from the last to the first 9. And when they came that were hired about the eleventh hour they received every man a peny 10. But when she first came they supposed that they should have received more and they likewise received every man a peny 11. And when they had received it they murmured against the good man of the house 12. Saying these last have wrought but one hour and thou hast made them equall unto us which have born the burden and heat of the day 13. But he answered one of them and said Friend I do thee no wrong didst not thou agree with me for a peny 14. Take that thine is and go thy way I wil give unto this last even as unto thee 15. Is it not lawful for me to do what I wil with mine own iâ— thine eye evil because I am good 16. So the last shal be first and the first shal be last for many be called but few chosen THe scope of the parable is to shew that such as conceit of the merit of their works are of no estimation with Gâ—d who giveth eternal life of Free grace and not of merit The parable is propounded to ver 16. And applyed to the purpose or scope ver 16. To this intent as in the vineyard all these labourers who esteemed much of their own labour notwithstanding they had wrought longer then others yet were last taken notice of least esteemed of and disappointed of their expectation and rebuked as adversaries to Free grace but such as had no confidence in their own working were first rewarded and liberally dealt with So is it in the visible church which is the vineyard of the Lord such as esteem most of their own works merits sufferings shall be least esteemed of by God but such as have no confidence in their own works shal be first taken notice of and most liberally dealt with Thus the last shall be first and the first shall be last A reason whereof is given from the paucity of the Elect in comparison of the greater number of these who are externally called but not elect Herein giving us to understand that it is grace to be imployed in any service or suffering for Christ with any sincerity and it is grace to have a low estimation of our selves and of whatsoever we do or suffer for the Gospel as also to have our persons and works acceptable to God and graciously rewarded with eternal life it doth flow altogether from Gods grace free love electing such a one unto holiness blessednes and not from any good thing in the person And here let us remember that neither similitude nor parable are to be followed further then the scope and intention of the speaker true it is that many witty similitudes may be made here to represent Gods care of his church men â— duty in serving God in their callings Gods incouraging men to work by setting before them a reward Gods calling of some men in their youth some in their old days the distributing to every man the reward of his work after this life is ended and such like but these doctrines are not soundly grounded on this place wherein the scope only is to be the rule of the expositionâ— wherfore if a man once depart he may easilyfal not only in impertinent questions but also in perilous conceptions and such as are contrary to the scope for if theâ— Penny be the reward and the reward be eternall life if the penny be made Hire or due by debt and all the workers do get the Penny then by this parable all shall be saved and all shall be saved by merit of their work then all shall be equall in the gift of eternall life which they make the Penny of reward and so none shall be first or last and none shall be workers in the vineyard or visible Church but Elect only and so the parable shall be close everted and turned to be contrary to the scope expresly declared in the text Thus much may suffice for advertisement to be sober in the exposition not only of this but of al other parables that nothing be a ground to build upon save what the Lord the Speaker intendeth as his scope Ver. 17. And Iesus going up to Ierusalem took the twelve disciples apart in the way and said unto them 18. Behold we go up to Ierusalem and the Son of man shall be betrayed unto the chief Priests and unto the Scribes and they shall condemn him to death 19. And shall deliver him to the Gentiles to mock and to scourge and to crucifie him and third the day he shall rise again In Christ his forewarning the Disciples of his sufferings that in the way that he went the last time to Jerusalem Learn 1. How necessary it is that the doctrine of the crosse be often inculcated that being provided for before it may trouble us lesse when it shall come for this is it which in sundry times before Christ had told them 2. The often foretelling of our Lords passion doth serve to confirme us of the resolute willingnesse of the Redeemer to suffer for us for he knew all that he was to suffer and was never dashed 3. It is necessary that we never separate the consideration of the crosse from the issue nor Christs death from his resurrection which followed lest we be overcome and stumble at the crosse for Christ doth alwayes joyn the mentioning of both together Ver. 20. Then came to him the mother of Zebedees children with her sons worshipping him and desiring a certain thing of him 21. And he said unto her What wilt thou She saith unto him Grant that these my two sons may sit the one on thy right hand and the other on the left in thy Kingdom Concerning the requâ—st made to Christ for preferment of the two Apostles James and John Learn 1. How hard a thing it is to be rid of the love of this world and of pleasaâ—t dreames about it for still the Apostles and their friends did dream of an earthly Kingdom of Christ and of worldly honour unto his servants notwithstanding Christ did so often tell them the contrary â—and did study to prepare them for the crosse rather in this world 2. How necessary it is for all men to watch over their hearts that the love of the honour of this world creep not in upon them when occasion of a Bait doth offer for in hope of prevailing by their mothers mony these two chiefe Apostles are thus tickled and intangled with a vain and corrupt lust 3. What means and mony men will imploy to gain any earthly thing which they love the mother for her naturall bands with Christ must be set on to make suit a preface must be made in general in her speech to oblige Christ for fear of refuse if the particular should first have been propounded I desire a certain thing of thee saith she Grant that these my sons c. Ver.
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
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
did cease to be a tribe before this tribe was dissipate and so destitute of all sort of government which came not to passe till after our Lords death For now Herod is king in Judea who had slain the Elders of the house of David to confirm the kingdome in his own hand yet the tribe remained and had the own order within it self for the regulating of the common things pertaining unto the severall families thereof as appeareth in the taxing of the family of David in Beth-lehem But after Christs coming and ending of the worke of redemption for which he came the tribe of Juda was so cut off and confounded that it never had a face of a tribe again unto this day therefore the Messia is now come 3. When such as should glorifie God do it not but do misken Christ He can raise up others in their room by whom he will honour himselfe for though the wise men of the Jewish Church do not observe the time of Christs coming yet God prepareth witnesses for himselfe from among the Gentiles Behold a number of wise men come from the east to honour him whether from Chaldea or Persia or how many they were or what were their names it is not materiall to us It is sufficient that Christ is honoured by them and that they are the first fruits of the Gentiles their conversion unto Christ. 4. The Lord faileth not to make the best of all means for his own glory to make these mens testimony famous and most fit to check the security of the Jews they are led in a providence to Jerusalem to ask for Christ. Ver. 2. Saying Where is he that is born King of the Iews for we have seen his star in the east and are come to worship him When these men are come to Jerusalem they ask where Christ is and posesse their faith in him and their purpose to worship him Doct. 1. Though Christs kingdome be not of this world yet is he King of Saints the true King of Israel to whom the throne of David was promised that he should fit theron and raign over souls for ever for he is that born King of the Jews 2. Saving faith looketh through all clouds of humane infirmities in Christ and pitcheth upon some point of excellency in him For these men by faith in a babe new born behold the promised Messiah and the King of Israel They ask for the King of the Iews giving to him the ordinary stile of the Messiah 3. The least spunk of saving knowledg doth set a man on work to seek after Christ for where is he say they 4. Faith ere it want Christ will hazard all to come by him for these men confess him with the danger of their life to be the born King of the Iews and do ask for him in Jerusalem even when and where Herod a stranger is reigning as King 5. Though Christ came in the shape of a servant and humbled himself to be born of a mean Damsel yet is his honour to be seen in heaven and earth for a star is created to give warning to the world that the bright morning Star is arisen and from the east wise men do come to confesse him 6. Though God give signes and evidences of Christs coming yet every man doth not see or observe them but such only as God doth reveal them unto for only these wise men are they who get a right sight of this star we say they have seen his star in the cast 7. Faith in Christ and love to him will spare no pains nor travell to come at him for these men are come from a far from the east to sâ—e him 8. Faith seeth Christ to be God and that maketh men to overcome a world of difficulties in seeking to have communion with him for we are come to worship him say they to wit with religious worship due to the promised Mâ—ssiah the Redeemer of souls Ver. 3. When Herod the King had heard these things he was troubled and all Ierusalem with him At the hearing of these news Herod is troubled and all Jerusalem with him he for fear to lose his kingdome and they for fear of wars betwixt two Kings Doct. 1. It is no new thing that Kings are jealous of Christ when they hear he is a King They can hardly conceive how his Kingdome shall not pre-judg their reign albeit indeed their Kingdome hath no such friend as he is therefore Herod when he heard was troubled 2. Worldly men setled in their honours ease and wealth are feared to be troubled about Christ and could be contented to sit quiet without him for all Ierusalem here is troubled also more fearing temporall inconveniences by occasion of Christs nativity then rejoycing in the hope of salvation through him Vers. 4. And when he had gathered all the chief priests and Sribes of the people together he demanded of them where Christ should be born Herod dissembleth his fear and pretendeth zeal to bring the knowledge of Christ to light and to this â—nd he calleth an assembly of the church to enquire what the Scripture spake of the place of his nativity Then which there could not be any act more plausible to the people more acceptable unto these strangers or a more specious show of religious respect unto Christ. In Herod we have the portrait of Christs enemies he dissembleth like a crafty fox waiting for the prey so do they He befriendeth the wise men who are seeking Christ so far as it may serve for his own ends so do they He abuseth the church-men and their assembly calleth for a meeting of the chief priests and Scribes proponeth questions to be solved as if he minded to make good use thereof In speciall asking of them where Chrâ—st should be born as if none were readier to serve him then he mean time he was seeking to find him out to kill him so do they Ver. 5. And they said unto him In Beth-lehem of Iudea for thus it is written by the Prophet 6. And thou Beth-lehem in the land of Iuda art not the least among the princes of Iuda for out of thee shall come a Governour that shall rule my people Israel The Priests and Scribes of the people assembled answer the question from Scripture â—oct 1. As it is the duty of the church-men to assemble readily when matters of Religion and questions concerning Christ are moved in the church so they ought to determine questions according to the Scripture without seed or favour for being conveened they answer It is written in the text cited by the assembly Matthew and Micah do agree in substance That albeit Beth-lehem was a small city of no great wealth nor estimation among the cities of Israel yet it was not little in effect but a city of renown Because in it was born the Governor of Israel the King and Captain of the Lords people Christ Jesus Doct. 1. Scripture consisteth not in letters or syllables but in sense
and meaning for in citations of Scripture here and else-where the Evangelists stand not for words but rest upon the sense 2. The meanness and baseness of any thing whereof Christ maketh use should offend no man for He can make a little Beth-lehem the place of his nativity 3. His presence dignifieth the place wheresoever he is for Beth-lehem how small soever is not the least city because Christ is born in it 4. Christs speciall subjects are the Israel of God and Christs office is to be a Governour a Chieftain and a Guide to the Elect governing and feeding them for he shall rule my people Israel for he shall rule them as a pastor or shepherd doth the word import 5. God can make use of his foes for the furtherance of his own purpose whatsoever be their intentions for by the means of Herod and the Scribes who were small friends to Christ Gods purpose for clearing of the fulfilling of the prophesie about the place of Christs nativity is brought about 6. The Lord can so dispose of means for the benefit of such as are seeking Christ that if one mean be withholden another more profitable shall be furnished For the wise men though they want the sight of a star for a while which they saw in the East verse 2. yet first they are led to Ierusalem verse 1. and then to the light of the Scripture in the answer of the Priests verse 5 6. that their faith might be builded on Christ in the ordinary and surest way In particular God doth offer unto them a notable point of light in the answer of the Priests and Scribes concerning Christs God-head and Eternity For in the text cited here by the assembly Micah 5.2 it is written that Christ his going forth is from of old from everlasting which served to teach them that the Eternalll generation of the Son must alwayes be remembred when his being born as a child is spoken of which could not but be usefull and comfortable unto them at that time Verse 7. Then Herod when he had privily called the wise men enquired of them diligently what time the star appeared 8 And he sent them to Beth-lehem and said Go and search diligently for the young child and when ye have found him bring me word againe that I may come and worship him also Herod goeth on to follow his bloudy plot against Christ and under pretence of a purpose to honour and worship him he intendeth to murther him Doct. In Herod we see yet more of the wayes of the Enemies of Christ. 1. He carryeth on his design closely lest any man should smell his intention so do they He calleth the wise men privily so do they 2. Though he hath learned more of Christ then before yet because his knowledg is not sanctified his malice is not abated therefore the love of earthly things setteth him on to follow his design against Christ so much the more eagerly and so is it with the crafty politicians of this world 3. When he hath gained one point about the place of Christs birth he goeth about to gain another concerning the time of his birth also that he may draw so much nearer for the surprizing of Christ so do they haling in the cords of their net by parts 4. He covereth his purpose of murther under pretence of a purpose to worship Christ he professeth to have faith in Christ and to be of the same mind that the wise men are of and that his resolution is out of the same affection with them to worship him so do they drawing near in profession of Religion that they may more easily betray 5. To make all fast he abuseth the simplicity of Christs friends and thinketh to make them ignorantly to betray Christ into his hands So do they Go search for the child saith he and bring me word 6. Mean time as God blind-folded him in his deepest policy and suffered not his wicked wit to direct some of his servants under pretence of convoying the wise men to go along with them to murther Christ so doth God disappoint Christs enemies in their deep plots for it is easie to God to make fools of his foes when he pleaseth Herod sent the wise men to search out Christ but we read of none sent along with them Vers. 9. When they had heard the king they departed and â—o the star which they saw in the east went before them till it came and stood over where the young child was Ver. 10. When they saw the star they rejoyced with exceeding great joy The wise men do follow the direction of the Scripture and go toward Beth-lehem having so far as we read neither convoy or incouragement of any company Doct. 1. If we love to find Christ we must resolve to go after him alone or in company either with or without incouragements from men as God shall dispose 2. God is not inlacking to such as are on the way to seek Christ but will renew directions and incouragements unto them as they stand in need for the star which for a time disappeared now appeareth again to them for their comfort 3. What one mean doth not reach God supplieth by another mean for the Scripture had told them of Beth-lehem but had not descended so low as the particular house but God supplieth the rest by the direction of the star which now goes before them in the way and stands above the house where our Lord lay That this star was none of the ordinary but made of purpose for this particular service appeareth by the motion of it 4. These means which do lead a man most certainly unto Christ should be the matter of his speciall joy The joy which ariseth from finding of Christ cannot be expressed for it is said They rejoyced with exceeding great joy Verse 11. And when they were come into the house they saw the young child with Mary his Mother and fell downe and worshipped him and when they had opened their tressures they presented unto him gifts gold and frankincense and mirrhe The wise men at length do find Christ and do not stumble at his outward infirmities base lodging or any other thing but do worship him as their God and Saviour consecrating themselves and all they have to his service Doct. 1. Such as seek Christ in truth shall find him at length 2. Such as beleeve what the Scripture speaks of Christ will see Christ his God-head in his deepest humiliation and by faith will pierce through all impediments therefore was it that they fell down and worshipped the child 3. Riches and wisdom and honour and all that we have ought to be laid down at Christs feet and offered to the service of Christ as the fountain and owner thereof for They opened their treasures and presented unto him gifts gold and frankincense and mirrhe Vers. 12. And being warned of God in a dream that they should not return to Herod they departed into their own country another way
any extraordinary proofs of his care towards us when he hath after an ordinary manner provided means for our safety neither should we limit the Lord in any thing for this is the meaning of Thou shalt not tempt the Lord thy God 3. What the Scripture speaks indifferently to all it is to be esteemed as spoken to every singular person and the singular persons are to be accounted as written in the writing of the generallâ— for upon this ground Christ saith It is written Thou shalt not tempt the Lord thy God Because Deut. 6.16 it is written Ye shall not tempt your God 4. Christ as our surety did subject himselfe unto the law and therefore he doth apply the prcepts to himself no less then to us for he saith of himself Thou shalt not tempt the Lord. Ver. 8. Again the Divel taketh him up into an exceeding high mountain and sheweth him all the Kingdomes of the world and the glory of them 9. And saith unto him All these things will I give thee If thou wilt fall down and worship me This is the third temptation whereunto Satan doth make way by shewing the glory of the Kingdomes of the World from a high mountain whence many Towns Castles and fruitfull Fields might be seen as the compend and example of all the kingdomes of the world which have nothing in them but a greater quantity of what may be seen in one place of one Kingdom Doct. 1. Satan will not give over the conflict till he have made triall of all sorts of temptations after the former essayes Satan wil now tempt Christ with the offer of gain and glory All these saith he will I give thee 2. Satan labours to have a man in love with the bait of Riches and Honour ere he utter a temptation and to have the bait speaking ere the temptation speak for before he speaks to Christ He sheweth him all the Kingdomes of the world 3. Satan will make fair offers of what he cannot perform for the saith All these things will I give to thee 4. The children of God may be tempted with the vilest and most blasphemous suggestions that Satan can devise for this uncleane Spirit dare tempt the Son of God to the vilest idolatry and dare say to Christ fall down and worship me 5. When Satan mindes to make a man a slave to sin and to ruine him for ever he will crave but one act of sin as a very small thing and that under hope of great advantage therefore he saith All these things will I give thee if thou wilt fall down and worship me or kneel to me Verse 10. Then saith Iesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve The Lord abhorring the blasphemy of the proud and unclean Spirit rebuketh him and answereth the temptation by Scripture Doct. 1. A bold temptation should have a peremptory answer and that confirmed by Scripture as here Get thee hence c. saith Christ. 2. As well religious service as religious worship is due to God only God will not permit either of them to be given to Saint or Angel or any creature for him only shalt thou serve 3. Whatsoever is the true sense and intent of any passage of Scripture it is to be accounted of as if it were expressly written for because Deut. 6.13 it is said Thou shalt fear the Lord thy God and serve him Christ saith it is written Thou shalt worship the Lord thy God and serve him only Ver. 11. Then the divel leaveth him and behold angels came and ministred unto him Thus our Lord hath overcome Satan in our name and shown to us the way how to fight against and overcome the Adversary Doct. 1. Satan being resisted doth flee for it is written here Then the divel leaveth him 2. The grief and vexation which cometh by temptation shall be recompensed with consolation after the conflict and victory for Angels do come and minister unto Christ after his combate Ver. 12. Now when Iesus had heard that Iohn was cast into prison he departed into Galilee Upon the hearing of John Baptists imprisonment Christ goeth unto Galilee Doct. 1. Faithfull Ministers must resolve for persecution for Iohn Baptist is cast in prison 2. All Preachers of the Gospel are not imprisoned at once for when John is in prison Christ is free 3. Persecution of the Ministers of the Gospel is a forerunner of Christs departing from a land for when word came of Johns imprisonment Christ departed from Judea and went into Galilee Ver. 13. And leaving Nazareth he came and dwelt in Capernaum which is upon the seacoast in the borders of Zabulon and Naphthali 14. That it might be fulfilled which was spoken by Esaias the Prophet saying 15. The land of Zabulon and the land of Naphthali by the way of the sea beyond Iordan Galâ—lee of the Gentiles 16. The people which sate in darkness saw great light and to them which sate in the region and shadow if death light is sprung up Christ being now come into Galilee fleeth from Nazareth to Capernaum Doct. 1. Christ will not be tyed unto any place though he be brought up at Nazareth he will leave it for his own reasons and come and dwell at Capernaum 2. Our Lord in all things had respect to Scripture to fulfill what was foretold in it Even this change of place was made that the Prophesie of Esaiah might be fulfilled by this means In which prophesie to comfort the church against the desolation to be made in the land by the enemy Isaiah doth foretell that in that part of the countrey where the desolation began that is in the land of Zabulon and Nephthali there Christ should begin the consolation of the church in preaching of the gospel and now our Lord performeth this 3. The people that lie in their sins without the saving knowledg of the gospel are indeed in great darkness and under the power of death 4. Whatsoever sin or misery people be under the preaching of the gospel is able to relieve them therefore it is called A great light A light sprung up to them when Christ preacheth the gospel among them Vers. 17. From that time Iesus began to preach and to say Repent for the kingdom of heaven is at hand Christ had preached before in the time of Johns freedome and made moâ— disciples then he Iohn 3.26 but now he begins in this country side and shews himself more powerfull then before Doctr. 1. When his gospel is opposed and his servants persecuted he can let forth his light and power so much the more and can supply the inlack of instruments therefore it is said From that time he began to preach 2. Christs doctrine and the doctrine of his faithfull servants is all one in substance the sum of John Baptists preaching and Christs is all one for both preached in substance Repent for the kingdom of heaven is at hand
one either thâ— we fall not in his snare or that we be not keeped therein for as Christ doth warrant us to pray so we may expect thâ— God will deliver us from that evill one and from all ill that is from Satan sin and perdition for we say Thine is the Kingdome power and glory that is Unto thee our heavenly Father belongeth the Kingdome and soveraign government of all things with right and strength to dispose thereof for bringing to passe all that wee request for and to thee doth belong the glory of all things for ever Whence learn 1. That none is to be prayed unto but he only who only is able to grant all our requests for To him only belongs the Kingdom and power 2. That when we pray for that which is agreeable to Gods will his Fatherly affection on the one hand and his royall power on the other hand may assure us that as he is both willing and able so he will grant our requests 3. That as it is his glory to grant the petitions of his people so unto him should we give the glory of all things 4. That there is no end of his Kingdome and Power and Glory for They are for ever 5. That we should settle our belief on him and seal up his truth resolutely nothing doubting to be heard for so much doth Amen import Ver. 14. For if ye forgive men their trespasses your heavenly Father will also forgive you 15. But if ye forgive not men their trespasses neither will your Father forgive your trespasses This is a reason of the clause eked unto the fifth petition of forgiving men their trespasses when we crave God to forgive us our treaspasses not that our forgiving wrongs done to us is the cause of Gods forgiving wrongs done by us to him but because giving forgivenesse to men and receiving forgivnesse from God are graces inseparably conjoined so that the having or wanting of the one may prove the having or wanting of the other Doct. 1. Who so have gotten grace in the fear of God to forgive men their trespasses may assure themselves of Gods gracious forgiving them their trespasses and albeit the remission of their sins be not intimate to them for the present yet they shall be sure to have it manifested for so saâ—es the text 2. Again such as call God their Father and yet will not forgive men their trespasses may be assured that God will not forgive them their trespasses or that God will not speak peace to their conscience nor intimate remission of sins unto their souls for albeit Gods granting a remission of sin in his counsell goes before our giving remission of mens sins yet Gods granting unto us remission of sins in the court of our conscience follows after our giving remission to men of their sin for so long as we keep malice against our neighbour and will not forgive them our conscience shall never be solidly assured of the forgivnesse of our sins for so importeth the text Verse 16. Moreover when ye fast be not as the hypocrites of a sad countenance for they disfigure their faces that they may appear to men to fast Verily I say unto you they have their reward 17. But thou when thou fastest anoint thine head and wash thy face 18. That thou appear not unto men to fast but unto thy Father which is in secret and thy Father which seeth in secret shall reward thee openly The third head of Doctrine teaching us in our religious fasting to beware of vain oftentation such as the Pharisees used It is not Christs meaning here that men should refuse publick Fasts or therein carry themselves as in a day of feasting annoynting their head and washing their face for that is not lawfull neither is it his meaning that in secret Fasts men must either carry the matter so closely that none of the Family should know it or else not fast at all for that is hardly possible But the meaning is That when God calleth unto religious humiliation in prayer and fasting that wee should be as far from seeking vain applause of men as if we were not at all about such a business Doct. 1. Causes of faâ—ing and humiliation do attend Christs Disciples for this 〈◊〉 Lord doth insinuate while he saith When ye fast 2. Such â— in their fasting do seek mens approbation do lose their laboâ— at Gods hand and at the farthest do gain no more but 〈◊〉 applause of men for of such Christ saith Verily they have 〈◊〉 reward 3. Hypocrits do religious actions for worldly respects for of Hypocrites saith Christ They do seek that 〈◊〉 may appear to men to fast 4. That in all our religious actioâ—â— we should be as far from seeking mens applause as if we 〈◊〉 not at all about any such businesse and should so study to approve the secret sincerity of our hearts unto God as we looâ— not toward any applause of men for Christ commandeth 〈◊〉 to fast that you appear not to men c. 5. The secret sincerity of Gods service is followed with the open blessing of God 〈◊〉 he doth reward such openly Verse 19. Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where theeves break through and steal The fourth head of doctrine is to beware of covetousnesse and cares of this world as of a speciall enemie to all true Godlinesse which because it is a rise evill and hard to be cured he insisteth upon the beating down of it so much the more â—sing to this purpose seven motives or reasons which in substance are so many doctrines In the first part of this verse our Lord insinuates 1. That every man is given to have some Treasure and Store of that which he most esteemeth of loveth most to have keepeth best and is most loath to want for this is imported in Lay not up treasures for your self 2. That we are given by nature to chuse some earthly and temporall thing for our Treasure and to have the earth the place of it and so have need to be warned to lay up our treasure not upon earth The first reason to disswade us from covetousnesse of earthly things is because all earthly things are perishing and may in our time either rot or be taken from us for what is on earth moth and rust may corrupt or theeves 〈◊〉 break in upon and steal it Verse 20. But lay up for your selves treasures in heaven when neither moth nor rust doth corrupt and where theeves do not breâ— through nor steal 21. For where your treasure is there will your heart â— also The second reason Heavenly things only are worthy to be our treasure and Heaven only is worthy to be the place thereof therefore covet not things earthly but heavenly such as are faith and love and grace to abound in the good fruits of faith Lay up saith he Treasures for your selves in heaven The third reason is Things heavenly and spirituall
are to be keeped and injoyed in heaven where all things are incorruptible and permanent and such as cannot be taken from us by fraud or violence where neither moth nor rust doth corrupt therefore seek not these things that are earthly but these things that are heavenly The fourth reason is a mans treasure takes his heart after it therefore covet not earthly things but heavenly that your hearts might be set on Heaven and not on earth for Where your treasure is there will your hearts be also Vers. 22. The light of the bodie is the eye If therfore thine eye be single thy whole body shall be full of light 23. But if thine eye be evil thy whole body shall be full of darnesse if therefore the light that is in thee be darknesse how great is that darknesse The fifth reason In generall termes tending to this much If your mind intend to treasure up heavenly things the whole course of your life will be lightsome holy and heavenly but if ye intend to treasure up earthly things then the whole course of your life will be earthly darke and unspeakably sinfull Therefore set not your selves to treasure up earthly things but heavenly rather This is imported in a similitude thus As the eye by its light is the directer of the whole body so the intention of a mans minde or heart by its light is the directer of the whole course and actions of a mans life In the similitude are holden forth to us these truths 1. That no lesse care should be had to have our judgement and intention sanctified then to have the eye of our body clear for as the eye is the light of the body so is the minde the heart and intention the light of a mans life 2. As when the eye of the body is clear the whole body is illuminate and well directed what to do So when the intention of the mind and heart which is the eye of the soul is single and set upon the heavenly treasure then the whole body of a mans conversation shall be well ordered and full of light to direct him in the way how to get the heavenly Treasure 3. As when the eye of the body is corrupt and ill disposed the whole body walketh in darknesse without direction So when the intention of a mans heart is not singly set on the heavenly Treasure but is evill and set on the things of the earth then the whole body of a mans course and actions is ful of darknesse that is of ignorance and miscarriage of sin and misery When the intention of a man which he setteth up as a mark to shoot at and useth as a light to direct him what means hee shall use is darknesse that is erroneous and sinful then unspeakable great is the darknesse errour and sinfulnesse of that mans course for If the light that is in thee be darknesse saith Christ how great is that darknesse 5. This general sentence may serve to loose a doubt about the lawfulnesse of making provision for a mans family and laying up for his children Thus if a mans intention be spirituall and singly set on God for the obtaining of a spirituall Treasure then shall his course be full of light and well directed how to do duty to his family and children but if under pretence of this lawfull care he shall make an idol of riches intending onely to abound in wealth to seek and lay up his treasure on earth then shall all that he doth in a lawfull calling be sinfull unto him his course shall be darknesse Vers. 24. No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other Ye cannot serve God and Mammon A sixth reason under similitude of serving two masters No man can serve God and Mammon or worldly riches more then a man can serve two opposite masters Therefore beware to set your selves to lay up treasures in the earth but rather seek God and lay up your treasure in him To serve God is to give up a mans minde heart and whole man to know and do what God requires without care what shall be the consequences To serve Mammon is to give up a mans minde heart and indeavour to sinde out and follow all the wayes he can to increase riches whatsoever may come of it Hence learn 1. That the man who takes God to be his Master must do nothing but as God allows him neither in the matter of pleasure nor of profit nor of preferment nor in any other thing for This is to serve God as his Master 2. If the care or love of riches or any other thing draw away the minde or heart of a man from the love of God or from his obedience a man becometh the servant of Mammon or of that lust whereunto hee so gives obedience 3. Albeit men conceive they can well serve God and their lusts also yet it is impossible so to do for No man can serve two masters opposite such as is GOD and whatsoever thing doth come in competition with him for Ye cannot serve God and Mammon 4. That thing is a mans Master which the man being put to the tryall loveth most holdeth most unto and preferreth in competition If a man will rather offend God then lose riches pleasures or preferment when he must do the one then is the man not the servant of God but the servant of the other thing beside God for He loveth that other and holdeth unto it and preferreth it to God Verse 25. Therefore I say unto you Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on is not the life more then meat and the body then rayment A seventh reason disswading from coverousnesse drawn forth by consequence from the sixth reason It is not lawful to be anxious about things necessary as food or rayment therefore far lesse is it lawfull to be covetous of earthly treasure or of needlesse riches Hence learn 1. That albeit using of lawfull callings and ordinary means for food and rayment may stand with Gods service and his approbation yet taking thought for them or being anxious about the successe is unlawful and here forbidden as a mark of covetousness and too much affecting of the creature and of distrust in God for Take no thought for your life saith he This distrustful anxiety for food and rayment in time to come which is a branch of covetousness covered with the appearance of necessity our Lord refutes by eight reasons The first is God who hath given life which is more then food will take care to provide food for maintenance of life so long as he hath appointed life to continue and God who hath framed the body which is more worth then the rayment will also provide for a garment therefore anxious care for food and rayment is unlawfull which
3. Whatsoever hard expressions be due to a sinner in regard of his natural condition yet the believer is greatly loved and esteemed of by Christ as here It is now no more A dog but O woman 4. Howsoever Christ seem to wrestle with a believer yet he is purposed to give faith the victory and to yeeld himself in this conflict to the believer as here Be it unto thee saith he as thou wilt The believer shal have at last all that he wisheth and Satan shall he tread under foot 5. The prayer of his faith is available for others for this womans daughter was made whole from that very hour Ver. 29. And Iesus departed from thence and came â—igh unto the sea of Galilee and went up into a mountain and sat down there 30. And great multitudes came unto him having with them those that were lame blind dumb maimed and many others and cast them down at Iesus feet and he healed them Another proof of Christs God-head and of his grace toward the miserable He healeth all the miserable who came unto him Doct. 1. When Christ hath done his work in one place he followeth his work in another place he cometh now to the sea of Galilee 2. Many may come to Christ at once without impeding one another it is not so among men where one must wait till another be dispatched Here multitudes come unto him 3. Christ standeth not how many how desperate the cures be that are presented unto him for here He healed them all blind dumb lame c. 4. It is sufficient to lay our miseries before Christ our miseries wil speak for us and he wil answer us with helping of us for here They did but cast down the miserable at his feet and he healed them Ver. 31. Insomuch that the multitude wondered when they saw the dumb to speak the maimed to be whole the lame to walk and the blind to see and they glorified the God of Israel Here is the effect of these miracles They wondered and glorified God Doct. 1. The miraculous works of Christ were such as forced the beholders to acknowledg divine Power in him for here the beholders wondred and glorified God 2. Very nature wil be moved and forced to glorifie God when it seeth Gods Power in a supernatural way manifested Therfore it is said The multitude wondered c. Ver. 32. Then Iesus called his disciples unto him and said I have compassion on the multitude because they continue with me now three days and have nothing to eat and I wil not send them away fasting lest they faint by the way Unto all the former bounty bestowed on the people is added this miracle of feeding such a multitude by so mean provision Hence learn 1. That the care of mens welfare lyeth more neare unto Christs heart then unto the heart of any of his Disciples for it is Christ here who first taketh notice of the peoples necessity 2. Love and compassion is the fountain of Christs bounty to his people for I have compassion saith he 3. He feedeth his compassion upon the sight of our necessities and miseries incumbent and imminent and he not only relieveth present necessities but doth provide also for time to come as here he saith I will not send them away fasting lest they faint in the way Vers. 33. And his disciples say unto him Whence should wee have so much bread in the wildernesse as to fill so great a multitude The Disciples think it impossible because they did not see means how it should be Doct. 1. Seen difficulties and apparent impossibilities do serve as lighted torches to make the Lords way toward us and his work about us to be better seen as the disciples objections here do contribute to illustrate the miracle for Whence should we have so much bread say they 2. Christs Ministers being to be imployed in a piece of service do readily look more what furniture they have then what power Christ hath who is about to imploy them Whence should we have say they so much bread in the wildernesse to fill so many 3. Such is our naturall misbelief that if we see no means we cannot beleeve that which God saith shall be no not albeit we have had experience before in the like case Whence shall we have say they so much bread They forgot the former miracles 4. Misbelief is ready to strengthen it self by all appearances of reason as here the Disciples do saying Whence shall we have bread in the wilderness Ver. 34. And Iesus saith unto them How many loaves have ye and they said Seven and a few little fishes 35. And hee commanded the multitude to sit down on the ground 36. And he took the seven loaves and the fishes and gave thanks and brake them and gave to his disciples and the disciples to the multitude 37. And they did all eat and were filled and they took up of the broken meat that was left seven baskets full 38. And they that did eat were four thousand men beside women and children 39. And he sent away the multitude and took ship and came unto the coasts of Magdala Followeth the miracle and the orderly disposing of it as the Lords power may be best seen Hence learn 1. Ere the Lord work he will have it seen how little ground he hath to work upon therefore by asking his Disciples he draweth forth how few loaves and fishes for such a work were to be had 2. He will not despise his own appointed ordinary means for so far as they can reach nor wil he do any thing extraordinary further then is necessary for He could have fed them without these seven loaves but he wil take them and make use of them seeing they may be had 3. Christ useth to shame the misbelief of his servants by making them actors in the work which they could not believe to see for He gave to the Disciples they to the multitude 4. There is no scant when the Lord giveth the banquet for all are filled when he inviteth his guests as here 5. His manifold wisdom wil glorifie himself as he pleaseth but ever in a way sufficient to manifest his divine power for there are here more loaves and fewer people and fewer fragments then when by five loaves five thousand were fed but one basket proveth the miracles as well as a hundreth and the fewer the ordinary means be he will shew his power the more CHAP. XVI The Pharisees with the Sadduces do tempt Christ to ver 6. Our Lord warneth his disciples to beware of their doctrine to ver 13 And having setled them in the belief of his Godhead and office to ver 21. He guardeth them against his own suffering and theirs also lest they should afterward stumble at the crosse Ver. 1. THe Pharisees also with the Sadduces came and tempting desired him that he would shew them a sign from heaven IN these wicked mens tempting of Christ learn 1. That our
generall little Children should be admitted to the signes of his blessing because Of such is the kingdom of heaven then who is he who after he hath heard the Disciples reproved for debarring of such dare debarre any such from the first signe of entry into Christs Kingdome for Christ hath said by way of reason-giving for their admission Of such is the Kingdome of heaven and He laid his hands on these for example Verse 16. And behold one came and said unto him Good Master what good thing shall I do that I may have eternall life Here cometh a young man very holy in his own estimation and hopeth to be approved of Christ. In the example of this Youth observe 1. That a naturall man may perceive that true happinesse is not in riches but in eternall life for this rich Youth having riches for this life seeketh Life eternall A naturall man may have a desire of Heaven for so hath this Youth That he may have life 3. The naturall man is utterly ignorant of justification by faith in Christ and inclined to seek justification by works for he saith What good thing shall I do that I may have eternall life 4. The naturall man presumeth on his own strength as able to do whatsoever good work can be prescribed unto him for What shal I do saith he 5. A natural man may seem to have a good estimation of Christ and call him Good Master and make fair offers to serve God and follow the commands of Christ and yet he found void of all reall truth herein which to himselfe and others he seemeth to have as in this man is found Ver. 17. And he said unto him Why calleâ—â— thou me good there is none good but one that is God but if thou wilt enter into life keep the Commandements 18. He saith unto him Which Iesus said Thou shalt do no murder Thou shalt not commit adultery Thou shalt not steal Thou shalt not bear false witnesse 19. Honour thy father and thy mother and Thou shalt love thy neighbour as thy self In Christs answer learn 1. That Christ loveth no complements of fair words which proceed not from sound faith and love to him therfore saith he Why callest thou me good 2. Christ wil be known to be God by them who come unto him or else they cannot worship him aright for the reproof being fitted to allay the young mans high estimation of himself who could not speak a right word doth import this much Give me not divine attributes seeing thou takest me not to be God or give me not fairer words then thy judgment and affection do allow 3. In proper speech only God is good by whom alone a man must be made good made to do good and made to receive good for there is One good even God 4. Such as seek justification and eternall life by works must be taught that to keepe the whole Law in all points without the least sin is the only way to heaven by works which way to every man now polluted with sin is impossible There is no better way to humble a proud Pharisee then to teach him soundly the mind of the law Therfore saith Christ If thou wouldst enter into life keep the Commands 5. The precepts of the second Table wherein Pharisees conceive themselves most perfect are a sufficient touchstone whereby to try their unfruitfulnesse and imperfection therfore Christ names only the Commands of the second Table Ver. 20. The young man saith unto him All these things have I kept from my youth up what lack I yet From this impudently false answer learn 1. That the natural man knows not the Laws meaning rightly but conceiveth of it as if it did command some externall duties only and did forbid only some of the grossest sins and did not reach unto the utmost branch of every duty and sin in the inner man no lesss then in the outward Acts Therfore saith this ignorant All these have I kept 2. A short exposition of the Law makes a large opinion of righteousnes keeping of the Law Therfore saith he All these have I kept from my youth up 3. All the righteousnesse that a natural man can conceive himself to have attained unto will not give true quietnesse to his conscience for this youth for all this is asking What lack I yet Ver. 21. Iesus said unto him if thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me In Christs answer observe 1. That Christ will put the men who have a high estimation of themselves unto speciall tryalls that their inabilities may be openly known as here If thou wilt be perfect go sell all 2. Every man is bound to bestow as God directeth all which God hath given unto him goods lands and life when he is called by God unto it And therfore Christ giveth not here a simple counsell to this man but a speciall command to renounce the love of riches which was his idol and to bestow his goods as he was commanded and that upon promise of more durable riches in Heaven that so he may make the man who would appear perfect to be seen a grosse worshipper of Mammon for Sell and give to the poor is a particular and expresse command given to this man 3. Presuppose a man upon a speciall command sold all and distributed all to the poor as was commanded to this man yet unto the perfecting of him there will be required more to wit that he should be a follower of Christ enter himselfe Christs Disciple deny himselfe take up his crosse and follow Christ that so he might have righteousnesse and life eternall by him alone for it is here written If thou wilt be perfect not only sell all c. but also and come and follow me Ver. 22. But when the yong man heard that saying he went away sorrowful for he had great possessions The young man had no will of this blessed bargain but goeth away sorrowfull In the example learn 1. How trialls do bring men forth to the light and make them manifest what they are as here this youth He went away now 2. A man wedded to the love of this world will renounce Christ and his Commands rather then the world when it cometh to a proofe especially if he be a great man in the world therefore it is marked That hee had great possessions 3. A natural man may be sorrowful when he cannot with Heaven in his own way when he cannot get Heaven and his own wil in this world also for it is said He went away sorrowful Ver. 23. Then said Iesus unto his disciples Verily I say unto you that a rich man shal hardly enter into the Kingdom of Heaven 24. And again I say unto you it is easier for a camell to go through the eye of a needle then for a rich man to enter into the kingdome of God 25.
Elect unto him vers 32. As for the time of the destruction of Jerusalem he telleth that the forerunners and coming of it should be in their own dayes vers 36. But the time of the day of universall Judgement and of his second coming was a secret and should come as the Floud unexpected vers 42. and therefore that it was the Disciples part to watch that they might be found in peace following their calling least wrath should fall on them Ver. 1. ANd Iesus went out and departed from the temple and his disciples came to him for to shew him the buildings of the Temple THe Disciples moved at Christs words do regrate in a manner the destruction of such buildings Doct. 1. It is a hard thing to yeild our minds unto the Lord when he doth threaten to overthrow such things as we do esteem much of in the world as to destroy potent people to plague a visible Church and such like as here The disciples shew to him the building of the Temple as it were pitying that it should be destroyed Ve. 2. And Iesus said unto them See ye not all these things verily I say unto you there shall not be left one stone upon another that shall not be thrown down Because our Lord was purposed by casting down the temple of Jerusalem to punish the peoples carnal confidence in it and their contempt of the Gospel and withal to remove the Theater of the Jewish ceremonies and the Shadowes of the Leviticall Law therfore he reneweth the threatning Doct. 1. The outward glory of buildings shall not save them from destruction when they are abused as here is threatned There shal not be left one stone upon another 2. The outward glory of worldly things which bear much bulk in mens eyes is little esteemed of by Christ for the disciples shew the glory of the temple unto him ver 1. and here he sheweth it to them again saying See ye not all these things and he telleth them That not a stone shal be left upon another Vers. 3. And as he sate upon the mount of Olives the disciples came unto him privately saying Tell us When shall these things be and what shal be the signes of thy coming and of the end of the world The disciples understanding that the Temple should be destroyed ask some questions Doct. Men are more curious to know things hid in Gods secret counsell then to make use of what is revealed as the disciples here who asked When shall these things be when a more usefull question had been more expedient Ver. 4. And Iesus answered and said unto them Take heed that no man deceive you Our Lord answereth so as his disciples might be best ediâ—â—ed Doct. 1. The Lords words serve not to satifie his peoples curiosity but for their instruction and utility as here we see 2. It is better for us to guard against the hazard wherein we may be before the worlds end than to be curious about the time when it shall end therefore saith Christ Take heed that no man deceive you 3. The speciall danger of the church is from errours and false doctrine whereby their faith may be hurt against this should we mainely watch as Christ here waâ—neth Take heed that no man deceive you Ver. 5. For many shall come in my name saying I am Christ and shall deceive many To the end his disciples not only then living but in all ages following should guard themselves against al sorts of temptations unto the end of the world he warneth them of five or six sorts of temptations or exercises abiding them Doct. 1. The first sort of exercise of the church is by sects and heresies the Lord will suffeâ— blasphemies and Heresies to arise in the visible church for the punishing of some and triall of otheâ—s for Many shal come in my name sâ—ith he that is Taking on the name proper to me and pretending themselves to be Christ. 2. When the onely one true Christ is not received It is justice that many false pretended Christs should come and deceive them who will not receive the truth in love Therefore he forewarneth That they shall deceive many 3. The impudency of the divel and the delusion of Hereticks is admirable that he dare suggest and they dare avow themselves to be Christ yet such shall be and shall dare to say I am Christ. 4. The prevailing of deceivers with the multitude which is more ready to believe lies than truth should make the Lords People the more circumspect therefore saith he Taâ—e heed for many shall come c. Ver. 6. And ye shall hear of wars and rumours of wars see that ye be not troubled for all these things must come to passe but the end is not yet 7. For nation shal rise against nation and kingdom against kingdom and there shall be famines and pestilences and earthquakes in divers places 8. All these are the beginning of sorrowes Another sort of the temptations of the church is the terrour of wars Doct. 1. If wars fall out about Religion and the gospel it is no small triall therefore he telleth us Ye shall hear of wars 2. We must in such times keep fast the faith and thereby by study to keep our hearts in peace See saith he That ye be not troubled 3. One of the reasons quieting our minds when wars and rumours of wars wherein we are involved are heard of is the Lord's decree so to plague the World and exercise us therefore saith he These things must be 4. When we have digested one trouble we must not think to passe so but must expect greater troubles and pray for constant patience for The end is not yet saith he 5. It is decreed in heaven to punish the wickednesse of the World and specially the contempt of the Gospel by provoking Kingdoms and Nations one against another and to plague all by famine and pestilence and earthquakes in divers places for it is foretold That Nation shall rise against Nation c. 6. When such evils befall Nations in God's displeasure for their sins and specially for abusing the Gospell it is but an earnest and a beginning of the sorrowes which God will bring at length upon this wicked World for All these are the beginning of sorrowes Ver. 9. Then shall they deliver you up to be afflicted and shall kill you and ye shall be hated of all Nations for my Names sake The third sort of the exercise of Christs Disciples is Persecution imprisonment and slaughter Doct. 1. Christians must resolve for the Gospel to lose their life for saith he They shall deliver you up to be afflicted and shall kill you 2. Christs disciples need not to look for love of this World but rather must expect to be hated where-ever they shall come albeit there were no other cause but the profession of Christ's Name and his Truth for Ye shall be bated of al Nations for my Names sake saith he Ver. 10. And then
and took an account of each mans fidelity so shall Christ call all men and especially Ministers to account one day and shall search how faithfull every man hath been in his service 5. As in the parable the faithfull servant whether his talents were fewer or more was accepted of his Master and made partaker of his joy So every man who in the discharge of his calling doth seek faithfully the glory of Christ and increase of his Kingdome shall be accepted in the day of judgement and put in ful possession of eternall life 6. As before the Master in the parable so also before Christ in the day of judgement no excuse shall serve to save the slothfull and unfaithfull servant let a man deceive himselfe now as he list and please himselfe with pretences as he will all excuses shall be retorted and made matter of his condemnation and the unfaithfull servant shall be cast in hell 7. As in the parable he who had one talent but had it not for his Masters use is counted as if he had none and is deprived of the possession of what he possessed but not for his masters use So whosoever hath gifts whereby others are not profited or Christs kingdome not promoved what he hath is counted as if he had it not or as if he had lost it or put it away and as others were not profited by his gift so neither shall he himself be profited by it but he that useth his gifts wel for the glory of Christ shall be amply rewarded the reason wherof he giveth for Unto every man that hath gifts so as he hath them for his Masters use which is in effect to have them It shall be given he shall have increase of gifts and graces and rewards but such as have not what they have for the Lord's service shall be deprived of all good which they themselves might have of such gifts and shall be utterly deprived of whatsoever good they sâ—em to have and They themselves also shall perish Ver. 31. When the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his glory In the rest of the chapter the form of the day of judgement at Christs second coming is described 1. The glorious sitting down of the Judg ver 31. Then the presenting of parties to be judged and the ordering of them in their several ranks v. 32 33 3. The sentence of absolution of the godly to v. 44.4 The sentence of condemnation of the wicked to the end hence learn 1. Christs humane nature assumed is not to be laid down again but the union of the divine and humane nature is constantly to remain that so we may take heart and confidence being 〈◊〉 to have our Redeemer in our nature to be our judg The Iudg shal be the Son of man 2. His second coming shal be glorious all infirmities being removed He shal come in glory 3. The glory of Christ then to be seen shall be no borrowed glory such as the creatures have but his own which he had before the world began for He shal come in his own glory 4. All the Angels in heaven shall attend our Lord that day to honour him and give service to him as he shall imploy them for The holy angels shal come with him 5. A glorious throne beâ—coming the Son of God and the Judg of quick and dead shal be errected in the clouds such as none can imagine how glorious it 〈◊〉 be til they see it for it is said Then he shall sit upon the throne of his glory Ver. 32. And before him shall be gathered all nations and he shal separate them one from another as a shepherd divideth his sheep from the goats 33. And he shall set the sheep on his right hand but the goats on the left Thus the Judg is set Now they who are to be judged are presented 1 Doct. 1. There shall be a resurrection of the dead and a gathering together of these that are risen together with them who shall be then living toward the place of his appearance even all that were from the beginning of the world unto that day without exception all shall compâ—â—r from the least to the greatest for All Nations shal be gathered before him 2. Albeit now there be a confusion of the elect and reprobate of the godly and the wicked yet theâ— there shall be a separation of the one from the other as the shepherd separates the sheep from the goats so shall our Lord make a perfect separation of the godly from the wicked that not one of the one sort shall be in company with the other for He shall separate the sheep 3. The godly and Elect compared unto sheep for their harmlesnesse simplicity obedience and attendance upon the Shepherd shall be placed more honourably as it were at the right hand which the Apostle Paul expoundeth by being caught up off the earth unto the clouds to meet the Lord 1 Thes. 3.17 But the wicked and reprobate compared to goats for their unrulinese and uncleanness shal have the place of least respects for we hear nothing of their being list oâ— the earth for He shal set the sheep on his right hand and the goats on his left that is He shall set the Elect in a more honourable place then the Reprobate Ver. 34. Then shall the king say to them on his right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world In the pronouncing of the sentence learn 1. That the judging of the world is a part of the Kingly Office of Christ wherin he shall shew his Soveraign Authority to give out decrees irrevocable and to see them executed for Then shall the King say 2. Before the fearfull sentence of condemnation shall be pronounced upon the wicked the godly shall be absolved that without fear they may hear this dreadful doom given on the reprobate for Then shall he say to them on his right hand c. 3. The Elects compleat and nearest communion with Christ shal not be till they be in soul and body both translated unto Heaven there to be with him for ever for now and not before this time Come saith the King 4. The godly in whatsoever estate they be are no lesâ—e beloved and blessed by the Father than by the Son who redeemed them for he saith Come ye blessed of my Father 5. The estate which the godly are to enjoy in Heaven is A Kingdom that is the higest honour and happinesse that can be imagined for it is said Comâ— inherit the Kingdom 6. This Kingdom cometh not from the Elects merit but from Gods free-gift derived from the Fathers love an inheritance not purchased by themselves in their own time but Prepared for them from the foundation of the world that is from eternity wherewith we do presently meet when we begin to think of the foundation of
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