receiveth the seed into stony places the same is he that heareth the word and anon with joy receiveth it 21. Yet hath he no root in himselfe but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended From the exposition of the seed sown in stony ground learn 1. That some hear the word and receive it with joy readily upon temporall grounds and naturall motives for excellent truths and offers of remission of sinnes and eternal life may affect a naturall man in a natural way Such is he that receiveth the â—â—rd in stony places 2. Where sound faith is not mixed with the word received there the word is not ingrast for He hath no root in himself 3. Where the word is not received so as the root of true faith and Gods grace is in the man his seeming faith will not endure whatsoever lustre it may have for He endureth but a while 4. When a man receiveth the Gospel for some motive of a temporary good the fear of some temporary evill such as is threatened in persecution will be able to drive him from his professed Faith for When persecution cometh by and by he is offended and so a ffliction is a touch-stone wherby to try the sincerity of professours Vers. 22. He also that receiveth seed among the thornes is he that heareth the word and the care of this world and the deceitfulnesse of riches choak the word and he becometh unfruitfull From the exposition of the seed sown in thorny ground learn 1. That however the word seem to be received if it do not bring forth fruits of amendment of life if it beget not Faith working by Love it is like seed choaked with thorns and the word is lost in such an heart 2. Whatsoever things pertaining to this life do go so near a mans heart as they take up the room time travell and affection which heavenly things should have they are but thornes which choak the seed of God's Word 3. When the care of getting or keeping or governing of riches under fair pretences of a lawfull calling of caring for our family and not neglecting the benefits of God do steal away the heart and do waste a mans time and strength which should be bestowed upon heavenly things then all these pretences are but the deceitfulnesse of riches 4. If a man's works do not proceed from the vertue of God's word whatsoever be his works from other principles they are nothing in God's account for If the Word be choaked the man becometh unfruitfull Ver. 23. But he that received seed into the good ground is he that heareth the Word and understandeth it which also beareth fruit and bringeth forth some an hundred fold some sixty some thirty From the exposition of the good ground learn 1. That onely such are worthy receivers of the Word who believe and obey it in their conversation for These only are like good ground receiving the good seed and rendring the fruits of good seed 2. Every true believer is fruitfull albeit every one doth not bring forth fruit in a like measure but some more some lesse Some an hundred some sixty and some thirty fold Ver. 24. Another Parable put he forth unto them saying The Kingdome of Heaven is likened unto a man which sowed good seed in his field 25 But while men slept his enemie came and sowed â—ares among the wheat and went his way 26 But when the blade was sprung up and broughâ— forth fruit then appeared the tares also 27 So the servants of the Housholder came and said unto him Sir didst not thou sow good seed in thy field From whence then hath it tares 28 He said unto them An enemie hath done this The Servant said unto him Wilt thou then that we go and gather them up 29 But he said Nay lest while ye gather up the tares ye root up also the wheat with them 30 Let both grow together until the Harvest and in the time of Harvest I will say to the reapers Gather ye together first the tares and bind them in bundles to burn them but gather the wheat into my barns Another Parable serving to teach That the visible church full not want a mixture of wicked persons joyned with the Godly unto the worlds end and that we must not dream of a possibility to make a perfect separation of good and bad in the church The chief doctrines to be observed herein are 1 That the externall visible church is worthy to be called and counted the Kingdome of Heaven even in regard of the externall constitution of it in this world notwithstanding of the mixture of wicked hypocrites in it because therein Christ rules as King and hath his Subjects all professing him to be King of Saints but especially in respect of his own elect therein who honour him in Spirit in whom he doth begin eternal life and draweth it on unto perfection 2. The visible church is like a corn field wherein are sown good seeds and noysome weeds sound converts begotten of God and wicked hypocrites who are the children of Satan for the enemy sowes tares among the wheat 3. There is no more possibility for men to eschew the incoming of Hypocrites into the church than for any husband-man's servant to hinder an enemy to cast in the seed of weeds in their Master's field in the night when men do sleep 4. It is a matter of grief and offence to see in the church of God so many unprofitable and noysom weeds so many wicked hypocrites and naughty persons this the servants coming to regrate the matter doth import 5. The rash zeal of servants before they consult the Lord their Master is ready with the hazard of the church and true members thereof to have such a constitution of the visible church as they should suffer none to be a member who are not inwardly regenerate but have all others of whose inward Regeneration they are not assured plucked from among professours this is imported in Wilt thou that we go and gather them up 6. The Lord albeit he hath given order to censure the scandalous Offenders yet he dischargeth his servants to prosse toward such a separation as to have all the weeds and wicked in heart to be cast out least while they gather out the gracelesse tares they should root out also the gracious wheat with them for it is not possible for any man to discern the renewed from the unrenewed so clearly but he may be mistaken this Christ meaneth by he said Nay lest ye root up the wheat with them 7. The Lord accounteth it lesse hazard to suffer many hypocrites to be in the visible Church then to hold out or cast out of it any one of the weakest of the Elect and converted children for so he reckoneth here that it is much safer to suffer many weeds to grow in Gods field then to hazard one grain of good wheat by seeking to root out
the power of death but must be raised at last to an immortall condition that it may also live for e-ever by his Power who hath proclaimed himselfe the Goâ— of his own people and hath taken this stile and will keep it for ever Ver. 33. And when the multitude heard this they were astonished at his doctrine This is the issue of the Controversie Doct. The end of disputation against the truth is a further clearing of it and glorifying of Christ as here The multitude were astonished at his Doctrine Ver. 34. But when the Phrisees had heard that he had put the Sadduces to silence they were gathered together 35. Then one of them which was a Lawyer asked him a question tempting him and saying 36. Master which is the great commadement in the law This is a new rancounter with the Pharisees who though they were refuted sundry times before and had heard that the Sadduces were put to silence yet they do resolve a new assay and after consultation do find out one of their learned Rabbies thinking to give Christ some affront upon a disputable question concerning What is the greatest Commandement in the Law Doct. 1. In these perverse men the blindnesse the boldnesse the obstinacy the malice of Christs enemies is to be seen they renew their onsets frequently They gathered together and sent out one to tempt him 2. The adversaries of Christs grace will seem to be much for the Law even when they are against the true end of the Law that is against forgivenesse of sin through Christ which is the greatest matter of the word of God Ver. 37. Iesus said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind 38. This is the first and great Commandement Our Lord having to do with a proud hypocrite puffed up with a conceit of his own righteousnesse doth so answer him as he sayeth out the spirituall meaning of the Law that the man might see how short he came in the obedience thereof and so doth teach us 1. That the commandements are not obeyed except the obedience proceed from love this is imported Thou shalt love the Lord. 2. The commands are not satisfied except the whole man wholly in all things obey with his whole mind affections and the strength of all the powers of soule and body therefore saith he With all thy heart soule and mind 3. To love God is the greatest command because it is the Fountain of the obedience of all the commands and also because all the commands of the first Table are but branches and evidences in part of our love to God 4. The great commandment is not fulfilled except a man in the sense of his short coming in love to God seek for reconciliation with him enter in a covenant of grace with him and make use of his friendship as of a reconciled God therefore saith he Thou shalt love the Lord thy God 5. The commandment of loving God with all our might and adhering to him as reconciled unto us and made ours by covenant is first to be looked unto as being of greatest consequence for This is the first and great command to love the Lord thy God Ver. 39. And the second is like unto it Thou shalt love thy Neighbour as thy selfe The Pharisees asked of one commandment and our Lord in his answer giveth two comprehending all this commandment is called the second because it is in the next room after immediate worship of God to be looked unto and because it is the summe of the second Table It is called like unto the first because it hath the same authority it requireth like spirituall and constant obedience as the first and must be joyned with the first by such as would be found obedient unto the first and herein the envy and malice of these Pharisees is taxed who pretended to love God and yet did hate the Saviour his Son and all peoples salvation who must be saved onely by him Doct. 1. So many as professe love to God must set themselves to love their Neighbour also at his command for he cannot love God who will not love his Neighbour therefore saith he The second is Love thy Neighbour 2. It is lawfull to love our selves yea it is a commanded duty after ouâ— love to God and with our love to God and from our love to God that is to say So as our love to our selves be not in the first room which belongeth to God so as our love to our selves be subordinate unto the love of God and may make us forth-coming to the honour of God and do not prejudge our love to God but fuâ—ther the same for the command which saith Love thy Neighbour as thy selfe saith Love thy selfe by a second and like command depending on and flowing from the first 3. A right ordered and measured love to our selves is the rule and measure of our love to our neighbour the love of God must be preferred both to our selves and neighbour so as we must not please our selves or our neighbour by displeasing God but our love to God being fixed in the own place then in reason as we would have others to do unto us do we also unto them for Thou shalt love thy neighbour as thy self that is Sincerely and constantly Ver. 40. On these two commandements hang all the Law and the Prophets The Pharisee did move the question concerning the greatest commandement in the Law meaning the moral Law Christ having answered telling him that he had not only satisfied the question concerning the greatest commandement of the moral Law but also had given him the summe of the whole Law yea not only so but also had given him the summe and scope of the whole Books of Scripture wherupon doth hang the whole doctrine of Moses and the Prophets On these two commandements saith he hang all the Law and the Prophets and so shall we find it to be if we consider the matter for the summe and scope of the Scriptures may be comprehended in these three The first is To shew us what duties the perfect Law of God requireth of us The second is To shew how being found short of our duties and guilty of fearful transgressions of the Law we may be reconciled with God The third is To shew how and by what rule we shall walke before God in new obedience Now all these three will befound in Christs answer and in these two great commandements for 1. In these great commands the duty of perfect love is first enjoyned for it is said Love God with all thy heart and thy neighbour as thy selfe 2. Upon our presupposed short-coming in our duty the seeking unto the covenant of reconciliation is insinuate and injoyned in these words thy God Thou shalt love the Lord thy God 3. After the covenanting there is injoyned an indeavour of sincere setting unto the obedience of the whole Law with our heart mind and
the Kingdome of Heaven â—hich is above and they who do not prepare themselves â—o not watch for his coming shall be excluded from Christ â— his coming From this Parable in so far as it tendeth â—â—â—o this scope Learn 1. Christ and his Church may well be compared to the Bridegroom and the Bride and the spiriâ—all communion between them to Marriage mutually proâ—ised in espousals in this life and to be solemnized and compleaâ—ed at the coming of our Lord. 2. As in the Parable â—o in the visible Church all do professe themselves devoted â—nto Jesus Christ the Bridegroom and to be desirous of communion with him in Heaven and possibly may attain to a â—amelesse conversation and appear Virgine-like all waiting for the coming of our Lord in their own and others estimation 3. As among the Virgines in the Parable so in the visible Church all are not wise Christians but some wise and really such as they professe themselves to be others are counterfeit Christians and foolish 4. As among the Virâ—ines in the Parable so in the visible Church onely these are wise who with the outward Lamps of open profession labour to be furnished inwardly with the saving graces of the holy Spirit namely Faith working by love and repentance mortifying their sinfull lusts that in newnesse of life they may glorifie God But whoso are destitute of inward grace in their heart they are foolish for the Lamps of their outward profession without oyle do serve to no purpose when matters come to a triall 5. As in the Parable the Bridegroom cometh when they are not aware So will Christ come unto Judgment in a day and hour that men know not 6. As in the Parable the wise are admitted and the foolish excluded So they who are inwardly renewed and indued with the saving graces of the holy Spirit shall be taken up to heaven and they who are destitute of the oyle of the holy Spirit void of true faith and of the renewing vertue of Gods Grace shall be excluded 7. As in the parable the wise could not help the foolish nor the foolish hurt the wise So the society of the hypocrites with the godly in the visible church shall not be prejudiciall to the sound christians in the day of Gods judgment not yet the society of the godly avail the hypocrites among whom they have lived but every man shall be judged according to that which is within him 8. As in the parable the self-conceit of the Virgins ver 11 12. helped not them so the opinion which unrenewed persons within the visible church have of their interest in Christ their vain confidence and foolish hopes grounded upon the outward profession and their formal practises of externall duties will not avail them before the Lord at that day 9. To be watchfull now and to examine well our own case and to see that we be sure of the inward anointing of the holy Spirit whereby we are made indeed holy is the only way to be certain of our salvation when Christ cometh to judgement for this use Christ commandeth us to make of the parable saying Watch therfore Ver. 14. For the Kingdom of heaven is as a man travelling into a far country who called his own servants and delivered unto them his goods 15. And unto one he gave five talents to another two and to another one to every man according to his seuerall ability and straitway took his journâ—y 16. Thâ—â— he that had received the five talents 〈◊〉 and traded with the same and made them other 〈◊〉 â—â—lents 17. And likewise he that had received two he also gained other two 18. But he that had received one went and digged in the earth and hid his lords mony 19. After a long time the Lord of those servants cometh and reckoneth with them 20. And so he that had received five talents came and brought other five talents saying Lord thou delivered â—â— unto me five talents behold I have gained besides them five talents more 21. His lord said unto him Well done thou good and â—â—full servant thou hast been faithfull over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. 22. He also that had received two talents came and said Lord thou deliveredst me two talents behold I have gained two other talents beside them 23. His lord said unto him Well done good and faithful servant thou hast been faithful over a few things I wil make thee ruler over many things enter thou into the joy of thy Lord. 24. Then he which had received the one talent came and said Lord I knew thee that thou art an hard man reaping where thou hast not sowen and gathering where thou hast not straâ—ed 25. And I was afraid and went and hid thy talent in the earth 〈◊〉 there thou hast that is thine 26. His Lord answered and said unto him thou wicked and slothful servant thou knewest that I reap where I sowed not and gather where I have not strawed 27. Thou oughtest therefore to have put my mony to the exchangers and then at my coming I should have received mine own with usury 28. Take therefore the talent from him and give it unto him which hath ten talents 29. For unto every one that hath shal be given and he shal have abundance buâ— from him that hath not shal be taken away even that which he hath 30. And cast ye the unprofitable servant into utter darknes there shal be weeping and gnashing of teeth Another parable tending to put all men on work and in speciall the Ministers of the Gospel for setting forth the glory of Christ and of his Kingdome among men according to every man's ability and calling under the similitude of a master giving to his servants mony to trade withall for his use Doct. 1. As the man in the parable travelling into a far country disposed of his affaires and ordered all matters till his return So hath our Lord Jesus given exact order in his Word to all men and specially to his Ministers how his house shall be governed and how every man should serve him till his second coming again 2. As the master in the parable giveth not the same number of talents to each servant So the Lord So the Lord giveth not a like measure of gifts to every one but to some more to some lesse as his heavenly Wisdom thinketh expedient 3. As in the parable some made use of their talents some not So in the visible church some imploy the gifts they have according to their calling to the edifying of others and promoving of the Kingdome of Christ othersome do misregard the Kingdome of Christ and care not how it go with Christs matters if their own particular go right and therefore they make no conscience to promove Christs Kingdome in their vocation as their duty set down in his word doth require 4. As the master in the parable reckoned with his servants
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
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
to our enemies must be approven to God for we are commanded to prove our love to them by dealing with God to give them mercy contrary to their deservings at our hands to this end he saith Blesse them Pray for them and this is a task to exercise our obedience and to prove our sincerity therein Ver. 45. That ye may be the children of your father which is in heaven for he maketh his sun to rise on the evil and on the good and sendeth rain on the just and unjust To perswade us to obey this Command our Lord proponeth five motives The first is because so we may make it appear to others and to our own hearts also that we are the Children of God whose bounty is extended in giving the common use of his gifts unto his evil and unjust enemies Doct. 1. By imitating of the bounty of God we shall grow more and more like to him we shall more and more make it appear that we are renewed unto the image of God therefore saith he That ye may be the children of your Father 2. We should not lightly passe by the common favours of God bestowed upon men as the benefit of the Sun and Rain but must observe the goodness of God therin toward men in making his Sun to rise and his Rain to fall on the unjust Ver. 46. For if ye love them which love you what reward have ye do not even the Publicans the same The second motive is because except your love shall extend it selfe unto your enemies in the obedience of God ye can expect no reward from him Doct. 1. Love refused to our enemies proveth our love bestowed on friends to be no acceptable service to God for If ye love them only which love you what reward have ye to expect for if we love only for love again we do serve our self only and not God and where no service is no reward is A third motive is this the vilest and most odious sinners in the world shall equal you if you do love only such as love you and do not also love your enemies therfore love your enemies Doct. To stand at that measure of love which a wicked man may attain unto is nothing esteemed of by God for If you saith he love only your friends do not even the Publicans the same Ver. 47. And if ye salute your Brethren only what do ye more then others do not even the Publicans so A Fourth motive is there must be more in you then civility couâ—tesie and humanity moving you to give expressions of love only to your friends therefore love also your enemies Doct. 1. There must be more in a christian then can be in these that are not renewed for What do you more then others importeth that we should do more seeing we are born of God better furnished with his spirit more ingaged by special obligation to God then others and therefore must not carry our selves so as it may be said unto us what do you more then others 2. The most hated sinners may equall the holiness of them who make not conscience to have this commanded love unto their enemies in them for Do not the Publicans so importeth so much Ver. 48. Be ye therfore perfect even as your Father which is in heaven is perfect A fifth motive is Gods children must aime at the perfection of all vertues and therefore at the perfection of Love extended to their enemies Doct. 1. Christians are called unto perfection and albeit they cannot fully attain unto it in this life yet must they aime at it to come more and more near unto it for it is said Be you therefore perfect 2. God only is the pattern of perfection to be set before our eyes as he holdeth forth himselfe unto us in his word and in his Son Jesus Christ the expresse image of his Person to be imitate by us therefore it is said Be ye perfect as your heavenly Father is perfect CHAP. VI. Christs Sermon on the Mount goeth on in this chapter wherein he teacheth the right manner of alms Ver. 5. Of prayer Ver. 16. Of fasting Ver. 19. and dischargeth covetuousnesse In all which he sharply taxeth the faults of the Scribes and Pharisees Ver. 1. TAke heed that ye do not your alms before men to be seen of them otherwise you have no reward of your Father which is in heaven COncerning the right manner of giving Almes these Truths are holden forth unto us Doct. 1. Almes or shewing mercy to the Poor is a duty carefully to be gone about for it is said Take heed to your almes 2. The sin of vain glory may easily slide in it self in any work specially in alms giving therefore saith he Take heed you do not your almes to be seen of men 3. If almes be done for obtaining praise of men and not for conscience of a commanded duty God will not take it for service for it is said Otherwise you have no reward of your Father which is in Heaven Ver. 2. Therefore when thou dost thine almes do not sound a trumpet before thee as the hypocrites do in the synagogues and in the streets that they may have glory of men Verily I say unto you they have their reward 3. But when thou dost almes let not thy left hand know what thy right hand doth 4. That thine almes may be in secret and thy Father which seeth in secret himself shall reward thee openly This is the remedy of this ill Doct. 1. We must marke and beware of such faults as we see in others namely such ostentation as the Pharisees used who when they were to give almes proclaimed by sound of Trumpet that the poor should conveen at such a time and place to receive such a mans alms therefore Christ saith Do not sound a Trumpet c. that is Beware of all vain of oftentation 2. When men in doing good look more to mens praise then how to please God the vain praise of men whether they obtain it or misse of it is all the fruit which they shall have of their work for Verily they have their reward they need look for no more 3. Each other sinner do seek darknesse and lurking holes to hide their sin but Church and Market and the most open conventions are the choise places for acting of the sin of hypocrisie as here in the Synagogues and in the streets 4. All Hypocrites are vainly glorious Hypocrisie and vain glory go together for Hypocrites saith he Do that they may have glory of men 5. We should not suffer our selves to take notice what we give in almes nor should we esteem much of it as if there were any worth in our alms let be to seek praise of men for this is the way Not to let the left hand know what the right hand doth otherwise no man can be ignorant of what he doth deliberatly no man can give almes but the poor who receive the almes must know of it
and in publick collecting of almes the world must needs be open 6. Alms given in a right manner that is in obedience to God and in love of the poor is a secret work for the main substance of it is only seen of God therefore it is said That thy almes may be in secret 7. What good work wee take least notice of what wee make least esteem of and do carry most quietly between God and us of that doth God take special notice for of such a work it is said the Father seeth in secret 8. Whatsoever good work is done of secret intention to obey and glorifie God shall be made open by him in due time to our praise and shall be rewarded in open to our profit for beside the sweet testimony of the conscience following it it is promised Thy Father himself shall reward thee openly Ver. 5. And when thou prayest thou shalt not be as the hypocrites are for they love to pray standing in the synagogues and in the corners of the streets that they may be seen of men Verily I say unto you they have their reward The next Doctrine concerns the right manner of prayer Doct. 1. In prayer all hypocriticall oftentation must be eschewed such as the Pharisees used who in the congregation and in the Street carried themselves so as they might be taken notice of and accounted to be devout men for it is reproved here They love to pray standing that they may be seen of men 2. Persons who are vain glorious in their prayers have no profit of their prayers save the wind of some witlesse mens approbations for They have their reward 3. Howsoever men may think it hard that prayers for this fault should be lost yet so it shall be found for Christ saith Verily I say unto you they have their reward Vers. 6. But thou when thou prayest enter into thy closeâ— and when thou hast thus thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly Christ doth not forbid publick praying before others in the Congregation nor in a Familie for this is a part of Gods due worship and of our confessing of his name neither doth he retrinch all our secret prayers to a chamber but the meaning is that we should in all our prayers be far from ostentation Doct. 1. In prayer we should regard only Gods eye and seek only his approbation and beside all our praying with or before others we should pray also when no man knoweth of it and whensoever we pray whether in private or publick we should be as far from vain oftentation as if we were in a private chamber alone with doors shut for this is it that he saith When thou prayest shut thy door c. 2. Our prayer must be from the inward of our spirit directed with confidence to the invisible God for Pray saith he to thy Father 3. In prayer God doth take notice specially of the uprightnesse of the heart and of that which is hid from men for he saith Thy Father seeth in secret 4. The sincere and secret prayer is followed with an evident blessing in the answer for He shall reward thee openly saith Christ. 5. The rewards of God must needs be full of Grace when he promiseth to reward praying and begging both in this world and at the day of judgment saying of secret prayer Thy Father shall reward thee openly Verse 7. But when you pray use not vain repetitions as the heathen do for they think that they shall be heard for their much speaking 8. Be ye not therfore like unto them for your Father knoweth what thing ye have need of before ye ask him The second fault in prayer is idle multiplying of words which is discharged for three reasons which are so many doctrines 1. Idle multiplying of words is the sin of the heathen who are destitute of the saving knowledge of God for Christ saith Use not vain repetitions as the heathen do Idle repititions of words presupposeth and proceedeth from â— base misconception of God as if he could be moved by multitude of words as men are moved for They think saith he to be heard by their much speaking but do ye not so The third reason is Because Christs Disciples when in obedience of Gods command they come to worship God and to edifie themselves in prayer need neither to inform God what they would have for He knoweth saith Christ what things you have need of before you ask nor need they to move or perswade God for He is your Father saith he and therefore we should not nor need not use vain repetitions mean time let us remember that when the Saints insist in prayer affectionately avowing the truth and mercy of God and striving to strengthen their own faith in prayer that is not a vain repetition or that much speaking which is here forbidden Ver. 9. After this manner therfore pray ye Our Father which art in Heaven Hallowed be thy name For helping of this and other faults about prayer our Lord giveth us the example of a formed Prayer which is ready and fit to be made use of expresly as a Prayer whensoever we should joyn in one body with all true Christians militant in the World in all common and necessary desires which also is to be made use of as a Pattern and Platform for imitation when we are to pray for any one or more things more particularly concerning our self or any part of the militant Church Now as this Prayer is a Pattern for any desires more special then these which are here exprest we are taught hereby 1. To pray only for things allowed and promised in Gods word for such are all things in the Pattern 2. To pray to God only who only hears at all times for We must pray to our heavenly Father only 3. To pray in a known language according as Christ did deliver this form of prayer to his Disciples 4. To pray without vain repetition or idle multiplying of words for this prayer is given for example of such a prayer as hath no vain repetition 5. To pray with more respect to Gods glory then to our own particular good for the order of prayer teacheth so much 6. To pray with a hearty and spirituall disposition in fear and reverence towards God as being above us in Heaven there to receive hear and answer our prayers from the holy sanctuary of Christs body through which vail we get accesse unto the fulnesse of the God-head which dwelleth in Christ who is in Heaven and without whom we cannot find God reconciled 7. To pray with love toward God and confidence in him as in our Father in Christ for Christ giveth warrant to call God Father 8. To pray with affection and love to all Saints militant on earth as children of the same heavenly Father theirs and ours Father to the weak no lesse then to the stronger for Christ will have us
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
instructed about the person and office of Christ he foretelleth his suffering death and resurrection to acquaint them with the crosse and so to prevent their stumbling at his sufferings Hence learn 1. Our Lord was not ignorant what he was to suffer ere it came nor ignorant of the out-gate appointed for him how he should be killed and raised again 2. Whoso would look rightly on Christs sufferings must also look unto his out-gate and victory over the same he must look on his raising as well as his killing for he telleth them He must be killed and raised the third day Verse 22. Then Peter tooke him and began to rebuke him saying Be it far from thee Lord this shall not be unto thee Peter out of his carnall wisdom rashly forbiddeth Christ to suffer himself to be so used Hâ—nce learn 1. That if the crosse be looked unto without looking to the Appointer of it the use end and outgate of it men will never consent that either they or such as they love should bear it therefore saith Peter Far it be from thee Lord. 2. Naturall wit is very confident and presumptuous to judge of Gods matters for Peter leaning unto it dare take upon him to rebuke Christ. 3. Yea if a man lean unto and follow his own naturall wit and affection he may be led to oppose God and the worke of his own Salvation for This shall not be unto thee Lord saith Peter Ver. 23. But he turned and said unto Peter Get thee behind â—e Satan thou art an offence unto me for thou savourest not the thingâ— that be of God but those that be of man In Christs reproof given to Peter learn 1. Our Lord so loved to work out our redemption that he could not endure to be any way hindred therefore saith he Get thee behind me 2. What Satan cannot do immediately he will assay to do it by instruments Christ findeth him out here saying Get thee behinde me Satan 3. Naturally a man savoureth not thingâ— spirituall neither knoweth them nor loveth them if they be told him Therefore saith he Thou savourest not the things of Goâ— 4. We should in temptations beware of Satan as our pany whoever be the instrument and the more impudently we be tempted unto sin wo should the more stoutly and peremptorily resist it as Christ did saying Get thee behinde me Satan 5. After a man hath been much lifted up in consolation be may readily miscarry and fall in some offence as Peters case is here compared with ver 16.6 A man may be a stumbling block unto others albeit he do not intend it for to Peter it is said Thou art an offence 7. Apparent good counsell from a carnall friend may readily carry some temptation in the bosome of it as Peters counsell here doth and sin will serve Satans turâ—â— where ever he find it whether in the godly or wicked for Peters corruption here is Satans instrument fit enough for the time Ver. 24. Then said Iesus unto his disciples If any man will come after me let him deny himselfe and take up his crosse and follow me Hereupon our Lord takes occasion to teach all his followers a necessity of bearing the cross Hence learn 1. That Christ â—oâ—â— that he was to be crucified and resolved to suffer the shame full death of the crosse before it came Therefore calls he his servants suffering fo him by the name of the Crosse that he migâ—â— teach them not to be ashamed of his manner of death when iâ— should come 2. Christs followers must resolve to be disclaimed of him as one of his followers except they will resolve to beâ—â— his crosse Therefore saith he If any man will follow me Lâ—â— him take up his Crosse. 3. Love to a manâ— own life estimation of his wit and worth in a word a mans own self is a bundle of all sort of idols which we must either renounce and be content to have them mortified or else we cannot follow Christ therefore saith he Let him deny himself This self-denyall the Lord hath appointed to be helped forward by a crosse which God will not leave to our choice but will fit it for every man and lay it before him or upon him and wil have every man humbly to stoop and submit and take it on and bear it out constantly so long as the Lord thinks fit to let â—â—ly for Let him saith he deny himself and take up his crosse 5. This crosse must not make a man forsake to follow Christ but rather the man under the crosse must draw the more neâ—r unto Christ and follow him that he may be helped to bear his cross and so attain to self-denyall more and more therefore he saith Take up and follow me 6. As the crosse doth force a man to deny himself for it faileth not to take from him and to lay upon him what he would not so self-denyall boweth the back to take up and bear the crosse kindly therefore said he Let him deny himself and take up his crosse Ver. 25. For whosoever will save his life shall lose it and whosoever will lose his life for my sake shall finde it The reasons to move us so to do are seven The first reason is the eschewing of the crosse to save your life is the very way to lose your life therefore resolve to bear the crosse for Whosoever will save his life saith he shall lose it A second reason to resolve to lose thy life for my sake is the way to keep it therefore resolve to bear the crosse Hence learn 1. That the love of this temporall life maketh men deny Christ therefore is it that Christ will have a man resolving about this life 2. Whosoever will save his life by denying Christ is a great fool for he loseth that eternally which he seeketh by eschewing of Christs crosse to save for a time for Whosoever will save his life saith he shall lose it 3. To lay our reckoning to lose life and al rather then deny Christ or any point of his truth is our greatest wisdom He who maketh least account of his life and of all things belonging thereto in comparison of serving and confessing Christ is a wise man for he gaineth for ever in effect that which he hazards temporally for Christ for Whosoever saith he will lose his life for my sake shall finde it Ver. 26. For what is a man profited if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul A third reason is He that refuseth to bear my crosse in hope to gain thereby shall be disappointed for he shall lose his own soul and so can gain nothing though he seem to gain a world therefore resolve to bear my crosse Doct. 1. When the cause of Christ cannot be maintained without the crosse be born and hope is offered of worldly gain also if a man shall fall off from Christs cause it is a sore
Son of man came not to be ministred unto but to minister and to give his life a ransome for many Our Lord doth clear his Doctrine by his own example shewing them how he humbled himselfe for the publick good Doct. 1. The example of our Lords humiliation of himselfe serveth to curb all ambition in his Ministers and if it prevaile not shall bear witness against them for Even the Son of Man saith he came not to be ministred unto 2. Christ in his first coming came not to take up an earthly dominion or a stately preheminence as his Disciples imagined but came in the shape and state of a servant and behaved himself so as he was ready for the good of his Disciples to wash their feet for he came not to reign in a worldly manner but to serve in the externall Ministery of the Gospell He came saith he to minister 3. Ministers should not onely quit prelacy for the good of the Church but their life also if need bet for Christ out of the Love to mens Salvation not onely emptied himselfe of Stately Dominion but also emptied himselfe of Liberty and Life And gave himselfe a ransom for many Ver. 29. And as they departed from Iericho a great multitude followed him 30. And behold two blind men sitting by the way side when they heard that Iesus passed by cryed out saying have mercy on us O Lord thou son of David Among these that countenance Christ and follow him from Jericho two are marked Doct. 1. Of all the multitude of Christs followers these are the most remarkable persons who give unto Christ most imployment and draw most vertue by faith out of him therefore above all These two blind men are specially here noted 2. It is wisdom to seek of God the greatest things whatsoever else we need for these men are not so curious for Alms of Mony albeit they were Beggers as to have the benefit of the Mediators mercy Have mercy on us say they 3. Whosoever crave any benefit by Christ must be cleare in this point that Christ is the promised Messiah for Son of David is their great argument 4. We must beleeve his power and love as God incarnate able and willing to save us for so do they saying O Lord thou Son of David Ver. 31. And the multitude rebuked them because they should hold their peace but they cryed the more saying Have mercy on us O Lord thou Son of David From the discouragement offâ—red unto them Learne 1. It is no new thing that such as in appearance are following Christ do hinder these who are following him in eaâ—â—est for The multitude rebuked these poor men and will have them to hold their peace 2. But it is wisdom for such as beleeve in Christ the more they are opposed the more to seek him and to take no answer from any but from himselfe for so doth these blind men who do not forsake their petition till it be granted Ver. 32. And Iesus stood stil and called them and said What wil ye that I shal do unto you 33. They say unto him Lord that our eyes may be opened 34. So Iesus had compassion on them and touched their eyes and immediately their eyes received sight and they followed him Christ heareth them and falleth in conference with them Doct. 1. Christ taketh notice of such suppliants as the multitude doth despise He standeth still to hear these blind mens suit 2. Where there is Faith and Sincerity the Lord will draw it forth to open view for his owne glory and the good of the Believer therfore He asketh what they would have that it might be known that they did not seek money but the fruit of his divine power 3. When misery is laid forth in faith before Christ he meeteth it with compassion as here in these blind men for he is a compassionate high priest 4. It is easie for Christ to do every greatest work as here to open the eyes of the blind and to give sight to them for He touched their eyes and they immediately received sight 5. It is reason that what gift we get of Christ we imploy it for his honour for Their eyes received sight and they followed him CHAP. XXI Christ rideth to Jerusalem to vers 12. Casteth out the buyers and sellers out of the temple to ve 18. Curseth the fig tree vers 22. Defendeth his own authority against the Pharisees challenge ver 28. And in two parables setteth down their sin and Gods judgement in rejecting of them Ver. 1. ANd when they drew nigh unto Ierusalem and were come to Bethpage unto the mount of Olives then sent Iesus two disciples 2. Saying unto them Go into the villages over against you and straightway ye shall find an asse tyed and a colt with her loose them and bring them unto me 3. And if any man say ought unto you ye shall say The Lord hath need of them and straightway he will send them IN this Christ's last voyage to Jerusalem Observe 1. That Christ being resolved to lay down his life the more near he draweth to his suffering the more doth he reveal himself to be the promised Messiah in whom the promises were accomplished Therfore he wil now go riding into Ierusalem 2. Again lest the nature of his kingdom should be mistaken he wil give evidence in his poverty that his kingdome is not of this world Therfore he will borrow an asse to ride on 3. He hath right to whatsoever he liketh to make use of as he sheweth in commanding the disciples To loose the asse and her colt and to bring them to him 4. His knowledge doth reach to the observation of the meanest things and doth take notice of Asses and their colts and their bindings and loosings 5. Whatsoever impediment can occur to any of his servants in their course of obedience unto him he doth foresee it and doth provide for the removing therof as here If any say ought unto you c. 6. He knoweth the master of the Asse will be within and what he wil say and foretelleth how he shall dispose of his will and move him without any more to let them go for the hearts of kings and country-men are in his hand and thus he letteth his disciples see a glimpse of his God head saying Straightway he send them 7. Albeit he be Lord of all yet will he make use of what his friends have with their own consent so that they may be reasonable servants with good will bestowing what he calleth for Therfore saith he Straightway he will send them 8. He is not ashamed to professe himselfe Lord and Master and yet to be so far emptied as to have need of the service of an Asse Say saith he the Lord hath need of them Ver. 4. All this was done that it might be fulfilled which was spoken by the Prophet saying 5. Tell ye the daughter of Sion Behold thy king cometh unto thee meek and sitting upon an
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 crosse for the clearing of Justice and shaming of the condemned but here is a Superscription put over Christs Head intended for shame namely to brand him fasly with the calumny of usurpation of an earthly kingdom yet it tended indeed to his glory for Christ is indeed Jesus the Saviour indeed a King and specially of the Iews or the true Israelites of God Doct. 1. All the shame which men could devise against Christ iâ— matter of his glory the mouths and hands of the wicked are so ruled by God that when he pleaseth they shall honour him nil they wil they as the Inscription of the crosse is here a crown of glory to Christ. 2. No wonder to see Christs servants charged of treason when we see what the wicked made to be Christs ditty 3. Christ died for no fault in himself for even his ditty was no fault and Pilate absolved him Ver. 38. Then were there two Thieves crucified with him one on the right hand and another on the left There are here two thieves crucified to bear Christ company and he is set in the midst as a greater malefactour then either of them Doc. 1. Though humane justice could not charge Christ as a sinner yet our sins being imputed that he might bear them on the Tree divine justice can well put our Cationer with his own consent in the chiefest room of sinners for here is Christ reckoned among Thieves Robbers Throat-cutters Traitours and is executed in the midst of them 2. No wonder that Christs Servants how innocent soever be accounted of and used as malefactours seeing Christ is crucified between two thieves 3. Wonderful is our Lords love who is contented to be used as a malefactour that we malefactours might be set free Ver. 39. And they that passed by reviled him wagging their heads 40 And saying Thou that destroyest the Temple and buildest it in three dayes save thy self if thou be the Son of God come down from the crosse When malice hath done what it can to Christs body now Satan in his instruments maketh assault on his mind by mocking his holinesse and fellowship with God and so wil God's justice have it that our sins may be condignly punished in Christs person Doct. 1. It is the top and height of affliction to be mocked in trouble for here cruel mockings are marked as the cap-stone of the malice of Christs Enemies 2. The affliction of the most vile malefactour will find more compassion and humanity from beholders than Christ or his followers for They who go by revile none of the thieves on the crosse but Christ only 3. How unjustly soever Christ or his Servants be condemned of men the World wil hold all accusations of them to be true as here the deposition of false Witnesses is made a reproach unto Christ Thou that destroyest the Temple say they 4. The World doth think that the crosse and fellowship with God cannot consist together the crosse so blindeth their eyes that they cannot see the glory of the Saints as here they think Christ cannot be Gods Son because he is crucified No wonder that in trouble the adoption of Gods children be questioned also If thou be the Son of God say they 5. No proof of the Saints interest in God wil suffice Satan and his instruments except they will give such evidences as he and they do prescribe and which cannot be given without sin and offending of God for If thou be the Son of God say they come down from the crosse 6. No temptation so sore no dart so poysonable as is the question of the grounds of Faith If thou be the Son of God is the sharpest arrow which Satan could shoot Ver. 41. Likewise also the chief Priests mocking him with the Scribes and Elders said 42. He saved others himselfe he cannot save if he be the King of Israel let him now come down from the crosse and we will beleeve him 43. He trusted in God let him deliver him now if he will have him for he said I am the Son of God In the mocking of the chiefe Priests and Scribes and Elders here marked as a higher degree of insolent insulting over Christ Learn 1. That the opposition which men of place and understanding do make unto Christ and the Wrongs which they do are observed of God and agreged by the gifts office and place which they have above the rest of the people as here such men are marked by themselves with a speciall description of them The chiefe Priests mocked him 2. Present sufferings do blind worldly mens eyes so as they can neither see the glory of the Saints by-gone nor to come for all Christ's Miracles and Evidences of his being the Saviour of others are counted nothing of now by these Wretches because of his sufferings and yet in these sufferings Christ was doing the part of a Saviour more than in any of his miracles for not his miracles but his sufferings are the price of our redemption 3. The most vile and wicked reprobates will offer to believe upon such conditions as they themselves shall prescribe unto God as here these men do but they who wil not believe upon the grounds of Faith offered unto them shall not have any such grounds as they would be at Come down from the Crosse say they and we will believe him but Christ will not come down till he satisfie justice for us 4. It is the nature of misbelief to esteem little of whatsoever God hath said or done except he satisfie present demands and take orders and directions from the misbeliever Let him come down now and we will believe him He saved others himselfe he cannot save and such like say they 5. The world will not believe that Gods love toward a man and the subjection of him unto trouble till he die can consist together Therefore Let God deliver him say they if he will have him 6. The world count faith in God which endureth longer then prosperity lasteth or then prosperity may be had in this life to be but fancy Therefore mockingly say they He trusted in God let him deliver him now as if they said His trust is nothing if he be suffered to die on the crosse 7. The point of truth which the divell and reprobate men can least endure is the Doctrine of the God-head of Christ which is the Rock whereupon the Elect are builded Therefore say they He said I am the Son of God This point among all did gall them most Ver. 44. The theeves also which were crucified with him cast the same in his teeth Christ suffereth at the hands of those that were crucified with him it is not unusuall in the Scripture to speak indefinitely of a plurality that which is to be instanced of any one of that sort for the meaning is that not onely common beholders and formerly known enemies did mock our Lord but also the two theeves hanging now on the crosse beside him justly condemned for
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
56. Among which was Mary Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedees children When the Disciples were fled except John It is observed here that many women waited on and were witnesses of Christs Death Doct. 1. It is usuall with the Lord to shew his power and grace most upon the weak and the despised for here he giveth strength and courage to women to attend his sufferings when men had failed 2. Whatsoever grace the Lord bestoweth upon his own it is so bestowed as their weaknesse in themselves doth usually appear also for these women attend But for fear they behold afar off 3. The power of faith in Christ and love to him is such that it will make these that are weakest in the midst of fear and infirmities to spare no travell nor expences but to hazard if need be their life for him Many even women were there who had followed Iesus from Galilee ministring unto him 4. So acceptable unto Christ are the evidences of Believers love that he will subject himselfe to the standing in need thereof and will receive the fruit of their love and cause to register it for the parties honour and others edification as here he causeth to write down that these women ministred unto him of their means followed him out of Galilee and attended on him at his death The name of some of whom he causeth to be set down to let us see that none of them nor such as they are forgotten Ver. 57. When the even was come there came a rich man of Arimathea named Ioseph who also himself was Iesus disciple 58. he went to Pilate and begged the body of Iesus then Pilate commanded the body to be delivered 59. And when Ioseph had taken the body he wrapped it in a clean linnen cloth 60. And laid it in his own tomb which he had hewn out in the Rock and he rolled a great stone to the door of the Sepulchre and departed 61. And there was Mary Magdalene and the other Mary sitting over against the Sepulchre The manner of our Lords buriall is set down to verse 61. and the securing of the buriall place by the adversaâ—ies to the end Our Lord being dead it was expedient that he should be buried 1. That the type of Jonah and other figures in Scripture should be fulfilled 2. That the truth of his death might be known 3. That his buriall might be as a step lower in humiliation so also a mid passage unto a more glorious resurrection 4. That he might sanctifie our burials and by following death as it were to its den make a way through the grave unto our resurrection and full victory over death and the grave Doct. 1. When shame and sufferings are ended some degrees of glory do begin as God provideth here for an honourable buriall unto Christ after the shame of the crosse is past 2. Grace maketh no difference of rich or poor but sanctifieth riches and poverty to his own for Ioseph of Arimathea is a rich man and a Disciple of Iesus also 3. Love to Christ feareth no inconveniences neither thinketh shame of any service unto Christ for Ioseph goeth boldly unto Pilate and professeth it a favour to have liberty to take care of Christs crucified body 4. Christ both in life and death was a friend to magistracy he will have justice satisfied and order kept in his taking down from the crosse no lesse then in his crucifying he will be taken down at Pilates command 5. God provided for Christs buriall so as it should be known that he verily arose for he is put in A new Tombe hewen out of a rock wherein never man did lie before him 6. As persons are more zealous for Christ so are they more particularly taken notice of by God Therefore these women which did attend him so carefully are specially spoken of 7. Love will never shed with Christ in what condition soever he be and will bestow on him what it may as these holy women do bestow looks upon the place he is put into when they can do no more Vers. 62. Now the next day that followed the day of the preparation the chiefe Priests and Pharisees came together unto Pilate 63. Saying Sir we remember that that deceiver said while he was yet alive After three dayes I will rise again 64. Command therfore that the sepulchre be made sure untill the third day left his disciples come by night and steal him away and say unto the people He is risen from the dead so the last errour shal bee worse then the first 65. Pilate said unto them Ye have a watch go your way make it as sure as ye can 66. So they went and made the sepulchre sure sealing a stone and setting a watch To make the matter of our Lords buriall and resurrection yet more cleare Divine providence makes use of the adversaries malice they think to keep Christ under and to provide against his resurrection by setting a guard about the Sepolchre and sealing of the stone Doct. 1. Christs enemies are vexed about him how to suppresse him as here is to be seen while he is alive and while he is dead they can never be secure enough for fear he shall overcome them when they have him dead they know not how to make the sepulcher sure 2. They make of his words and of his servants words as best serveth their purpose for when hee told them that though they destroyed the Temple of his body yet hee would raise it again the third day they passed by his meaning and made it a matter of his ditty and now they take up his meaning and make advantage of it against him 3. When Christ and his cause is brought low every wicked man wil speak as he pleaseth as here they call the God of truth A deceivâ—r 4. Hypocrites do respect religion only for their own ends and as it may serve their turn They pretended to have great respect to the sabbath that they may have Christ shortly out of the way and now they stand not to pollute the sabbath by making a business to secure his sepulchre 5. Magistrates are in a dangerous condition when the rulers of the church are enemies to Christ they will ever be insnaring them in some one thing or other against Christ as here Pilat is used 6. He that sets not God before his eyes but is given to please men will prove a slave to every mans affection such a man is Pilat who granteth whatsoever Christs enemies doe require 7. Whatsoever power of craftinesse can work for obscuring of Christs glory his enemies will go about it carefully albeit with ill successe as here They seal the grave-stone and set a watch thinking to keep Christ fast in the tomb CHAP. XXVIII In this chapter Christs resurrection is declared by Angels to vers 9. By Christ himself ver 11. by the watch to the priests who do corrupt the watch and make them to