every christian resolve to endure for Christs cause therefore iâ— trouble for Christ called by the name of the crosse while he saith He that taketh not up his crosse 3. The weight of the crosse cannot be born except Christ be looked unto be followed and adhered unto therfore he commands every Beleever both to take up his crosse and to follow him 4. If this condition please not a man to have Christ and a crosse both Christ will reject him for â—f such he saith He is not worthy of me that is He is not fit for me I wil not own him Ver. 39. He that findeth his life shall lose it and he that loseth his life for my sake shall find it The fifteenth reason If any shall seek to save his life with disadvantage of my Gospel he shall lose his life and if any shall not regard his life to do me service he shall save his life Therefore fear not to avow the truth of my Gospel Doct. 1. Christs truth should be dearer to us then our life for so doth Christs words import 2. Whosoever do find out or follow a way to save his goods or his life with the disadvantage and losse of Christs cause he bringeth eternall perdition on himselfe for Christ saith here He that findeth his life shall lose it 3. Whosoever shall hazard or in the hazard lose his life temporall for Christ he shall know by experience that he hath made a good bargain and preserved his life for ever for it is said He that loseth his life for my sake shall find it Ver. 40. He that receiveth you receiveth me he that receiveth me receiveth him that sent me 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 mans reward 42. And whosoever shal give to drink unto one of these little ones a cup of cold water only in the name of a disciple verily I say unto you he shal in no wise lose his reward The sixteenth reason Whatsoever respect or kindnesse is done to any of my Disciples for my cause I will take it as done to me and will reward it Therefore Fear not to profess the truth of my Gospel upon all hazards Doct. 1. Receiving the message of salvation from Christs servants or kindnesse shown unto Christs servants is reckoned by Christ as done to himself and done to the Father in whose name the preacher doth come for he saith He that receiveth me receiveth 〈◊〉 thaâ— sent me c. 2. The cause for which a man doth any respect to Christs servants is mainly looked unto by God whether it be done to a preacher because he is a Preacher to a righteous man because he is such to a Believer in Christ or Disciple how little or despiseable soever he seem because he is a Disciple therefore saith he In the name of a Prophet in the name of a Disciple for what good is done to any of Christs followers for other respects as for friendship hope of receiving gain by it or such like doth not come in 〈◊〉 3. The smalness or meanness of the benefit wherby any of Christs followers are helped or refreshed shall not diminish Christs estimation of the mans good affection for Even a cup of cold water shall not want a reward 4. This doctrine how hardly soever it be beleived is worthy to be received for Christ confirmeth it by a verily and that to purchase unto this saying the more credit CHAP. XI After closing up of the Apostles commission we have John Baptists message to Christ with Christs answer and testimony of John to vers 15. Then Christ upbraideth these cities which did not receive or make use of the Gospel to vers 25. And inviteth needy sinners to come unto him Ver. 1. ANd it came to passe when Iesus had made an end of commanding his twelve Disciples be departed thence to teach and to preach in their cities IN closing the commission of the Apostles Learn 1. That the Apostles had no unlimitted commissions but were aâ—â—icâ—eâ— to commandments for the former directions given to them are here called Commanding of them 2. Acts of base fear or witlesse impudency done in a perillous time to the dishonour of the Gospel or disadvantage of any point of the truth belonging to the Gospel are breaches of Christs command for here all Christs exhortations to his servants wisely and stoutly to bear out the profession of his truth in all points are likewise called Commanding of them 3. Christ so employeth his servants in teaching and preaching that he will also go about the worke himselfe for having commanded his Disciples to preach He departed to preach and to teach in their cities Vers. 2. Now when Iohn had heard an the prâ—son the works of Christ he sent two of his Disciples 3. And said unto him Art thou he that should come or do we look for another John being in prison setteth himselfe to confirme his Disciples in the faith of Christ and to this end he sendeth them to Christ with a question wherein he knew Christ would give them solid satisfaction Doct. 1. The world will readily reward the labours of the most excellent Saints of God with injuries for Iohn Baptist here is in prison for his pains 2. The news of the prospering of the Gospel Christ can cause to be carried to the prisons where his servants doâ—ly thereby to refresh them Therefore John must hear of Christs works Iâ— the prison 3. A faithfull servant of Christ should stâ—â—y to make Christs name known by whatsoever means he can and to have all those who belong unto him acquainted with Christ for John even in prison taketh course to have his disciples to know Christ better then they did 4. Beside what we can do in solving the doubts of others we shall do well to send the weak in faith to propone their doubts to Christ himself Therfore John commandeth his two disciples to propone their questions to Christ saying Art thou he c. knowing that he was most able to satisfie them Ver. 4. Iesus answered and said unto them Go and shew Iohn 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 From the answer learn 1. That Christ despiseth not the weaknesse of the saith of his own for here he answers Johnâ— doubting disciples both with words and deeds saying Go shew what you hear and see 2. Our Lord deals prudently with weak ones for as John covers the Disciples doubting with a question proponed as it were in his own name So Christ covers their doubting also by giving the answer as it were unto John rather then to them Go shew Iohn again saith he albeit it is sure John had no doubt
Ye are of more value then many Sparrowes 4. The consideration of Gods estimation of his servants and of his particular providence about them may give them assurance that tyrants and persecuters shall do them no further hurt then God pleaseth and so may deliver them from all fear in the discharge of their message this Christ inferreth saying expresly Fear ye not therfore Vers. 32. Whosoever therfore shall confesse me before men him will I confesse also before my Father which is in heaven 33. But whosoever shal deny me before men him will I also deny before my Father which is in heaven The eleventh reason If ye confesse me confidently before men I will confesse you before God but if for fear of men ye deny me I will deny you Therefore fear not to avow the truth of my Gospel Doct. 1. Christ will not only have Preachers but also all christians to avow his name and his truth before all men and that for Gods glory and mens edification This is it he saith in the generall Whosoever shall confesse me before men 2. Men by confessing Christs truth cannot honour him so much as he shall honour them who boldly do avow him for Him will I confesse before my Father saith he 3. If men refuse to stand for Christ or for his truth or cause or for his servants troubled for his service they deny Christ and in substance do say They know him not and that they will not be for him in danger for not to confesse Christ is here to deny him for Whosoever shall deny me saith he instead of saying whosoever shall Not confesse me 2. Such as refuse to avow Christ and his cause before men he will disclaim them before God as men that belong not unto him for he saith Him will I also deny before my Father This threatning strikes not against such as do slide at a time and do afterward repent and are ready to confess Christ in no less hazard as Peter did for such men do not refuse to avow Christ but resolve to confes him and do keep their resolution albeit in some surprizall they slide Ver. 34. Think not that I am come to send peace on earth â— came not to send peace but a sword The twelfth reason Ye must resolve for trouble even from your nearest friends and not look for worldly peace if ye follow me Therefore Fear not Doct. 1. We are ready to promse to our selves worldly ease and wealth and honour and friendship by professing of the Gospel albeit we have no warrant for â—o therefore wil our Lord have us purged of such conceits saying Think not that I am come to send peace c. 2. Christs errand is indeed to bring peace heavenly peace between God and man but not to bring earthly peace between the Godly and wicked therefore saith he Think noâ— that I am come to send peace on the earth 3. Albeit it be true that the Gospel of Christ is not the cause of peâ—secution conâ—ention and warâ— but the cause is in the wickedness of 〈◊〉 and malice of Satan who cannot indure the Gospel 〈◊〉 she setting up of Christs throne in any place is so frequently the occasion of contention and trouble and wars that Christ is esteemed by men to be a raiser of trouble in the world while as his part is only this he chuseth that contention trouble persecution and wars should come rather then his kingdom should not be erected and promoved in and among men Therfore is it that he saith I came not to send peace but the sword 4. Albeit the Gospel be not the cause of war but by accident of mans wickednesse yet Christ will take it on him that in some sense he came to send the sword â—â—â— because he 〈◊〉 appointed troubles persecution wars and 〈◊〉 that may be comprehended under the sword to come that he may make use thereof as of a fan in his hand for the trying and purging of his followers and therfore howsoever he be not accessory to the sin or persecuters yet iâ— he the author of the purging of his own Church and the appointer of all the means tending thereunto in which sense he saith He came not to send peace but the sword Ver. 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 mans foes shall be they of his own houshold This is explained in these verses wherein the most bitter sort of contention for the Gospel is foretold Doct. 1. The naturall hatred which men have against the Gospel will make then break all the bands of allyance and nature and persecute their dearest friends for hatred of Christs Gospel and this trouble we must resolve to endure for it is told us There shall be variance Between Children and Parents Father and Son Mother and Daughter 2. As this variance is a part of the tryall and exercise of his own people Christ will avow himselfe to be the cause of it saying I came to set a man at variance 3. In the case of persecution for the Gospel at no unrenewed mens hands is friendship or favour or help to be expected but rather the contrary may be looked for that the more obligation of friendship be betwixt them and us we shall have the more opposition by them for A mans foes shall be they of his own houshold saith Christ. 4. The Gospel doth not work on all alike but may take effect in one and passe by the rest for A mans foes shall be they of his own houshold doth import so much Ver. 37. He that loveth father or mother more then me is not worthy of me and he that loveth son or daughter more then me is not worthy of me The thirteenth reason Whosoever shall chuse to please kindred friends or allyance rather then me I will disclaim them Therefore stand not to avow the word of my Gospel albeit nearest and dearest friends should storm at it Doct. 1. in the case of persecution for Christs cause He who to please friends standeth not to disavow Christs cause doth chuse to offend Christ rather then his friends is unworthy of the name of a Christian for he is unworthy of me saith Christ. 2. Love to Christ hindereth not love to friends but only seasoneth it and keepeth it in the own place for Christ only saith he that loveth them more then me Ver. 38. And he that taketh not his crosse and followeth after me is not worthy of me The fourteenth reason if any man refuse trouble for me I will disclaim him therefore Fear not to professe me Doct. 1. Whosoever is not content to submit himselfe to whatsoever trouble can be imagined may befall him for following of Christ and his cause is unworthy of the name of a Christian for so much doth the text import 2. Such damage pain and ignominy as Christ indured must
to be a branch of poor Ruth a Gentile as well as of rich Booz of unlearned persons as well as learned of ignoble and mean persons as wel as Kings yea and of persons blotted with notorious faults as Rachab and Tamar no lesse then of holy Patriarchs and Prophets such as Abraham and Isaac 5. As he hath separated our nature in his own person from all the pollution of his Ancestors here recorded so he can sanctifie our persons and nature how polluted soever our persons have been 6. By summing up the generations from Abraham unto Christ in thrice fourteen he teacheth us that notwithstanding so many notable changes were made in that people especially about the period of each fourteen Generations yet was the promise of the Messias coming and the lineall descent of the blessed seed still keeped on foot till our Lord was born and by this same means he giveth us to understand that in the greatest commotions of kingdomes or commonwealths no promise made to the Church shall be shaken Verse 18. Now the birth of Iesus Christ was on this wise when as his Mother Mary was espoused to Ioseph before they came together she was found with child of the holy Ghost In the second part of the chapter we have five evidences of Christs wonderfull incarnation The first is the Virgin Mary is found with child of the HOLY GHOST wherein these truths offer themselves 1. Albeit Christ as God be eternall and hath no mother yet as he is a man he hath Mary his Mother in her virginity For before they came together she was found with child of the HOLY GHOST 2. This wonderfull conception was no lesse true and reall then any ordinary concepâ—ion could be for by ordinary evidence She is found with childe which was observed by those that did not know that it was of the holy Ghost till afterward 3. We should neither speak nor think of this holy conception without the remembrance of the wonderfull operation of the Holy Spirit for to preveen all unworthy and unbeseeming thoughts of this transcendent mystery no sooner doth the Evangelist make mention of the Virgins being with Child but immediately he subjoyneth of the Holy Ghost To teach us to beware to think any thoughts of this great mystery of Godlinesse the incarnation of the Son of God except by the conduct of the Holy Ghost who must form right thoughts of Christ in our hearts and lead us along through this following history in all saving truth 4. The LORD hath a care of the same and estimation of those in whom he mindes to honour himself for it is provided by God so that the Virgin Mary being with child of the promised Messia shal be espoused to her husband Joseph that no exception could be taken against her by such as did not beleeve the mystery Vers. 19. Then Ioseph her husband being a just man and not willing to make her a publick example was minded to put her away privily The second evidence is Josephs perplexity who being certain of the reall conception of the Virgin and uncertain of the holy Manner of it either because he was not informed by the Virgin how the matter was or because if he was informed he did not fully beleeve he is put to a perplexed deliberation what to do There was on the one hand such evidence of purity and holinesse in the carriage of the blessed Virgin that Joseph could not find a reason in Justice to make her a publick Example and for this part of his resolution he is commended as a just Man On the other hand there was such certainty of her being with child and that the child was not his that he minded to put her away privily Doct. 1. GOD by perplexities can prepare the hearts of his own for a clearer satisfaction in matters of highest concernment for this exercise of Joseph is made a Harbinger to the revelation and satisfaction which afterward he received 2. Our LORDS sufferings began very early even ere he was born when the Virgin Mother cometh under suspicion for his incarnation and cometh under this hazard to be put away privily for his cause 3. No wonder CHRIST have hard entertainment in the world before he be known when even his own according to election do refuse him till he manifest himself to them For Joseph is about to reject the Mother and the child before he knew the mystery Ver. 20. But while he thought on these things behold the Angel of the Lord appeared unto him in a dream saying Ioseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the holy Ghost The third evidence is the Testimony of the Angel revealing the truth to Joseph Doct. 1. No lesse then divine revelation can satisfie a soul in matters concerning Christ Joseph must be taught from Heaven before he be clear about the incarnation of the Son of GOD 2. The Lord can turn the doubts and fears and perplexities of his own into an advantage unto themselves and others also and into a clearer manifestation of his own glory for now the incarnation of the Son of God is more clear to Joseph and to the church that the Lord did reserve the revelation thereof to himselfe then if Joseph had never made question about it 3. The Lord useth to shew himselfe in a necessary nick of time while the Virgin is in hazard to suffer and Joseph about to put her away mean while the Lord interposeth himselfâ— for while he thought of these things the Angel appeared The Angel calling Joseph Son of David doth oblige Joseph to serve the chiefe of all the sons of David the renowned branch and true root also of the house of David for whose cause the posterity of David was kept undestroyed when other families were confounded Then he dischargeth Josephs suspicion which he had of Mary assuring him that that which is conceived of her is of the holy Ghost and this he sayeth not to seclude the operation of the Father and the son whose work is alwayes one with the work of the Holy-Spirit by whom the Father and the Son do work whatsoever they work among the creatures being all three one God as undivided in essence so inseparable in operation But this work is attributed to the holy Ghost to seclude the ordinary way of generation of man and to assure us of the sanctification of the substance of the Virgin assumed by Christ and of the freedom of Christ humane nâ—â—ure both from originall sin and also from all possibility oâ—â—sinning by reason of the personall union of the humane nature with the Divine made by the Holy Ghost 4. As Christ is the Son of David by lineall descent through Mary his Mother so also by law through Joseph his supposed father and father in law who was descended from David for the Angel calleth Joseph Thou Son of David 5. The Lord in due time cleareth
the murther should be of the vilest and most abominable sort then by the great Councell which sate at Jerusalem the guilty were to be adjudged without mercy or more ado to be executed most shamefully and burnt in the most abominable place in the valley of Hinnom or Gehenns whereby was represented Hell fire The first of the three ranks is mentioned vers 21. The rest are to be collected by CHRISTS alluding thereunto vers 22. Doct. 1. Naturall men are but slight interpreters of the Lords Law it is not killing in their sense if a man be not actually slain for Whosoever shall kill in the grossnesse of the letter he only is guilty in their judgment 2. Antiquity seemeth enough to carnall men for a reason in defence of whatsoever errour or corrupt custome for which they can pretend antiquity for Christ sheweth us that these Jewish Doctors did think it sufficient that It was said of old 3. Truth must never be prejudged by antiquity nor error strengthened thereby for unto their pretended antiquity It was said of old Christ doth oppose this But I say unto you c. Vers. 22. But I say unto 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 Racha shall be in danger of the councel but whosoever shall say Thou fool shall be in danger of hell fire While Christ doth expone the sixth command more exactly then the Pharisees did and doth shew the meaning of it by allusion unto the manner of their judgement of capitall crimes our Lords mind is not that those Judiciall courts with their different degrees of punishment should be the rule for censuring the breach of the sixth command but his mind is that albeit there be degrees of sin in breaking of the sixth command yet the command reacheth to the condemning of every degree of the sin forbidden so far that even rash anger is capitall and doth bring a man under the severe sentence of Gods judgment for Whosoever is angry saith he without a cause shall be in danger of the judgment that is he is culpable of death and if our neighbour be wronged by us in a disrespectfull speech the sin is yet more capitall and yet more deserveth the punishment of death and condemnation for Whosoever saith hee shall say to his brother Racha or any word of disdain shall be in danger of the councell that is shall be found guilty of a capitall or deadly transgression in a higher degree But if anger and disdain proceed so far as to reproach our Brother yet more despitefully and to call him Fool then we shall be in danger of hell fire that is of a yet higher degree of judgment in hell Doct. 1. The meanest and mainest outbreakings of our corruption in any sort are forbidden in one and the same command for our Lords exposition of Thou shalt not kill forbiddeth rash anger and every evill motion of the heart against our neighbours person no lesse then it forbiddeth murther 2. The wages of the least degree of sin is death for not onely murther but also rash anger and disdainfull speech are made capitall or deadly sins by our Lords interpretation worthy of death and hels fire So that no relief is to be looked for in Gods justice from the smalnesse of our sins but all standeth in the rich ransome of Christs Blood and largeness of his Grace unto which refuge the severe exaction of the Law and strict reckoning of Justice doth drive us Ver. 23. Therefore if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee 24. Leave there thy gift before the altar and go thy way first be reconciled to thy brother and then come and offer thy gift After the exposition of this command Christ maketh application of the doctrine unto his Disciples and all his hearers for making use thereof wherein he sheweth a necessity of making conscience to keep this command by two reasons one is that if we shall not entertaine love to our neighbour but both do him wrong and also not care to be reconciled with him then God will take no service or worship at our hand nor will from thee for it is profitable for thee that one of thy members should perish and not that thy whole bodie should be cast into hell This exhortation is set down as the use of the former doctrin wherein the words are not to be taken captiously as if one might hurt his own body under pretence to preveen sin for this is both forbidden in the sixth command and cannot be a solid cure or remedy of sin though it were permitted but the matter is proponed in allusion to a presupposed like case of the hazard of a mans life by a fester or gangrene in a mans eye or hand wherein as it were better that the Chirugion should pluck out the festered eye and cut off the festered hand then that the whole body should be lost so in the case of a darling sin or lust whereby a man is made to stumble and fall in sin it were better that he should be mortified and quat how necessary soever how dear soever though esteemed of as the right eye or the right hand rather then by sparing of that sinfull lust soul and body bothshould be cast in hell now there is no mortifying of the lusts of the flesh but by the Spirit of Christ Rom. 8.13 And as for pardon of sin we are led unto Christ in the exposition of the sixth command so are we here driven to Christ for the morfication of sin in the exposition of the seventh command for he is the onely Chirurgion who can cut off those fretting lusts which fight against the soul. Ver. 31. It hath been said Whosoever shall put away his wife let him give her a bill of divorcement 32. But I say unto you that whosoever 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 For clearing yet further of the seventh command Christ correcteth a third corrupt glosse about the abuse of marriage in divorcements which howsoever the civill Law left unpunished for civill Reasons yet it did not exeem him from sin nor wrath who was the giver of the Bill of Divorcement upon a light cause this abuse Christ doth correct teaching that if any persons married should thrust away their party except in the clear case of Adultery found in the party put away they should be guilty of the breach of the seventh command and of all the consequents thereof and they who approved the Divorcement should be guilty also each in their own degree in so high estimation hath our Lord the band of marriage that nothing can dissolve it except that which everteth the nature of the bands and bringeth perjury beside the breach of the command is double
holinesse in the church to be adversaries unto Christ and his Disciples for the Pharisees here do quarrell with Christ for his Disciples cause 2. Christs Disciples readily shall be mistaken and misconstrued do what they please for their plucking of eares of rough corn to satisfie their hunger doth not escape censure 3. Hypocrites do urge ceremonies and externall observations more then the greater things of the Law for here the Pharisees quarrell the Disciples for plucking of the corn and purging of it from the aunds and eating of it on the sabbath in the case of necessity as a breach of the sabbath misregarding charity to the hungry and fainting Disciples saying Why do they that which is not lawful on the sabbath-day Ver. 3. But he said unto them have ye not read what David did when he was an hungred and they that were with him 4. How he entred into the house of God and did eat the shew-bread which was unlawfull for him to eat neither for them that were with him but onely for the priests Our Lord defendeth his disciples by four reasons The first is this It was no sin for David and his men in a case of necessity to eat the shew-bread which by the letter of the Law was appointed for no mans use ordinarily save the priests therefore without sin likewise may my disciples pluck the ears of corn and eat thereof on the Sabbath for notwithstanding the letter of the Law forbideth all manner of work opon the Sabbath yet the intent of the Law and meaning therof was neither to forbid the Shew-bread to be made use of in such an extraordinary case of necessity nor to forbid meat to be made ready on the Sabbath to suffice a mans hunger Doct. 1. When the mind of the Law-giver and the intent and the end of the command is not contraveened the precept is not broken for this is the ground of Christs defence 2. Not reading nor considering the Scripture whereby the meaning of the Law may be understood is the cause of errour and mistaking of duties This is it he saith Have ye not read Ver. 5. Or have ye not read in the law how that on the Sabbath-dayes the Priests in the Temple profane the Sabbath and are blamelesse 6. But I say unto you that in this place there is one greater then the temple The second reason is The priests for promoving of the service of the Temple do bodily work on the sabbath which in your language is to profane the sabbath and yet are blamelesse Therefore albeit my disciples for promoving my service who am greater then the Temple do pluck ears of corn and eat thereof on the Sabbath and so seem to you to profane the Sabbath yet they are also blamelesse Hence learn 1. Whatsoever bodily work is necessary for the promoving of the service and worship of God upon the Sabbath is not a breaking of the Sabbath for the Priests Did bodily work in the Temple on the Sabbath-day and are blamelesse 2. As the body is above the figure or shadow so is Christ greater then the Temple which is a figure of him Therfore saith he In this place is one greater then the temple Ver. 7. But if ye had known what this meaneth I will have mercy and not sacrifice ye would not have condemned the guiltlesse The third reason is this The Lord never appointed the outward ceremonies of his service in the first table to hinder works of mercy prescribed in the second table but on the contrary when at one time both cannot be done he will have the work of mercy done and the ceremony of a sacrifice left undone for that time Therefore it is agreeable to Gods will that my Disciples should rather pluck corn and eat it on the Sabbath by way of mercy to their own body then harm their health under pretext of keeping the Sabbath which if ye had understood and considered ye would not have condemned my Disciples without cause Hence learn 1. The true meaning of Gods word being known it is able to prevent rash judgment Therfore it is said If ye had known 2. Condemning of the guiltlesse doth draw the judg being rash under guilt Therfore saith he Ye would not have condemned the guiltlesse 3. It is not every man no not every learned man who is acquainted with the true meaning of the Scriptures for in saying If ye had known he taxeth both the Pharisees and Scribes of ignorance Verse 18. For the Son of man is Lord even of the Sabbath day The fourth reason I whom ye see to be a man am also God and Lord of the Sabbath having authority to prescribe or allow for my service on that day what I please to judge and to punish or pardon the breach as I please Therfore If I judg this work of my Disciples to be no fault neither should ye Hence learn 1. That the incarnation of the Word or second person of the God-head made the Son of God to be the Son of Man but it did not diminish his Divine Authority as he is the Son of God for he saith That the Son of man is Lord even of the Sabbath day 2. Christ can maintain the authority of the fourth command and appoint any one of the seven dayes as he pleaseth for the observation of the command for He is Lord even of the Sabbath Ver. 8. And when he was departed thence he went into their synagogue 10. And behold there was a man which had his hand withered and they asked him saying Is it lawful to heal on the sabbath days â—hat they might accuse him 11. And he said unto 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 12. How much then is a man better then a sheep wherfore it is lawful to do wel on the sabbath dayes Here is another dispute about the sabbath in the synagogue whether it was a breach of the sabbath to heal a man of a withered hand miraculously Hence learn 1. That Christ went on to follow his calling notwithstanding of enemies and opposition for after his disputation in the field with the Pharisees he goeth into the synagogue where he might do good to the People 2. Christs enemies when they have no just quarteil against Christ or his followers they invent one as when they could find no sin at all in him they sought to accuse him for miraculous healing of men on the sabbath for want of better ground of accusation for They asked that they might accuse him 3. Malice maketh men blinde reasonlesse and absurd for They ask if it be lawful to heal a man miraculously on the sabbath day wherin there can be no apparent ground of doubting 4. The more impudent Christs enemies be against him the more shame and confusion the Lord will bring on them for our Lord refuteth his adversaries by
witnessed to be but frivolous adjureth our Lord to confesse whether he were the Christ the Son of God Doct. 1. The Messiah by the Jews own acknowledgement behoved to be the Son of God for Tell us saith the High Priest whether thou be the Christ the Son of God importing that the promised Messiah or Christ was to be no other than the Son of God 2. The wicked labour to make the fear of God a trap to take the godly when they cannot otherwayes overtake them I adjure thee by God to tell us saith the High Priest 3. Profane and crafty men stand not to take the Name of God in vain when it may serve to their own ends for I adjure thee by the living God saith the high priest when he mindeth nothing but to make the answer a snare Vers. 64. Iesus saith unto him Thou hast said neverthelesse I say unto you Hereafter shall ye see the Son of man sitting on the right hand of power and coming in the clouds of heaven Christ avoweth himself to be what the High Priest had said and forewarneth them all that though he was to them a despised man yet should they see him to be the Son of God and Judge over them at the day of judgement and so in a manner summoneth them to answer at his tribunal that day Doct. 1. That Christ is the Son of God is a truth judicially deponed by himselfe being adjured to answer upon his Oath and being now ready to die for Thou hast said saith he or I am the same whom thou inquirest for 2. Such as will not receive Christs woâ—d as divine shall be forced to acknowledge his power to be divine for thus saith he Nevertheless or though ye believe me noâ— yet Ye shal see the Son of man sitting on the right hand of power and this in part came to passe first in his resurrection next in his Spirit poured forth on the Apostles thirdly in the conversion of multitudes of soules and fourthly in the overthrow of the Jewish church and Nation in their own time not long after 3. Such as wil not acknowledg Jesus to be the Son of God for their salvation shal see him come to judge them at the last day for You shal see me coming in the clouds of heaven saith Christ. Ver. 65. Then the high priest rent his clothes saying He hath spoken blasphemy what further need we of witnesses behold now ye have heard his blasphemy 66. What thinke ye They answered and said he is guilty of death 67. Then did they spit it his face and buffetted him and others smote him with the palmes of their hands 68. Saying Prophesie unto us thou Christ who is he that smote thee This good confession of Christ is counted blasphemy and he therefore condemned buffetted spitted upon and mocked Doct. 1. A man given over to unbelief though he pretend to desire to know truth yet wil he not beleeve when truth is told him no not when it is confirmed by the oath of him who cannot lie and when it is proved by many miracles but hâ— will affront his own conscience in all this as here He hath spoken blaspemy said the high priest when Christ had told the truth which before was proved by his workes and was undertaken to be proved yet more 2. Profane and gracelesse hypocrites when it may serve their turn will put on the mask of marvelloos zeal to the glory of God as here The high priest doth rend his clothes and saith You have heard his blasphemy 3. Partiality and malice in Christs came especially can hardly be hid for the high priest even when he will seem to do justice doth first condemne Christ of blasphemy and then asketh the voice of his councel 4. Assemblies and councels may erre so far as to agree in one to condemne Christ to death for here this councell answered and said He is worthy of death 5. Albeit Christ be most free of blasphemy and of all sin yet because they in whose room he did stand are guilty of it and of all sort of sin therfore it is provided by Divine Justice that Christ shall be condemned for our cause and sentence given thus He is guilty of death 6. What must we be worthy of when Christ is spitted upon buffetted blind-folded and mocked for our cause Vers. 69. Now Peter sate without in the Palace and a Damsel came unto him saying Thou also wasâ— with Iesus of Galilee 70. But he denied before them all saying I know not what thou sayest How Peter denied Christ thrice and then repented is set down in the end of the chapter wherin we learn 1. That it is dangerous to be in the place with and company of Christ's enemies wiâ— hour a speciall calling for the occasion of Peters being tempted was his sitting in the high priests hall 2. A smal blast of temptation is sufficient to overturn a man who is puffed up with confidence of his own strength as here The voyce of a Damsel â—ver â—â—rneth Peter 3. The shifting of a confession for Christ when it is requisite is in effect a denyal of him for Peters saying He knew not what the damsel said is called here A denyall Ver. 71. And when he was gone into the porch another maid saw him and said unto them that were there This fellow was also with Iesus of Nazareth 72. And again he denied with an oath I do not know the man The second denyall follâ—weth wherin learn 1 That when temptation doth prevaill change of place will nâ—t hinder the tempter to pursue the victory he will follow on and prâ—sâ—e his point so long as the sicknesse and sin doâ—h adhere for Another Damsell is set on work by Satan to tempt Peter when he goeth out into the porch 2. Sin groweth by degrees from the time that a man falleth therein til he repent he stil groweth worse for Now Peter denieth expresly and with an oath that he did not know Christ. Ver. 73. And after a while came unto him them that stood by and said to Peter Surely thou also art one of them for thy speech bewrayeth thee 74. Then began he to curse and to swear saying I know not the man And immediately the cock crew This is the third denyall Wherein learn the horrible tyranny of Satan and unspeakeable weaknesse of a sinner left to himselfe still Satan draweth men unto deeper and further sinning and the sinner as he is more tempted sinneth more for now standers by do fall on Peter and presse him yet more and he at last denyeth with oathes and cursing of himselfe if be knew Christ This was a pittifull spectacle Ver. 75. And Peter remembred the words of Iesus which said unto him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly After this fearfull fall the Lord raiseth Peter up again by bringing to his remembrance the words which he did not beleeve till now and by this meanes