A Paraphrase on the New Testament

CHAP. I.

1. THE Book of the generation of Jesus Christ, the Son of David, the Son of Abraham.

1. I begin this History of Christ, with the Genealogy or Catalogue of his Ancestors according to the line of Joseph his reputed Legal Father after the flesh, so far as to evince that he was the Son of David and Abraham, the rightful King of the Jews and the promised seed, by their own supputation.

2. Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Judas and his brethren, 2. And Judas begat Pharez and Zara of Tamar, and Pharez begat Ezrom, and Ezrom begat Aram, 4. and Aram begat Aminadab, and Aminadab begat Naason, and Naason begat Salmon, 5. and Salmon begat Booz of Rachab, and Booz begat Obed of Ruth, and Obed begat Jesse, 6. and Jesse begat David the King, and David the King begat Solomon, of her that had been the Wi • e of Urias, 7. and Solomon begat Roboam, and Roboam begat Abia, and Abia begat Asa, 8. and Asa begat Josaphat, and Josaphat begat Joram, and Joram begat Ozias.

8. Ahaziah, Joash and Amaziah are here passed by, perhaps as being by the Mother of Ahaziah of Om • i 's cursed Line, or for other unknown cause: Note that the Lawful Succession, much more the Grandchild or distant issue, it with the Hebrews called the Son or Begotten, though not immediately.

9. And Ozias begat Joatham, and Joatham begat Ahaz, and Ahaz begat Hezekiah, 10. and Hezekiah begat Manasseh, and Manasseh begat Amon, and Amon begat Josiah, 11. and Josiah begat Jechonias and his brethren, about the time they were carried away to Babylon.

9. They were oft carried away: But this was a little before the most notable Captivity.

12. And after they were brought to Babylon, Jechonias begat Salathiel, and Salathiel begat Zerubbabel, 13. and Zerubbabel begat Abiud, and Abiud begat Eliakim, and Eliakim begat Azor.

12. One old Copy hath before [ Josiah begat Jechim ; and Jechim begat Jeconiah ; Dr. H. saith, in a very ancient Hebrew Copy of this Gospel, this verse goeth [and Eliakim begat Abner, and Abner begat Azor ; By either of which the number of fourteen Generations is kept entire.

14. And Azor begat Sadoc, and Sadoc begat Achim, and Achim begat Eliud, 15. and Eliud begat Eleazar, and Eleazar begat Matthan, and Matthan begat Jacob, 16. and Jacob begat Joseph the husband of Mary, of whom was born Jesus who is called Christ: 17. So all the generations from Abraham to David are fourteen generations, and from David till the carrying away into Babylon are fourteen generations, and from the carrying away into Babylon to Christ are fourteen generations.

14. I reduce them to fourteen in the recitation, for memory sake and other reasons; This sufficeth to my intended end.

18. Now the birth of Jesus Christ was on this wise: when as his Mother Mary was espoused to Joseph, before they came together, she was found with Child of the Holy Ghost.

18. Note the Holy Ghost did miraculously cause Her Conception, without a human Father.

19. Then her husband Jo • eph, being a just man, and not willing to make her a public example, was minded to put her away privily.

19. Joseph being a good man, averse to hurtfulness, thought rather to hide all by putting her privily away, than to expose her to the shame and punishment due by the Law, to such as he thought her to be.

20. But while he thought on these things behold, the Angel of the Lord appeared to him in a dream, saying, Joseph thou son of David, fear not to take to thee Mary thy wife, for that which is conceived in her is of the Holy Ghost: 21. And she shall bring forth a son, and thou shalt call his name Jesus, for he shall save his people from their sins.

20, 21. Note, It was a dream that had its convincing evidence; for ordinary dreams give no such certainty, 2. The name Jesus, a Savior signified his office which is to save his people from their sins, and deserved punishment.

22, 23. Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet, saying, Behold, a virgin shall be with child, and shall bring forth a • on and they shall call his name Immanuel, which being interpreted is God with us.

22, 23. In all this the Prophecy of Isa. 7.14. to Ahaz, in how short time God would then deliver them, was fulfilled in a farther sense intended by the Holy Ghost, than that nearest foretold event: Note, God with us, is God taking our Nature, appearing to us, and reconciling and bringing us to himself.

24. Then Joseph being raised from sleep, did as the Angel of the Lord had bidden him, and took unto him his wife: 25. And knew her not, till she had brought forth her first born son, and he called his name Jesus.

24, 25. Note, Tho these words are no full proof that Mary had any other Children after, yet at least they make it utterly uncertain; and as it is no Article of faith as to the moment of it, so neither as to the certainty: Yet the Papal Sect have pretended Tradition for it, that Mary lived and died a virgin, as of so much weight as to hereticate the deniers of it: And so they make all the Scripture insufficient, not only as to matters of orders, discipline and worship, but to articles of Faith; that they may on pretence of Faith and Orthodoxness destroy Christian unity and Love, and exercise domination by excommunicating and damning men on pretended tradition or authority at their pleasure.

CHAP. II.

1. NOw when Jesus was born in Bethlehem of Judea, in the days of Herod the King, behold there came wise men from the east to Jerusalem; 2. saying, Where is he that is born King of the Jews, for we have seen his Star in the East, and are come to worship him.

1, 2. Some time after Christ's birth, Astronomers of great note came from the East-country ( Chaldea or Arabia ) saying, We have seen an extraordinary Star, which signifieth the birth of the King of the Jews, the Messiah whom they expected, and are come to do our homage and honor to him.

3, 4. When Herod the King had heard these things he was troubled, and all Jeru • alem with him: And when he had gathered all the chief Priests and Scribes of the people together, he demanded of them, where Christ should be born.

3, 4. Note, 1. When Christ cometh to save men, it casts the world into disturbance. 2. The first that was troubled and rose up against Christ, was the King, because his cross interest was greatest. 3. All Jerusalem is troubled with the King.

5. And they said unto him, In Bethlehem of Judea, for thus it is written by the Prophet; And thou Bethlehem in the land of Judah art not the least among the Princes of Judah; for out of thee shall come a Governor that shall rule my people Israel.

5, 6. Note, Bethlehem was the City of David 's birth and of Christ's: The Prophecy is in Mic. 5.2. a clear Prophesy of Christ, but thou Bethlehem, Ephratah, though thou be little among the thousands of Judah, (Thousands had their proper rulers) yet out of thee shall he come forth unto me, that is to be Ruler in Israel, whose goings forth have been from of old, from the days of Eternity.

7. Then Herod when he had privily called the wise men, inquired of them diligently what time the Star appeared. 8. And he sent them to Bethlehem, and said, Go and seek diligently for the young child, and when ye have found him, bring me word again, that I may come and worship him also.

7, 8. N. His malice contrived to have made use of the wise men to further his cruelty, cloaking it with hypocrisy.

9. When they heard the King, they departed, and • o, the Star which they saw in the East, went before them till it came and stood over where the young child was.

9. Note, How this differed from other Stars, and how it moved and directed them, is not to be clearly apprehended by us at this distance of time and place, who saw it not.

10. When they saw the Star, they rejoiced with exceeding great joy.

10. They greatly rejoiced that God thus renewed their direction. N. Some ancient Fathers thought that this Star was an Angel; He maketh his Angels Spirits, and his Ministers a flame of fire.

11. And when they were come into the house, they saw the young child with Mary his mother, and fell down and worshipped him; and when they had opened their treasures, they presented to him gifts, gold and frankincense, and myrrh. 12. And being warned of God in a dream, that they should not return to Herod, they departed into their own country another way.

11, 12. They did their homage as sent by God: And then God defeated the malice of Herod.

13. And when they were departed, behold, the Angel of the Lord appeared to Joseph in a dream, saying, Arise, and take the young child and flee into Egypt, and be thou there till I bring thee word, for Herod will seek the young child to destroy him. 14. And when he arose, he took the young child and his mother by night, and departed into Egypt.

13, 14. N. God could have cut off Herod, or secured Christ by other ways or miracles: But to show that he will not make miracles ordinary, but work by usual means, Christ must fly into Egypt, a land of Heathen Enemies, to be saved from the King and People of Israel ; such flight was not unlawful.

15. And was there till the death of Herod, that it might be fulfilled that was spoken of the Lord by the Prophet, saying, Out of Egypt have I called my Son.

15. Note, Whether the Prophet Hos. 11.1. understood this of anymore than Israel's first deliverance from Egypt, the Holy Ghost looked further and meant more, even the case of Christ.

16. Then Herod when he saw that he was mocked of the wise men was exceeding wroth, and sent forth and slew all the children that were in Bethlehem, and all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.

16. Note, Interest and malignity conjoined, made this King stick at no inhumane bloody cruelty: Innocency was no defense against him.

17. Then was fulfilled that which was spoken by Jeremy the Prophet, saying, 18. In Ramah was there a voice heard, lamentation and weeping and great mourning, Rachel weeping for her children, and would not be comforted because they are not.

17, 18. Tho it was another case that the Prophet meant, God's Spirit might look to this: Or the words may signify, [ This case was much like to that mentioned, Jer. 31, 15. and so speak but an allusion.

19. But when Herod was dead, behold, an Angel of the Lord appeared in a dream to Joseph in Egypt; 20. saying, Arise and take the young child and his mother, and go into the land of Israel, for they are dead who sought the young child's life. 21. And he arose, and took the young child and his mother, and came into the land of Israel. 22. but when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither: notwithstanding being warned of God in a dream, he turned aside into the parts of Galilee. 23. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the Prophets, he shall be called a Nazarene.

19, &c. Note, 1. Still Christ is preserved by avoiding men's rage. 2. The Jews called Christ a Nazarite, from that place of his dwelling; but he was truly Netser the branch and a Nazarene devoted to absolute purity, of Whom Sampson 's Order was a Type, described also Numb. 6. Lam. 4.7. Amos 2.11, 12. This seemeth the sense, by allusion.

CHAP. III.

1. IN those days came John the Baptist, preaching in the Wilderness of Judea. 2. And saying, Repent ye for the Kingdom of Heaven is at hand.

1, 2. In those days John as a Prophet inspired by God, Baptized upon preaching in the Wilderness of Judea ; that the Kingdom of the Messiah long looked for, was now just at hand: and therefore they should by true Repentance be prepared for its Entertainment

N. 1. Its called the Kingdom of Heaven, because, it is a Theocracy, a Special Government of God by a savior sent from Heaven to lead men to Heaven: as distinct from the profane Kingdoms of the World, who look but to human power and Laws and bodily prosperity. 2. That of Mal. 3.7.2, 3. Was here fulfilled, The Jews longed for Christ's coming supposing it would have exalted their Nations in temporal prosperity, but could not endure him when he was for humility; spirituality, and a heavenly Kingdom.

3. Tho repentance be always a duty, its specially necessary to our special and great mercies; and our assurance of pardon by a savior. A purified mind and life are suitable to the consolation of Christ and the indwelling of the comforting Spirit.

3. For this is he that was spoken of by the Prophet Isaiah, saying, The voice of one crying in the Wilderness, prepare ye the way of Lord, make his paths straight.

3. It was John that Isaiah prophesied of, and foretold what his preaching should be. Tho it be grace that prepareth for further grace, man's duty must be used thereunto, and the exalting works of grace presupposeth the humbling work of repentance as a necessary preparation.

4. And the same John had his raiment of Camels hair, and a leathern girdle about his loins, and his meat was locusts and wild honey.

4. He was clothed with Haircloth, bound to him with a leather girdle, and fed on what the wilderness afforded, which was Locusts (which some think were an Herb so called, but most a sort of flies like great Grashoppers that devour all green things,) and wild Honey.

Note, Tho the Friars and Hermits by superstitious overvaluing such austerity, have tempted others to despise them, yet God approved of Johns signification of his contempt of the world and fleshly pleasures by such abasing of the flesh. And other men's superstition or Hypocrisy, will not excuse men's superfluity, or accuse mortification.

5. Then went out to him Jerusalem, and all Judea, and all the Region round Jordan. 6. And were baptized of him in Jordan, confessing their sins.

5. So glad were the People to hear that the Kingdom of the Messiah was at hand, that they all flocked to him to be baptized, professing repentance, that they might be prepared for the Kingdom.

Note, 1. We grant that Baptism then was by washing the whole Body: And did not the differences of our cold country as to that hot one, teach us to remember (I will have mercy and not sacrifice) it should be so here. 2. Tho many say Johns baptism and Christ's were all one, its easy to prove that were any now baptized but with John 's baptism, he ought to be baptized again, in the name of the Father, Son and Holy Ghost, on the profession of many Articles of the Creed which John required not.

7. But when he saw many of the Pharisees and Sadducees come to his Baptism, he said to them, O generation of vipers, who hath warned you to flee from the wrath to come. 8. Bring forth therefore fruits meet for repentance.

7. Knowing what these Pharisees and Sadducees were, he said [O generation of Vipers.] Are you aware indeed that wrath is coming upon you? And do you think that the Messiah will indulge your sin, and come to promote your carnal interest? If you profess repentance and would have part in the Kingdom of the Messiah, resolve against your sins, and live in that righteousness and holiness which is the fruit of true repentance.

9. And think not to say in yourselves, we have Abraham to our Father: For I say unto you, that God is able of these stones to raise up children to Abraham.

9. Think not that the Messiah will advance you for being the Carnal seed of Abraham : If you have not the Faith and Holiness of Abraham : If you be wicked unbelievers, God will cast you off though Abraham was your Father, and can of the Gentiles (or the very stones) raise up such as shall be blest as Abraham 's believing seed.

10. And now also the Ax is laid to the root of the tree: therefore every tree that bringeth not forth good fruit, is hewn down and cast into the fire.

10. The Messiah cometh with salvation to some, and judgment to others: He layeth the Ax to the root to cut down all of you that bring not forth the fruit of true faith and repentance, and will cast such into the fire, of temporal and eternal punishment.

11. I indeed baptize you with water to repentance: But he that cometh after me, is mighter then I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost and with fire.

11. I do but baptize you preparatorily with water to repentance: But he that is coming after me, is mightier than I, whose shoes I am not worthy to bear: he shall baptize not only with Water, but with the pouring out of his Spirit on believers, and with that fiery trial, which shall refine the gold, the faithful, but separate the dross, and destroy the rebellious unbelievers.

12. Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner: but will burn up the chaff with unquenchable fire.

12. He will winnow and thoroughly separate the wheat from the Chaff, the Faithful from the Rebellious, and will gather the faithful into his heavenly Kingdom, and into his Church in order hereto, but he will burn the unbelievers and unpersuadable as Chaff, and that with destruction here and unquenchable fire hereafter.

13. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14. But John forbad him saying, I have need to be baptized of thee, and comest thou to me?

13, 14. Note, Christ was not baptized to the same ends as other men. He had no sins to repent of, nor savior to receive, but as the General will wear the same colors with his soldiers, Christ received baptism for the ends he was capable, as to profess that the Kingdom of God was at hand.

15. And Jesus answering, said unto him, (Suffer it to be so now: for thus it becometh us to fulfill all righteousness.) Then he suffered him.

15. I must fulfill the Law of Moses, and thy prophetic mission, and be thus entered on my proper work.

16. And Jesus when he was baptized, went up straightway out of the water: and lo, the Heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him.

16. As Jesus went up out of the water, John saw the Heavens open to Christ, and the Spirit of God, in some resemblance of a dove (or as a dove doth light on any place) descending on him, (its like in a lucid appearance) and resting on him.

17. And lo, a voice from Heaven, saying, This is my beloved Son, in whom I am well pleased.

17. And with the apparition came a voice from heaven, saying, This is &c. This is my beloved Son the Messiah, sent from Heaven as the Mediator to reveal my will, and to fulfill it, and by his perfect righteousness and sacrifice to reconcile the world to me, and be the propitiation for their sins.

CHAP. IV.

THen was Jesus led up of the Spirit into the wilderness, to be tempted of the Devil.

Note, 1. That though Christ was God, his human nature was acted by the Holy Ghost, to whom in Scripture is ascribed Divine perfection of operation on creatures. 2. Man was overcome by the temptation of Satan, and so sin and death and all evil did invade mankind; Therefore our Redeemer must deliver us from sin and Satan, and Misery, by conquering the tempter in his way of Temptation, by which he conquered: To give us also notice that the warfare preparatory to our future state, is managed by overcoming temptations, or being overcome by them. And therefore the study of temptations and the resistance is a great part of the Christian life. 3. Christ cast not himself on temptations, but was led to it by the Spirit. 4. To be temped is no sin.

2. And when he had fasted forty days, and forty nights, he was afterward an hungered.

Note, 1. In this Moses was a type of Christ. 2. Fast •• g and trial by temptation were great preparatives to Christ's exercise of his prophetic office: And his Ministers should not be strangers to it; The sensual are never true to Christ. To serve the flesh by the Ministry, by seeking preferment, honor and fleshly ease, and fullness more than men's Salvation, is to serve the Devil, as conquered by his temptations. 3. Hunger and bodily suffering give Satan advantage for many temptations, though not so dangerously as prosperity, and fleshly pleasures do.

3. And when the Tempter came to him, he said, if thou be the Son of God, command that these stones be made bread.

3. The Son of God can do what he will: feed thyself now by miracle.

Note, 1. Whether the Devil thought by this to tempt him to doubt, whether he were the son of God, or only as supposing it to draw him to sin, by obeying him, is uncertain. 2. Satan cannot tempt us when he will, but when God permitteth him. 3. His design was to obscure Christ's God-head and glory.

4. But he answered and said, it is written, Man shall not live by bread alone, but by ever word which proceedeth out of the mouth of God.

4. Note, 1. Christ himself was not above making use of God's written word. 2. It is by this word that the tempter must be confuted and overcome. 3. It is by God's will that our food doth nourish us, and his will and Love is more necessary to us than our food.

5. Then the Devil taketh him up into the holy City, and setteth him on a Pinnacle of the Temple. 6. And saith to him, if thou be the Son of God, cast they self down: for it is written, he shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash they foot against a stone.

5.6. Then the Devil permitted by God, carried the body of Christ through the air, and set him on the battlements or some high place on the Temple; and said, cast they self down. &c.

Note, 1. God may give Satan power, even to carry our bodies about, and yet not overcome our Souls. 2. The Devil would tempt us to think that we may do anything that hath no danger to us, though it be out of the way of our Obedience. 3. He that will have God's protection must keep in the way of his duty to God, and not presume that God shall save him out of his way in our own.

7. Jesus saith to him, it is writ • n again, Thou shalt not tempt the Lord thy God.

7. Note, 1. Tho the Devil use Scripture for temptation, this is no dishonor to Scripture; but we must confute misapplication of Scripture, by Scripture rightly expounded and applied. Papists and all heretics, and the Devil himself may use Scripture (and therefore all must not be believed that use it.) But that is an honor to it, signifying that it is God's word, or else it would not serve the Hypocrites turn. As all contenders pretend to Reason, and yet Reason must decide their controversies.

2. Tempting God is distrusting his ordinary care, and providence, and prescribing to him our own ways.

8. Again, the Devil taketh him up into an exceeding high mountain, and showeth him all the Kingdoms of the world, and the glory of them: 9. And saith to him, All these things will I give thee if thou wilt fall down and worship me.

8, 9. Note, 1. Satan took advantage of Christ's voluntary poverty and fasting, to tempt his flesh to the desire of earthly prosperity, and dominion. 2. By [ all Kingdoms ] is meant, many that were within prospect. 3. How far God hath given the power of Earthly Kingdoms and glory to the Devil, is not fully certain. But we see he hath given him power to tempt men by them; and its like much to dispose of them as far as those temptations prevail. That he useth almost all the Empires of the world against Christ and holiness, by Malignity and worldly interests, to keep up ignorance and ungodliness, is notorious by sad experience. 4. The Devil thinketh not Kingdoms and Glory too great a price to win and undo Souls. 5. Christ himself was tempted to the most odious sin, even to worship the Devil. Therefore mere Temptation, even to Blasphemy, should not discourage melancholy persons, who hate and resist it.

10. Then Jesus saith to him, Get thee hence Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

10.1. Note, When it cometh to Blasphemous and Atheistical temptations, Satan should be driven away, and no longer disputed with and endured: 2. Yet even then Scripture must be given for confuting his Blasphemies. 3. Whether Satan do all this, in pride as desiring to be worshiped, or in hatred to God, and Souls is doubtful: but its like to be from all these. 4. [ Only ] excludeth other God's, and all Competitors and Opposites, but not Parents, Masters, Princes, as subordinate to God.

11. Then the Devil leaveth him, And behold, Angels came and ministered to him.

11. Note, 1. Satan can stay no longer than God will. 2. Angels are God's servants for Christ and for his Church. 3. As Christ had the Ministry of Angels, we need it much more.

12. Now when Jesus heard that John was cast into Prison, he departed into Galilee.

12. Note, Christ avoided Persecution, till his hour was come: And so may we.

13, 14, 15, 16. An leaving Nazareth he came and dwelt in Capernaum, which is upon the Sea coast, in the borders of Zebulon and Nephthalim [That it might be fulfilled which was spoken of Isaiah the Prophet, saying, The Land of Zibulon and the land of Nephthalim, by the way of the Sea beyond Jordan, Galilee of the Gentiles, The people which sat in darkness saw great light, and to them which sat in the region and shadow of death Light is sprung up.

13, &c. Of which I may use the words of Isa. 9. though then spoken to another purpose, as now fulfilled Literally as they seem to sound, and as perhaps the Holy Ghost might farther mean them, &c.

17. From that time Jesus began to preach, and to say, Repent for the Kingdom of Heaven is at hand.

17. From that time Jesus exercised his Prophetick Office, Preaching to them, 1. That the time of the Kingdom of the Messiah was now at hand; and 2. therefore that they should repent that they might be fit Subjects for his Kingdom, and might believe and receive remission of sins.

18. And Jesus walking by the Sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the Sea, for they were fishers.

19. And he said to them follow me, and I will make you fishers of men.

20. And they straightway left their nets and followed him.

18, 19, 20. It being part of Christ's Office to appoin • Teachers under him, as he walked by the Lake of Genesareth, he saw Simon and Andrew, &c. And he called them to be Teachers to save Souls: And that so powerfully, as prevailed with them to leave all and follow him.

21. And going from thence, he saw other two brethren, James the son of Zebedee and John his brother in a ship with Zebedee their father mending their nets, and he called them: 22. And they immediately left the ship and their father and followed him.

21, 22. Note, His call no doubt did reach the heart: what perswasives he before used is not mentioned.

23. And Jesus went about all Galilee, teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing all manner of sickness, and all manner of disease amongst the people.

23. And from that time he went about in that Country of Galilee, teaching, and preaching the joyful tidings that the Messiahs Kingdom was at hand, and that his Miracles might confirm his Doctrine; he miraculously healed all manner of diseases where he came.

24. And his fame went throughout all Syria, and they brought to him all sick people, that were taken with divers diseases and torments, and those that were possessed with Devils, and those that were Lunaticks, and those that had the Palsy, and he healed them. 25. And there followed him great numbers of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan.

24, 25. Note, 1. Christ began his great Prophetick and miraculous Works among the poorest contemned part, and not in Jerusalem among the greatest. 2. The multitude of the miraculous cures and that of old diseases, such as Palsies, Leprosies, &c. left no place for suspicion of deceit.

CHAP. V.

1. ANd seeing the multitudes he went up into a Mountain, and when he was set his Disciples came to him. 2. And he opened his mouth and taught them, saying,

1. And seeing the multitude that followed him as admirers and learner • (not yet made full baptized Christians) he went for convenience of hearing, into a Mountain, and there being set, he taught them as followeth.

N. Phrases follow the custom of Countries. And so [ he opened his mouth ] by that custom was no such absurd phrase as it would be now.

3. Blessed are the poor in Spirit, for theirs is the Kingdom of Heaven.

3. Blessed are ye my true Disciples, though you be poor in the world, if you have Spirits suited to your poverty, for you shall have the Kingdom of Heaven for riches.

N. Poor in Spirit signifieth a mind that is above the love of worldly Riches, and the sins that Riches use to breed and feed, (that is, Sodom's sins, Pride, Fulness, and Idleness, and unmercifulness to the poor;) and such as are contented with food and raiment, having mortified the lusts of the flesh, which thirsts after worldly plenty and delight.

4. Blessed are they that mourn, for they shall be comforted.

4. Though you are under sorrows now, you are blessed if you are godly and have godly sorrow, for your comfort will be time enough and full enough hereafter.

N. There are many sorts of sinful sorrow, which have none of this promise; such as are the common fruits of overloving some creature and distrusting God. But it is holy mourning that is here meant, that is, for our own or other men's sins, and God's dishonor, and displeasure, and our want of more grace, and for the miseries of the wicked, and suffering world.

5. Blessed are the meek, for they shall inherit the earth.

5. Though lowly meekness and quiet patience seem a depressed miserable state with men, indeed those that are such are the most happy sort of men even in this world; and their way is the most probable for escaping of outward suffering; while the contrary minded vex themselves with their own impatience and pride, and provoke others to hurt them, and suffer much because they cannot suffer a little; and raising Seditions and Wars, do ruin themselves by revenge and ruining others, and perish by the sword to which they trust.

6. Blessed are they that hunger and thirst after righteousness; for they shall be filled.

6. Blessed are you, though now you hunger for want of bread, if you hunger and thirst after righteousness of heart and life towards God and man, as those that would fain be perfect in holiness, and doing good to all; and that not with a sluggish wish, but a desire that useth effectual endeavor: For you shall have full satisfaction of all such desires, and more than you can desire now, when the full are sent empty away.

7. Blessed are the merciful, for they shall obtain mercy.

7. Tho God's grace and mercy be free, yet men must be fit receivers, and not reject it: And it is the merciful that are thus blessed, as qualified for saving mercy from God: while the cruel and oppressors, and persecutors, and unmerciful, reject mercy by their forfeiture and incapacity, and undo themselves by hurting others.

8. Blessed are the pure in heart, for they shall see God.

8. God will not bless impure unholy souls with the light of his Countenance, and the comfort of his Love; nor dwell with the filthy workers of Iniquity; without holiness none shall see God. But you whose hearts, his grace hath purified from the filth of fleshly worldly lusts, and the love of sin, are a blessed people, for Grace hath fitted you for begun Communion with God here, and you shall see him in heavenly glory hereafter. He hath not purified your hearts in vain.

9. Blessed are the peacemakers, for they shall be called the children of God.

9. Tho peacemakers use to be hated by both extremes and sides of the contentious whom they would reconcile, yet they are blessed that do it sincerely from the predominant love of God and Man and Peace; for as Children are like the Father, so are they to the God of Love and peace, who hath reconciled his Enemies to him by Christ.

10. Blessed are they that are persecuted for righteousness sake; for theirs is the Kingdom of Heaven.

10. Tho men think them miserable that are oppressed and ruined in the World: they are blessed if they are persecuted for righteousness sake: For its God's cause who will reward them with the Kingdom of Heaven, and never let any be a loser by his obedience to him.

11. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake.

11. Think not that I come to advance you to worldly honor: but look to be reviled and persecuted, not only by Heathens but by Jews, and to have all manner of evil charged on you, and reported of you falsely, for my sake, because you believe me and obey me: But in all this you are blessed, while your false accusers and persecutors are miserable.

12. Rejoice ye and be exceeding glad; for great is your reward in Heaven; for so persecuted they the Prophets who were before you.

12. Though such usage would break the hearts of worldly men and Hypocrites, do not you only bear it patiently, but joyfully with exceeding gladness, because your reward in Heaven will be so much the surer and greater: for you do but follow the Prophets that are gone this way to heaven before you, whom the carnal Church persecuted and murdered, though their posterity honor their names when they are dead, but go on and imitate them in hating and persecuting the living.

13. Ye are the salt of the earth; but if the salt have lost its savor, wherewith shall it be salted? It is thenceforth good for nothing but to be cast out and trodden underfoot of men.

13. The World is putrefied with the corruption of all sin; and you that follow me must be as salt to it, to recover it from this corruption. But if you prove filthy and corrupt yourselves, what or who shall be salt to you, for your recovery? Corrupt professors of Christianity are more miserable, hopeless and forlorn than Heathens.

14. Ye are the light of the world: A city that is set on a hill cannot be hid.

15. Neither do men light a Candle and put it under a bushel, but on a candlestick; and it giveth light to all that are in the house.

14, 15. God hath honored you to be the lights to a dark world: It is not therefore an obscure and hidden sort of goodness that beseemeth you: You are called out to be conspicuous in the world, like a City on a hill that cannot be hid; by your difference from them in doctrine and life: Men do not light a candle to hide it, but to to set it up to be a light to the house; And so doth God call you to be open lights in Doctrine and life.

16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.

16. Note, That 1. the good works of Christians are the due appointed means to win others to the glorifying of God: and they that do not this are guilty of perfidiousness to God and man, as dumb Ministers are by omitting their work. 2. Therefore our good works must not be so few and small as to be undiscernable: They must not be done in hypocrisy to be seen of men for our praise: But they must shine forth in sincerity to God's praise. 3. By good works is meant Holiness to God, sobriety to ourselves, and justice and works of love to others.

17. Think not that I am come to destroy the Law and the Prophets: I am not come to destroy, but to fulfil them.

17. Take me not for an enemy to the Law and the Prophets, as if I came to blame and destroy them. As to the Ceremonial part, it was but a Typifying prediction of me, and is to be fulfilled in me: and it is the honor of Types and Prophesies to be fulfilled. And as to the Natural part I own and establish it, and am so far from evacuating it, that I teach the fullest keeping of it.

18. For verily I say to you, Till heaven and earth pass, one jot, or one tittle shall in no wise pass from the Law, till all be fulfilled.

18. I tell you, the Law is so true as being God's own word, that one letter or tittle of it shall not be frustrate or fail of its performance to the end of the world, but shall be all fulfilled.

19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called Great in the Kingdom of Heaven.

19. If any shall presume to break the least of these commands because it is a little one, and teach men so to do, he shall be vilified as he vilified God's Law, and not thought fit for a place in the Kingdom of the Messiah: But he shall be there Greatest that is most exact in Doing and Teaching all the Law of God.

Note, Are not those Preachers and Prelates then the Least and basest, that preach and tread down Christian love of all that dissent from any of their presumptions, and so preach down not the Least, but the Great command.

20. For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

20. So far am I from Preaching looseness, or favoring sin, that I tell you, though the Scribes and Pharisees pretend to the strictest keeping of the Law; if you keep it not better than they do, and be not a better and a more righteous sort of men, you shall in no case enter into the Kingdom of heaven. Note, That besides Christ's Righteousness, there is necessary to all (at age) that will be saved, a righteousness consisting in more careful exact obedience to God, than any formal Hypocrite hath. And this God's Spirit worketh them unto.

21. Ye have heard that it was said by them of old times, Thou shalt not kill; and whosoever shall kill shall be in danger of judgment. 22. But I say to you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment; and whosoever shall say to his brother Raca, shall be in danger of the Council: But whosoever shall say, Thou fool, shall be in danger of Hell-fire.

21. Moses 's Law was that Murder shall be punished with death (by the lesser Sanhedrim ) And the carnal Jews have taken this to be all that the Sixth Commandment condemned: But God's Law is perfect however carnal men misunderstand it; and I tell you, that 1. whoever lets out his passion of hurtful and uncharitable anger against any man without or beyond just cause, doth in some degree break the Sixth Commandment, and therefore deserveth answerable punishment: And 2. Whoever shall causelessly scorn or revile his Brother; breaketh the Command yet more, and deserveth greater punishment: But whosoever shall utterly despise him causelessly, with an uncharitable conclusion that he is a fool or a wicked man, or a Schismatic, or an Heretic, when it is not so, shall have yet far greater punishment, even H • ll-fire, answering that in the valley of Hinnom.

23. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24. Leave thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift.

23. Therefore see that you prefer not Sacrifice before Love and Mercy, but if thou bring thy gift to the Altar, and be just ready to offer it, and rememberest that thou hast wronged thy Brother, or given him occasion of uncharitable thoughts of thee; lay more upon love than on thy offering: Leave it there, and go presently and make testitution, confession, or whatever is necessary to reconciliation, and then come and offer thy gift.

N. 1. O Christians, lay this deeply to heart, that your Savior was so great a teacher of Love, that lie preferreth it before all things, even acts of outward Worship, and will take him for no Christian that is not so minded. 2. O what a dreadful aggravation of wickedness is it to turn the very Sacraments themselves into snares of wrath and cruelty, and to curse and damn and tear from the Church all that dare not subscribe and swear to all the inventions of Popes and Councils. And for the preachers of Love and Peace, to say more than [ Thou fool ] even to Silence and Ruin or Burn all as Heretics or Schismatics, that dare not justify all this.

25. Agree with thy adversary quickly, while thou art in the way with him, lest at any time thy adversary deliver thee to the judge, and the judge deliver thee to the Officer, and thou be cast into prison. 26. Verily I say to thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

25, 26. If thou have wronged any man, delay not reparation of his wrong, and reconciliation. Lest he extort his reparation from thee by Law, and put thee to extremity, when thou mightest have compounded or appeased him by submission. And so obey God in thy duty of Love and Restitution and submission to men, l • st he enter into judgment with thee, and make thy utmost punishment answer the Debt.

27. Ye have heard that it was said by them of old time, Thou shalt not commit adultery But I say to you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.

27. So Moses said in the Seventh Commandment, Thou shalt not commit Adultery: And the carnal Jews looked but little deeper: But I tell you, that whoever casteth on a woman a wanton eye, stirring up lust, and unlawful carnal imaginations and pleasure, or useth his other senses to stir up such lusts, as defile the mind▪ or tend towards Fornication, he hath in his heart broken the Seventh Commandment in some deg • ee.

29. And if thy right eye offend thee, pluck it out and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into Hell. 30. And if thy right hand offend thee, cut it off, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into Hell.

29, 30. It may be some will say, My eye is so inclined to enticing looks, and my hand to some forbidden touches or acts, that they offend when I know they should not, and if it go no further, I hope it is safe: But I tell you, this is so poor an excuse, that if you had not the command of Eye and Hand, and had no other way to avoid the sin, it were less hurt to you to pluck out that Eye and cut off that Hand, than to sin and be damned with it. Not that I bid you do so, for you have power otherwise to avoid the sin; but if you had not, it were your wisest way: much more to deny your Eye or Hand all forbidden pleasure.

31. It hath been said, whoever shall put away his wife, let him give her a writing of divorcement. 32. But I say to you, that whoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery, and whosoever shall marry her that is divorced committeth adultery.

31, 32. Moses bade you give your wife a Bill of Divorcement if you put her away: And so you have been taught that this is lawful: But I say to you, that you must not put away a wife save for Fornication, and if you do, you are guilty of making her commit Adultery, and he will live in Adultery that shall marry her.

Note, That Christ here supposeth such other causes as Nature itself alloweth: As if Husband or Wife should resolvedly seek the others death, or be infected with a mortal contagious disease, self preservation alloweth avoidance till the danger is over: And if any other cause make their cohabitation utterly inconsistent with safety or the ends of Marriage, they may by consent live asunder while that cause continueth.

33. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform to the Lord thine oaths: 34. But I say to you, Swear not at all; neither by heaven, for it is God's throne: 35. Nor by the earth for it is his footstool, neither by Jerusalem, for it is the city of the great King; 36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37. But let you communication be Yea, yea, Nay, nay, for whatsoever is more than these cometh of evil.

33, &c. You have been told that Perjury is a heinous sin, and our Oaths must be kept: This is past doubt; but I tell you more; that you must not needlessly swear at all, or make any Oaths a part of your discourse: Think not that it's a small matter to Swear by Creatures, while you profane not the name of God: For all that you can swear by is related to God, and his law is broken by it: If it be by Heaven, it is his Throne; if by the Earth, it is his Footstool; if by Jerusalem, it is his holy City; if by the Head, it is his work, of which thou makest not so much as the color of one hair. Therefore content yourselves in your discourse with a sober Yea or Nay : For your Oaths and needless vehement protestations, are but the expressions of Passion, or some other vice, and are sti • red up by Satan.

Note, That the common definition (that an Oath is always an appeal to another as a knower and avenger of falsehood) is not good: It is the pawning of the verity or honor of one thing known, to verify another unknown. As to say, This is as true as that the Heaven is over me: Or if this be not true, the Earth is not under my feet; It's as true as that I have a Head; or as that there is a God, who knoweth all things, &c. Tho it's tr • e that Swearing by God, includeth an appeal to him.

38. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. 39. But I say to you, that ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also. 40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41. And whoever shall compel thee to go a mile, go with him two.

38. &c. You have heard that injuries must be repaid but with equal hurt: an Eye for an Eye: It's true that Magistrates having the charge of the Common-welfare, and the execution of God's Laws, they must punish injuries, and not suffer all men to do as much mischief as they will: But you that are private persons, must prefer LOVE and Patience before Reparation of your Losses, preservation of your Rights, or personal Revenge: And therefore when it is not the public good that requireth it, but your own right, resist not injuries, by any means which violateth Love or Patience. If when you are stricken you strike again, you do but stir up the person to more wrath, to hurt you more, when as Love and Patience may make him ashamed that he hath wronged you: Revenge will but enrage him, and you will suffer more, when Love and Patience may win him. Yea if he abuse the Law to injure you, prefer not the righting of yourselves before the winning of him by Love: And Patience may cost you less than a Law-suit, or Revenge: If he injuriously force you to any service, bear that and more, rather than by striving to violate Charity.

Note, that the Rule here intended by Christ is, that we prefer the winning of a man's Soul by Love, and the exercise of Patience before our Right, and that we bear tolerable wrongs rather than alienate men by exasperation, and increase our own sufferings by revenge; usually the Patient suffer least; and win enemies most. But 1. this extendeth not to Magistrates strengthening sin by impunity. 2. Nor to private men's pardoning sins against God, which is not in our power. 3. Nor to neglect the safety of the Commonwealth by favoring evil. 4. Nor by the forbearing necessary defense of our own or others lives or welfare against insufferable assaults: nor may we give away that which is due to Wives and Children, or the poor, which is not in our power.

42. Give to him that asketh thee, and from him that would borrow of thee turn thou not away.

42. Note, The sense is, Be not unwilling to give wh • re ever thou oughtest, but as willing to give as men are to ask; And Asking is one part of thy direction to whom to give. But this excludeth not the use of prudent reason in our giving. 1. We must not give that to one person which we should rather give to others; not to the unworhty or unfit, because they ask, when we should seek after the more needy and worthy that ask not: nor must we give that to one that is due to many; nor give to do a lesser good when by it we might do a greater; nor give that which is not in our power. As to the question, How much we must give, 1. A thousand come far short, for one that charitably gives too much. 2. Every man should study to do God the greatest service he can with his estate, and prudently discern the way. 3. The necessities of others must be preferred before our pleasure and unnecessaries.

43. Ye have heard that it hath been said, Thou shalt love thy neighbor and hate thy enemy: 44. But I say to you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despite • ully use you and persecute you, 45. That you may be the children of your father which is in heaven; for he maketh his sun to rise on the evil, and the good, and sendeth • ain on the just and unjust.

43.44. God did let out the Israelites to execute so great slaughters on their Heathen enemies, that occasioned many of old to restrain Love to too narrow an object, and to incline to hatred and hurtfulness to enemies, too much: But I tell you, that you must Love all your enemies according to the degree of amiableness in them; that is, All men as men; All sober moral men as such; all visible members of the Church as such: And all notably sincere, eminent, excellent and useful Christians as such; And let not enmity to you, suspend this Love; (Tho you be not bound to love all alike, nor to trust any mortal man too far.) And it is not enough that you do your enemies no hurt; nor will their hating, cursing, or spiteful usage and persecution of you, excuse you from your duty: But notwithstanding all this, you must love them that hate you, and pray for them that despitefully use you and persecute you, speak well of them and bless them that speak ill of you and curse you; for you are not God's children if you be not like him, and imitate him, who maintaineth the life, health and natural comforts of the just and unjust.

N. O how little Conscience do most Christians, even the Religious make of this command of Christ? How freely do they speak evil of their enemies, and think themselves excused by saying, It is as they are Christ's enemies and not as ours : Hate the sin, and dislike the sinner as such; so you will but love all that is lovely in him, and remember, that it is Love that must overcome evil, and make bad men lovely.

46. For if ye love them that love you, what reward have you? do not even the Publicans the same? 47. And if ye salute your brethren only, what do you more than others? do not even the Publicans so? 48. Be ye therefore perfect, even as your Father which is in heaven is perfect.

46, 47, 48. If you look for any reward from God, it must be for obeying and serving him: but to love men for loving you, is but to serve yourselves and yourself-love, and then you must reward yourselves, what bad man will not love men for loving him. And if as Jews you be kind to Jews, or praise, honor and love those of your own Sect or Party or Opinion, what bad men or Heathens do not the like? All out of self-esteem love and honor their party, and those of their own opinion. But if you will approve yourselves the children of God, and have his reward, Love men for his sake, even all men impartially, whether they be for you or against you, so far as anything of God is in them, whether it be Nature or Grace, common grace or special; yea for their capacity of being good and doing good hereafter. The most full universal Love is that perfection in which you must be like to God. Judge of yourselves by it; and reckon that you have no more Goodness than you have Love.

CHAP. VI.

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.

1. Be careful to avoid hypocrisy, and a proud desire of praise in your works of Charity: You may do it when men see you; but not to be seen: If you take men's esteem and praise for your reward, you forfeit and lose God's heavenly reward.

2. Therefore when thou dost thine alms, 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 to you, They have their reward.

2. Make not ostentation of your Charity, as Hypocrites: They shall have no better reward than the vain-glory which they choose: (Alas what a pitiful reward.)

3. But when thou dost alms, let not thy left hand know what thy right hand doth. 4. That thine alms may be in secret: And thy Father which seeth in secret, himself shall reward thee openly.

3, 4. But (though your good works must shine before men to God's glory, yet) be so carefully afraid of all affectation of vain-glory to yourselves, as purposely to conceal all, when nothing but your own praise requireth openness; yea, do not note it too much in yourselves, to puff you up; and then as your hearts and lives are all known to God, he will openly reward them to the full.

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 to you, they have their reward.

5. So let not your Prayer be like the Hypocrites, all done in public as on a Stage, to be seen of men: I tell you men's praise is all the reward they shall have.

N. Not but that public Church-Prayer, and Family-prayer are as great duties as secret Prayer: But they must not be done for to be thought Religious, nor secret Prayer made open or neglected. 2. Standing is a lawful praying gesture in itself: But where Kneeling signifieth more reverence, it must be preferred in humbling duties.

6. But when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

6. But do thou pray secretly where only God is witness of thy Prayers (and therefore approve to him thy secret desires and heart, as well as thy words,) and believe that God will openly reward thee.

N. 1. Both public and secret prayer are our duty. 2. Praying only before men is gross hypocrisy: But all secret prayer will not prove sincerity. 3. They that say, We must not serve God for reward, oppose Christ, and Scripture, and all Religion. It is not a reward in Commutative Justice as if we profited God: But in Fatherly love and justice, as pleasing God through Christ, as Fathers reward good children and not bad ones.

7. But when ye pray, use not vain repetitions, as the Heathen do, for they think that they shall be heard for their much speaking. 8. Be not ye therefore like unto them; for your Father knoweth what things you have need of before you ask him.

7. When you pray do not so repeat over the same words, or lengthen your Prayers with unmeet repetitions, as the Heathens do, that think canting over certain words, or spinning out Prayers to such a length, is acceptable to God: or as if God were moved by terms or length. For God is your Father, and knows what you need before you speak, and pitieth you according to your needs: And your Prayers are not to move and change him, but by exercising your own desires, and faith and repentance and thankfulness, to make you fit to receive his further gifts.

9. After this manner therefore pray ye.

9. I will give a perfect directory for the matter and order of your desires and prayers, and in words fit for your use, when you pray but summarily.

9, 10, &c. Our Father which art in Heaven, Hallowed be thy name, Thy kingdom come, Thy will be done, on earth as it is in heaven. Give us this day our daily bread, And forgive us our debts, as we forgive our debtors; And lead us not into temptation, but deliver us from evil: For thine is the kingdom, the power, and the glory, forever. Amen.

9, &c. We come not to thee as our unreconciled avenging Judge, but as to our merciful Father reconciled to us by Christ; The only God, whose Glory is eminently in Heaven, infinite in perfection of Being, and of Power, Knowledge and Goodness, our absolute owner, our Supreme Ruler, and our most loving Father by Creation, Redemption and Regeneration, whose we are, and whom we must serve, and whom we must Love and Trust; we are sinful, needy, miserable and unworthy, in ourselves, but thy Children by Christ our Intercessor, who is worthy; whose hearts are by desire towards thee as our God, and to the good of others as our brethren, as well as by necessity to our own felicity: We know that as all things are Of Thee, and Through Thee, and To thee, so Thou art our Ultimate end: And therefore we first humbly beg that Thy Great, Wise, and Good and Holy name may be known, and shine forth and be glorified and holily regarded upon earth, and not blasphemed or be unknown and disregarded by Atheists, Infidels, or wicked hypocrites; nor the honor of men be set up against thee: But that the Nations of the earth, and all Societies and our own selves, may be wholly devoted and live to thy Glory.

And our next Petition is, that the world, or its Societies, or our own and our brethren's Souls, may not be given up to the wicked Tyrannical Kingdom of Satan, or men that are his Ministers and governed by him, nor to the Wars, blood and cruelty of such: But that thy Divine Government, even the Kingdom of Messiah may come on Earth in that fullness as may destroy the Kingdom of Satan, that Faith, Love and Righteousness may be the constitution of Societies and Souls; and the Reign of Grace may prepare us for Glory; which we specially pray for.

And our third Petition is, that in this thy Kingdom, Societies and Souls, our own and others, may in disposition be conformed to thy Governing Will, and in practice obey it, and in Faith, Hope and Love, with joyful Trust expect the promised reward, and patiently submit to thy Fatherly corrections and disposals. And that in all these aforesaid three requests, this Earth that is grown so near to Hell, may be made more like to them in heaven, who Know, Love, and Obey, and Glorify thee, with Perfection, Unity and full delight.

And because thou hast made our natures such as cannot but love ourselves, and hast bound us to seek our own and others welfare, and Grace presupposeth Nature, and our Being is necessary first to our Well-being. Therefore our fourth Petition is, that thou wilt support our natures, and maintain them by necessary food and sustenance, and make us content with thy allowance, and save us from covetousness and overmuch love to worldly fullness, prosperity and wealth, and cause us to subserve thy providence by our wise and diligent labors, and not to forfeit thy maintenance by our self confidence, idleness or vicious sensuality, nor turn our strength to serve our sinful lust.

And knowing that Holiness and Justice require the punishment of Sin, we next beseech thee to look on us in Christ whom thy Love and Mercy sent into the world to be a Sacrifice and Propitiation for sin; whose perfect Righteousness and Sacrifice have merited that pardon and grace, which he hath given in his Covenant, and proclaimed and offered to us all in the Gospel: Forgive all the sins of our former life, and the remaining corruption of our hearts, and the daily faults that we are guilty of in our state of imperfection. And knowing that thou forgivest none but penitent believers; and bindest us to love and forgive others as ever we would be forgiven, we confess and lament our manifold sins, of corrupt nature and practice, of ignorance and of knowledge, of negligence, rashness and presumptuous willfulness; The remembrance of them is our grief and shame, we loath ourselves for them, and earnestly beg to be healed of them: we cast ourselves by believing Trust (though alas too weak) on Jesus our Savior his Merits and Intercession, and thy Love and Mercy and promises in him, desiring henceforth to be roled by him and sanctified by his Spirit and Grace; And we unfeignedly love and forgive all those that have wronged us: we beseech thee therefore charge not our sins upon us, but acquit us from the everlasting punishment, and all vindictive penalties in this life, on Soul or Body: And grant the same to all our brethren for whom we pray.

And because if thou keep us not, we shall run on in guilt by new temptations, and lose all that thou hast given us: We lastly beseech thee, to save us from all dangerous temptations, either by Satan's inward suggestions, or outward snares, by our own ill inclinations, or worldly all • urements, or by such sufferings as may be too strong for our faith, hope and patience, or would suppress our holy love, and thankfulness and joyful praise: And save us from Satan, from ourselves, our enemies and our friends that would tempt us to any evil, and from the sin and misery and thy deserved judgments, of which we are in danger. And fortify us with thy confirming comforting spirit.

And we beg all these mercies of thee to this end, that we may employ them with all thy Saints, in joyful praises of thy blessed Kingdom and Government in Heaven and Earth, and in holy admiration of thy Power, and all perfections, and in glorifying thy Infinite Goodness and Blessedness, with the glorified Society for evermore. These are the desires of our Souls, and the requests of our lips, which we humbly, and earnestly in Faith and Hope do present to thee our Heavenly Father, by the motion of thy Spirit, through Jesus Christ, our Intercessor, Lord and Savior, Amen.

Note, Reader, So perfect is the Method of the Lord's Prayer, that I had thought to have Anatomized it and set it before thee in a Scheme. But I now write for the less learned that cannot well comprehend accurateness: They that can may find it done already in my Latin Method of Theology ; and the lower sort may find such a brief and plain Exposition as such are capable of, in my Family Catechism : And in both the controversies hereabout resolved.

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.

14. Lest you should think that no qualification for pardon and other gifts are necessary in you, I again repeat what selfish nature is loath to observe, that though God be your heavenly Father, yet your love and forgiveness of your Brother is so necessary to his forgiving you, that without it you shall not be forgiven: For if you have not this in sincerity, you are not God's children, and he is called your Heavenly Father but as offering you his grace: But if you have sincere Love, with notable defects in your forgiving others, God will correct you as Children, and will not forgive you some sharp chastisements; but make you know that you must love others, if you will have the comfort of his love.

16. Moreover when ye fast, be not as the hypocri • es of a sad countenance; for they disfigure their faces that they may appear to men to fast: Verily I say to you, they have their reward.

16. Do not for to be thought godly seem to be more humbled than you are; nor show that outwardly, which should be a concealed secret fast: such hypocrites shall have no better reward, than the esteem and praise of men which they thus seek.

17, 18. But thou when thou fastest, anoint thy head and wash thy face, that thou appear not to men to fast, but to thy Father which is in secret: And thy Father which seeth in secret, shall reward thee openly.

17, 18. But look thou for thine approbation and reward from God, and hide from the notice of the world thy private humiliations (though public humiliations of Churches and Nations, and for open wrongs, must be publicly shewn) and God will openly reward thee.

19. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal.

19. Note, 1. By Treasure is meant that which a man most loveth and trusteth to for his supply and comfort, and practically placeth his chief welfare in. 2. By laying up, is meant, over valuing, eagerly desiring and seeking and caring for. That which rust, moths, and thieves can soon bereave you of, is unfit to be your beloved trusted treasure.

20. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal.

20. But by Faith place your happiness in heaven and on that lay out your care and love and labor; and so use your wealth as God hath promised to reward in Heaven: For that treasure is incorruptible, inviolable and everlasting.

Note, That though it be our God and Savior that layeth up our treasure in Heaven, and saveth us freely by Grace, yet it is we that are commanded to lay it up, and save ourselves, subordinately, by faith, hope, love, and labor, which qualify us as fit receivers of it.

21. For where your treasure is, there will your heart be also.

21. And by this you may know whether you truly place your Treasure in Heaven or on earth (Not by your speculative opinion or words: for what Hypocrite will not say that Heaven is better than Earth?) But by the bent of your hearts: Your Love, Care, Trust, and hope will be where your Treasure is. That which you 1. highliest value practically, 2. and most desire and choose, 3. and labor for, though with the greatest care and cost, that's it that is indeed your Treasure.

22. The light of the body is the eye: If therefore thy eye be single, thy whole body shall be full of light: 23. But if thy eye be evil, thy whole body shall be full of darkness: If therefore the light that is in thee be darkness, how great is that darkness?

22, 23. As the eye seeth not for itself alone, but for the whole body, to guide its action; so thy understanding or practical judgment is that superior visive faculty that must guide all thy love, and choice and life: If therefore thy judgment be sound, and thou knowest the difference between laying up a treasure in Heaven and on Earth, it will rightly guide all the actions of thy heart and life: but if thy judgment be blinded in this great affair, it will misguide thy love, thy choice, and all the tenor of thy life: If thy judgment then be blind which must guide thee, what a miserable erroneous wretch wilt thou be; and how dismal will that error prove.

24. No man can serve two masters: for either he will hate the one and love the other; or he will hold to the one and despise the other: ye cannot serve God and mammon.

24. And take heed of the self deceit of Hypocrites, who flatter themselves with the hope of having a treasure both on Earth and in Heaven; resolving to keep and prefer this world while they can keep it, and hope that Heaven will be a reserve when they can keep the world no longer; and so they will be as Religious as will stand with their fleshly worldly interest: But I tell you, no man can serve two such contrary Masters: He will love one better than the other, or obey and serve one to the neglect and injury of the other. You cannot love and serve God as God, and yet love and seek worldly wealth and prosperity, as your most beloved trusted treasure. God will not stoop to the world: therefore the world must in your esteem and choice, stoop to God, and be used for him.

25. Therefore I say to 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 than meat, and the body than raiment.

25. Therefore take this as my special warning, Wholly trust God for life and all the concerns of life, and show not your selfishness and worldly love, by be • ng distrustfully anxious or solicitous, for meat, and drink, and clothes: If you know not which way to get them, God knows which way to give them. Your Lives and Bodies are his gift, and in his power; and did he give you these, and cannot you trust him for food and clothing:

26. Behold the fowls of the air; for they sow not, neither do they reap nor gather into barns, yet your heavenly Father feedeth them. Are ye not much better than they?

26. You see that God feedeth the many sort of Fowls that make no store-houses or provision for time to come: And God that made you better than they, will not neglect you.

27. But which of you by taking thought can add one cubit to his stature?

27. Study your duty and use just means while you trust on God: But yourself-troubling distrustful care and thoughtfulness, is but unprofitable self-vexation. All your care cannot make you any taller of stature, nor keep your bodies from decay or death.

28. And why take ye thought for raiment? Consider the lilies of the field how they grow; they toil not, neither do they spin: 29. And yet I say to you, that even Solomon in all his glory was not arrayed like one of these. 30. Wherefore if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith?

28, 29, 30. And why do you distrustfully care for clothing? You see the Lilies of the field that neither sow nor spin, have yet a more beautiful flower than Solomon's most splendid Ornaments could match. And doth God so cloth these and other Plants with beauty, and sweetness, and are you so distrustful and weak in Faith, as to fear that he will neglect you?

Note, That Christ here neither blameth Sowing, Spinning or other meet labor, nor would have it done imprudently and carelessly; much less doth he approve on a • idle slothful life on pretence of trusting God. Six days must we labor, and not eat the bread of idle • e Paul saith, He that will not work (when he can) 〈◊〉 him not eat. Idleness corrupteth Body and Soul. Such Care as we must take to feed and clothe the Poor, such at least we may take for ourselves: But,

31. Take no thought therefore, saying, what shall we eat? or what shall we drink? or wherewithal shall we be clothed?

31. Therefore when you have done your duty, trust God, and do not with murmuring or self-troubling distrustfully say, whence shall I have food and raiment?

32. For after all these things do the Gentiles seek: For your heavenly Father knoweth that ye have need of all these things.

32. This is the practice of the Heathens, who fear and complement their Idol God's, but cannot trust them for what they want, but by self-trusting and self-seeking are drowned in worldly love and care: But your Heavenly Father is far better acquainted with all your wants than you are, and doth not disregard them.

33. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you.

33. But I make this promise which you may boldly trust; see that you seek first God's Kingdom of grace and glory, and that Righteousness, (Relative, habitual and actual ) to which through Christ he hath promised acceptance and salvation, seek these I say before all worldly prosperity and fleshly interest, with your chief and predominant Esteem, Choice, and Endeavor ; and then all bodily things shall be given in as additions to the greater blessings, so far as God seeth them fit for you, and you for them (for Godliness hath the promise of this life and of that to come.)

34. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof.

34. Therefore (Beg of God your daily bread in saith, and in the use of honest labor; but) take no distrustful troubling careful thoughts for the time to come; It will be care enough tomorrow to take notice of to morrows wants, and to do to morrows work: Every day hath its own duty and difficulty, and sufferings must be expected: Do not anticipate them, and take today the trouble on yourself by care and fear, which belongs to the time to come: The burden and troubling part by such sufferings as you must expect, will come time enough, and a days sense of the suffering, is enough for one days evil or burden. Preparatory notice of death and suffering is useful: but should we foreknow all the particular sufferings that are to come on us, it would but overwhelm us, by an untimely suffering every day by fear and care of all that which we should suffer but by little tolerable parcels, while every day hath its own proportion.

CHAP. VII.

JUdge not, that ye be not judged: 2. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

1, 2. Make not yourselves judges of other men and their actions without a just call, and be not censorious medlers, nor hold severe condemners of others without proof, and beyond cause. For otherwise you must look for severe judgment from God, and to be repaid by man, and used as you used others.

3. And why beholdest thou the mote that is in thy brothers eye, but considerest not the beam that is in thine own eye? 4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye, and behold a beam is in thine own eye?

3, 4. So censorious are hypocrites of others, that the mote of a small infirmity or dissent is seen in their eyes, as if it were some intolerable thing, which they must pluck out (as the Pharisees censured Christ and his Disciples for not observing their ceremonies and traditions) But if thou know thyself, mayest thou not find worse than this in thyself? (Hath a Pharisee nothing worse than Non-conformity to his ceremonies and traditions? How canst thou think his mote of ceremonial or small difference intolerable, while thou easily bearest thy own formality, magisterial pride and worldly mind, and other great and deadly sins?

5. Thou hypocrite, first cast out the beam that is in thine own eye, and then shalt thou see clearly to cast out the mote out of thy brothers eye.

5. Thou Hypocrite, first see that thou have no greater fault thyself; cast away the beam of pride, worldliness, formality, malignity, and fleshly vice out of thyself, and then thou wilt be more capable to judge of thy brothers sailings, and sitter to reprove him.

6. Give not that which is holy to the dogs, neither case ye your pearls before swine, lest they trample them under feet, and turn again and rent you.

6. And as it is not everyone that is fit to reprove, so it is not everyone that is fit to be reproved. Tho to seek men's salvation by teaching and reproof, be a work of great moment, when it is used in season, to them that are capable of it; yet take this rule; pretend not duty to teach and reprove when its clearly like to do more hurt than good: some men are hardened soorners, and some senseless neglecters, and some hateful, persecutors: To such as those, holy counsel, doctrine and reproof, is but like casting Sacramental or consecrated bread to the dogs, or pearls before swine. To be thus wise and righteous over much, is but the way to perish and be rent, or at least made a scorn to beastly men. It is no duty where it is no means to good, yea to greater good than hurt.

Note, Yet if a slothful hypocrite shall rashly censure others to be Dogs and Swine, and desperate, to excuse himself from duty and trouble, this is but a doubling of his sin.

7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened to you. 8. For everyone that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened.

7. And to obtain grace and mercy to yourselves, true Prayer is God's appointed means, Ask of God and he will give it you, seek diligently and you shall find, &c. For everyone that asketh in sincerity, and seeketh with diligence and constancy shall obtain.

Note, That is, if he pray to God believing his power, and goodness, in the name of Christ, and trusting in his merits and intercession, and this first and chiefly for God's glory and for things spiritual and everlasting, and for earthly things as means to these, and if he be earnest, diligent and constant in such askings, seeking and knocking, he shall certainly have grace and Glory, and all outward things so far as they are sit for him, and he for them.

9. Or what man is there of you, whom if his son ask bread, will he give him a stone? 10. Or if he ask a fish, will he give him a serpent? 11. If ye then being evil, know how to give good gifts to your children, how much more shall your Father which is in heaven give good things to them that ask him.

9, 10, 11. Do not distrust God's goodness and willingness to do good: All the love that is good in you, is but a spark from the God of infinite goodness. Therefore if you would not give a stone to your Children that ask bread of you, nor a Serpent to that Child that asketh a Fish; and if you that are so bad men, will give good things and not evil, to your Children, O how much more abundantly should you believe your heavenly Father ready and willing to do good to his children who ask it of him, being fitted to receive it.

12. Therefore all things whatsoever ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets.

12. And as you may gather by your own love to your children what love God hath to you; so if you would have God over-rule the hearts and actions of men to love you and do you good, see that you first love them and do them good, and that is the most probable way to obtain it: It is desirable, that all men do use you with Justice and Charity: Do you therefore be sure so to use all men: (Not that a man who hurteth himself, or would have another hurt him by temptation or sin, may therefore hurt another. But) be more forward to do good, than to expect it from others: and put yourself in their case, and do to them, whatever (prudently and justly) you would have them do to you, supposing their case and yours were exchanged.

13. Enter ye in at the strait gate: for wide is the gate, and broad is the way which leadeth to destruction, and many there be which go in thereat. 14. Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it.

13, 14. And let not the strictness of the gate and way of life discourage you: The gate is wide, and the way is broad that leadeth to destruction: It is easy to please the flesh, and to neglect a holy life, and great is the multitude that go this way: But do not you follow the multitude in sin unto damnation. The entrance into a life of Faith and Holiness is strait, and the way is narrow, requiring self-denial, mortification, holy diligence, and patient suffering; and it is but few that find this way and the life to which it leadeth. But life eternal cannot be too dearly obtained: Therefore let no difficulties stop you or turn you off.

N. 1. It is because of our corrupt averseness, (such as sick men have to a feast) and the restraints and sufferings of the flesh, that Godliness or Faith is called difficult or strait. But in itself and to a sound understanding and will, it is the only pleasant life. To believe God's love and our everlasting glory, must needs be sweeter than to live in guilt and terror, and in despair of any future happiness. 2. The Gate is the entrance by conversion into a life of Faith and Holiness as the way: and the Devil, the World and the Flesh will strive hard against both: But Grace will conquer and make all a delight. 3. Fewer turned Christians then, than did after Christ's ascension. But if most on earth perish, how little is the earth, to the vast and glorious regions of the blessed.

15. Beware of false Prophets who come to you in sheep's clothing, but inwardly they are ravening wolves: 16. Ye shall know them by their fruits: Do men gather grapes of thorns, or figs of thistles?

15, 16. And you must expect the temptation, of Teachers falsely pretending Divine inspiration and authority, they will come to you with enticing pretences, as speaking for God, for truth, for godliness, for your salvation, for order, peace, &c. but mischief and hurtfulness is in their heart and design: And if you think their pretences too hard for you to confute, look to the tendency and effects: Thorns and thistles prick and hurt, and Grapes and Figs are sweet and nourishing. If their Counsel and their practice be hurtful and destroying, they are Wolves, and not of God. Their bloody jaws and teeth will bewray them though in sheep's clothing: If they would draw you to wickedness, or turn you from a sober, just and holy life, or if instead of Love and Peace and doing good, they are for hatred, contention, cruelty, oppression, unjust silencing, excommunicating and persecuting, by these fruits you may know them.

N. Tho every cruel wicked man is not a false teacher, nor every man is to believed in all his Doctrines who is loving and godly ; Yet 1. that doctrine that tendeth to do more hurt than good, is naught. 2. And usually God teacheth the meek and loving, and holy persons all necessary truth, and forsaketh most, the understanding of the wicked, proud and worldly: And though not mere ornamental accomplishments, yet the saving gifts of the Spirit go together; that is, Illumination, and holy, love, and obedience and peace; And who can be confident that God's Spirit teacheth those men the truth above others, whom he never taught the knows necessary duties of love, peace, justice, holiness and temperance. When their lives tell us that they serve the Devil, its hard to believe that they are inspired of God as extraordinary men, though they may preach the truth for reputation and advantage.

1. Even so every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit: 18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19. Every tree that bringeth not forth good fruit, is hewn down and cast into the fire. 20. Wherefore by their fruits ye shall know them.

17, 18, 19, 20. As the man is, so will he do. Therefore by the badness of their fruit you may know that they speak not from the Spirit of God.

Note, That Christ giveth us not this Rule to know ordinary Priests and Preachers Doctrine by: For when Rulers and Countries own sound Doctrine, wic • ed worldly men will own it for preferment and worldly ends: But it is to try Prophets by, who pretend to the Spirits inspiration: He that is not ruled by the Spirit is not like to be inspired by the Spirit. 2. And though this hold true as to all wickedness, yet the fruit that Christ specially meaneth, is hurtfulness : As the names of Wolves, Thorns and Thistles show. 3. If a good man speak or do ill, it is because he is not perfectly good, but partly bad. For instance, The Papal Church pretendeth to the infallible guidance of the Spirit when Pope and Councils agree, which is, To Prophetical Inspiration, beyond the mere improvement of thei • own knowledge: How shall we know whether their pretence be true? 1. We find that they cherish ignorance, by forbidding the reading of the Scripture in a known Tongue without a License, and praying in a Tongue not understood: 2. We find that they divide the Christian world by laying its Unity and Peace on impossible terms, even a multitude of their own Canons. 3. We find they are adversaries to Catholic love, by damning all the Christian world save their own Sect, and keeping up their Church and Religion by bloody Doctrines, Inquisitions, and Massacres. 4. And that it is a worldly interest that is thus managed. These being all Wol • ish Thorny hurtful fruits, disprove their pretence to the Spirits infallibility. But it being their interest to be for the Deity, Christianity, and Immortality of Souls, in that they may own the truth. And if the Reformed Churches have had some errors, it is because they are but of imperfect knowledge and reformation.

21. Not everyone that saith to me, Lord▪ Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven.

21. It is not verbal professions, and pretending to the Spirit, or to be Orthodox, or to be better than others, nor is it formal worshipping God as the Hypocrites do, nor honoring me with the lips and knee alone, that will save any one: but it is only the holy obedient beliver that shall be saved.

22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works: 23. And then I will profess to them, I never knew you: depart from me ye that work iniquity.

22, 23. Many will then plead, not only that they were Bishops or Preachers in the Church, but even that they Prophesied, and wrought miracles in my name: to whom I will say, Depart from me all you that lived wickedly, whatever you said or did in my name, I never owned you, nor will I save you.

24. Therefore whosoever heareth these sayings of mine, and doth them, I will liken him to a wise man who built his house upon a rock. 25. And the rain descended and and the floods came, and the winds blew, and beat on that house, and itself not, for it was founded on a rock.

24, 25. He that heareth, believeth and obeyeth that which I have now taught you, is like a wise man, &c.

Note, The obedient believer is the only wise man, that buildeth the hopes of his salvation on a sure foundation.

26. And everyone that heareth these sayings of mine, and doth them not, shall be like • ed to a foolish man who built his house on the sand: 27. And the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell, and great was the fall of it.

26, 27. Note, 1. Ungodly men, that hear Christ's Gospel and obey it not, are fools, and build their hopes of Salvation as on the sands, 2. All men's Religion and hopes shall be tried, as a house by Storms, whether it be well founded and built or not. 3. Grievous will be the overthrow of the religious hopes of all hypocrites and ungodly livers.

28, 29. And it came to pass when Jesus had ended these sayings, the people were astonished at his doctrine. For he taught them as one having authority, and not as the Scribes.

28, 29. The hearers admired his Doctrine; for he spake not as the Scribes and ordinary Teachers, but as by Prophetick authority and the Majestick power of the Spirit.

CHAP. VIII.

1. WHen he was come down from the mountain, great multitudes followed him. 2. And behold, there came a Leper and worshipped him, saying, Lord, if thou wilt thou canst make me clean.

1, 2. N. 1. A Leprosy is so long and so visible a disease, as that there could be no fraud in the cure. 2. The belief of Christ's power shown that he believed him to be sent of God; and therefore was an acceptable faith, though he doubted of Christ's will.

3. And Jesus put forth his hand and touched him, saying, I will, be thou clean: And immediately his leprosy was cleansed.

3. Note, Christ shown both Power and Will, to cure him miraculously that believed his power.

4. And Jesus saith to him, See thou tell no man, but go thy way, show thyself to the Priest, and offer the gift that Moses commanded for a testimony to them.

4. Do not thyself divulge this cure, but go show the Priest that thou art cleansed, and let him inquire if he will, how it was done; perform thou thy Offering according to the Law; and let it stand as a testimony of me, whether they will use it or not.

N. 1. Christ would have his miracles divulged but by degrees, and so himself made known; not all at first, but in due season, when it would do more good than hurt: not to encourage men against him before the time; but when his greatest works all done, might, set together, make a complete evidence.

2. Tho the high Priest was no due successor of Aaron's line, but yearly brought in by Heathen powers to him that purchased the place, and the office much corrupted, yet Christ bids the Leper do his duty according to the Law, to such as had possession.

5. And when Jesus was entered into Capernaum, there came a Centurion beseeching him, 6. And saying, Lord, my servant lieth at home sick of the Passie, grievously tormented. 7. And Jesus saith to him, I will come and heal him.

5, 6, 7. N. This Captain (of an hundred Soldiers) shown his Faith by asking, and Christ presently promiseth a cure.

8. The Centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof, but speak the word only, and my servant shall be healed. 9. For I am a man under authority, having soldiers under me; and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doth it.

8, 9. The Captain said, &c. And if my Soldiers and Servants obey my words, its easy with thee to command deliverance.

10. When Jesus heard it, he marvelled, and said to them that followed, Verily I say to you, I have not found so great faith, no not in Israel.

10. At this Christ expressed admiration by way of praise, saying, I have not found so great faith in any Israelites that waited for the Messiah, as in this Roman Captain.

11. And I say to you, that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. 12. But the children of the kingdom shall be cast out into outer darkness, there shall be weeping and gnashing of teeth.

11. I tell you that many of the Gentiles shall be converted, and from East and West shall be gathered into the Church, and into the Heavenly Kingdom, to Abraham, Isaac, and Jacob, whose faithful (though not natural) children they are reputed; when the Jews that are the natural seed, and thought that the promise had been only theirs) shall be cast out from Heavenly felicity into outer darkness, and utmost misery; where shall be crying, and weeping, and gnashing of teeth (as men do with cold, or with rage.)

13. And Jesus said to the Centurion, Go thy way, and as thou hast believed so be it done to thee, and his servant was healed the very same hour.

13. And Jesus gave him presently the reward of his faith, promising and performing the cure of his servant.

14. And when Jesus came into Peters house, he saw his wives mother laid, and sick of a fever. 15. And he touched her hand, and the fever left her, and she rose and ministered to them.

14. Note, the speed of the cure: she presently went about her business, and served them.

16. When the even was come, they brought to him many that were possessed with devils, and he cast out the spirits with his word, and healed all that were sick.

16. Note, 1. The Scripture doth not separate Diseases and Devils so much as they that think there is no Devil in a disease that hath natural causes. For Devils are often God's executioners, even when there are natural causes of the disease; and do add many extraordinary symptoms by their own operation. 2. Christ healed Bodies to win Souls, by such gifts as all are capable of valuing: and to show his mercy to Body and Soul.

17. That it might be fulfilled, which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare our sicknesses.

17. And as in Isa. 53. he is said to take our Infirmities by suffering for our sins, the words may also be verified in another sense, even of his compassion and his cure of men's diseases.

18. Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. 19. and a certain Scribe came and said to him, Master, I will follow thee whithersoever thou goest. 20. And Jesus saith to him, the foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.

18, 19, 20. N. That when Christ saw a man desirous to follow him, either for worldly ends, and with a mind not loosed from worldly interest, he trieth him, and turneth him off by undeceiving him.

21. And another of his disciples faith to him, Lord, suffer me first to go and bury my father. 22. But Jesus said to him, Follow me, and let the dead bury their dead.

21, 22. Another whom Christ saw better resolved and qualified, he would not permit so much as to go home to bury his Father, but using a proverbial speech, saith, Let the dead bury their dead ; that is, If thou be devoted to me, follow me, and my service, for this is now thy greatest business, to which burying thy Father must not be preferred: Others that are not engaged as thou art, may bury thy Father: If they would not, it were better he were unburied, than thou should desert or neglect me and my service.

23, 24. And when he was entered into a ship, his disciples followed him: And behold there arose a great tempest in the sea; insomuch that the ship was covered with the waves; but he was asleep: 25. And his disciples came unto him and awoke him, saying, Lord save us, we perish.

23, 24, 25. N. The Ship is safe where Christ is, though he seem asleep. 2. Yet dangers cast weak believers into fear.

26. And he saith to them, Why are ye fearful, O ye of little faith? Then he arose and rebuked the winds and the sea, and there was a great calm.

26. Great fears are the ordinary effects of sinful distrust, and the symptoms of but little Faith. 2. Get Christ on our side, and he can command all the world to be for us, or not to hurt us.

27. But the men marvelled, saying, what manner of man is this, that even the winds and the sea obey him.

27. Note, 1. Christ's works proved that he was a Savior fully to be trusted: 2. Do but obey Christ, and he will make all creatures obey him for your good and safety.

28. And when he was come to the other side, into the country of the Gergesenes, there met him two possessed with devils coming out of the tombs, exceeding fierce, so that no man might pass by that way.

28. That is, two that were mad and possessed, and acted by devils in their madness.

29. And behold they cried out, saying, What have we to do with thee, Jesus thou Son of God? Art thou come hither to torment us before the time?

29. And the Devils in them by the men's voice cried out, saying, Meddle not with us Jesus thou Son of God. Increase not our torments before the appointed time of their increase.

30. And there was a good way off from them a herd of many swine feeding: 31. So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.

30, 31. And (many Gentiles dwelling there who kept Swine, and perhaps some Jews, to sell, though they eat not Swines flesh) there was a great herd of Swine; and the Devils being a base sort of Spirits, and bent to all mischief, craved leave, if they must be cast out, to go into the Swine, partly to mischief them, and partly to discontent their owners.

32. And he said to them, Go; And when they were come out, they went into the herd of swine: and behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.

32. That is, They were mad, and in madness ran into the sea and were drowned.

33. And they that kept them fled, and went their ways into the city, and told everything, and what was befallen the possessed of the devils. 34. And behold the whole city came out to meet Jesus: And when they saw him, they besought him that he would depart out of their coasts.

33, 34. When they heard all this, the whole City was moved with a desire to see so strange a man: But the loss of their Swine made them entreat him to be gone and leave their coasts.

CHAP. IX.

1. ANd he entered into a ship and passed over, and came into his own city. 2. And behold, they brought to him a man sick of the palsy, lying on a bed: And Jesus seeing their faith, said to the sick of the palsy, Son be of good cheer, thy sins be forgiven thee.

1, 2, That is, this disease which is the punishment of thy sin is remitted, and thou shalt be healed.

3. And behold, certain of the Scribes said within themselves, This man blasphemeth. 4. And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts? 5. For whether is it easier to say, Thy sins are forgiven thee, or to say, Arise and walk.

3, 4, 5. That is, What is Forgiving the sin but forgiving the punishment of it? And is one any harder than the other when it is the same thing.

6. But that ye may know that the Son of man hath power on earth to forgive sins, Then saith he to the sick of the palsy, Arise, take up thy bed, and go unto thy house. 7. And he arose and departed to his house.

6, 7. But your own senses shall tell you that I can forgive sin, that is, the punishment of sin on Earth — Arise, &c. so he was healed before them, and took up his bed and went home.

8. And when the multitude saw it, they marvelled, and glorified God which had given such power unto men.

8. It made them wonder and glorify God, that had sent a man with so great power into the world.

9. And as Jesus passed forth from thence, he saw a man named Matthew, sitting at the receipt of custom, and he saith to him, Follow me. And he arose, and followed him.

9. Matthew that wrote this, a Toll-gatherer; and at Christ's call he immediately left all and followed him.

10. And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his Disciples. 11. And when the Pharisees saw it, they said to his Disciples, Why eateth your master with publicans and sinners.

10, 11. N. The Pharisees pretended greater strictness than Christ, in flying from other men as sinners: But the • were not so strict in reforming themselves, nor zealous of love, and doing good.

12. But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.

12. My work is to save Souls; and who but Sinners have need of a Savior.

13. But go ye and learn what that meaneth, I will have mercy and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

13. O ye that take on you to be the Teachers of the ignorant, what great need have you to be taught and to study what that saying meaneth, I will have mercy and not Sacrifice. Mercy is a far greater and more pleasing work, than Sacrifice, Ceremonies or outward Rites. And the greatest good is still to be preferred. N. O how little do the Roman persecuting Clergy regard this.

14. Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not.

14. We and the Pharisees are stricter than thy Disciples: We fast oft, and ye do not.

15. And Jesus said to them, Can the children of the bride-chamber mourn as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken from them, and h •• shall they fast.

15. The Messiah is the mess •• ger of the greatest joy: It is a most joyful Marriage feast that I call them to; and that is not the season of ••• ng and mourning: But when I am taken from them, then fasting and patience in a malicious world, will be more seasonable.

16. No man putteth a piece of new clothe into an old garment; for that which is put in to fill it up, taketh from the garment, and the rent is made worse. 17. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.

16, 17. As a piece of new cloth put on a breach in an old worn garment, will but make it wider; and new wine put into old bottles will but break them and be spilled: so if young Disciples should be put upon Religious exercises unsuitable to their condition, and unseasonable, it would do them hurt: And that which would hurt them by reason of their incapacity, is not to be put upon them.

N. What their bottles were then made of that would not hold new wine when they were old, is uncertain. But its likely they were made of the skins of Goats, or such creatures.

18. While he spake these things to them, behold, there came a certain Ruler and worshipped him, saying, My daughter is even now dead; but come and lay thy hand on her, and she shall live.

18. A Ruler of one of their lesser Judicatures or Consistories came, &c.

N. This man did believe the power of Christ, because he had experience of his success: but whether he believed him to be the Christ is uncertain. But it was notable faith, to believe that he could raise the dead.

19. And Jesus arose and followed him, and so did his disciples.

19. They were all desirous to go see whether he could raise the dead.

20. And behold, a woman which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his Garment, 21. For she said within herself, if I may but touch his Garment, I shall be whole, 22. And Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole: And the woman was made whole from that hour.

Note, A belief of Christ's power was necessary to their receiving the effects of his power, as a belief of his love and good will, is needful to our receiving the special fruits of his Love; and the belief of his wisdom and authority is needful to our obeying him, and receiving his rewards.

23, 24. And when Jesus came into the rulers house, and saw the minstrels and the people making a noise, He said to them, Give place, for the maid is not dead but sleepeth: And they laughed him to scorn.

23, 24. When he saw the Music and stir that was made according to the custom about the dead, he said, Give place; for the death of the Maid shall be but as a sleep from which I will presently awake her, but they derided him, seeing that she was dead indeed.

25. But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26. And the same thereof went abroad into all that land.

25. Qu. Where was the Soul of this maid (and Lazarus ) after death? Answ. When God will tell us we shall know.

27. And when Jesus departed thence, two blind men followed him, crying, and saying, Thou son of David, have mercy on us. 28. And when he was come into the House, the blind men came to him: and Jesus saith to them, Believe ye that I am able to do this? they said to him, Yea, Lord. 29. Then touched he their eyes, saying, According to your faith, be it unto you. 30. And their eyes were opened.

27. &c. Note, These believed Christ to be the Messiah, though its like they knew little of the nature of his Office. Their Faith was their capacity of a cure.

30, 31. And Jesus straitly charged them, saying, See that no man know it. But they, when they were departed, spread abroad his fame in all that Country.

30, 31. Note, Christ's command of silence, was partly to give us an example of avoiding ostentaion, and hypocrisy, and to be content with the approbation of God alone.

32. As they went out, behold, they brought to him a dumb man possessed with a devil. 33. And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.

32, 33. Note, His dumbness was caused by the Devils possession: And it's like he was mad also.

34. But the Pharisees said, He casteth out devils through the Prince of the Devils.

34. Note, This was the blaspheming of the Holy Ghost: what can convince men who when they see all this done, will say, The Devil doth it? As if Power, and Love, and Government were the Devils work. 2. This verse is out of some Copies: but the same is in Matth. 12. The Devils, it seems have one Monarch.

35. And Jesus went about all the cities and villages, teaching in the synagogues, and preaching the Gospel of the kingdom, and healing every sickness and every disease among the people.

35. Note, 1. The Gospel of the Kingdom, is the glad news that the Kingdom of the Messiah was at hand, and what it was. 2. Had he separated from the Synagogue manner of worship, they had not permitted him ordinarily to preach among them. 3. Christ that taught us to know false Prophets by their hurtful fruits, (their malice, cruelty, persecuting and hurtful doctrines) doth accordingly justify his own mission and doctrine, by speaking and doing good, all that he did being for men's own benefit; healing and saving Souls and Bodies. And the world will judge of men's pretences by their fruits, when persecutors have done their worst.

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. 37. Then saith he to his disciples, The harvest is plenteous, but the laborers are few. 38. Pray ye therefore the Lord of the harvest that he will send forth laborers into his harvest.

36. Note, Christ's Example teacheth Preachers to compassionate a willing multitude▪ when they want sufficient teachers: and to pray God to send forth more laborers, when there are too few: and not to give over laboring for them themselves, without being utterly disabled, though men forbid them. Some Parishes in London have about 70000 Souls, some 60000, some 30000, and all the City and County and much more, have but one Bishop (or Pastor as some speak) And the Curates or Preachers cannot be heard by above 3000 at once or thereabouts.

CHAP. X.

1. ANd when he called to him his twelve disciples, he gave them power against unclean spirits to cast them out, and to heal all manner of sickness, and all manner of disease.

1. And as he bid them pray for more laborers, accordingly he chose twelve, and gave them power to Preach and to work Miracles, and do good against Devils and Diseases to confirm their words.

2. Now the names of the twelve apostles are these, the first Simon who is called Peter, and Andrew his brother, James the son of Zebedee, and John his brother, 3. Philip and Bartholomew, Thomas and Matthew the Publican, James the son of Alpheus, and Lebbeus surnamed Thaddeus. 4. Simon the Canaanite, and Judas Iscariot who also betrayed him. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6. But go rather to the lost sheep of the house of Israel.

Note, 1. Peter had a priority, though no Government over the rest: 2. Lebbeus is Judas that wrote the Epistle extant. 3. Simon is not called a Canaanite as to Nation, but his name signifieth, the Zealot, Luk. 6.15. Act. 1, 13. 4. Christ chose twelve in respect to the twelve Tribes of Israel, to whose service they were first confined: But when the Jews rejected him, and the Gentiles were to be called, he added Paul, to show that he confined not the Gospel to the Jews, but the Church now must be Catholic.

5. By the Samaritans is meant those that were not of Abraham's Seed, but were sent thither at the translation in King Hosea 's time: And by the Israelites is meant all Abraham 's seed that were chiefly in Judea, but scattered also where the twelve Tribes had lived.

7. And as ye go, preach, saying, The Kingdom of heaven is at hand.

7. As ye go, Proclaim to them, that the Kingdom of the Messiah whom God promised to send from Heaven, is now at hand: You may see the Christ so long expected.

8. Heal the sick, cleanse the lepers, raise the dead, cast out devils; freely ye have received, freely give.

8. I give you power to heal, &c. Doing good is your work: Do it freely, as freely I give it you.

9. Provide neither gold, nor silver, nor brass in your purses; 10. nor scrip for your journey, nor two coats, neither shoes, nor yet staves; for the workman is worthy of his meat.

9. You go not on your own work but mine: Provide neither Money nor victuals for your Journey, nor clothing as for long time to come, nor a defensive weapon or staff: But look for your maintenance for your work.

11. And into whatsoever city or town ye shall enter, inquire who in it is worthy, and there abide till ye go thence. 12. And when ye come into any house, salute it. 13. And if the house be worthy, let your peace come upon it: But if it be not worthy, let your peace return to you.

11, &c. Enquire who is a godly person, willingest to entertain the Gospel: And when you come to any house say, Peace be to this house; that is, God's blessing be here. And if the persons be godly, and truly qualified for his blessing, it shall come upon them, else not, but you shall be clear. Note, 1. There is a worthiness consistent with free grace. 2. And a worthiness before their receiving of the Gospel. This had two degrees, 1. The highest degree was true saith and godliness suited to that knowledge that the faithful had before Christ's incarnation: who were in a state of Salvation, but yet had not the knowledge of the Gospel, (fully so called) and that Jesus was the Christ. Such was Zacharias and Elizabeth, and Nathanael, and the Centurion, Act. 10, &c. 2. And those that had but preparatory grace, or a teachable tractable willing disposition, were more worthy, (or less unworthy) than the refractory.

2. Ministers being not heart-searchers, must pronounce God's blessing on men, on uncertainties and mere probability of the event: 3. This benediction hath ever a condition implied, if the person be worthy or capable of it. 4. If that person be unworthy and unblest, the Minister is blameless, if he went according to probable profession: The fault was his own. 5. No Ministerial blessing, (Baptizing, the Lord's Supper, Absolution, &c. ) will save an unworthy person, that is, one not qualified for Salvation according to God's promise.

14. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.

14. And seeing you come not for any gain of your own, but to bring them the joyful tidings of Salvation, so heinous is the sin of unthankful churlish refusal, that you shall shake off the dust of your feet, as signifying the labor you used in vain for their Salvation, as a witness against them in time to come.

15. Verily I say to you, that it shall be more tolerable for the land of Sodom and of Gomorrhah in the day of judgment, than for that city.

15. Note, 1. There are different degrees of punishment hereafter: some are more tolerable than others. 2. Sodom’s punishment shall be less than the refusers of the Gospel, because they sinned against less means, light and mercies. False Christians then will have a heavy doom.

16. Behold, I send you forth as sheep in the midst of wolves. Be ye therefore wise as serpents, and harmless as doves.

16. It is not a life or ease and worldly preferment, or man-pleasing that I send you on; but as sheep in the midst of many Wolves, such enmity against the Gospel and godliness is in the corrupt nature and interest of man, and specially of the obdurate, that instead of thankful entertaining you and your message, they will tear and devour you, if God do not restrain them. Therefore be wise to carry yourselves inoffensively and cautelously, preserving yourselves by lawful means; but be ye harmless and innocent that they may have no just accusation against you; and use no unlawful means: Sheep and Doves are no good fighters against Wolves and Hawks.

17. But beware of men, for they will deliver you up to the councils, and they will scourge you in their Synagogues. 18. And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.

17, 18. But keep out of their hands, (as I do) by just means; For the Jews will deliver you up to their Councils of Priest and Elders, and they will scourge you as malefactors in their Synagogues; and if they can make your crimes seem capital, they will deliver you up to the Roman power; that both Jews and Gentiles while you are accused, may hear from you what the Gospelis, and be unexcutable in their sin.

19. But when they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that same hour what ye shall speak. 20. For it is not ye that speak▪ but the Spirit of your Father that speaketh in you.

19, 20. And let not your own slowness of Speech put you on anxiety (as it did Moses and Isaiah ) For God's Spirit in you, will help you and teach you what and how to speak in season.

21. And the brother shall deliver up the brother to death, and the father the child, and the children shall rise up against the parents, and cause them to be put to death. 22. And ye shall be hated of all men for my names sake.

21, 22. So great is the enmity of the Flesh against the Spirit, and against Faith and Holiness, that it will overcome even natural affection of brethren and parents, and children, so that they shall bring their nearest relations to Martyrdom and other sufferings. And the world will hate you for my sake.

But he that endureth to the end shall be saved.

22. But he that overcometh all these trials, and holds out in faith and patience to the end, shall be saved.

23. But when they persecute you in this city, flee ye into another: For verily I say to you, you shall not have gone over the cities of Israel, till the Son of man be come.

23. But it is your duty so far to preserve yourselves for further service, as to flee from Persecutors, to go Preach elsewhere (so it be not when you have any greater obligation to the contrary than your lives be worth.) And I tell you, you shall not have gone over all the Cities of Israel in the performance of this work that I lay upon you, till they shall see the Messiah in his own person, openly owning his Office, and preaching to them as such himself.

N. This hard Text is variously expounded: 1. Some say, that the Romans destruction of Jerusalem is Christ's coming here meant. 2. Others say, that it is his coming by Constantine's Conversion to set up Christianity in power and honor, and that the meaning is, that the Cities of Judea shall not be all converted till then. 3. Others say it is Christ's coming to Judgment; or, say others, to call the Jews at his personal Reign, till when they will not be generally converted. 4. It seems to me more probable that it is own open declaring himself to be the Christ, and that his Kingdom is come: For, 1. he yet preached but much like John, that the Kingdom of God (the Messiah) is at hand. 2. And he did not yet bring his own Disciples to confess it, it being after extorted from Peter, Mat. 16. and he highly praised for confessing him. 3. And he forbad Peter, and those he healed, and the very Devils to confess him. 4. So that properly his Kingdom began at his Exaltation, even his Resurrection, Ascensior, and sending down the Spirit. 5. There is another Exposition of some that think he meant, Tho I send you from me now, let not my absence discourage you: I will be with you again, before you have gone over all the Cities; As if he spake of their return to him at their next meeting.

24, 25. The disciple is not above his Master, nor the servant above his Lord. It is enough for the disciple that he be as his Master, and the servant as his Lord: if they have called the Master of the house Belzebub, how much more shall they call them of his household?

24, 25. You are not greater or better than I: It's enough if you be used but as I am. If they say that I work by Belzebub, what words or false accusations be so bad which you may not expect that are my followers.

26. Fear them not therefore: for there is nothing covered that shall not be revealed, and hid, that shall not be known.

26. Therefore fear not their false accusations, or their threats: For there is nothing now covered with false pretences, reasonings or slanders, which shall not be uncovered, and truly opened, and not anything hidden by fraud or force, which shall not be made known.

27. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the house tops.

27. What I speak to you alone or in Parables, that publish fearlessly to all the world.

28. And fear not them which kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell.

28. Your bodies are mortal and must die, and God may suffer men to kill them: But fear not men that can do no more, nor can kill or undo the soul that is immortal: But fear God and offend not him, who can destroy both body and soul in hell.

29. Are not two Sparrows sold for a farthing? and one of them shall not fall to the ground. 30. But the very hairs of your head are all numbered.

29, 30. If God's providence dispose of the least motions and events of the least of his Creatures, such as a poor Sparrow is, will he not take care of you that are his Children. Yea, he regardeth every hair of your heads; how much more your lives and souls.

31. Fear ye not therefore, ye are of more value than many Sparrows.

31. Trust God and fear not men: For he that made you better than Sparrows, will regard you accordingly.

32, 33. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in Heaven: But whosoever shall deny me before men, him will I also deny before my Father which is in Heaven.

32, 33. Note 1. By confessing Christ is meant, open owning him as our Lord and Savior, what ever we suffer by it. 2. To be owned by God through Christ our advocate, is the great interest that we should first secure.

34. Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35. For I am come to set a man at variance against his Father, and the daughter against her mother, and the daughter in law against her mother in law. 36. And a man's foes shall be they of his own household.

34, 35, 36. Think not that the coming of the Messiah is to settle Israel in power, and bring all Nations to subjection or peaceable confederacy with them, and to set my disciples in a state of prosperity: you must expect the contrary, that by owning me and my doctrine, your very friends and kindred will turn your enemies, Parents and Children will hate and persecute you, and out of your own houses will arise your most dangerous enemies.

37. He that loveth father or mother more than me, is not worthy of me: and he that loveth son or daughter, more than me, is not worthy of me.

37. And let not this turn you off: For if you love Father or Mother, Son or Daughter more than me, and would forsake me rather than be forsaken or persecuted by them, you are not capable of being my true Disciples such as I will save.

38. And he that taketh not his cross, and followeth after me, is not worthy of me.

38. And he that, if he be put to it, will not follow me under the cross, and suffer a shameful Death rather than deny me, or forsake faith and godliness, is not a true Christian, nor qualified for salvation; nor will I own him in the day of Judgment.

39. He that findeth his life shall lose it: and he that loseth his life for my sake, shall find it.

39. He that will save his life by denying me, or by any sin, shall lose it, for he shall lose everlasting life, and shall die as well as others, and perhaps as soon: And he that is put to death for faith and righteousness, hath not lost his life, whenas death is but his passage to life everlasting.

40. He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me.

40. And seeing you are my Messengers, and your Commission shall be sealed by the convincing evidence of the miraculous and sanctifying operations of the Holy Ghost, I will own you in all you say, do, or suffer according to your commission, and will reward them that receive you and your words, as if they received me myself; (for I am not to stay on earth to do all my work myself, but will do it by my Ministers.) And he that receiveth me shall be accepted by my Father, as if he had received him.

N. As this is a most strong and comfortable obligation to the receiving of Christ's true Ministers; so it is dreadful profaneness to hear a proud domineering enemy of Godliness, that hath got by force into the title of the Ministry, and labors to make true Godliness odious, and persecuteth the most faithful, to plead this Text, as if he that heard and received their malignant scorns at Piety, did hear and receive Jesus Christ.

41. He that receiveth a prophet in the name of a prophet, shall receive a prophets reward; and he that receiveth a righteous man, in the name of a righteous man, shall receive a righteous man's reward.

41. Note, 1. This tells us that God rewardeth not men according to their gifts, but according to the will and heart: And it is a great comfort to every ungifted and poor inferior Christian, that they may have the reward of Preachers, if they do but receive them and further their works as they are able: yea, if they do but love them, and would receive them if they could, God taketh it as done.

2. But by the same reward, is meant the same in kind, but not in degree.

3. And by a Righteous man, is meant an eminent godly man; and that he that loveth such, and entertaineth them, shall be numbered with the truly righteous: But it meaneth not that every wicked liver shall speed as the Righteous, if he will but receive such, though he amend not himself. But he that loveth a good man because he is such, and showeth b • receiving him, though to his cost and danger, that his love is sincere, shall be numbered with such himself.

42. And whosoever shall give to drink to one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you, he shall in no wi • e lose his reward.

42. He that loveth a Christian as such, more than his riches, and would give him more if he had it, if he give but a cup of cold Water, to the poorest weakest Christian because he is a Christian, shall not lose the reward that I here promise.

Note, 1. What a safe way of usury hath Christ taught all Believers? He is an unbeliever who thinks he shall be a loser by any obedience to Christ.

2. It is not the Rich only that shall have the reward of Charity, but the Poor also that do their best, and would give if they were able.

3. It is not only charity to Preachers and rare persons, but to the least Christians, that Christ will reward.

4. Therefore it is not only slandering, reviling and 〈…〉 e • in • nt servants of Christ, but even the 〈…〉 Christians, that Christ will con • 〈…〉 miserable pretence to say, they 〈…〉 • ty (perhaps for dissenting from 〈…〉 of usurpers,) as if any men were free from all error.

CHAP. XI.

1. ANd it came to pass when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.

1. Having given his twelve Disciples their instructions, he went about also to preach himself.

2. Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3. And said to him, Art thou he that should come, or do we look for another?

2, 3. Note, It is doubtful whether ( John being in Prison and not seeing Jesus) the meaning be, Art thou the same Jesus that I baptized, &c. Or, (as is more likely) that he sent his Disciples that they might be convinced by more than John 's testimony.

4. Jesus answered and said to them, Go and show John again those things which ye do hear and see. 5. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6. And blessed is he whoever shall not be offended in me.

4, 5, 6. It is not my bare word but my works that shall answer you: it is by the fruit that the tree must be known: The miraculous works of Divine Power are done, and the works of love to men's bodies, and the Gospel of Salvation is preached for their Souls. And these being God's works, are God's testimony what I am. And yet the meanness of my appearance, and my contempt and suffering from men, will be to many, a stumbling block, and make the work of believing difficult, and blessed are they that believe notwithstanding all these difficulties.

7. And as they departed, Jesus began to say to the multitude concerning John, What went ye out into the wilderness to see? a reed shaken with the wind; 8. But what went ye out to see? A man clothed in soft raiment? Behold, they that wear soft clothing are in kings houses? 9. But what went ye out to see? A prophet? yea, I say to you, and more than a prophet.

7, 8, 9. Jesus took this occasion to describe John to the people; saying, What went you to John in the Wilderness to see? not a toy like a shaken Reed? Nor yet a pompous Gallant in gay clothes? such be not in Wildernesses but in Kings houses: you will say A Prophet ? Yes, and greater than any foregoing Prophets; A nearer Messenger of the Kingdom of God.

10. For this is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

10. For this is the Harbinger of the Messiah, promised by other Prophets.

11. Verily I say to you, Among them that are born of women, there hath not risen a greater than John the Baptist. Notwithstanding he that is least in the kingdom of heaven, is greater than he.

11. There hath not been a greater than John before him: as being nearest the Kingdom of the Messiah: But yet, the least of my Ministers in this my Kingdom, is greater than he, and shall have more eminent gifts of the Spirit, as well as a more excellent office and work; so far shall my Kingdom begun after my Ascension, excel all ages that were before it.

12. And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force.

12. And as the people crowded to John in the wilderness, and now as you see flock after me, so since John began to preach, I may say, that these multitude • s of inferior people, crowd as it were into the Kingdom of Heaven, and will not lose it, while it is neglected by the higher sort.

13. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias which was to come. 15. He that hath ears to hear, let him hear.

13, 14, 15. The Law and Prophets till John indeed foretold the Messiah; but not so determinately and nearly as John did: And if you can receive it, I tell you, John is that Elias that Malachi foretold should go before to prepare the way to Christ. The belief of this is of great moment to your faith.

16. But whereto shall I liken this generation? It is like to children sitting in the Market, and calling to their fellows; 17. We have piped to you, and ye have not danced; we have mourned to you, and ye have not lamented.

16, 17. But the unbelievers of this generation, do as children in their games complain of one another; you will neither dance when we pipe, nor lament when we mourn to you; you are cross to us whatever game we play.

18. For John came neither eating nor drinking, and they say, He hath a Devil. 19. The Son of man came eating and drinking, and they say, Behold, a man gluttonous, and a wine bibber, a friend of publicans and sinners. But wisdom is justified of her children.

18, 19. John lived austerely on Locusts and wild-honey: and they took him for a possessed mad-man: And of me that exercise no such unusual austerity of diet, but mere temperance, they say, I am a gluttonous man, and a lover of wine, No innocence will suffice to escape the false censures of Malignants: But the sons of Wisdom will justify it.

20. Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. 21. Woe to thee Chorazin, Woe to thee Bethsaida: for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22. But I say to you, It shall be more tolerable for Tyre and Sidon at the day of judgment than for you.

20, 21, 22. Note, 1. Christ's own Preaching and Miracles had so little success, as that he is put to upbraid the places where he had wrought them for their impenitence: Therefore the best Preachers may be put to the like. 2. The punishment of such as are unconverted under the most convincing Preaching, will be most intolerable. 3. Tho it be God's grace which converteth Souls, yet he usually so proportioneth it to the means he useth, that the same means ordinarily would convert some, which converts not others.

23. And thou Capernaum which art exalted unto heaven, shalt be brought down to hell: For if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. 24. But I say to you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

23, 24. Thou Capernaum where I have dwelt, hast by my presence, preaching and works been honored with the heavenly gifts; but for impenitence shalt be destroyed: If Sodom had seen and heard what thou hast, their repentance would have prevented their destruction. But their doom at the day of Judgment shall be more tolerable than thine.

25. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes. 26. Even so Father, for so it seemed good in thy sight.

25, 26. Then Jesus said to God his Father, I thank thee, O Father, who being Lord of Heaven and Earth, hast the absolute right to dispose of all, that thou hast chosen the despised unlearned sort of men to make known effectually the Gospel of Salvation to, rather than the men of reputation for learning and wisdom in the world, and hast left proud self-conceited men in their ignorance, whilst thou hast taught the humble and meek. This pleaseth me, as being the choice and good pleasure of thy wisdom.

27. All things are delivered to me of my Father, and no man knoweth the Son but the Father, neither knoweth any man the Father, save the Son, and he to whomsoeever the Son will reveal him.

27. All things are delivered by the Father to me, upon my right of Redemption, in order to the ends of my saving office; so that I am (under the Divi •• nature) even in my humanity made the universa • 〈◊〉 Ruler, and Benefactor. And as none can comprehend the mystery of my Person, Office, and Works, save the Father that sent me, so none can savingly know God the Father, but the Son, and he to whom the •• n will make him known, by the Gospel and the illumination of the Spirit.

28. Come unto me all ye that labor and are heavy laden, and I will give you rest 29. Take my yoke on you, and learn of me, for I am meek and lowly in heart, and ye shall find rest to your souls. 30. For my yoke is easy, and my burden is light.

28, 29, 30. Come to me all ye that are under the slavery of Sin and Satan, and under God's displeasure by your guilt, and under the burdensome ceremonious and cursing Law, and the Pharisees tutorage, and under the toil of a poor afflicted condition in the world; and I will give you deliverance and rest: Take on you the yoke of my Government and Covenant, and learn of me as your Teacher by my Doctrine and Example: for I am meek and lowly, and my Doctrines are not suited to the Pomp and grandeur of this world, nor to the interest and mind of the proud and covetous, but to men of a low and humble quality; and in this you shall find rest to your tired troubled fearful Souls: For my Service and Law is gracious, and • asie, fitted to the relief of the guilty and distressed, and all that I lay on you by my word and works is sight in comparison of the heavy burdens that you undergo.

CHAP. XII.

1. AT that time Jesus went on the Sabbath day through the corn, and his disciples were hungry, and began to pluck the ears of corn, and to eat.

Note, Both the labor and the early eating seem here meant, but specially the first.

2. But when the Pharisees saw it, they said to him, Behold, thy disciples do that which is not lawful to do on the Sabbath day.

2. Art thou a good Teacher who sufferest thy Disciples to break God's law?

Note, That the Pharisees controversy against Christ was, that he was not religious, and strict enough in keeping God's Law: so that pretended strictness is no proof that men are in the right.

3. But he said to them, Have ye not read what David did when he was hungered, and they that were with him, 4. How he entered into the house of God, and did eat the show-bread, which was not lawful for him to eat, nor for them that were with him, but only for the priests? 5. Or have ye not read in the law, how that on the Sabbath days the priests in the temple profane the Sabbath, and are blameless?

3, 4, 5. Your strictness and your accusation of my Disciples, are but from your ignorance of the Scripture. Have ye not read that hunger justified David and his company for eating the consecrated Bread, which else none but the Priests might lawfully eat. And that the Priests in the temple labor on the Sabbath, and break the outward rest of the day, which would be profanation, did not the Temple service justify it.

6. But I say to you, that in this place is one greater than the temple.

6. But if the Temple service can justify labor, I am greater than the Temple, and my service and authority can justify it.

7. But if ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless.

7. If instead of ignorant preciseness for Ceremonies, you had but learnt the true meaning of God, in his preferring mercy before Sacrifice, you would not have thought that Ceremonies and externals are commanded men for their hurt, and must be observed against mercy to ourselves or others: God's commands are all for man's good; and he maketh not externals and ceremonies for a snare to hurt men. You would not have censured the guiltless as sinners had you understood this.

Note, This (twice repeated) most openly condemneth the Papal Church Government.

8. For the Son of man is Lord even of the Sabbath-day.

8. And as Moses 's Law was but to lead men to Christ, in whom it is fulfilled; so it cannot bind any against him and his authority and saving work; for which works sake all things are delivered into his hands; even the Law and Sabbath, of which he is Lord.

9, 10. And when he was departed thence, he went into their Synagogue: And behold, there was a man who had his hand withered, and they asked him, saying, Is it lawful to to heal on the Sabbath-day? that they might accuse him.

9, 10. Note, That the ceremonial outward strictness of hypocrites, is used to ensnare and hurt those that are not of their mind.

11. And he said to them, What man shall there be among you that shall have one sheep, and if it fall into a pit on the Sabbath-day, will he not lay hold on it, and lift it out?

11. Will you not draw a sheep out of a pit on the Sabbath-day, if you have but one.

12. How much then is a man better than a sheep? wherefore it is lawful to do well on the Sabbath-days.

12. It is lawful to prefer and do a greater duty before a less.

13. Then saith he to the man, Stretch forth thy hand: and he stretched it forth, and it was restored whole like as the other.

14. Then the Pharisees went out, and held a council against him, how they might destroy him.

13, 14. Note, That it is part of the Religion of Hypocrites, to destroy men for doing the greatest good, against their Laws.

15. But when Jesus heard it, he withdrew himself from thence, and great multitudes followed him, and he healed them all: 16. And charged them that they should not make him known.

15, 16. Note, 1. It is a duty to avoid the hands of Murderers and Persecutors, unless when our sufferings are like to do more good than our lives. 2. Christ forbid them making him known, partly to avoid the envy and rage of persecutors, and partly because the time was not yet come, till all his works set together with his Resurrection and Spirit, should make up a full proof.

17, 18. That it might be fulfilled which was spoken by Isaiah the prophet, saying, Behold, my servant whom I have chosen, my beloved in whom my soul is well pleased: I will put my Spirit upon him, and he shall show judgment to the Gentiles. 19. He shall not strive, nor cry, neither shall any man hear his voice in the streets. 20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21. And in his name shall the Gentiles trust.

17, &c. In all this he fulfilled what was prophesied by Isaiah, Behold, &c. Him whom I have selected for this work of Salvation, in whom I am well pleased, as fulfilling all my will; He shall have the fullness of the Spirit, and he shall teach the Nations the way of Truth and Righteousness; He shall not subdue men by tumults, violence, or wars, but as the Prince of Peace and Grace, he shall deal gently with the weak, and cherish the least degree of goodness, and pardon the faults of the penitent, and not use severity of Justice, till he have gathered his Church out of the world, and overcome and judged his final enemies: And it is he in whom all nations shall be blessed.

22. Then was brought to him one possessed with a devil, blind and dumb, and he healed him, insomuch that the blind and dumb both spake and saw.

23. And all the people were amazed, and said, Is not this the son of David?

22, 23. This people were so astonished to see his works, that they said, Sure this is the Messiah the son of David.

24. But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beel-zebub the prince of the devils. 25. And Jesus knew their thoughts, and said to them, Every kingdom divided against itself is brought to desolation; and every city and house divided against itself shall not s • and. 26. And if Satan cast out Satan, he is divided against himself: how then shall his kingdom stand.

24, &c. The Pharisees could not deny the matter of fact, it being notorious, and therefore they had no shift left for their unbelief, but saying, that All such works are not of God; The Prince of Devils to deceive the people, giveth him power to cast out devils, and do his miracles. But Christ said, If the Devil have a Kingdom, he hath wit to preserve it; Is it the Devils work to▪ do good to men's Souls and Bodies? If holy doctrine, and casting out 〈◊〉 and healing the diseased, be against Satan 〈…〉 , then he is against himself, if he be 〈…〉 . Kingdom, City or House will not stand 〈…〉 •• vid • d and fight against itself.

27. 〈…〉 ••• z • bub cast out devils, by 〈…〉 ••• en cast them out? there •• ore 〈…〉 be your judges. 28. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

27, 28. And if you think me a Conjurer and confederate with Satan, what say you of your own Countrymen my Disciples who cast them out by the power they receive from me? Are they all conjurers too? Therefore they shall be witness against your unbelief and blasphemy: But if all this be certainly done by me by no less power than the Spirit of God, you should see that this is God's attestation to me, and that his Kingdom is come, in which the Messiah is to conquer Satan, and destroy his works.

29. Or else, how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man, and then he will spoil his house.

29. How could I cast out Satan from his possession and destroy his works, if I did not overcome him.

30. He that is not with me is against me; and he that gathereth not with me scattereth abroad.

30. So far am I from working by the Devil, that I take him for mine enemy that doth not serve me in my opposition to his Kingdom, and will judge him as one that is for Satan.

N. In War men use to say of their own Soldiers, [ He that is not for us is against us, and to be counted an enemy] But of the Countrymen and the enemies quarters [ He that is not against us is for us: ] that is, If he do us no harm, he doth us good, and let us use him kindly. So Christ saith of professed Christians ; If they be not effectually for me, I will judge them as treacherous and against me, and shall not save them. But of those without the Church, he saith, He that is not against us is for us; that is, though he be not himself in a state of Salvation as true Christians are, yet its commendable to do us no harm, and the Church is assisted by such fair and moderate unbelievers.

31. Wherefore I say to you, All manner of sin and blasphemy shall be forgiven to men: but the blasphemy against the Holy Ghost shall not be forgiven to men. 32. And whoever speaketh a word against the Son of man, it shall be forgiven him, but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.

31, 32. All other sin and blasphemy against me as I appear in my human nature, hath some excuse, and may be cured, and so be pardoned: But seeing the Great works of the Holy Ghost done by me and to be done by my Disciples, in Miracles and Sanctification, are the greatest evidences that God will give the world to convince them of the truth of my Gospel, he that is convinced of the fact that all these Miracles and this holiness is wrought, and will yet deny it to be God's attestation, and blasphemously stand to it, that its the work of the Devil, this man rejecteth the greatest evidence and shall have no greater, and so his infidelity is incurable, and aggravated with blasphemy and obstinacy, and will never be repented of nor forgiven.

Note, This blaspheming the Holy Ghost, 1. Is the sin of none but resolved Infidels: 2. And such of them only as are convinced of the great works of the Holy Ghost, miraculous and others. 3. And yet rather than they will believe in Christ by this Divine testimony, will believe and say, that it is by the Devil and Conjuration that all this is done.

See my Treat of the Blasphemy of the Holy Ghost, in my Book called, The unreasonableness of Infidelity.

33. Either make the tree good and his fruit good, or else make the tree corrupt and his fruit corrupt: for the tree is known by his fruits.

33. Judge of the tree by the fruit: Of the power which I work by, by the works: If it be no good work to heal the Sick, and Blind, and Lame, and cast out Devils, and preach repentance and forgiveness of sin, to convert and save Souls, then God is not the Author of them. If they be bad works, they have a bad cause; If they be good works, they have a good Author: either say plainly (you that ascribe them to the Devil) that the works are good, and the Devil is good: or else that the Devil is bad and the works are bad: Or if you confess the works to be good, confess that they are done by the Spirit of God.

34. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.

34. I need go no farther for an instance than yourselves; were you not a generation of Vipers, the Serpents seed, ye would not blaspheme the Holy Ghost and his works: for your mouths speak out of the evil of which your heart is full: As you are, so you speak; you are so bad that you cannot speak well: And if I work'd by the Devil, my works would be bad as the Devil is.

35. A good man out of the good treasure of his heart, bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.

35. Good men are such, first at the heart, where goodness is a settled habit and nature, and out of this treasure, they bring forth good words and deeds: And a bad man being such at the heart, doth speak and do accordingly.

Note, Tho hypocrites may have words and deeds much better than their hearts, that is but in some by instances, and not in the tenor of their lives: Fictions are narrow and soon overcome.

36. But I say to you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.

36. And think not lightly of you belying and blaspheming the Holy Ghost; for I tell you, that for every Lye you shall give account in the day of judgment, and be condemned if you be not proved penitent believers.

N. In the Hebrews use, Idle and Vain were taken for deceitful, false or lying.

37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

37. For (though thou must be made and accounted by God, a just man, by thy inward change, and thy forgiveness, in order before thy words or works, yet) supposing, that thou survive, God who hath made a Law for thy words (and works) will judge thee by that Law, as justified and rewardable, or as unjust and punishable, in the day of Judgment. Christ hath not made us lawless, nor made us a Law (of Grace) in vain: No man shall be saved that is not justifiable against the accusation, that he lived and died an impenitent ungodly man, anymore than if he had died an infidel.

38. Then certain of the Scribes and of the Pharisees answered, saying, Master we would see a sign from thee.

38. We would see some certain sign from Heaven that indeed God doth own thee thy word.

39. But he answered and said to them, An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas: 40. For as Jonas was three days and three nights in the whales belly, so shall the Son of man be three days and three nights in the heart of the earth.

39, 40. A false hearted people that will not be convinced by miracles, but ascribe them to the Devil, yet would have a sign from Heaven, of their own choosing: But God will not gratify their insolent demand: They shall have no sign but that of Jonas who was a Type of me, lying in the Whales belly three days and nights (as I shall, part for three days.)

41. The men of Nineveh shall rise up in judgment with this generation, and shall condemn it, because they repented at the preaching of Jonas, and behold, a greater than Jonas is here. 42. The Queen of the south shall rise up in judgment with this generation, and shall condemn it; for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and behold a greater than Solomon is here.

41, 42. Nineveh repented at a far less warning and convincing means, than the Miracles and words of the Messiah sent from heaven: And the Queen of the South came from a far land to hear the wisdom of Solomon ; but these men despise a far greater than Solomon ; these therefore shall condemn them.

43. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and finding none. 44. Then he saith, I will return into my house, from whence I came out; and when he is come, he findeth it empty, swept, and garnished: 45. Then goeth he and taketh with him seven other spirits, more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first: even so shall it be also to this wicked generation.

43. &c. The case of this wicked generation is like that of a man that had the Devil cast out of him, but being unthankful, and continuing in his sin, the Devil (by God's permission) possesseth him again, and bringeth with him seven worse spirits, and so his end is worse than he was before he was delivered: So I have preached the Gospel, and cast out Devils in this land; but being rejected by the obstinate unbelievers, the Devil will get a worse possession of them than that from which I did eject him, and they shall be cut off for their unbelief.

46, 47. While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him: Then one said to him, Behold, thy mother and thy brethren stand without, desiring to speak with thee: 48. But he answered and said to him that told him, Who is my mother? and who are my brethren?

46, &c. Dost thou know who they be that I esteem as my Mother and brethren?

49, 50. And he stretched forth his hand toward his disciples, and said, Behold, my mother, and my brethren: For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

49, 50. Note, 1. Christ spake not this to teach men to dishonor Parents, or to lay by natural affection; but to let all know that Regeneration puts men into a more honorable, beloved, and happy relation to him, than natural generation or kindred: 2. Which is exceeding comfort for every true Christian, 3. And direction to us how to love such, 4. And a terrible prognostic of the misery of those that hate and persecute them.

CHAP. XIII.

1. THe same day went Jesus out of the house, and sat by the sea side. 2. And great multitudes were gathered together to him, so that he went into a ship and sat, and the whole multitude stood on the shore. 3. And he spake many things to them in parables, saying, Behold, a sower went forth to sow.

1, 2, 3. N. Christ thought a Ship, or a House, or a Mountain no unmeet place to preach in, and yet avoided not the Temple or Synagogues. 2. They that will have the word with God's blessing must follow after it. 3. Similitudes were suitable to such learners▪ 4. Preaching is like sowing seed.

4. And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up. 5. Some fell on stony places, where they had not much earth; and forthwith they sprang up, because they had no deepness of earth. 6. And when the sun was up they were scorched, and because they had not root, they withered away. 7. And some fell among thorns, and the thorns sprang up and choked them. 8. But other fell into good ground, and brought forth fruit, some an hundred fold, some sixty fold, some thirty fold. 9. Who hath ears to hear let him hear.

4, &c. Note, The first sort was not earthed. The second sort had little earth and rooting▪ the third sort had earth and root, but among thorns which had greater possession, and choked it. Of so great weight is it to understand this difference of hearers, that it is as much as our ears and understandings are worth.

10, 11. And the disciples came and said to him, Why speakest thou to them in parables? He answered and said to them, Because it is given to you, to know the mysteries of the kingdom of heaven; but to them it is not given.

10, 11. Because though God hath given you some knowledge already of the mysteries of the Kingdom of the Messiah, these men are ignorant like children, and must be taught by familiar similitudes accordingly, being yet uncapable of other manner of teaching.

12. For whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath.

12. For here it is true, that to him that hath shall be given, &c. He that hath already the understanding of the rudiments and fundamentals, is thereby capable of receiving and understanding more: one truth openeth the way unto another: But they that have no considerable knowledge, are hardly taught it, and if it be by their willful neglect or contempt, are like by their guilt and folly to lose all the profitable use even of their reason.

13. Therefore I speak to them in parables, because they seeing see not, hearing they hear not, neither do they understand. 14. And in them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and not understand, and seeing, ye shall see, and shall not perceive. 15. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

13, &c. I speak to them in similitudes, as children must be first taught to spell, because though they have understanding, eyes and ears, they are so ignorant that they understand not even what eyes and ears and reason tell them. As the Prophet Isaiah saith, &c. This people by willful neglect of knowledge are such, as will not understand even what they hear and see: For their hearts are stupifyed, and their understanding so dull, and they have so sinfully shut their own eyes, for want of care and love to truth, that thus they keep out the knowledge of the Gospel, and shut out my offered grace, which else would convince and convert them, and they would be healed.

Note, 1. That the way of Parables is not mentioned as an obscure way to hide the truth: but as a low familiar way, as ignorant carnal men are capable of. 2. The Prophecy, nor Christ, means not that its God's intent to hide the truth lest it convert men, but that this is the effect and event of their own willful neglect, whereby their conversion is as effectually hindered, as if they did it purposely, lest they should be converted.

16. But blessed are your eyes, for they see; and your ears, for they hear. 17. For verily I say to you, that many Prophets and righteous men have desired to see those things which ye see, and have not seen them▪ and to hear those things which ye hear and have not heard them.

16, 17. How great is God's mercy to you, that hath given you both teaching and understanding, by which you are made capable of more. I tell you, prophets and righteous men of old, did desire to see and hear what you do, but it was not granted them, but reserved for you.

18, 19. Hear ye therefore the parable of the sower. When any one heareth the word of the Kingdom, and understandeth it not; then cometh the wicked one, and catcheth away that which was sown in his heart: this is he which receiveth seed by the way side.

18, 19. Note. 1. By not understanding is meant also, Not considering it to take it in: 2. It is said to be sown in his heart, only because it was by the sower so intended, but not as there received.

20. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it: 21. Yet hath he not root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is offended.

20, 21. Note, That the reason why such fall away, was the want of rooting of the word, is plain. But whether such should be saved if they had died before they fell away, is a controversy too long to be here handled, and not so needful as some think.

22. He also that received seed among the thorns, is he that heareth the word; and the cares of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful.

22. That is, He loveth the wealth and prosperity of this world more than the Word, and so that which he most loveth doth prevail against the other, and he liveth more to the world than unto God; and for the world will forsake his duty, and Christ himself in strong temptations.

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.

23. Note, Qu. What is it that makes the ground called Good before the receiving of the word? Answ. 1. There was a certain degree of faith which was a state of Salvation before Christ was personally known or preached as incarnate: These persons that had this, were good ground, ready to hear the Gospel when it was preached: Those that truly repented according to Johns Preaching, were prepared to receive Christ. 2. And those that faithfully obey that Light of Truth already revealed to them, desiring more, are better prepared for more, than other men.

24. Another parable put he forth to them, saying, The kingdom of heaven is like to a man that sowed good seed in his field. 25. But while men slept, his enemy came and sowed tares among the wheat, and went his way.

24, 25. Another similitude he used, to show how the Church will be corrupted with Heresies and vices.

26. But when the blade was sprung up and brought forth fruit, then appeared the tares also.

26. Note, Heresies and Church corruptions appear not at first; but when time and temptation ripen them

27. So the servants of the householder came and said to him, Sir, didst thou not sow good seed in thy field, from whence then hath it tares.

27. Note, Seeing God and his word are good, it puzleth men to think, how the Church and world come to be so bad.

28. He said to them, An enemy hath done this: The servants said to him, Wilt thou then that we go and gather them up?

29. But he said, Nay: left while ye gather up the tares, ye root up also the wheat with them.

28, 29. N. 1. Satan is the sower of Heresy and Vice (whoever be his Ministers.) 2. Ministers and others are more inclined to vindictive severity oft, than Christ is. 3. God forbeareth the hypocrites and wicked (not through in difference but) lest the godly suffer by their destruction. 4. Christ oft denieth the revengeful and severe desires of his servants.

30. Let them both grow together till 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 barn.

30. Note, 1. God's delay to execute his judgment on the wicked, is no sign of their safety; Their misery will surely come at last. 2. We must not misinterpret God's patience with the ungodly.

31. Another parable put he forth to them, saying, The kingdom of heaven is like to a grain of mustard-seed, which a man took and sowed in his field, 32. Which indeed is the least of all seeds, but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.

31. As a grain of Mustard-seed is one of the smallest sort of seeds, and yet becometh a plant like a tree, &c. So the Kingdom of the Messiah beginneth in a few poor men, but shall become a Kingdom that shall flourish in the World, so that worldly men shall obtrude into it for worldly ends, and desire the protection of Christian Governors.

Note, That the Mustard-plant was much greater in Judea than it is with us.

33. Another parable spake he unto them, The Kingdom of Heaven is like to leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

33. As a little leaven doth leaven a great quantity of meal, so the Gospel shall convert a few at first where it comes, and afterward by the help of those few, whole Towns and Countries shall turn Christians, and own the Truth.

34. All these things spake Jesus to the multitude in parables, and without a parable spake he not to them: 35. That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables, I will utter things which have been kept secret from the foundation of the world.

34, 35. Thus Jesus taught them only by Similitudes, as it is written, &c. I will utter great and excellent Mysteries, which former ages have not known, and that by the way of familiar Similitudes.

36. Then Jesus sent the multitude away, and went into the house, and his disciples came to him, saying, Declare to us the parable of the tares of the field

36. Note. It is the part of Learners, to ask their Teachers help to understand that which they understand not.

37. He answered and said to them, He that soweth the good seed is the Son of man: 38. The field is the world, the good seed are the children of the kingdom; but the tares are the children of the wicked one: 39. The enemy that sowed them, is the devil, the harvest is the end of the world: and the reapers are the angels.

37, &c. It is Christ that soweth the good seed, by Preaching the Gospel and planting the Churches by himself and his servants. The World is the first object of the Gospel preached, and out of which believers are gathered: The good seed (as sown is the Gospel, but) as springing up in fruit, are the faithful, who are properly the members of the Church of Christ: The Tares (as sown are evil doctrines and temptations, but) as sprung up in fruit are the Children of the Devil, who is the father of wickedness; The enemy of God and goodness and man that sowed them, by himself and his servants, signifieth the Devil: the time of harvest is, the end of this world, even the day of judgment: The reapers or executioners are the Angels.

40. As therefore the tares are gathered and burnt in the fire, so shall it be in the end of this world: 41. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity. 42. And shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth.

40, &c. So in the end of this World: Christ shall send forth his Angels as his executing Ministers; and they shall gather out of the world (which he is over) and specially out of the visible Church, all rebellious unholy, wicked, scandalous, carnal men, and shall cast them into hell, which is likened to a lake of Fire; where they shall, in torment and a self-afflicting Conscience.

43. Then shall the righteous shine forth as the sun in the kingdom of their Father: who hath ears to hear let him hear.

43. Then shall the righteous who are now obscured by infirmities and malignant slanders, and are oppressed in the world, shine forth in glory in the Kingdom of Love, even of God as their Father in Christ, as the Sun shineth in the heavens in resplendent glory. As ever you will use your ears or understandings, believe and foresee this glorious blessed day to Believers.

44. Again, the kingdom of heaven is like to a treasure hid in a field, the which when a man hath found, he hideth, and for joy thereof, goeth and selleth all that he hath, and buyeth that field.

44. The way of Salvation by Christ, showeth men the certain hopes of so inestimable a treasure in the life to come, as maketh the faithful choose it for their best, and part with all the pleasure, profit, and honor of the world to obtain it.

45. Again, the kingdom of heaven is like to a merchant man seeking goodly pearls: 46. Who when he had found one of geat price, he went and sold all that he had and bought it.

45, 46. Note, He that findeth not by faith, enough in the love of God and heavenly glory, and in Christ the way thereto, to make him consent sincerely and practically to sell or part with all the world rather than lose it, is not capable of a just title to it, nor shall obtain it.

47. Again the kingdom of heaven is like a net which was cast into the sea, and gathered of every kind: 48. Which when it was full, they drew to the shore, and sat down, and gathered the good into vessels, but cast the bad away.

47, 48. The Church is gathered as men by casting a net into the Sea gather fishes, good and bad: And at the day of judgment, Christ will take the good to heaven, and cast away the bad to hell.

Note, 1. It is not to be wondered at, that the visible Church hath good and bad. 2. Yet this is not the design of the Gospel, which is fitted to make all good, but by the intrusion of Hypocrites. Nor is it an excuse for the neglect of discipline, and the just discrimination of the good and bad.

49. So shall it be at the end of the world, The angels shall come forth, and sever the wicked from among the just. 50. And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

49, 50. These plain and dreadful words, more need bel •• f and deep consideration, than exposition.

51. Jesus saith to them, Have ye understood all these things? they say to him, Yea, Lord. 52. Then said he to them, Therefore every scribe which is instructed to the Kingdom of heaven, is like to a man that is an householder, which bringeth forth out of his treasure things new and old.

51, 52. All that are furnished with holy knowledge, and are fitted to teach others, must have an habitual treasure of it in their minds, from whence they may be able to open the truth, exhort, reprove, and confute all the erroneous on all just occasions: as a House-keeper is stocked for the provision of his family.

53, 54. And it came to pass that when Jesus had finished these parables, he departed thence. And when he was come into his own country, he taught them in their Synagogue, insomuch that they were astonished, and said, whence hath this man this wisdom, and these mighty works? 55, 56. Is not this the carpenters son, is not his mother called Mary, and his brethren, James, and Joses, and Simon, and Jude, and his sisters are they not all with us? whence then hath this man all these things? And they were offended in him.

53, &c. Note, 1. Familiarity breeds contempt. It is no impediment to our faith, that we saw not Christ's person, parentage, and education. 2. Carnal men are not satisfied by the evidence of Divine attestation, unless they can give a reason of it, and overcome the difficulty and scandal of objections. 3. It is uncertain whether Mary had other Children after Jesus, or these were his brethren, or only his kindred.

57, 58. But Jesus said to them, A prophet is not without honor, save in his own country, and in his own house. And he did not many mighty works there because of their unbelief.

57, 58. Unbelief made men uncapable receivers of those miracles which else Christ would have wrought.

CHAP. XIV.

1. AT that time Herod the Tetrarch heard of the fame of Jesus, 2. And said to his servants, This is John the Baptist, he is risen from the dead, and therefore mighty works do show forth themselves in him.

1, 2. Note, That Herod did believe the Immortality of the Soul; else he could not have believed Johns Resurrection.

3, For Herod had laid hold on John, and b • und him, and put him in prison, for Herodia's sake, his brother Philip's wise. 4. For John said to him, It is not lawful for thee to have her. 5. And when he would have put him to death, he feared the multitude, because they counted him as a prophet.

3, 4, 5. N. 1. Faithful Prophets did tell Kings of their sin. 2. But such as Herod cannot bear reproof. 3. The persecution of faithful Teachers is usually for telling great men of their sins. 4. The multitude then did so much reverence prophets, that they were a terror and restraint to persecuting Rulers.

6. But when Herod's birth day was kept, the daughter of Herodias danc'd before them, and pleased Herod. 7. Whereupon he promised with an oath to give her whatever she would ask. 8. And she being before instructed of her mother, said; Give me here John Baptists head in a charger.

6, 7, 8. N. Great men's feasts and frolicks are a usual season of great sin, and carnal pleasures are their snares. 2. Rash Oaths are the fruit of vice and the seed of more. 3. Voluptuous wantons are oft the most cruel and bloody persecutors. 4. The Devil seldom wanteth suggestors of cruelty.

9. And the king was sorry: nevertheless for the oaths sake, and them which sat with him, he commanded it to be given her.

9. N. Wicked men oft sin with troubled conscience: but yet will do it for their base ends. 2. Hypocrites that dare murder the just, yet may make the Conscience of a wicked Oath their pretence. (How conscionably then should bad Oaths be avoided and good ones kept?) 3. The reputation of m • n in bad company, is a usual snare of iniquity.

10, 11, 12. And he sent and beheaded John in prison. And his head was brought in a charger, and given to the damsel; and she brought it to her mother. And his disciples came and took up the body and buried it, and went and told Jesus.

10, 11, 12. Note, The Blood of Saints is vile and cheap to Tyrants, that can sell them to a Whore or wanton: But they shall pay dear for it at the last. 2. So great a Prophet as John must be a Martyr, that he may be like to Christ. 3. Its as true Martyrdom to suffer for Duty as for Faith. 4. The blood of Saints is part of the sport and pleasure of lascivious wicked women.

13. When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot, out of the cities.

13. Note, 1. The Lord of Life that came in flesh to save the world, was fain to fly for his life into a wilderness from the face of men, yea of the eminent members of the Jewish Church. 2. It is not cowardice, or unlawful to fly from persecutors, till we have some special call to suffer.

14. And Jesus went forth and saw a great multitude, and was moved with compassion towards them, and he healed their sick.

14. Note, Those that follow Christ, and seek to him, are liker to find his compassion than those that drive him away.

15. And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. 16. But Jesus said to them, They need not depart, give ye them to eat. 17. And they say to him, We have here but five loaves and two fishes. 18. He said, Bring them hither to me. 19. And he commanded the multitude to sit down on the grass, and took the five loaves and two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude.

15, &c. Note, 1. Christ fed the Body to win the Soul, and so must we. 2. Nothing is too little which God will bless. 3. Tho God be everywhere, yet Christ directeth us in Prayer to him to look up to Heaven; for there is the Glory in which he will appear to glorify his people. 4. If the Son of God must look up to heaven and bless his food, surely we must not take it like brutes, without craving God's blessing on it.

20. And they did all eat, and were filled, and they took up of the fragments that remained twelve baskets full. 21. And they that had eaten, were about five thousand men, besides women and children.

20, 21. Note, 1. This Miracle was done before five thousand Witnesses and more, that there might be no suspicion of deceit, or misreport. 2. He that was Lord of all and could feed by Miracle, yet would not have the fragments lost.

22. And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. 23. And when he had sent the multitude away, he went up into a mountain apart to pray.

22, 23. Note, Christ used to pray alone, because his case so differed from all men's in the world, (having no sin, &c. ) that the same prayers would not suit the case of others which were fit for him.

24. And when the evening was come, he was there alone: But the ship was now in the midst of the sea, tossed with waves, for the wind was contrary. 25. And in the fourth watch of the night Jesus went out unto them walking on the sea.

24, 25. Note, 1. Christ permits dangers to us, that he may the more notably deliver us. 2. The waters can bear him, when he will walk on them. All elements are at his service.

26. And when the disciples saw him walking on the sea, they were troubled, saying, it is a spirit, and they cried out for fear.

26. Note, Nature maketh man afraid of apparitions of Spirits, because unknown and unusual.

27. But straightway Jesus spake to them, saying, Be of good cheer: it is I, be not afraid.

27. Note, Christ's true Disciples should be so far from being afraid of him, as hurtful to them, that they should make him their comfort and courage against the fears of men and devils.

28. And Peter answered him, and said, Lord, if it be thou, bid me come unto thee upon the water.

28. N. This shown much faith in Peter : yet none must tempt God, nor go unbidden into danger.

29. And he said, Come: And when Peter was come down out of the ship, he walked on the water to go to Jesus. 30. And when he saw the wind boisterous, he was afraid, and beginning to sink, he cried, saying, Lord, save me. 31. And immediately Jesus stretched forth his hand and caught him, and said to him, O thou of little faith, wherefore didst thou doubt.

29, &c. Note, 1. Even strong faith hath its weakness, and is liable to fears: 2. Our weak faith causing great fear, would expose us to sinking did not Christ lay hold on us.

32. And when they were come into the ship the wind ceased. 33. Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

32, 33. N. Renewed great conviction • , renew and increase the exercise of faith, and praise to Christ.

34. And when they were gone over, they came into the land of Gennesaret. 35. And when the men of that place had knowledge of him, they sent out into all the country round aabout, and brought to him all that were diseased. 36. And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

34, &c. N. What great cause have we to trust a Savior so able and willing to save Body and Soul, and to believe his word.

CHAP. XV.

1. THen came to Jesus Scribes and Pharisees which were of Jerusalem, saying, 2. Why do thy disciples transgress the traditions of the elders? for they wash not their hands when they eat bread.

1, 2. N. Poor Souls that know not God, do take up with ceremonies of their own and their forefathers making, and put the name of Religion on these to cheat themselves, when such things are not so much as an image of true Religion. O what base thoughts have these men of God, who think he is pleased or displeased with men, as they keep or neglect such trifles.

3. But he answered and said to them, Why do ye also transgress the commandment of God by your traditions.

3. N. The Rebels that break God's Laws by their Laws, yet charge God's servants with sin, for not keeping their Laws and Traditions against God's Laws. They think God's Laws too many and too strict, and yet make more of their own, and are precise for keeping them.

4. For God commanded, saying, Honor thy father and mother: and he that curseth father or mother, let him die the death. 5. But ye say, Whosoever shall say to his father or mother, It is a gift, by whatsoever thou mightest be profited by me, 6. and honor not his father or his mother (he shall be free) thus ye have made the commandment of God of none effect by your tradition.

4, 5, 6. God's command to honor Parents binds you to relieve them, if they be in want: And duty to Parents is so great, that contempt of them deserves death. But ye have like hypocrites got a trick to pretend to devote your estates to God, that you may defeat your parents, and so quite frustrate God's commandment.

7. Ye hypocrites, well did Isaiah Prophecy of you, saying, 8. This people draweth nigh to me with their mouth, and honoreth me with their lips, but their heart is far from me. 9. But in vain do they worship me, teaching for doctrines the traditions of men.

7, 8, 9. Note, 1. It is the part of hypocrites to pretend Religion, for lip labor, and Traditions and Ceremonies of their own, and think God is honored and pleased with the injunctions and Canons of men, while they break God's Commands (an • hate and persecute those that keep them) 2. This human Religion of hypocrites is vain, (and worse than vain) It is lost labor and sinful profanation.

10. And he called the multitude, and said to them, Hear and understand. 11. Not that which goeth into the mouth defileth a man, but that which cometh out of the mouth, this defileth a man.

10, 11. It is not the quality or uncleanness of your food, that is sin and soul defilement; but it is sinful words (and deeds) the product of sinful hearts, that God will charge on you as your uncleanness.

12. Then came his disciples, and said to him, Knowest thou that the Pharisees were offended, when they heard this saying?

12. Note, Erroneous men and hypocrites are offended at the clearest truth which crosseth their old opinions and way.

13. But he answered and said, Every plant which my heavenly Father hath not planted, shall be rooted up. 14. Let them alone, they be blind leaders of the blind. And if the blind lead the blind, they shall both fall into the ditch.

13, 14. Their Opinions and Traditions, and their Sect in making a Religion of these, are not of God, but of their own invention, and therefore God will root them up. God will not bless Human Religions. Let them alone a while; their judgment is near. They and their Disciples as blind Leaders and followers, will fall into the ditch of temporal and eternal perdition.

15. Then answered Peter and said to him, Declare to us this parable. 16. And Jesus said, Are ye also yet without understanding? 17. Do not ye yet understand, that whatsoever cometh in at the mouth, goeth into the belly, and is cast out into the draught. 18. But those things which proceed out of the mouth come forth from the heart, and they defile a man.

15, &c. Meat that passeth through a man cannot defile his Soul: but it is the products of a sinful heart that defile it.

19. For out of the heart proceeds evil thoughts, murders, adulteries, fornications, thefts, false-witness, blasphemies, 20. These are the things which defile a man: But to eat with unwashen hands defileth not a man.

19, 20. It is out of a sinful heart that all sins proceed, as evil thoughts and designs, &c.

Note, The heart itself is not here excluded from guilt, but included as the defiled and defiling cause of all actual sin.

21. Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22. And behold, a woman of Canaan came out of the same coasts, and cried to him, saying, Have mercy on me, O Lord, thou Son of David, my daughter is grievously vexed with a devil.

21, 22. Then he went to the borders of Israel near the Heathen Country, and a heathen Canaanitish or Syropheni • ian woman hearing of his fame, went to him, and begged of him to heal her daughter vexed with a Devil.

23. But he answered her not a word: And his disciples came and besought him, saying, Send her away, for she crieth after us. 24 But he answered, and said, I am not sent but to the lost sheep of the house of Israel.

23, 24. Dismiss her, that she trouble us not. He said; My personal Ministry is to be to the straying Jews, and not to the Heathens.

25. Then came she and worshipped him, saying, Lord, help me. 26. But he answered and said, It is not meet to take the children's bread and cast it to the dogs. 27. And she said, Truth, Lord, yet the dogs eat the crumbs which fall from their masters table.

25, &c. To give that which is designed for Israel to Heathens, is but like casting the Children's bread to Dogs. She said, It is true Lord, and I confess myself to be but as one of the Dogs, and claim not the Children's portion, but if I have as dogs the crumbs that fall, they will have never the less.

28. Then Jesus answered, and said to her, O woman, great is thy faith, Be it unto • he even as thou wilt: And her daughter was made whole from that very hour.

28. Note, Great faith maketh men capable of great mercies, even of having what they justly desire.

29. And Jesus departed thence, and came nigh 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 Jesus feet, and he healed them.

29, 30. Note, How earnestly will men seek for bodily he • th, who are senseless of their Souls concerns: If Christ's Ministers could give all men health and wealth, what abundance of followers would they have, and who would for this, imprison, persecute or silence them:

31. Insomuch that the multitude wondered when they saw the dumb to speak, •• e maimed to be whole, the lame to walk, and the blind to see, and they glorified the God of Israel.

31. Note, Great and sense • ble Miracles and 〈◊〉 force men to acknowledge the hand of God and to praise him.

32. Then Jesus called his disciples to him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat; I will not send them away fasting, lest they faint by the way. 33. And his disciples say to him, Whence should we have so much bread in the wilderness as to fill so great a multitude? 34. And Jesus saith to them, How many loaves have ye? and they said, Seven, and a few fishes. 35. And he 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 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 into the coasts of Magdala.

32, &c. This was the second Miracle of compassionate feeding the hungry. Is not Christ in Heaven as merciful and sufficient for Soul and body, as he was on Earth?

CHAP. XVI.

1. THe Pharisees also with the Sadducees came, and tempting, desired him to show them a sign from heaven.

1. Not believing the reports of all his Miracles, they desired that they themselves might see some sign from Heaven, which might certainly prove that God had sent him: thinking that he could not do it.

2. He answered and said to them, when it is evening, ye say it will be fair weather, for the sky is red. 3. And in the morning, It will be foul weather today, for the sky is red and lowering; O ye hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times?

2, 3. You can conjecture what weather will be by the sky: And is it to you so hard a matter to know by my doctrine and all the miracles and good works that I have done, that I am sent of God, that you must prescribe what signs God shall show you from heaven, before you will believe.

4. A wicked and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas: And he left them and departed.

4. When your own wickedness hindereth you bebelief, you call for a sign from heaven to convince you. But I again tell you, you shall have no sign but that of the Prophet Jonah. He that is filthy, let him be filthy still.

5. And when his disciples were come to the other side, they had forgotten to take bread. 6. Then Jesus said to them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.

5, 6. Note, Christ doth not bid them to avoid all converse with these men, or not to hear them read the Law of Moses, but to take heed of receiving any of their false doctrine.

7. And they reasoned among themselves, saying, It is because we have taken no bread.

8. Which when Jesus perceived, he said to them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9. Do ye not yet understand, neither remember ye the five loaves of the five thousand, and how many baskets ye took up? 10. Neither the seven loaves of the four thousand, and how many baskets ye took up? 11. How is it that ye do not understand that I spake not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? 12. Ten understood they how that he bade them not beware of of the leaven of bread; but of the doctrine of the Pharisees and of the Sadducees.

7, &c. We are dull of understanding till Christ instruct us, and apt to put a carnal sense upon his words.

13. When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?

13. Note, Christ would not so much as urge his own Disciples to confess him to be the Christ, till his works were a cogent testimony, that their faith might not be precarious, nor by bare command, but by convincing evidence.

14. And they said, Some say thou art John the Baptist, some Elias, and others Jeremias, or one of the Prophets.

14. Note, 1. Men were convinced that he was of God, (that is, the multitude, but not the Rulers:) But they thought he was not the Messiah, but some great Prophets Soul in a new body. 2. By this it is evident that the multitude then believed the immortality of the Soul: else they could not think that those Souls came into other Bodies.

15, 16. He saith to them, But whom say ye that I am. And Simon Peter answered and said, Thou art the Christ, the son of the living God.

15, 16. Note, 1. It was meet that those that were to preach Christ to others should be brought to an open confession of him themselves. 2. Its like the rest believed as Peter though he only spake.

17. And Jesus answered and said to him, Blessed art thou Simon Bar-Jonah; for flesh and blood hath not revealed it to thee, but my Father who is in heaven.

17. It is a point of so great importance to Sanctification, Justification, and Salvation, verily to believe me to be the Christ and Savior, that this faith is the evidence and means of thy blessedness: It is not mere man that hath revealed this so as to make thee a true believer, but my heavenly Father, by my works and word, and by his grace.

18. And I say also unto thee, that thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it.

18. And as thou hast consest me to be Christ, I will say to thy comfort, that as thy name signifieth a Rock or Stone, So by thee (and thy brethren) I will build my Church on this Rock, against which all the powers of Hell, the Devils and wicked men shall not prevail.

Note, 1. It is a great controversy whether by [ this Rock] be meant, 1. Christ himself, 2. Or the faith and confession of Christ, 3. Or Peter himself. But no doctrinal controversy dependeth on it: For all three are certain truths. 1. No doubt but primarily Christ is the Rock on which the Church is built. 2. And no doubt but Faith and Confession being the condition of our part in Christ, the Church is so far built thereon. 3. And no doubt but the Apostles are called Foundation stones on which the Church is built, and therefore Peter whose name importeth it, and was a chief speaker among them, as the foreman of a Jury. 2. Though the Powers of Hell may seem to prevail as they did over Christ while he was on the Cross, they are then next an overthrow themselves.

19. And I will give to thee the keys of the kingdom of heaven, and whatever thou shalt bind on earth shall be bound in heaven, and whatever thou shalt loose on earth shall be loosed in heaven.

19. And hereafter I will make thee a ruling Steward over my Church as it is God's Kingdom on earth, preparatory to the Heavenly Kingdom of Glory; and the due administration of thy office by these Keys of Power, shall be the ordinary way to Heaven, and a forerunner of the final Justification of the Faithful, and of the final condemnation of the Impenitent and ungodly, whom by my doctrine and the due application of it, thou bindest over to my judgment.

Note, As Peter was the foreman or speaker in their common confession, so by Peter the promise is made to them all; And to them all Christ after gave this power: But he never made Peter governor of the rest of the Apostles, Much less the Pope.

20. Then charged he his disciples that they should tell no man that he was Jesus the Christ.

20. N. Because this honor was reserved chiefly, 1. To the time of the accomplishment of all the evidences by his Resurrection and Ascension, and giving of the Holy Ghost. 2. And to the work of the Spirit then on the Apostles, by which they were suddenly advanced to a fitness for this work, above what they attained by Christ's personal teaching them on earth.

21. From that time forth began Jesus to show to his disciples, how that he must go to Jerusalem, and suffer many things of the elders, and chief priests, and scribes, and be killed, and be raised again the third day.

21. Note, 1. This Christ did, 1. To make them know that he knew things to come; 2. And to make them know that it was not to reign as an earthly King that he was sent. 3. And to prepare them to bear his sufferings, and not to expect fleshly prosperity by him. 2. It was the Poor that followed Christ, and the Rulers and Teachers that crucified him.

22. Then Peter took him and began to rebuke him, saying, Be it far from thee, Lord, this shall not be unto thee.

22. Peter contradicted him, saying, God forbid; Lord favor thyself, and expose not thyself to this.

Note, 1. The flesh is ready to suggest fleshly counsel, and to oppose all that tends to suffering. 2. We have need to be fortified against temptations of loving friends as well as enemies.

23. But he turned and said to Peter, Get thee behind me Satan, thou art an offense to me: for thou savorest not the things that be of God, but those that be of men.

23. He looked at him with displeasure, and said to Peter, I say to thee as I did to the Devil, when he tempted me, Get thee behind me, for thou doest the work of Satan, the adversary, in tempting me for self-preservation, to violate my Fathers command, and my undertaking, and to forsake the work of man's Redemption and Salvation: As thy counsel savoreth not the things that be of God (his will, work, and Glory) but the things that be of men (the love of the body and this present life) so it signifieth what is in thy heart: (take heed lest this carnality prevail.)

Note, 1. All things must displease us that displease God, and are against his interest and the good of man.

2. Even the best men and nearest friends may by temptation and error, be made Satan's instruments to do his work in some particulars of great moment.

3. Good men do the Devils work oft times when they know it not, but verily think it is all for Christ.

4. No love or respect to men's nearness or goodness, must draw us to flatter them in sin, or to speak lightly of it; we must not mince it or extennate it because good men commit it: we must lay it home on them, that would by justifying it make it pass for duty. Lest the name of Good men should serve Satan more effectually than men of known wickedness can do.

5. It is no railing on just occasions to tell tempting friends, and godly men or Ministers, that they are doing the Devils woe • k, and are instead of Devils to the tempted.

To hinder us in God's work and men's Salvation, is to be Satan's to us. O how many Satan's then are called Reverend Fathers, who silence and persecute men for God's work, as the whole course of the Papal Discipline, and worship manifes •• th.

7. It is carnal savouring worldly, and fleshly interest too much, and the things of God, the Soul, and Heaven to little, which is the common cause of the sinful counsels, and course, even of Sacred men.

24. Then said Jesus to his disciples, If any man will come after me, let him deny himself, and take up his cross and follow me. 25. For whoever will save his life shall lose it, and whoever will lose his li • e for my sake shall find it.

24. Christ took this occasion to preach self-denial to his Disciples; saying, Let him that will be my Disciple and follow me, and expect Salvation by me, resolve to deny his carnal self, and self-interest, and resign himself to me, as being not his own, but mine: Not making the cross, but patiently taking and bearing it when it is laid upon him, and follow me by sufferings unto glory. For this is the method determined by God, that whoever resolveth to save his life and not be undone in the world to avoid sin, this man shall finally lose his life and life eternal. And whoever will lose his life, rather than by sin to forsake me and his duty, shall find that life with felicity in heaven, which he lost on earth.

N. Christ's peremptory terms of Salvation, are to prefer it and him before our lives.

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.

26. Will it not be an ill bargain to gain all the world for a short time to the flesh, and lose ones own Soul and its happiness forever? And what will compensate the loss of the Soul? For what price would you sell its happiness.

N. 1. Men hath a Soul that liveth when he leaveth this world. 2. It were a mad bargain to sell a man's Soul for all that this world can afford. O how many do that daily indeed, which they durst not do by an express bargain with the Devil.

27. For the Son of man shall come in the glory of his Father with his angels, and then he shall reward every man according to his work.

27. Believe it I shall come at last in Judgment, in Divine Glory attended by Angels, and then I will reward those that were faithful to me, or perfidious, and all men, according to their works: therefore whatever you suffer now, propare for the judgment of that day.

28. Verily I say to you, There be some standing here which shall not taste of death, till they see the Son of man coming in his kingdom.

28. And I tell you, least you think this my coming in Glory to judgment incredible, that some here shall live to see a visible representation of that my glorious appearing.

Note, That this is meant of his transfiguration, the addition of it in the several Evangelists showeth. Nor is Dr. H. his reason against it from the former verse of any force, it being not the same coming that is here spoken of, but its representation.

CHAP. XVII.

1. ANd after six days Jesus taketh Peter and James and John his brother, and bringeth them up into an high mountain apart. 2. And was transfigured before them, and his face did shine as the sun, and his raiment was white as the light.

1, 2. And as Christ had promised them a glimpse of his Kingly Glory, so within six days he performed it, to Peter, James and John whom he selected for peculiar favors: in a high mountain he was transfigured into a glorious appearance, his face shining like the Sun, and his raiment like light.

Note, Christ would have this help of sense, to confirm their Faith. Of this transfiguration I have written at large in a Book called, My Dying Thoughts.

3. And behold, there appeared to them Moses and Elias talking with him.

3. Note, 1. Moses whose body was buried, and Elias whose body was but changed, appeared alike.

2. The chief Legislator and chief Prophet appeared to show that the Law and the Prophets did but lead to Christ. 3. Did not the departed Saints live after death, they could not appear in Glory. 4. They talked with Christ of his sufferings at Jerusalem. 5. Either Christ told the three Disciples who they were, or their own appearance shown it. 6. How much better company is above than here.

4. Then answered Peter, and said to Jesus, Lord, it is good for us to be here: if thou wilt let us make here three tabernacles, one for thee, and one for Moses, and one for Elias.

4. Note, 1. We are apt to desire more of Heaven on earth than God will allow, (But not so apt to desire to go by death to that glory where it is:) Fain we would have it come down to us.

2. A glimpse of glory is enough to rap a Soul into ecstacy.

3. We know not what we say, when we talk of felicity in Tabernacles on earth. 4. A glimpse of glory will make us out of love with worldly company and vanity. How loath then would the Souls in Heaven be to come down.

5. While he yet spake, behold a bright cloud over-shadowed them; and behold, a voice out of the cloud, which said, This is my beloved Son in whom I am well pleased: hear ye him.

5. Note, 1. Heavenly inhabitants must not stay on earth; nor Heavenly visions and raptures be here long or frequent. 2. God again owned his Son by a voice from heaven, as perfectly Righteous, and as pleasing him by man's redemption, and reconciling us to him, and teaching the doctrine which is pleasing to him.

6. And when the disciples heard it, they fell on their faces, and were sore afraid.

6. Note, The voice of God even when he speaketh mercy, is enough to humble and prostrate man.

7. And Jesus came and touched them, and said, Arise, and be not afraid.

7. N. It is Christ that must raise our troubled and humbled Souls from our dejectedness and fear.

8. And when they had lift up their eyes, they saw no man save Jesus only.

8. Note, Christ will stay with us, when Moses and Elias will not; nor are earthly comforts durable.

9. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man till the Son of man be risen again from the dead.

9. The reason is before mentioned: After the resurrection was the fittest season.

10. And his disciples asked him, saying, Why then say the scribes that Elias must first come?

10. Why say the Jewish Doctors that Elias must come before the Messiah; if this was he that we saw.

11. And Jesus answered and said to them, Elias truly shall first come, and restore all things. But I say to you, that Elias is come already, and they knew him not, but have done to him whatsoever they listed: likewise also sh •• l the Son of man suffer of them. 13. Then 〈◊〉 disciples understood that he spake to the 〈◊〉 John the Baptist.

11. &c. It is 〈◊〉 that is said out of Mal. that Elias must come, but it was John that was meant under the name of E • ias, 〈◊〉 •• ey knew not, but killed him while they looked for him, and so they will do by me.

14. And when they were come to the mu •• 〈◊〉 , there came to him a certain man, kn •••• g down to him, and saying, 15. Lord have • ercy on my son, for he is lunatic, and sore vexed; for oft times he falleth into the fire, and oft into the water. 16. And I brought him to thy disciples, and they could not cure him.

14. N. By Lunatick is meant one that had the Epilepsie or some such disease upon the change of the Moon. A real disease, of which yet the Devil was the executioner, and further joined with it extraordinarily.

17. Then Jesus answered and said, O faithless and perverse generation; how long shall I be with you, how long shall I suffer you? bring him hither to me.

17. It is long of your own unbelief and perverseness that they could not cure him: how long shall I work miracles among you before you will believe? will you drive me from among you by your unbelief, to go to others?

N. This seemeth plainly spoken to the man of himself and such others, and not as some say, to the disciples.

18. And Jesus rebuked the devil, and he departed out of him: and the child was cured from that very hour. 19. Then came the disciples to Jesus apart and said, Why could not we cast him out? 20. And Jesus said to them, Because of your unbelief:

18, &c. Your unbelief as well as the man's was that which hindered you: you are all therein to be blamed.

20. For verily I say to you, If ye have faith as a grain of mustard seed, ye shall say to this mountain, Remove hence to yonder place, and it shall remove, and nothing shall be impossible to you.

20. For if you have the least true belief and trust in my Power and Will for the working of any such miracle as I commission you to work, if it were as hard as the removing of a mountain, it should not be too hard for you.

Note, It is not faith but presumption which hath no promise of success, if they or any are confident of working any miracle which Christ never commissioned or called them to work, or Promised his blessing to.

21. Howbeit, this kind goeth not out but by fasting and prayer.

21. But by faith I mean not confident presumption, that God will do it in your own way: But for such as this, God will be sought by Fasting and fervent Prayer, in which way you may expect success, if the person also be capable that seeketh help.

22. And while they abode in Galilee, Jesus said to them, The Son of man shall be betrayed into the hands of men. 23. And they shall kill him, and the third day he shall be raised again: And they were exceeding sorry.

22, 23. Again Christ foretells them of his death and resurrection, to instruct and prepare them for it: which they were grieved at.

24. And when they were come to Capernaum, they that received tribute money, came to Peter and said, Doth not your Master pay tribute? He saith, yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou Simon? of whom do the kings of the earth take custom or tribute? of their own children or of strangers? 26▪ Peter saith to him, Of strangers: Jesus saith to him, Then are the children free.

24, 25. N.