Luke 12

IN the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisie. We read of such a caution given to the Disciples, Matth. 16.6. But that is not the same caution with this; there he compared their Doctrine to Leaven, for the aptness of it to infect others, here he compareth their Lives to the same thing and for the same reason; this appeareth to be the same Sense of our Saviour here, because he says their Leaven is Hypocrisy. There are none so like to do mischief to the better sort of People, those that under a Mask, and Exterior Di guise of severity and strictness, indulge themselves in Corrupt Affections, and Vitious Inclinations.

For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. It is a Proverbial Expression, those, and Parabolical Expressions, may be applyed in several Cases, and to several Subjects; we have met with this before variously applyed, Matth. 10.26. Mar. 4.22. and in this Gospel, Ch. 8.17. Here it is applyed, as an Argument against Hypocrisy, or the concealing of naughty and Corrupt Hearts under the Vizor, and Disguise of demure Looks, or fair Conversation. In the Day of Judgment, Sinners shall walk Naked, and Men shall see their Shame; God will in that Day make known all the Secrets of Mens Hearts, to be sure the secrets of all their Hearts, whose Iniquities are not forgiven, and whose Sins are not covered.

Therefore whatsoever ye have spoken in darkness, shall be heard in the light, and that which ye have spoken in the ear in closets, shall be proclaimed upon the house-tops. We have something very like this, Matth. 10.27. spoken by way of Precept. It seemeth to be a Sentence also variously applyed; it may be left indifferent to the Reader, whether he will understand it as a promise of the Publication of the Gospel (to which purpose it seems to be spoken in the form of a Precept, Matth. 10.27.) or as a further enlargement of his former Discourse, v. 2.

And I say unto my friends, Be not afraid of them that kill the body, and after that, have no more that they can do:

But I will forewarn you whom you shall fear, Fear him, which after he has killed, has power to cast into hell, yea, I say unto you, Fear him. See the Notes on Matth. 10.28. where we met with the same, from this to the 13. v. our Saviour Armeth his Disciples, to encounter those storms of Persecution, which he knew they would meet with after he should be taken up into Heaven. Here are two Arguments in this Verse, 1. The one drawn from the Impotency, or Limited Power of the most Malicious Enemies; they can Kill the Body, but can do no more, 2. From the mighty Power of God, who can cast us into Hell, Matthew says, who c n cast Body and Soul into Hell Fire: Whence is evident, 1. That there are punishments beyond this Life, all Mens Punishments will not end with the killing of their Bodies, 2. That Men have Soul, as well as Bodies, and both Souls and Bodies of Sinners will in the Resurrection be made capable of Eternal Punishment. 3. That the ready way to bring us under that Misery, is to be more afraid of the wrath of Men than of the wrath of God.

Are not five sparrows sold for two farthings, and not one of them is forgotten before God?

But even the very hairs of your head are all numbred. Fear not therefore, ye are of more value then many sparrows. See the Notes on Matth. 10.29, 30, 31. Our Saviours third Argument is brought from the Providence of God, both his General Providence upholding the Beings of all his Creatures, so that he forg tteth not a Sparrow, tho a Creature of so minute a value, that two of them are sold for a Farthing (as Matthew says) or Five for two Farthings (as Luke says) yea, he so remembreth them, that one of them falls not to the Ground without his knowledge and leave, says Matthew. But besides this, God exerciseth a more special Providence towards Creatures; with reference to their Dignity, and Excellency now (says our Saviour) you are of more value than many Sparrows, you are so as Men, you are more so as my Disciples, especially as my Ministers and Embassadors. The very Hairs of your Head are numbred, God will regard your most minute concerns.

Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God.

But he that denieth me before men, shall be denied before the angels of God. See the Notes on Matth. 10.32, 33. Here is a fourth and fifth Argument, drawn from the Rewards, and Punishments of such as shall confess, or deny Christ before Men. Confession here signifies, The owning, and adhering to the Truths, and Ways of God, in a time of Opposition; the Reward promised, is, Christs owning those that do it at the Day of Judgment; before the Father (says Matthew) before the Angels, says Luke. Christ has no need of our owning him, his truth and ways; we may by it be profitable to our selves, but not to him, we shall have need in the Day of Judgment of Christs owning us. By the denial of Christ, is meant our Apostacy from the Truths, or ways of God, the denial of his truths, ways, or interest in this World it implys a Persecuting of them but signifyeth something much less, a denial by words, or a forsaking and not adhering to them. The punishment will be Christs denial of us in the Day of Judgment. What that signifyeth Matthew tells us, Ch. 7. v. 23. I will profess unto them, I never knew you. Depart from me, I know you not, ye workers of Iniquity; and Matth. 25, 41. he shall say to them on his left Hand, Depart from me ye Cursed into Everlasting Fire, prepared for the Devil and his Angels. This must be understood not of such as deny him, as Peter did, in an House of great Temptation, and then go out and Weep bitterly, and again return unto him, but of such as Persist in such denials, and return not to confess him.

And whosoever shall speak a word against the Son of man, it shall be forgiven him, but unto him that blasphemeth against the holy Ghost, it shall not be forgiven. See the Notes on Matth. 12.31. and on Mar. 3.29.

And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say.

For the holy Ghost shall teach you in the same hour, what ye ought to say. See the Notes on Matth. 10.19. Mar. 13.11.

And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.

And he said unto him, Man, who made me a judge, or a divider over you. This Passage certainly is not recorded for nothing, if it teacheth us any thing, it is this, That matters of Civil Iustice belong not to those whom Christ sends to Preach his Gospel. That Work is enough for them: Christ here refuseth the Office so much as of an Arbitrator. A very learned Author tells us, that the practice of bringing Civil Matters before Ecclesiastical Men, as Judges began in the Captivity of Babylon, the Jews by that means avoiding the bringing their differences before Pagan Judges, which the Apostle also persuadeth at large to the Primitive Christians, in 1 Cor. 6.1, 2. &c. But that the Ministers of the Gospel should be imployed, or might be imployed in them, does not appear by the Apostle; nay 1 Cor. 6.4. he speaks the contrary, set them to Iudge who are least esteemed in the Church. These surely were not the Elders in it. Under the Romans, the Jews had more liberty, having Civil Courts made up of Persons of their own Religion, to whom our Saviour turns over this Man; being not willing to move out of his Calling, as a Minister of the Gospel. As Christ's Commissioners it is most certain, that no Ministers of the Gospel can intermeddle in Civil Judgments; whether those who are such Commissioners of Christ may yet as Mens Commissioners act, it stands those in Hand who are Ambitious of such an Employment, and can find leisure enough for it and are called to it, to inquire I shall not intermeddle in that Controversy. To me, the proper Work of the Gospel is Work enough.

And he said unto them, Take heed, and beware of covetousness, for a mans life consisteth not in the abundance of the things which he possesseth. The here Translated Covetousness, is an immoderate desire of having of this Worlds Goods, which discovers it self either by unrighteous Acts in procuring, or uncharitable omissions for the keeping of the things of this Life. It is that, Love of Money, which the Apostle determineth to be the root of all Evil. It is also discovered by a too much thoughtfulness, what we shall Eat, Drink, or put on, or by the too great meltings of our Hearts into our bags of Gold, or Silver. All these come under the notion of that Covetousness, which is here forbidden. In short, whatsoever it is that hindreth our Contentment with the Portion God giveth us upon our indeavours, though it amounteth to no more than Food, and Rayment, according to the Apostles Precept, 1 Tim. 6.8. & Heb. 13.5. This is what Christ warneth his Disciples to beware of, he gives us the reason. For Mans Life consisteth not in the abundance of what he possesseth. Which is true, whether we understand by Life, the subsisting and upholding of our Life, or (as Life is often taken) for the Happiness and Felicity of our Lives. Abundance is not necessary to uphold our Lives. Ad manum est quod sat est, says Seneca, Nature is content with a little. Sudamus (says he) ad supervacanea. We sweat only to get Superfluities. Nor will abundance protect our Lives, it will not keep off an Enemy, but rather tempt him; nor fence out a Disease, but rather contribute to it, as ingaging us in immoderate Cares or Labours to procure, and keep it, or as exposing us to Temptations to Riot, and Debauchery, by which Mens Lives are often shortned. Nor does the Happiness of Life lye in the abundance of what we possess. Some Philosophers determined rightly, that something of this Worlds good, is necessary to our Happiness of Life, but abundance is not. The Poor are as Merry, and many times more satisfyed, more healthy, and at more ease, than those that have abundance. It is a Golden Sentence which deserves to be Ingraven in every Soul.

And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully.

And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?

And he said, This will I do, I will pull down my barns, and build greater, and there will I bestow all my fruits and my goods.

And I will say to my soul, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry.

But God said unto him, Thou fool! this night shall thy soul be required of thee, then whose shall those things be which thou hast provided?

So is he that layeth up treasure for himself, and is not rich towards God. The Evangelist lets us know, that these Verses contain not a Narrative of a matter of Fact, but only a Representation of something that is too ordinary, by a Fictitious Story. The Scope of it is to justify, what our Saviour had said in the Verse immediately preceding, That a Mans Life lyeth not in the abundance of what he possesseth, for he who has the greatest Possessions, may dye as soon as he who has not where to lay down his Head, and may be taken away, at a time when he is injoying the fullest Satisfactions that he can promise himself, or the Creature can afford him. Therefore he acteth not like a Wise and Rational Man, that takes care to lay up for himself Treasure on Earth, and in the mean time neglecteth the Riches of Grace. The Sense of the Parable is to be learned from the which we have v. 21. So is he that layeth up Treasure for himself. So foolish, and unwise is he, &c. But from this Parable we may make general Observations. 1. That God maketh his Sun to shine, and his Rain to fall on the just, and on the unjust. Men may have laid up much Earthly Treasure, who are yet very Poor towards God. 2. That the Increase of Riches inceaseth care. The Rich Man says, What shall I do? the difference betwixt the Begger and the Rich Man is but this, both are saying, What shall I do? The Begger says, What shall I do to get Money, the other says, What shall I do with it now I have it? 3. Worldly Mens Fruits, are their Goods. v. 3. they are so in their Estimation, and they are so as they are the whole Portion, that such should have from God. 4. Great Estates and Enjoyments of this Life, have a very inticing Quality in them, they make us loth to dye, and willing to think we shall live many years. 2. They intice us to a spiritual Sloth and Security, and to Sing a Requie to our Souls. 3. They intice us to sinful Mirth and Luxury, Eat, Drink and be Merry. 5. He that has most, may have his Soul taken from him in a Night. 6. A Man is no longer owner of the Goods of this Life, than he can keep an Earthly Possession of them. 7. When he dyes, he knoweth not whose those things shall be, not whether his Son or Strangers shall Inherit them, nor if his Son does happen to meet with the Countenance of the Law, does he know whether that Son shall be a wise Man or a Fool. 8. Hence it appears to be the most Egregious Folly imaginable, for Men to spend their time, and strength in getting, and laying up Treasure upon Earth, in the mean time neglecting, or not duly indeavouring to be Rich towards God. Both 1. in that Grace by which the Soul is justifyed, and accepted, 2. and also in that Grace in the Exercise of which alone he may glorify God; this latter is that which the Apostle calls, 1 Tim. 6.18. a being Rich in good Works, ready to distribute, willing to Communicate, &c. where he mentioneth only one Species of good Works. For whereas Wisdom lies in the choice of the best end, and then of the best means to obtain it, and the best Circumstances, in the use of those means, the worldly Man failing in the first, not choosing the best end must needs be a Spiritual Fool. And indeed, of all Folly that is the greatest, which is seen in the choice of a worser, and more ignoble end, before that which is of more advantage, more noble, and excellent, as certainly the acquiring of an eternal happiness and Felicity, is before an acquiring a mere Transitory, and incertain felicity and satisfaction.

And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.

The life is more then meat, and the body is more then raiment.

Consider the ravens, for they neither sow nor reap, which neither have store-house nor barn, and God feedeth them: How much more are ye better then the fowls.

And which of you with taking thought can add to his stature one cubit.

If ye then be not able to do that thing which is least, why take ye thought for the rest?

Consider the lilies how they grow: They toyl not, they spin not, and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.

If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven, how much more will he cloth you, O ye of little faith?

And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.

For all these things do the nations of the world seek after, and your father knoweth that ye have need of these things. See the Notes on Matth. 6. from v. 25. to v. 33. where we before met with all that is here. The thoughtfulness here forbidden, is not moderate prudent thoughtfulness, or care, but 1. A distrustful thoughtfulness. 2. Distracting or dividing Cares; such as make a Man live in suspense, and to be wavering as a Meteor, or, 3. A thoughtfulness for high things, as some Interpret that Word: But possibly it better signifies such a thoughtfulness to be forbidden, as keeps the mind of Man from rest, in a continual motion and Fluctuation, or 4. Any such thoughtfulness, as is inconsistent with our seeking first the Kingdom of God. Against this thoughtfulness, our Lord Arms his Disciples, with the consideration, 1. Of their dependance on God necessarily for their Lives, which are better than Meat and Rayment, v. 23.2, Of the Providence of God, which extending to all orders of Creatures, particularly to such as merely have Life (such are Vegetables, the Grass, and Flowers) and such as have only Life and Sense (such are the Ravens) it cannot be reasonably presumed, that it will be wanting to Men, who are the most noble order of Sublunary Creatures, having being, Life, Sense and Reason (which is the Image of God in Man) 3. From the consideration of the Vanity of this care, by which we cannot Contribute a Cubit to our Stature. 4. From the consideration that the Heathens make these things their care, whom Christians ought to excel as knowing more, and living under more excellent hopes and promises then they have. Lastly, from the consideration of their Relation to God as a Father, and their Fathers knowing what they have need of, of whom therefore it were unreasonable to presume, that he should suffer them to want what is necessary for his Children. See more in the Notes before mentioned on Matth. 6.25.

But rather seek ye the kingdom of God, and all these things shall be added unto you. Matthew says, seek first the Kingdom of God, and the Righteousness thereof, and these things shall be added, &c. The particle prefixed here to (which we Translate Rather seek) does expound Matthew's, first seek, and likewise Expounds our Saviours meaning, when he said, Take no thought, what you should Eat, &c. That is, let not those be your only or principal thoughts, Quin etiam, tantum maxime. But also, and mostly, or chiefly, seek ye the Kingdom of God, that Kingdom mentioned in the next Verse, and all these things shall be added to you, either an Affluence of them; or a sufficiency of them, with a contented satisfyed mind. See more in the Notes on Matth. 6.33.

Fear not little flock; for it is your Fathers good pleasure to give you the kingdom. Our Saviour had mentioned a Kingdom, v. 31. How much too big a thought was this for Fisher-men, and others of his poor Hearers to entertain? he therefore here assureth them of the thing, that they should have a Kingdom, and shows them that their Title to it was his and their Fathers Will, tho they were a little Flock, and so not like to Conquer a Kingdom upon Earth for themselves, yet they should have a Kingdom from the free Donation of him, who had Kingdoms to give, and would give it to them, because he was their Father. By this Kingdom can be understood nothing else, but that state of Honour, Glory and Dignity, which Believers shall have in the World that is to come, which they shall have not from Merit but Gift, not from the first good Motions, and Inclinations of their own Will, but from the free motions of the Divine Will, and therefore they had no reason to fear that God would not provide Food convenient for them. He that had provided a Kingdom for them, which he would one Day give unto them, would certainly provide Bread for them, and give it to them.

Sell that ye have, and give alms, provide your selves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

For where your treasure is, there will your heart be also. The immutable purpose of the Divine Being to Glorify the Disciples of Christ, The freedom of the Divine Will, in the Gift of Heaven and Glory, are neither of them exclusive of, but include, and suppose their Duty to use such due Means, as he has directed them, in the use of which they shall obtain, what he has purposed for them, and promised to them. Some of which are here directed and prescribed. Sell that you have, and give Alms, &c. It is a precept of the same import with that, Matth. 19.21. Mar. 10.21. Tho possibly, The Precept here given to the Disciples of Christ, generally is not to be interpreted, so strictly as seemeth to be our Saviour's meaning in those Texts, as to the young Man. For it seems to have been a special Precept to him, laying an Obligation upon him to make a present Actual Sale of all he had, and it is plain that he so understood it. To this Christians are not obliged generally by this precept. 1. But to be ready at the call and command of God to part with all, for such uses as God should show them: not to set their Heart on Riches, Psal. 62.10. to be ready to distribute, and willing to Communicate, 1 Tim. 6.18. remembring that God loveth Mercy rather then Sacrifice, Hos. 6.6. Matth. 9.13. To give of our Superfluities, Luke 3.11. To make Friends of our Mammon of unrighteousness, Luke 16.9. Nay if the necessities of the People of God be such as requires it, for the subsistence of Christians, to sell what we have, rather than others of Gods People should starve, calling nothing our own in such a case, which Christians did in the Primitive State of the Church, Acts 4.34, 35.37. For the other part of v. 33. and v 34. see the Notes on Matth. 6.20, 21.

Let your loyns be girded about, and your lights burning.

And ye your selves like unto men that wait for their Lord, when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately. The first Words of the fortieth Verse expound the thirty fifth Be ye therefore always ready also. In this Sense we find the Phrase used, 1 Kings 18.46. 2 Kings 4.29. Ch. 9.1. Iob 38.3. & 40.7. Ier. 1.17. In those Eastern Countries, both Masters, and Servants were wont to wear long Garments, which they were wont to Gird up, either when they went to Fight, or when they were to Travel, Exod. 12.11. 1 Kings 18.46. or when they went about any Service, see Ch. 17.8. Iohn 13.4. this was a piece of their Preparation. We read of the Girding about of the Loyns of the mind with Truth, Eph. 6.14. and with habits of Grace and Virtue, 1 Pet. 1.13. wherefore Gird up the Loyns of your minds, be sober, and hope to the end. The other Phrase, and your Lights burning is of the same import, relating to the Lords coming from the Wedding, mentioned v. 36. For in those Countries, their Weddings were celebrated in the Night. Christ is coming to Judgment, whether our particular, or the more general Iudgment, is that, which is here set out to us, under the notion of a Mans coming home late at Night from a Wedding. Nor improperly, for in this Life Souls are united to Christ, Eph. 5 32. when Christ shall have done his Work of that Nature upon the Earth, that all the Elect shall be gathered, then shall he come to Judge the World. He would have all his People be ready for that Day, and waiting for their Lord, that his coming may be welcome to them.

Blessed are those servants, whom the Lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.

And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

And this know, that if the good man of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.

Be ye therefore ready also, for the Son of man cometh at an hour when ye think not. The Duty which Christ is here pressing upon his hearers, is a Watchfulness, which signifyeth, 1. A Negation of Sleep, 2. An Industrious keeping our selves awake with reference to some particular end. The end here expressed, to be the happy receiving of Christ, coming to judgment from whence is evident, that the Watching he e intended, is a Spiritual Watching, which is a denial of our selves as to our Lusts, and the Sleep of Sin, which is compared to Sleep, Rom. 13.11. Eph. 5.14. and an Industrious keeping our selves from such Sleep in order to the coming of our Lord. Who will come, at an Hour when we think not, v. 40. His coming is to us incertain, and will be to many Surprizing. This Watchfulness he presseth upon his Hearers, 1. From the reward the Lord will give to such Persons. He shall Gird himself, and make them sit down to Meat, and will come forth and serve them. Very high Metaphorical Expressions, signifying no more, than that he will put upon them a very high Honour and Dignity, and satisfy them with a fulness of Happiness and Glory, and they shall be at Rest for ever. The State of Glory is elsewhere set out under the notion of drinking new Wine in the Kingdom of God, and Eating and Drinking in his Kingdom. 2. From the Benefit which they will have by Watching in this. That let the Lord come when he will, whether in the Second or Third Watch, they will be ready, and they shall be Blessed. 3. He presseth it also from the ordinary Prudence of Men, who if they have an intimation, that a Thief is coming, will Watch, and prevent the mischief that might ensue by the breaking open of their Houses. But concerning those Words, see the Notes on Matth. 24.43. where we met with them before used upon the same occasion.

Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?

And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his houshold, to give them their portion of meat in due season.

Blessed is that servant whom his lord when he cometh shall find so doing.

Of a truth I say unto you, that he will make him ruler over all that he has.

But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the men-servants, and maidens, and to eat and drink, and to be drunken.

The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not ware, and will cut him in sunder, and will appoint him his portion with the unbelievers.

And that servant which knew his lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes,

But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required, and to whom men have committed much, of him they will ask the more. See the Notes on Matth, 24. from v. 45. to the end, where we met with thesame Parable, but here expressed more largely, and with more Circumstances. Matthew has not the Introduction to it, which we have here, v. 41. It was occasioned, from Peters saying to Christ, Lord, speakest thou this Parable unto us, or unto all? Does this Duty of Watchfulness concern all thy Disciples, or only us, that are thine Apostles, the Ministers of thy Gospel? The substance of what our Lord says in Answer to Peter, from v. 42. to v. 49. is. Peter, I spake it to all, I have not the meanest Hearer, but is concerned to Watch against my coming. But you that are Ministers of my Gospel, are most eminently concerned. Others are concerned upon the Pain of Eternal Damnation, to have the Loyns of their understandings girt about with Truth, the Loyns of their Minds girt with Sobriety and Hope, to have their Lights burning to be every way, and always ready Watching against Sin, abstaining from it, and Industriously keeping themselves from any obedience to their Lusts, in a prospect of my coming to Judgment. But you that are to be Ministers, are more highly concern'd than others. You are the Rulers of my Houshold, the Stewards of my Mysteries, 1 Cor. 4.1. your Work is to give the rest of my People their Portion of Meat in due Season, if you faithfully do this, you shall be blessed, holding on in doing of it to your lieves end, so as your Lord find you so do ng. But if any of you shall be found, who out of my Athei tical Principles, not in heart believing what you Preach to others but saying, either that I will not come, or no so soon but you may sleep a while, and wake time enough to prepare for my coming. If they, who should be examples to my Flock, and are the Rulers over them shall give reins to their Lusts, and eat with the Gluttons, and Drink with the Drunkards, if they who should feed my Flock, shall fall to the worrying of it, instead of feeding, beating my Men Servants, and Maidens. The Lord will not spare them long but be upon them before they are aware and cut them in pieces, (the Word signifies to divide into two parts,) as those Nations were wont to serve the vilest transgressors, Traitors, and Rebels, and Violaters of their Covenants) they shall be most severely dealt withal, v, 47. They shall be beaten with many stripes. Because they knew their Masters will, and did it not. Ignorance of the Divine Will, will not wholly excuse the Sinner of Ignorance, he shall be beaten, but his stripes shall be few, his damnation shall be gentle compared with a Ministers, that knows his Masters will, but does it not, teacheth it to others, but does it not himself. Our Saviour further tells them. That this just judgment of God upon Leud and Scandalous Ministers, is ustified by the ordinary practice of Men, who require much w re they give much, and ask much of those to whom they have c mmitted great trusts. God looks upon Wicked, loose, and Sca lous and mischievous Ministers, as the greatest Transgressors, a he will deal withthem as such. There will be degrees in the punishment, as as in the rewards of another Life. Such Persons as take pon them to be the Rulers of Christs houshold, th Stewar of his Mysteries, if they be vile and Wicked, if they be not Faithfull in giving the Servants of Christs houshold eir portion in its season, must expect the deepest place in the bottomless Pit; they know more then others, they have more commited to their trust then others, their examples do more harm then others. Their Sins are greater then others, and the fiery furnace will for them be heated over seven times.

I am come to send fire on the earth, and what will I, if it be already kindled? Some of the ancients here by Fire, understood the Holy Ghost, or the Preaching of the Gospel, with those Flames of Love, and holy affections which that causeth in the hearts of good People, but this Interpretation cannot but be looked upon as strained to those who compare this verse with v. 51, 52, 53. and the Parallel Text in Matth. 10.34, 35, 36. by Fire here therefore is to be understood the dissension, or division mentioned v. 15. with all those Persecutions, Wars, &c. which are the effects of it. A Prediction, or threatning of Persecutions, or Wars, or any kind of troubled State of things is often expressed in Holy Writ under the notion of Fire, and Water, or a Flood, for though Fire and Water are opposite in their qualities, yet they both agree in the common effect of consumption, wasting and desolation. Christ says, he came to find it, because he foresaw this would be a certain consequent, tho not a proper and natural effect of the Preaching of the Gospel. Christ may be said to come to send a Fire in the same sense, as he that is imployed in the removal of a filthy Dunghill, may be said to come to send a stench, his design is to carry the muck away, and in a due time he will have done it, but in the mean time it sends out a much greater stench then before it was stirred. And what will I? if it be already kindled? not to take notice of what critical Authors say, about the signification of the Particles, or the Phrase here used, I take the true sense to be, I desire nothing more then that it were already kindled, nor was this anymore inconsistent with the Goodness and Holiness of Christ, then for a Gold-Smith to wish the Fire was kindled that should separate the dross from the pure Mettal, or then for Christ to desire that his floor were throughly Purged. Christ does not desire the Fire for the Fires sake, but for the sake of that effect it would have, in separating in his Church the good from the bad; it was a thing he saw would be through the opposition the World would give to the Preaching of the Gospel, before his Gospel would obtain in the World; I would, says he, that what they do, they would do quickly, that they would spit their Venome, that my Father might make their Wrath to praise him, whereas some interprete it indicatively, as if the Fire were already begun can hardly be so Interpreted.

But I have a baptism to be baptized with, and how am I straitned till it be accomplished? This Baptism spoken of here by our Saviour is the same mentioned Matth. 20.22, 23. and can be understood of nothing but his Passion, the accomplishment of which he hinteth us was to be, before the Fire (before mentioned) would blaze up on the Earth. Concerning this he says he was straitned till it was accomplished; not that he willed the influencing of the heart of Iudas to betray him, the heart of Pilate to condemn him, or the hearts of the wicked Jews, to accuse, Condemn and Crucifie him, but he willed these events, for the manifestation of the Glory of his Father, in the Redemption of the World by him As the Woman big with Child heartily wisheth that the hour of her Travel were come and over, not for the pains sake, which she must endure, but for her own ease sake, and the joy she should have of a Child born into the World.

Suppose ye that I am come to give peace on earth? I tell you, Nay, but rather division.

For from henceforth there shall be five in one house divided, three against two, and two against three.

The father shall be divided against the son, and the son against the father: the mother against the daughter, and the daughter against the mother: the mother in law, against her daughter in law, and the daughter in law, against her mother in law. See the Notes on Matth. 10.34, 35. Our Saviour in these Words does but pursue the same Argument, which began, v. 49. to show what would be the consequents of the Doctrine of the Gospel. And hereby they might have understood a design in our Saviour to convince them, that the business of the Messiah whom they expect, was not to exercise a temporal but a Spiritual Kingdom and Power, not to restore to their Nation a civil Peace, but to purchase their Peace with God, and to bring them to that Joy, and Peace which is consequent to believing. For as to the eternal state of things it would be much more troubled then it was before; our Lord foresaw how tenacious both the Iews and Pagans, and in succeeding ages Christians also would be of their Idolatries and Superstitious rites and usages, with whom their believing Relations not complying, there would be greater feuds and animosities arise then ever was before; the Father would hate the Son, the Son, the Father, &c. Before the Gospel came amongst the Heathens, they wer entirely the Devils Kingdom, which is not divided against it self. But when Christ by those who belonged to the election of Grace, should be separated, through the Devils rage, and Men lu ts, there would be continual feuds, and divisions.

And he said also to the people, When ye see a cloud rise out ofthe west, straightway ye say, There cometh a shower; and so it is.

And when ye see the south-wind blow, ye say, There will be heat; and it cometh to pass.

Ye hypocrites, ye can discern the face of the skie, and of the earth: but how is it, that ye do not discern this time? We met with a discourse of the same Nature Matth. 16.2. See the Notes there. The sense of our Saviour is, that God by his Prophets, had given them more certain Signs and Revelations of the coming of the Messiah, and of the Nature of his Kingdom, and the effects, and consequents of it, then were written in Nature of any natural effects, and upbraids their stupid ignorance, and unbelief, that they could give credit to, and discern the latter, and not the former, whereas the former were much more certain.

Yea, and why even of your selves judge ye not what is right?

When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.

I tell thee, thou shalt not depart thence till thou hast paid the very last mite. Our Saviour made use of this expression, Matth. 5.25. to persuade Peace betwixt Brethren, here he useth it to persuade Men to acquaint themselves with God, and be at Peace. He had been treating of the last Judgment, there was no fitter foundation, upon which he could build an exhortation to Repentance, and making our Peace with God. In not doing of it, he telleth his hearers that they did not of themselves judge what was right, for if they did, they would judge themselves as much concerned to come to an agreement with God, as they did ordinarily to come to an agreement with Men. Now if amongst Men they had an Adversary, they did not judge it Prudence to stand out with them till the Sentence of the Judge were past, and they were imprisoned, not to come out till they had paid every farthing of the Debt, and Charges wherein they were Condemned; but to agree while they were in the way, before they came to a final judgment in the case, that so having compounded the case, they might avoid the judgment. So in the case betwixt God and their Souls, if they judged right they would judge that it was not their Wisdom to stand out till the irrevocable Sentence of Condemnation was passed upon them, but in the way, during the time of this Life, they would make their Peace with God, and reform their Lives before that great and terrible day c me. It is a Sign the Papists are at a woful loss for Arguments to prove Purgatory, when they make use of this Text, because it is said, thou shalt not depart thence till thou hast paid the uttermost farthing, as if this Text spake of a Prison for Souls from which there is an out let, such another Argument will prove from Psal. 110.1. That Christ shall not sit at the right hand of his Father, because God only said to him sit there until I make thine Enemies thy foo stool. And that Ioseph knew Mary after Christ was born, because it is said, Matth. 1. he knew her not, till she had brought forth her first born Son. But we have before showed that that term, tho it be exclusive of a time past, yet does not determine a future time.