the world and will be so with the multitude of the world till the day of judgment for As in the dayes of Noah 3. When men beleeve not things concerning the day of judgement and another life no wonder they be given over unto and drowned in the matters of this life for They were eating c. that is This and the like was al their care 4. Whatsoever truth men do not beleeve when it is told them that they do not rightly know though they conceive the meaning of the word told them for it is said They knew not 5. Who so beleeve not judgment when it is threatned shall feele judgement and be taken away with it when it cometh for The flood came and tooke them all away Ver. 40. Then shall two be in the field the one shall be taken and the other left 41. Two women shal be grinding at the mil the one shal be taken and the other left This second motive of watchfulnesse teaching that at the day of judgement they who have lived in near fellowship shal be shed one from another as for example they who had been joyned in one work Some in the field some in the miâ— 2. The meanest degree of people shall be taken notice of Even women labourers in the field grinding at the mill 3. Judgement shall passe exceeding exactly to take one and leave another to pull up one to meet Christ in the clouds and leave another to be punished with the damned Therefore watchfulnesse is necessary Ver. 42. Watch therefore for ye know not what hour your Lord doth come The third motive teaching
the governour said Why What evill hath he done But they cried out the more saying Let him be crucified The people choose Barrabbas and refuse Christ by their rulers perswasion Doct. 1. Wicked men have a greater hatred against Christ then against the most vitious amongst them as here they ask Barrabbas to be saved and seek that Christ may be destroyed 2. Wo to the people when their leaders are corrupt for then shall they be tempted by wicked counsel and wo unto them yet more if they follow their wicked directions for so might they be led with these cursed Jewes to preserve Barrabbas and destroy Christ. 3. Halfe friendship lake warme affection toward Christ wily-working for him so as men who are Christs adversaries may be pleased also may well shew the righteousnesse of Christs cause but cannot deliver him or his servants from suffering nor exempt the cold-rise friend from sin therfore either must a man be a right down friend plain and frank for Christ or nothing Pilates wiles striving to save Christ and to please the people also do not serve the turn but do rather ensnare him and inrage Christ's adversaries the more for They cryed out the more Let him be crucified Ver. 24. When Pilate saw that he could prevail nothing but that rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Pilat overcome with the temptation of pleasing the People first absolveth Christ and then yeildeth him over to the fury of his adversaries and will have them only to be guilty of his death Doct. 1. He that is not resolute to resist sin upon all hazards will yeild to it at last as Pilat doth here 2. Ignorant men are easily deceived counting themselvs free of such sins as men or inconveniencies from men do presse them unto as Pilat is here for because the people made a tumult he washeth his hands and saith I am innocent of the blood of this just person 3. Whatsoever be the fault of instruments in a wicked deed the prime authours and instigatours have the chief guiltinesse therefore not without ground saith Pilate to the Jews See you to it Ver. 25. Then answered all the people and said His blood be on us and on our children The mad people deluded by their leaders take on them the guilt without fear Doct. The stupidity of a misled conscience is fearfull when it is most deep in guiltinesse it dare defie Gods Justice in the opinion it hath of its owne innocency as here the people answer â—ilate His blood be upon us wherein their mouth doth pronounce their own doom and Wrath is from that time come on them unto this day Ver. 26. Then released he Barrabbas unto them and when he had scourged Iesus he delivered him to be crucified Thus is Jesus absolved from all guiltinesse in himselfe and declared in the face of his Accusers to be a just person and yet is he dealt with as a guilty man scourged and delivered to be crucified wherein we must look up unto the dispensation of a higher Judge who had the sins of the whole Elect in a Roll to charge upon him and now to exact of him above what he had already suffered yet more satisfaction to justice for the full Redemption of his people that so they may behold him as he is to wit the eternall and only begotten Son of God in his humane Nature suffering according to the paction of Redemption past between him and the Father all that Justice could crave for the expiation of our sins and purchase of righteousnesse and life eternall unto us and to this end we must take along with us in all Christ's sufferings 1. The consideration of the worthinesse of the person who is surety suffering for us that he is the Lord God Almighty filling the whole Earth with his Glory the Redeemer and holy One of Israel personally united with our Nature now upon him while he standeth before Pontius Pilate Secondly The consideration of the fearfull and horrible deservings of sin in us which calleth for our everlasting torments with the curse of God upon us Thirdly the consideration of the strictnesse of Divine Justice which will have sin punished condignly and will neither quit the sinner without a ransome nor the Redeemer without full satisfaction and punishment equivalent to the principall Debters deservings Fourthly the consideration of the wonderfull grace of God who is content to take satisfaction unto justice for the sins of men from one man in the name of all those for whom he offereth to satisfie Fifthly the consideration of the unspeakable love of God who giveth his own eternall Son to be the man who shall pay for the rest of the adopted children Sixthly the consideration of the meeknesse and patience of our dear Lord and Saviour Jesus Christ who loved us and gave himselfe for us even to the cursed Death of the crosse yea to be made a curse for us that we might obtain the blessing of righteousnesse and eternall life through him if these considerations go along with us we shall see our selves worthy for ever of the shame and torment which our Lord endured for a short time and we shall see Christ in his deepest humiliation shining gloriously in our eyes our faith shall find food and our sins shall find poison in the sufferings of our Redeemer Doct. 1. Such as think they cannot stand except by the good will of Princes or People whensoever they are put to declare themselves whether they love Christ or the World better will certainly choose to please Princes or People whatsoever may become of Christ as here the People will have Barabbas set free and Christ executed to please their Rulers and Pilate will both release Barabbas and scourge Christ to give unto the People satisfaction 2. It is no wonder that Christ's Servants find hard measure of men at the Bar of Justice for no fault is found in Christ And yet he is scourged and delivered to his Adversaries to be crucified 3. Christ's Servants should resolve after lesser sufferings to endure yet more and at last to suffer death for Christ after suffering of many things is scourged and then delivered to be crucified 4. Our sins deserve to be punished with extremity of pain and torment and with extremity of shame and disgrace for our Redeemer behoved to be scourged and crucified also Ver. 27. Then the Souldiers of the Governour took Iesus into the common Hall and gathered unto him the whole Band of souldiers 28. And they stripped him and put on him a Scarlet Robe 29. And when they had platted a Crown of Thorns they put it upon his Head and a Reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Iews 30. And they spit upon him and took a Reed and smote him on the Head 31. And after
for him neither from God nor Man Doct. 1. Satan by what means he can doth drive hard to have men despairing when they are in extremity as here speaking by his instruments he tempteth Christ. 2. Till Christ had ended the worke of redemption all sort of vexations did run together and by course upon him for now unto all the former exercises in body and soul he must hear his prayer unto the father wrested and mocked he must see himself insulted over as a man smitten and plagued of God and as forsaken of God and man Let us see say they if Elias will come to him Ver. 50. Iesus when he had cried again with a loud voice yeilded up the ghost In this close of Christ his suffering learn 1. That the Son of God according to his man-hood verily died and his soul was separate from his body for He yeilded up the ghost 2. He died not by constraint but willingly for of his own accord He yeelded up his Spirit 3. In dying he was conquerour over death for before death could come at him as a weakling which cannot live any longer Christ being so strong as To cry with a loud voice sets upon death and yeeldeth up the ghost Ver. 51. And behold the vail of the temple was rent in twain from the top to the bottome and the earth did quake and the rocks rent Our Lord being dead as man letteth forth the glory of his God-head more then before in four wonders The first wonder is The vail of the temple or the mid-wal of partition which divided between the Sanctuary and the body of the temple was rent in twain from the top to the bottom wherein Christ gave all men to understand 1. That his death was the fulfilling and the accomplishment of all the Levitical rites and figures of the temple and of all the ceremonies annexed unto it and that now they were to be esteemed as rent and to be done away 2. That now by the Gospel sealed up in his death the way unto heaven was made plain and open 3. That the partition wall between Jew and Gentiles to wit The ceremonial Law which divided them asunder was rent and no more to stand in force The second wonder is The earth did quake wherby the Lord gave men to understand 1. That as he is Lord of heaven which had given testimony unto him by hiding its glory when he is suffering shame so also he is Lord of the earth which now doth tremble before her Lord. 2. That he was to shake the heavens and the Earth by the gospel of his sufferings and of the redemption purchased unto sinners by his sufferings The third wonder is The rocks rent to shew the power of Jesus who could subdue the greatest difficulties and overcome the hardnesse of whatsoever obstinate hearts upon whom he pleaseth to shew his power Ver. 52. And the graves were opened and many bodies of the Saints which slept arose 53. And came out of their graves after his Resurrection and went into the holy city and appeared unto many The fourth wonder is The opening of the graves and the resurrection of many deceased Saints after Christ's resurrection which was done 1. To shew that Christ died and was buried not to remain under the great power of death and the grave but to quicken the dead and to raise them out of their graves and that he neither died nor rose for his own particular but that he might redeem his own from death and give unto them resurrection and life 2. To let us understand that he is the Saviour of all those that believed in him before his Incarnation and were deceased who were to be saved by the Messiah no lesse then of those who believed since and that the former are partakers of the fruit of his death and resurrection no lesse then the later 3. The death of the godly is only a sleep of the body till the morning of the Resurrection come for it is said The bodies of the Saints which slept 4. Resurrection and the rest of the effects of Christ's death and resurrection are benefits only unto the Saints therefore only the bodies of the Saints arose 5. Albeit the great Harvest of Christ's death and resurrection is not to be expected till the day of judgement yet the first fruits of that Harvest are abundantly manifested In that many of the bodies of the Saints arose 6. The resurrection of the Saints dependeth upon the resurrection of Christ who is their Head for He is the first born from the dead The rest who arose unto an immortall life came out of their graves after his resurrection 7. The wonders which our Lord did worke were all able to abide the light and wanted not sufficient witnesses for among the rest these Saints which were raised out of their graves came into Ierusalem and appeared unto many 8. Such as did not believe in Jesus and did not belong unto his election were not worthy to be called to be witnesses of the blessing following upon his death and resurrection it is sufficient that these Saints raised from death did appear to many for they which believe in any measure shall have confirmation abundant that they may believe still more unto them that have it shall be given others are worthy to be despised 9. Albeit a visible Church be very corrupt yet so long as there is a number of true believers in it so long as it hath not gotten a bill of divorcement from God it is to be esteemed of honourably as a Church belonging unto Christ Therefore is Jerusalem here called The holy City Ver. 54. Now when the Centurion and they that were with him watching Iesus saw the earthquake and those things that were done they feared greatly saying Truely this was the Son of God These wonders wanted not their effects for the Captain of the Guard and the Souldiers which were with him were convinced by these wonders that truely Christ was the Son of God Doct. 1. The Lords works as well as his word do the errand for which they are sent for when the wonders were seen the Souldiers were afraid and confessed the Deity of Jesus Christ saying Truly this was the Son of God 2. Profane Souldiers are more easily gained unto Christ then misbelieving Rabbies for we hear thus much of the one but nothing of the other that they were any whit moved 3. Christ's love is such that when sinners are doing him all the dishonour they can he will reveale himselfe unto them and overcome them with free love for here is a Centurion and other Souldiers with him turned Subjects to him and confessours of his Name even when he is hanging dead on the crosse life springeth forth of him to open the eyes of these Souldiers to see his God-head and giveth them courage to confesse it in his deepest humiliation Ver 55. And many women were there beholding afar off which followed Iesus from Galilee ministring unto him