Matthew Poole and continuators on Matthew 11

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.

We never find our Saviour idle, but continually going up and down doing good, and we find him most intent upon Preaching, and Teaching, which doubtless is the great Work of the Ministers of the Gospel, of what quality soever they be, they can pretend to no higher then Christs. Nor did our Saviour think it enough to send others in his stead, as his Curates, he went himself. Luke noteth Chap. 10.1. that he sent the 70, two by two into every City, whither himself was to follow, so as it seems, he did not judge it enough, that one Proclamation of the Gospel should be made to them. For those that think there is a Distinction to be made betwixt Preaching, and Teaching [non-Latin text not transcribed] and [non-Latin text not transcribed] they may learn from this Text, that they are both the Works of Christs Ministers, if they be bound to take Example from their Masters, and not think the Servant is above his Lord. Those that undervalue Preaching, as the least part of the Ministerial Work, do both forget this Text, and what Paul said, that Christ sent him not to Baptize, but to Preach the Gospel. That is, not so much to Baptize, as to Preach. If any think, that People are now so instructed, that there is no such need of Preaching, they should do well to question their People a little, and they may discover their own great mistakes. Besides, that Experience teacheth us, that those who are best instructed, are most desirous of that which deserveth the Name of Preaching, which lets us know that there is yet something further to be known, or that we had need have our remembrance stirred up, or at least our Affections quickned.

3 And said unto him, art thou he that should come? or do we look for another?

The instance of this Text alone, is enough to convince the observing Reader of holy Writ, that the Evangelists do not set down all things in that order, as they were done. We have heard nothing before of Iohn's being cast into Prison in this Gospel, nor do we hear any thing here of the Story of it, till Matth. 14.6. when our Evangelist occasionally relateth it something largely. He here tells us of something done during his Imprisonment, viz. his sending two of his Disciples to Christ, to be satisfyed, whether he was the promised Messias, or they must look for another. Luke reports the same thing, Ch. 7. v. 19. Could he that was sent before Christ to prepare his way, and that had Baptized him, and seen the Spirit descending on him, and heard the Voice from Heaven, saying. This is my [illegible: 1 letter]eloved Son, in whom I am well pleased, and who had shewed Christ to his Disciples, Iohn 1.29.30, 31, &c. doubt whether he was the Messiah? Undoubtedly no, but Iohn saw how some of his Disc[illegible: 1 letter]ples either envying for his sake, as Iohn 3.26. or else inclinable to the Common error of the Iews about the Messiah, were something shaken with the Clamours of the Scribes, and Pharisees (who were far more favourable to Iohn, then to Christ.) That they might be satisfyed from their own sight of the Works of Christ, he a little before his Death sendeth them to Christ on this Errand, Art thou he who should come (in the Greek, who is coming) which lets us know the full Expectation the Jews generally had at that time of a Messias coming. They desire only to be satisfyed whether Christ was he.

6 And blessed is he whosoever shall not be offended in me.

We must imagine these Disciples of Iohn to have staid with Christ some time, and to have seen him work some of these Miracles, and to have heard him Preach, and seen the great success of his Ministry, and then to have lest him with this Answer. Luke therefore addeth Ch. 7.21. And in that same Hour he cured many of their Infirmities, and Plagues, and of Evil Spirits, and unto many that were Blind, he gave sight. Then he repeateth the Answer which we have here, in which our Saviour referreth unto his Works, as sufficiently testifying of him, Iohn 5.36.37. & 10.25.37, 38▪ we read not that these Disciples saw any dead Person raised, whilst they were with Christ, but it appeareth from Luke 7.18, &c. that the report of such a Miracle, was the occasion of their coming to Christ. The question is, how the sight of these things done by our Saviour, could be a sufficient Argument to confirm to them that he was the Messias? Especially considering that his Apostles did the same things. Answer. First it was Prophesied by Isaiah, Ch. 35.4, 5, 6. That when God should come to save them, the Eyes of the Blind should be opened, and the Ears of the Deaf unstopped, then shall the Lame Man leap as an Hart, and the Tongue of the Dumb sing, and Isaiah 61.1. That the Messiah should Preach good Tidings to the Meek, that is, the Poor, Luke 4.18. which Christ v. 21. applyed to himself. So that the fulfilling of these promises argued, that the Messias was come, and no other was to be looked for, whether these things were done by him, or by his Disciples. Secondly, The Disciples as yet had done no such things, so as his doing of them plainly Evidenced his Divine Power, the others did them but as his Disciples, by his Power and Authority. 3. It is more then probable, that when the Disciples did them, they used some such Form as Peter used, Acts. 3.6. In the Name of Iesus Christ of Nazareth, arise and walk; we find Peter v. 12. very wary, that the People should not mistake in thinking, they did it by their own Power or Holiness. And the Poor have the Gospel Preached to them. Gr. [non-Latin text not transcribed], which may be Translated, The Poor Preach the Gospel in an Active Sense, as the Word is used, Luke 2.10. or the Poor are Gospelized. Taking the Word in a passive Sense, as Heb. 4.2. 1 Pet. 1.25. & 4.6. In the passive Sense it may be understood either of a more External Reception of the Gospel upon Preaching, or of a more Internal Reception of the Gospel by Faith. In all Senses it was true, of the times of the Messiah: The Poor Preached the Gospel; nor was this a mean Evidence, that the Messiah was come to see a few poor Fisher-men, at his Call leaving their Nets and their Friends, and following one calling them, to Preach a new Doctrine to the World. 2. The Poor had the Gospel Preached to them, nor was this a less Evidence of Christ, to be the Messiah, considering the Prophecy, Isaiah 61.1. and the contempt of the Poor amongst the Jews. Iohn 7.49. But that the Poor, who commonly are the more ignorant, and rude sort of People should Vouchsafe to hear the Gospel, and be turned into the likeness of the Gospel upon Christ's Preaching to them, this was yet an higher Evidence. Many by Poor understand the Poor in Spirit. The binding up of broken Hearts, and bringing glad Tidings to Souls sadded on Spiritual accounts, is a great effect of the Divine Power. It followeth, And blessed is he who shall not be offended in me. It is not improbable that our Saviour here reflecteth on the Disciples of Iohn, who out of a great Honour for their Master, took many occasions to be offended at Christ. One while because he, and his Disciples▪ did not fast so often, as they and the Pharisees, as Ch. 9. v, 14. another while because so many followed him, Iohn 3.26. But the Words spoken have a further reference, then to Iohns Disciples. The Lord Jesus and his Doctrine are to many a Stone of stumbling, and a Rock of offence, according to the Prophecie, Isa. 8.14. & 28.16. Luk. 2.34. Rom. 9.33. 1 Cor. 1.23. 1 Pet. 2.6. The Iews stumbled at the meanness of his Person, and Parentage, and the meanness of his Followers. The Gentiles not at these things only, but his Ignominious Death. At this day many stumble at the Sublimeness, and strictness of his Doctrine, &c. Christ speaks here with reference to all, and pronounceth that man, a Blessed man, who shall so take Offence at nothing, whether respecting his Person, his Life, or his Death, his Doctrine, or his Followers, as to deter, or discourage him from embracing him, and believing in him as the Saviour of lost Sinners, that shall by Faith receive him.

9 But what went ye out for to see? A prophet? Yea I say unto you, and more than a prophet.

Luke repeating the same Story, ch. 7.24.25. instead of they that are clothed in soft Rayment, saith, They that are Gorgeously apparelled, and Live delicately, are in Kings houses. Our Saviour here doth tacitly imply, that the Ministers of the Gospel, should neither be incertain, and inconstant Men: Nor yet delicate Men, affecting splendid Apparel, or delicate Diet, but minding their great work, viz. the Revelation of the Will of God. But the Scope of his present Speech here, was to confirm the multitude in their good Opinion of Iohn, and to keep them from being Scandalized, [illegible: 1 letter]or altering their Opinion of him, because he was now in Prison. ch. 14.5. & 21.26. All men held Iohn as a Prophet. You went out (saith our Saviour) into the Wilderness to hear Iohn Preach, you did not go out to see some idle Light-man, such as a Reed shaken with the Wind. Nor yet to see a Man clothed Gorgeously (the Wilderness is no place for such Persons, they are to be found in the Courts, and Palaces of Princes) you went out to hear one revealing the Will of God to you. Nor did you mistake. He was a Prophet. Not that Prophet, of which Moses spake, Deut. 18.15. But a Prophet. Yea, and more than a Prophet. One that hath taught you, what none of the Prophets ever could teach you. That I, the Messias, am come, they could only tell you,▪ that I should come.

11 Verily I say unto you, amongst them that are born of women, there hath not arisen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven, is greater than he.

St. Luke hath the same, ch. 7.27, 28. only he saith, There hath not arisen a greater Prophet, than Iohn the Baptist, It was written, Malachy 3.1. Behold I will send my Messenger before my Face, and he shall prepare the way before me. And the Lord whom you seek, shall suddenly come to his Temple, even the Messenger of the Covenant, whom you delight in. Behold, he shall come, saith the Lord of Hosts. The latter part was a Prophecy of Christ. The former part, a Prophecy of Iohn the Baptist, and applied to him not in this Text only, but Mar. 1.2. Luk. 1.76. & 7.27. Christ is set out as a great Prince, who sends his Harbingers before him to prepare his way, and by Iohns Preaching we may learn the Ministers Duty, who are to prepare Christ's way to peoples Souls, viz. To Preach Repentance and Faith in Christ. Verily I say unto you, amongst those that are born of Women, there hath not arisen a greater: That is, (as Luke expounds it) a greater Prophet. i. e. Amongst all the Prophets of the Old Testament, God raised up none greater than Iohn. But he that is least in the Kingdom of Heaven is greater than he. Mr. Calvin and many others think that by this Phrase is to be understood, the least of those who shall Preach the Gospel after my Resurrection, will be greater than he, that is, as to their Doctrine. Iohn could only declare me to be come. They shall Preach me, as having died for my Peoples Sins, and risen again for their justification▪ Rom. 4.25. The Death, and the Resurrection of Christ, were indeed great Points of the Gospel, which Iohn could only Prophecy of, not Preach of, and declare us things in his time accomplished.

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

As Iohn Baptist was a great man, so the Lord hath owned him as such giving such a Success to his Ministry, that ever since he began the Course of it, men have been carried on with a great Ardor, and Heat, in hearing and receiving the Gospel, which is the Gospel of the Kingdom, and bringeth men into the Kingdom of Christ amongst men, and at last to the Kingdom of Glory. The Hearts of Men and Women have been inflamed with a Desire after the knowledge, and obtaining of Heaven, and Heavenly things: They are great Persons whom God thus owneth, and those whom the Lord thus owneth, are ordinarily such as have some measures of the Spirit of this first Gospel Ministry, making the great things of God the matter of their Discourse, and doing their Work, with a Seriousness, Zeal, and Favour fitted to it. The violent take it by Force: They are not lazy Wishes, or Cold indeavours that will bring men to Heaven.

Marginal references: Or, is gotten by Force, [illegible: 1 letter]nd that they that thrust men.; Luk. 16.16.

13 For all the prophets, and the law prophecied until John.

It is no wonder, that there was such an heat kindled in the Souls of People, upon Iohn the Baptists coming, for they understood that Christ typified in the Law, and only foretold by the Prophets, was now come. So as the Ceremonial Law from his time began to dye, and all the Prophecies of Christ in the Prophets, began then to have their Complement. Iohn shewed them with his Finger, him who before had been only darkly revealed under Types and Figures, and in the Prophecies of the Prophets: Men came to see that they had not hoped, or waited in vain for the Salvation of Israel. [Prophecied] in this Verse, signifies made dark Revelations of Christ, and the Kingdom of Heaven.

14 And if ye will receive it, this is Elias which was for to come.

God had told the Iews, Mal. 4, 5, 6. that he would send them Flijah the Prophet, before the coming of the great and dreadful day of the Lord. And he shall turn the Hearts of the Fathers to the Children, and the Hearts of the Children to the Fathers, lest (saith he) I come and smite the Earth with a Curse. This Prophecy related to Iohn the Baptist, as our Saviour here teacheth us, so Luk. 1.17. it is confirmed by the Angel to Zachariah, and Mar. 9.11. From which last Text it appeareth, that the Scribes had a Tradition, that Elias should come before the Messiah. Their mistake was that they looked for an Elias, to come in Person, when as God meant no more (as the Angel expoundeth it, Luk. 1.17.) than one in the Spirit, and Power of Elias, as bold and free a Preacher, who should no more fear the Face of Men, in the discharge of his Duty, than Elias did (saith our Saviour) if you will believe, this Iohn was that Elias ▪ Prophecied of by Malachy.

14 He that hath ears to hear, let him hear.

It is an Epiphonema or Conclusion often used by our Saviour (and by St. Iohn in the Revelation) quickening up the hearers to a just Attention to, and belief of, what in the Doctrine preceding he had revealed to them: Intimating that he knew, that what he had said would not be entertained, or believed of all, but only of such, whose Ears and Hearts God had opened, or should open to receive spiritual Mysteries. But it was a matter of great Concernment, he therefore calls upon those, whose Ears God had opened to attend to it. So Chap. 13.9, 43. Mar. 4.9. & 7.16. Luk. 8.8.

Marginal references: Rev. 2.7, 11, 17, 29. & 3.6, 13, 22.

17 And saying we have piped to you, and ye have not danced, we have mourned unto you, and ye have not lamented.

Luke telling to us the same History, ch. 7. v. 31, 32, 33, 34, 35. prefaceth it thus, v. 29, 30. And all the People that heard him, and the Publicans justified God, being Baptized with the Baptism of Iohn. But the Pharisees, and the Lawyers rejected the Counsel of God against themselves, being not Baptized of him. Which letteth us know that our Saviour by the term [this Generation] here doth not mean all the People of that Generation: But the Pharisees and the Lawyers, whom nothing could allure, or perswade to the receiving of Jesus Christ, neither the Ministry, and Example of Iohn, nor yet his own Preaching and Example. For the People and the Publicans, justified the words of Christ, which he had spoken in Commendation of Iohn, and were Baptized of him: But the Pharisees and Lawyers did not believe, nor would be Baptized of him. These our Saviour likens to a Company of sullen Children, whom their Fellows could not perswade any way to a Compliance with them: If they Piped they would not Dance, if they sang to them some mournful Songs, neither would they be affected with them, so as no Tune would please them. It is thought, that our Saviour doth here allude to some sport used then amongst Children, which we are not so well acquainted with, wherein Children were wont to sing, sometimes more Mer[illegible: 1 letter]y and Pleasant, sometimes more sad and mournful Songs one to another: And that he here likeneth the Pharisees and Lawyers to a sullen set of Children, that let their Companions sing what they would, would not answer them. Our Saviours meaning is expounded plainly enough by the next words.

19 The Son of man came eating, and drinking, and they say, behold, a man gluttonous, and a wine bibber, a friend of publicanes and sinners. But wisdom is justified of her children.

Luke hath the same words. ch. 7. v. 33.34, 35. The Sense of the Words is this, God hath by his Providence used all means to win this People to the Gospel. The Doctrine of Iohn the Baptist, and Christ was the same, but their Temper and Converse was very different: Iohn was an Au[illegible: 1 letter]tere and Morose man, Christ was of a more free, and familia[illegible: 1 letter] Conversation: But these men would ne[illegible: 1 letter]ther give the one, nor the other a good word. They reviled both of them, and rejected them both, and the Doctrine which they brought. Iohn came neither Eating nor Drinking, that is, not as other men ordinarily do, he was a Man that lived most in the Wilderness, and fed upon very ordinary Diet, not Eating with Publicanes and Sinners, not coming at any Feasts, &c. and they said of him, He hath a Devil; he is a Melancholick, Hypocondriack fellow, a kind of a Mad-man. The Son of Man came Eating and Drinking, he was of a more affable pleasant Temper, of a more Free, and less reserved Converse, Eating, and Drinking as other men (tho keeping to the Law of Temperance) such things as the Countrey afforded, not refusing to be present at Fea[illegible: 2 letters]s▪ tho Publicanes and Sinners were there. They said to him▪ Behold a Man gluttonous, a Wine bibber, a Friend of Publicans and Sinnes: He displeased them with the too great Freedom of his Conversation, from whence by the way they may be better instructed) who place some Perfection, or Merit, in living like Monks and Hermits; by that rule Iohn the Baptist, was to be preferred before Christ.) But Christ could please the Pharisees and Lawyers, and their followers no more than Iohn did. They could not say, he was Melancholick or Morose; but they Blasphemed him to an higher Degree, calling him a Glutton, and Drunkard, and a Friend of Publicans and Sinners. A Godly man let his Temper and Converse be what it will, pleaseth none, who hateth the Truth of the Gospel, and the Power of Godliness. If he be reserved, then he is a Morose, Melancholick man: If he be of a more Free and open Converse, then he is a Drunkard, or a Glutton, something or other they must have to say against a Man, that will not run with them to the same Excess of Riot; tho they lay to their Charge, things that they know not. The business is, they hate the Power of Godliness in them. This instance of these Mens thus treating Iohn the Baptist, and Christ, is of mighty use to strengthen those who meet with the very same things. But Wisdom is justified of her Children. There is a great Variety amongst Interpreters, in giving the Sense of these words. Some think them spoken Ironically, for the Pharisees went for the Children of Wisdom. Some think them spoken plainly, and think it should be Wisdom is judged, or Condemned of her Children; but tho the word [non-Latin text not transcribed] signifying to Iustice or do Iustice to another, which according to the Merit, or Demerit of the Person may be, by justifying, or condemning, upon which Account it was true here, that Wisdom was condemned of those who pretended to be her Children, and the word is so used in other Authors; yet we have no such usage of it in Scripture. Not to reckon the various Senses others put upon the words. The plain Sense of them seems to be this. It is a proverbial Speech, something like that, Ars non habet inimicum praeter ignorantem. Learning hath no Enemies, but the Ignorant. I who am the Wisdom of God, am justified by you, who truly believe on me: You know I am no Glutton, no Wine-bibber, no Friend of Publicans and Sinners. 2. Or, Grace is justified of all that are partakers of it. Godly men that are wise, will own the Grace of God in all men, whether they be of Iohns Temper, or of mine, whether of more Austere▪ or more pleasant Tempers: Or, 3. The wise Councel of God, making use of several Instruments of several Tempers, to win these People unto his Gospel will be justified, that is, acquitted, defended, praised▪ adored of those who belong unto God, and are acquainted with his Wisdom and Councels: Luke saith, The people justified God, Ch. 7.29. Some by the Children of Wisdom, understand the Scribes and Pharisees themselves (who thought themselves the Children of Wisdom) or the Generality of the Iews, who were Condemned in their ow[illegible: 1 letter] Consciences, and could not but in Heart[illegible: 1 letter]justifie Christ, tho in their Speeches they condemned him. But Christ never called them the Children of Wisdom. This interpretation therefore seemeth something strained. That which seemeth the most natural, is what I before hinted. Tho those that pretend to be the Children of Wisdom, thus speak of Iohn, and of me; yet those who are truly wise will justifie me, and also the Councels and Wisdom of my Father in the use of all means, to bring them to receive the glad Tidings of Salvation, brought to them both by my more Austere, and reserved forerunner, and by my self, who have chosen, tho an Holy and unblameable, yet a more Free, and pleasant way of Converse with them.

20 Then began he to upbraid the cities, wherein most of his mighty works were done, because they repented not.

Our Lord had hitherto spent most of his time in Galilee, and the Cities belonging to that Province, there both Iohn the Baptist, and himself had preached the Gospel, there be had wrought many Miracles, by both aiming at their Repentance, but there were multitudes that did not receive him, nor would be brought to any sight of their sins, or any acknowledgment of him as the Messias. He now begins to reprove them smartly, not that they did not applaud, and commend him, but because they did not Repent. This was Christ's and in all his Preaching, and in all his miraculous Operations, to bring men to Repentance, and to receive him as the Messias, and this should be the great end pursued by all his Ministers.

Marginal references: Luk. 10.1[illegible: 1 letter].

22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.

Luke hath the same, Ch. 10. v. 13, 14. Chorazin and Bethsaida, were two Cities of Galilee, not far from one another, only the Lake of Gennesaret was betwixt them, Capernaum (by and by spoken of,) was betwixt them both, on the same side of the Lake, as Bethsaida, which was the City of Phillip, Andrew and Peter, Ioh. 1.44. In these Towns Christ had often Preached, so probably had the Apostles, and Christ had done many great works in them. Tyre and Sidon, were Habitations of Heathens, their Country joyned to Galilee. They were places of great Traffick, inhabited with Canaanitish Idolaters, and exceedingly wicked, threatned by the Prophet Isaiah, Ch. 23. and by the Prophet Ezekiel, Ch. 26. & 27, & 28, and by Amos, Ch. 1.9. a People odious to the Iews upon many Accounts. To these our Lord here compareth the Galileans, telling them, that they were worse than that Pagan People, who were so Contemptible in their Eyes, and that their Plagues in the day of Judgment, would be greater. For (saith he) 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. Some think this a strong Proof. That where the Gospel is Preached, God gives a sufficiency of Grace: So as if men will but use that Power, which they have in their own Wills, they may with the Assistance only of that Grace truly repent, and be saved. I shall not meddle with that Dispute; but cannot see how that Notion, can derive any Proof from this Text, 1. Because the Text only mentioneth Christs Miracles, not his Preaching. 2. The Text doth not say, they would long ago have repented unto Life, but they would have repented in Sackcloth and Ashes, they would have been more affected then these Galileans were, who shewed no Sense at all of their sins. The King of Nineveh and [illegible: 2 letters]s People repented, Ionah 3. v. 7, 8. So did Ahab, 1 Kin. 21.27. yet none will say, they repented unto Life. None ever denied a Power in Mans Will, (his understanding being by the Gospel inlightned to his Duty) to perform Acts of Moral Discipline. 3. Our Saviour might here speak after the manner of Men according to rational Conjectures, and Probabilities. The Scope of our Saviour in these words is to be attended, which was only to shew, that the Men of Cerazin and Bethsaida, shewing no signs of Remorse for sin, or Conviction, of the Messias upon the sight of his Miracles, confirming his Doctrine to be from Heaven, had shewed a greater Stubbornness, and hardness of Heart than these Heathens, who tho they were bad enough, yet had not had such means to reform, and to convince them. Therefore he tel's them their place in Hell, would be more dreadful than the place of the Men of Tyre and Sidon. And so we are by this Text taught, That as the sins of Men, who have the Light of the Gospel are much greater, than the sins of the worst of Men, who have it not: So their Condemnation in the day of Judgment will be much heavier, Ioh. 3.19.

24 But I say unto you, that it shall be more tolerable for the land of Sodom in the day of Judgment then for thee.

This Speech of our Saviour is much of the same import with the other. The Scope, and Sence of it the same, to let the Capernaites know that the hardness of their Heart, was greater in contempt of the Gospel, confirmed by so many miraculous Operations, and their guilt greater, than the guilt of Sodom, long since destroyed by Fire and Brimstone, Gen. 18. for tho they were guilty of Prodigious Sinning, yet they had not such means to Convince, Reclaim, and Reform them God had not sent his Son amongst them, nor given them such Testimonies of that Act of Grace, as he had given these, by Vouchsafing, to confirm the Doctrine of his Son by Miracles, and therefore they must expect, that God in the Day of Judgment, should deal more severely with them, than with the filthy, and impure Sodomites. Our Saviour here speaketh not as an all-knowing God, but as the Son of Man to the Sons of Men, who speak upon Probabilities, and rational Conjectures. If we should say that Christ spake this as an all-knowing God, all that can be inferred, is this, That an External Reformation, may be a lengthening out of Persons Tranquillity, in the mean time God was just to both, in not giving them such means, they Sinning Notoriously against the Light of Nature, which they had, and the Light of Lots holy Example, whose Righteous Soul they vexed with their filthy Conversation, and unrighteous deeds, 2 Pet. 2.7, 8. and he was also just in destroying of them. Capernaum is here said to have been exalted to Heaven, either with respect to their Trading and outward Prosperity, or with respect to the means of Grace, they enjoyed in hearing Christs Sermons, and seeing his Miracles. The casting down to Hell mentioned, v. 21. seems to be meant of a Temporal Destruction, the Word [non-Latin text not transcribed] not signifying the place of the Damned, but the State of the dead, but v. 22. must be understood of Eternal Condemnation, which shall be in the Day of Iudgment.

26 Even so, father; for so it seemed good in thy sight.

Luke, Ch. 10. v. 21. hath the same thing, only he thus prefaceth. In that hour Iesus rejoyced in Spirit, and said, I thank thee, O Father, Lord of Heaven and Earth, &c. He rejoyced in Spirit, his Heart was inwardly affected with this Grace of God his Father. Then He answered, and said. Answering in Scripture doth not always signifie, replying to the Words of others, but a speaking, upon some fit occasion offered, a beginning of a Speech. I thank thee, O Father! Lord of Heaven and Earth. In the Greek the same Word is used, which signifyeth to Confess. In all Thanks-giving, and Praising, there is a Confession of the Power, Wisdom, or Goodness of God, so as all praising is a Confessing, tho all Confession be not praising: By calling his Father Lord of Heaven and Earth, he acknowledgeth his absolute Power to have done otherwise, even as it pleased him. Because thou hast hid these things, from the Wise and Prudent. By the Wise, and Prudent, he here plainly means the Scribes and Pharisees. The Learned Doctors of that Age, who should have been Wise, and Prudent, and were so, both in their own, and in their Followers opinion. By these things, he means the Mysteries of the Gospel, as Matth. 13.11. The Mysteries of the Kingdom of Heaven. God is said to have hid them, because he had not revealed them to them, nor can it be understood of a meer External Revelation ▪ by the Preaching of the Gospel, but of an Internal Revelation by his Spirit, so as they embraced, and believed them, 1 Cor. 2.10. in which Sense Paul saith, 2 Cor. 4.3. If our Gospel be hid, it is hid to them that perish. And hast revealed them to Babes. [non-Latin text not transcribed]. It signifieth Persons that are Young in years [Infants] and weak in Understaning. He Principally means his Apostles together with those ordinary Persons that believed in him, for Iohn 7.48.49. the Pharisees said, Have any of the Rulers, or the Pharisees, believed on him? But this People who knoweth not the Law are Cursed. O Father (saith our Saviour) thou hast all Power in thine Hand, thou art the Lord of Heaven and Earth, thou couldest by thy Spirit, have caused these Learned Men to have received, and Imbraced thy Gospel, and followed me, as well as these poor Fisher-men, and other Jews of none of the highest quality; in that thou hast not done it, thou hast declared thy Justice, for their rejecting of thy Counsel, for their Salvation, but in that thou hast revealed these things to any, especially to these Persons, not under the same Worldly advantages, for Reputation, Wisdom, and Wit. Herein thou hast shewed thy special, and abounding Grace, as well as the greatness of thy Power. Lord! I rejoyce in thy Dispensations, and I give thee Thanks, that out of the Mouths of Babes and Sucklings, thou hast perfected thy Praise. There can be no other reason given of this, but thy good pleasure. Even so, O Father, for so it pleased thee. We may from hence, observe, 1. That the further Revelations of Christ to some Souls, have more than others enjoying the same outward means, are not to be ascribed to the Power, or goodness of the Will of Man, but solely to the good pleasure of God. 2. That from the beginning of the Gospel, the special and effectual Revelations of the Mysteries of the Kingdom of Heaven, have from the good pleasure of God, been made generally not to the most Learned, and Wise Men in Mens Account, but mostly to Persons of a meaner Rank. Su[illegible: 1 letter]gunt indocti, & Coelum rapiunt: Nos cum Doctrinà nostra in Gehennam trudimur. 1 Cor 1.26, 27, 28. Iames 2.5.3. That wheresoever God by his Spirit reveals the Mysteries of the Kingdom of God, it is matter of great Joy and Thanksgiving: especially where God reveals these Mysteries to Persons, most unlikely to have received them.

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 whomsoever the Son will reveal him.

Iohn saith, Ch. 3.35. The Father loveth the Son, and hath given all things into his hand. Matth. 28.18. All Power is given unto me, and Ioh. 17.2. Thou hast given him Power over all Flesh, that he should give Eternal Life, to as many as thou hast given him. God is the Fountain of Power, Psal. 62.11. He hath committed also Power to Christ as Mediator, Psal. 2.7, 8, 9. more particularly the Power of Life and Eternal Salvation, as Io. 1[illegible: 1 letter].2. he hath the Keys of Hell and Death, Rev. 1.18. and all the means that lead to Eternal Life, are in his power and disposal. And no man knoweth the Father but the Son. No man knoweth his Divine Essence, his Eternal Generation, and therefore Men are not to listen to what the Scribes and Pharisees say of him, but to attend to, and to believe what the Father hath revealed from Heaven concerning him, who best knoweth him. Neither knoweth any man the Father save the Son. No man knoweth the Essence of the Father, or the Councils of the Father, as to the Dispensations of the Gospel. Save the Son, and he to whomsoever the Son well reveal him. The Prophets inquired, and searched diligently concerning this Salvation, searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testifyed before hand the Sufferings of Christ, and the Glory that should follow, 1 Pet. 1.10.11, 12. Mr. Calvin saith, the Son is said to know the Father, as he is his lively Image, the express Image of his Person, and the brightness of his Glory, and [illegible: 2 letters]e to whom the Son will reveal him, Iohn 6.46. and 14.9. He that hath seen me, hath seen the Father. All our saving knowledge of God is in, and through Christ.

Marginal references: Joh. 13.3.; Joh. 1.18. & 6.46. & 10.15

30 For my yoke is easie and my burden is light.

Our Lord having before shewed. 1. That all Power was given to him. 2. That none could know the Father but by, and in him, closeth his Discourse with an Invitation of Persons to him. By the weary and heavy laden, in the Text, some sundestand those that are loaden with the sense of their Sins, and the feeling the guilt of them. Others understand with the Burden of the Law, which the Apostles called a Yoke, Acts 15.10. (Mr. Calvin thinks this too strait an Interpretation) others unders[illegible: 1 letter]and heavy laden with Tryals, and Afflictions. Christ will give Rest to all those of his People, that are any ways weary, and heavy laden, but in an order first to Souls wearied, and heavy laden with the Burden of their Sins, and their want of a Righteousness, wherein to stand before God. Then to such to whom he hath given this Rest, he promiseth also Rest from their troubles, and Persecutions in the World. Iohn 16.33. It is very like he used this Term Come, with respect to that of Isaiah, Ch. 55.1, 2. That by Coming is to be understood, believing, is plain from Iohn 6.44.45, 46. Heb. 11.6. The Rest promised chie[illegible: 1 letter]ly, respecteth the Soul as appears from v. 29. the promise may be understood both of that Rest, which believers have in this Life, Rom. 5.2. & 15.13. and also of that Rest which after this Life remaineth for the People of God, Heb. 4.9. what ever the Rest be, it must be of Christ's giving v. 29. and our Seeking v. 3[illegible: 1 letter]. nor is it to be obtained without Labour and Suffering, for it followeth, Take my Yoke upon you. The Members of Christ are not without a Yoke, a Law, and Rule by which they are obliged to walk, and tho the Service of God be a perfect Freedom, ye[illegible: 1 letter] to Flesh and Blood it is a Yoke, Grating upon our Sensitive Appetite, and re[illegible: 2 letters]raining our Natural Motions and Inclinations. For I am Lowly and Meek; Humility and Meekness are in themselves Yokes, as they are contrary to our Pride, and aptness to swell in an high opinion of our selves, and to our Wrath and Danger, which sometimes boyleth to a great heigth, without any due Fewel: and as in themselves, they are a great part of Chri[illegible: 2 letters]s Yoke, so they fit and dispose us to take Christs further Yoke upon us, and may be here considered, as means directed for the better Performance of the Precept. Take my Yoke upon you. Our Lord also by this Precept, lets us know there can be no true Faith without Obedience to the Commands of Christ. Tho true Faith, and obedience be two things, yet they are Inseparable, shew me thy Faith (saith Iames) by thy Works. And the Rest of the Text is not promised to either of them severally, but to both joyntly. For my Yoke is easie, and my Burden is light. Our Saviour had before Ch. 7. told us that the way to Heaven is a strait way, how doth he now tell us his Yoke is easie, and his Burden light? An. Nothing makes it hard or burdensome, but our corruption which floweth from the Depravation of Humane Nature. 2. It is much easier than the Yoke and Burden of the Law. 3. Tho it be hard to beginners, yet it is easie when we have once Accustomed our selves to it. 4. It is easie, considering that we do it not in our own Strength but by Assistance from God, Ier. 31.33. Ezech. 36.25, 26. Iohn 15.3. we are delivered even from the Moral Law, consider'd as a Covenant, and as meerly commanding us, and affording no help and Assistance. It is also easie, as we are by the love of God constrained to our Duty, so we are freed from the Rigor of the Law. It is easie, and light, as it is a Course of Life highly Consonant to our Reason, once delivered from a Bondage to our Passions. Finally it is much more easie and light, then the Service of our Lusts is. There is no greater Slavery, than a subjection to our Lusts, that if a Drunkard saith Come, we must come, if an Harlot saith Go, we must go. Or then our Service to the World, &c. To say nothing of the exceeding easiness of it from the Prospect of the great reward proposed, and promised to those who keep the Commandments of Christ, the Exceeding and Eternal weight of Glory, as Iacobs hard Service of 14 years seemed to him but a few days ▪ 2 Cor. 4.17.

Marginal references: 1 John 5.3.