Christ ver 16. 2 That no man should dare to think as if there were any contradiction in these and such like Scriptures as Faustus the Manichee did who did deny this Gospel to be penned by Matthew and denied this Sentence to be any of Christ's words because it is false that Christ did not destroy the Ceremonies seeing Christians do not observe them Consider the Law having no place in justification and nothing contrary to the Law of the New Testament in point of meats days or ceremonies we ought with Paul to think it holy just and good Ob. But if the law be thus fulfilled what shall we think of the ten Commandements Answ The Decalogue or ten Commandements is part of the Law of nature Rom. 2.15 Which shew the works of the Law written in their hearts Yea every command of them was observed before the giving of the Law upon Mount Sinai even the command of the Sabbath Exod. 16.29 now they being the Law of nature are to be observed for example it s writ in every mans heart that there is a God and that this God is one and that he is the immediate object of worship and that his name is to be sanctified c. All the question is about the Sabbath or seventh day from the creation which is put to an end Col. 2.16 yet is it written in every mans heart that if God be to be worshipped there must be a time for his worship and if it be left to the scantling of every carnal mans heart it will be little enough yea in time it will come to nothing among such it remains then that godly men as they have it writ in their hearts to give God a time so that they give him that time which the Churches at Corinth and Galatia and Troas gave unto him and as they so doubtless all the Apostolical Churches This was the day which the Spirit calls the Lords day as like phrases call the Lords table the Lords body the Lords supper whereto that speech of Psal 118.24 hath respect This is the day which the Lord hath made we will rejoyce and be glad herein For all the rest of the Commands as the obedience of inferiours to superiours and that every man shall enjoy his own wife life state and good name c. is writ in every mans heart Moreover for that of the Sabbath the distinction of divers of the Rabbins is to be observed viz. one thing is commanded in these words Remember thou keep holy the Sabbath the cause of which holy worship is a thankful remembrance of the creation of the world another thing is commanded in these words The seventh day is the Sabbath of the Lord thy God in it thou shalt do not manner of work this rest respecting their servitude in Aegypt belongs to the Hebrews onely Exod. 31.13 remembring their own servitude in Aegypt they should handle their own servants gently which also was the opinion of Irenaeus l. 4. c. 30. and Eusebius l. 1. c 4. so that to distinguish rightly we must distinguish the commands of worship and the commands of rest as by their causes so by their times The Christians observed the Sabbath and had their assemblies thereon in which assemblies the Law was read Acts 15.21 which continued to the Council of Laodicea to whom it seemed better that that day the Gospels should be read and therefore from the ancient fathers Balsamon observs that almost in all things the Sabbaths were equal'd to the Lords days which two days Nyssen calls brethren Also Justin Martyr against Tripho before Abraham there was no need of circumcision nor before Moses of the celebration of the Sabbath feasts and offerings p. 186. Asterius cals them a beautiful couple also Clement Const l. 7. c. 24. saith Keep holy the Sabbath day and the Lords day because this is dedicated to the memory of the creation the other to the memory of the resurrection also cap. 8. he saith let servants labour five days but on the Sabbath day and Lords day let them wait on the doctrine that makes to Godliness in the Church In the ancient Church they had a custome not to fast on the Sabbath because it was a day of gladness except on the Sabbath that was before the burial of Christ Ignat ad Philip Tertul. de jejun and therefore Eusebius mentions that Constantine forbade Christians to be summoned to law on the Sabbath no less then on the Lords day because those days were dedicated to holy assemblies and therefore whereas some think from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Sabbaths the Lords day is placed into the room of the Sabbath they are deceived seeing there is no mention hereof by Christ or the Apostles Now when the Christians observed these two days viz. the Sabbath and Lords day they did not do it of any command of God or of the Apostles but by voluntary consent by the power of liberty given to them unless I should add by divine example which is not of little force see Jer. 26.18 Unless we add that the spirit calls the day of worship the Lords day Rev. 1.10 on this day there was a meeting of all that dwelt in the City and Country though he call it Sunday Justin Apol. 2. Q. Whether to these ten commandements as the law of nature may not other commands of the Gospel be refer'd A. Yes to the first we may refer all those commands which forbid the least shew of worship to be given to false Gods 1 John 5.21 and that the true God alone be worshipped John 17.3 1 Cor. 8.6 To the second command we may refer all commands forbidding resemblances of God and the worshipping of God through any mean which himself hath not instituted Matth. 6.24 Ephes 5.5 Phil. 3.19 To the third command we may refer the due sanctification of the name of God Matth. 6.9 and to keep our words in the bounds of yea and nay Matth. 5. â—4 Jam. 5.12 To that of the Sabbath we may refer that certain hope concerning the rest in heaven the taste whereof we have in peace of conscience Heb. 4.9 10 11. To the fifth we may refer all honour due to Princes Rom. 13.1 2 3 6 7. to Masters Col. 3.22 to Husbands Eph. 5.22 to Pastors 1 Tim. 5.17 Heb. 13.17 To the sixth command all wrath and hatred which are the seeds of murthers Matth. 5.22 1 Joh. 3.15 To the seventh command are reckoned all impurities and all divorces without the cause of adultery Matth. 19.9 To the command against theft are refer'd not only those commands which forbid us to hurt the goods of others but that we should profit them Col. 3.25 1 Cor. 12.7 To the ninth is refer'd those commands which caution us against lying and enjoyn us a continual care of truth Eph. 4.24 25. To the tenth are refer'd the commands of quenching inordinate motions Gal. 5.24 Eph. 5.22 23. the baits of which concupiscence are wealth honour
infinite time or perpetuity Psalm 110.2 Gen. 28.15 Psalm 123.2 1 Sam. 15.35 2 Sam. 6.23 Gen. 8.8 Job 27.5 Isai 22.14 First-born the first-born excelled the rest of the Brethren 1. in power and therefore when the Father died it 's supposed the eldest Son ruled in the Family before Governments of Magistracy were set up so Christ was first-born Col. 1.15 Rom. 8 29. 2. The first-born had a double Inheritance Deut. 21.15 16 17. or a double portion in the Inheritance so Christ excelled 1. in his divine nature being begotten of the Father from everlasting Mich. 5.2 2. In his humane nature being conceived of the Holy Ghost and born of a Virgin All Saints are called first-born whose names are writ in Heaven Heb. 12.23 but this will be when they come to Heaven for then they will have Lordship enough and double Inheritance And called his Name Jesus we must refer this to Joseph who according to the Angels command called his Name Jesus which Name was given to him the day that he was circumcised Luke 2.22 And whiles the eight days were accomplished for the circumcising of the Childe they called his Name Jesus CHAP. II. IN this Chapter there are three parts 1. The History of the Wise men and of Herod from v. 10. to v. 12. 2. The Flight of Joseph into Egypt with the Virgin Mary and her Childe Jesus being thereunto warned by God v. 13 14 15. 3. The bloudy Cruelty of Herod in slaying the Infants of Bethlehem v. 16 17 18. 4. The death of Herod with the return of Joseph Mary and the Childe Jesus out of Egypt into Nazareth a City of Galilee v. 19. to the end of the Chapter In this History of the Wise-men we have 1. the Inquisition of the Wise-men v. 1 2. Where is he that is born King of the Jews v. 2. 2. The ground of their Inquiry For we have seen his Star in the East v. 2. 3. The effects of this Inquiry which are three 1. Herod was troubled and all Jerusalem with him v. 3. 2. Herod gathers all the chief Priests and Scribes to inquire where Christ should be born which he found to be in Bethlem v. 4 5 6. 3. Herod's dismission of the Wise-men with a pretence to worship that new King as soon as he knew where he was v 7 8. 4. The satisfaction these Wise-men had to their Question amplified 1. From the Sign which was the Star they saw in the East went before them till it came and stood over the place where the young Childe was 2. From the thing signified They came into the house and saw the young Childe with Mary his Mother 5. Their Gratulation or Thankfulness for this so great Mercy seen in four Particulars 1. In their great Exultation They rejoyced with exceeding joy v. 10. 2. In their Devotion They worshipped him v. 11. 3. In their liberal Contribution in that they opened their Treasures and presented unto him gifts gold frankincense and myrrh v. 11. 4. In their carefull preservation of him whom they found they would not return to carry word to Herod as judging him to pretend hypocritically but returned to their own Country another way v. 12. V. 1. Now when Jesus was born in Bethlem of Judea in the days of Herod the King behold there came wise men from the East to Jerusalem V. 1 Now when Jesus was born in Bethlem of Judea The inquiry of the Wise men is set down first from the place where Christ was born which was Bethlem Judah There were two Bethlems one in the Tribe of Zebulon Jos 19.15 another in the Tribe of Judah called Bethlem Ephrata Micah 5.2 in this was Christ born 1 Because the Prophet Micah had fore-told it 2 Because the place it self might point out unto them the Judge of Israel or the Messias 3 David himself was born there 1 Sam. 17.12 therefore it was fit that the flower of the house of Jesse should ascend and grow where the root was In the days of Herod the King 2 The Wise mens inquisition is set down from the time viz. in the days of Herod the King that is in the time or reign of Herod Ascalonites It was a time of great affliction when even little children suffered enough to make Rachel mourn as she lay in her grave Jer. 31.15 As the Prophesies of him came when the Church was in great distress as Balaams Prophesie when in the Wilderness Numb 24.17 Esaias Prophesie when they were ready to be over-run with two Kings Esa 7.14 Daniels Prophesie when Israel was in captivity Dan. 9.14 15 so himself came when the Church was in great distress Herod the King Who now was old He was a Gentile and a stranger who being now King it appeared that Shiloh was come because the Scepter was departed from Judah Of him Josephus speaks l. 14. cap. 18. Herod was an Edomite betwixt whom and Israel was still enmity Behold came Wisemen from the East 3 From the place they came from the East About this two questions 1 who they were Resp Wisemen this was none of the least of their wisedome that they came to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in Greek hath been taken sometimes for Magicians Acts 8.9 Acts 13.6 but it s a Persian word and signifies as Pareus observes a Wise man and so Maldonate so that as the Philosophers were famous wise men among the Greeks and Brachmans among the Indians and Druides among the French so were the Magi or the Wisemen mentioned here among the Persians Sundry of the ancients have thought these Wise men to be Kings but the Scripture is silent herein For the number of them whether 3. or more the Scripture is silent but they were three at least because the Scripture speaks not in the dual but plural number 2 Whence they came From the East Probably from Persia in the East because both the word Magoi is a Persian word and because they are said to come from the East And because it was the Law of the Persians to worship their Kings and not to go unto them without a gift Others think they came out of Arabia Esa 60.6 All they of Sheba shall come they shall bring gold and incense Also Psal 71.10 The Kings of Sheba and Seba shall bring gifts besides Arabia was nearer to Judaea then Chaldea or Persia besides Arabia abounds with gold frankincense and myrrh So Cor. Lapide Came to Jerusalem These Wise men came a long journey and a dangerous through Arabia through the black Tents of Kedar famous for robberies Psal 120.5 at the worst season of the year These will rise up in judgement against many of us whom coldness of weather distance of place intention of business hinder These Wise men come to Jerusalem they thought the King would be born in the Royal City and therefore they seek him there Sometimes strangers seek after Christ when home-dwellers look not after him Luke 4.25 26 27. Now if you ask when
secret fasting so he will reward thee openly not by way of desert which is onely proper to Christs obedience but he by his Spirit will in the sincere performance of this duty stirre up in thee mortification of the flesh and affliction of the Spirit together with a devout intention in the exercise of repentance and we shall understand this not onely at present but specially at the day of judgement Mean time know God is not a debtor to thee for thou canst deserve nothing at his hand Luk. 17.10 Rom. 11.35 The same way that a reward is given to him that prayes it is given to him that fasts but the reward is promised to him that prayes of grace not of desert Therefore so it is given to him that fasts and that not simply to him that fasts but to him that joyns prayer with his fasting Thus we see how Christ reprehends the Pharises Hypocritical fasting who did institute their fasts as to the outward part of it in imitation of the Fathers and holy people who were wont to sit on the ground and to be covered with sackcloth and ashes which were signes of their true sorrow but to the inward part which was hearty grief for sin and an earnest breathing after reconciliation this the Pharisees altogether omitted From the words thus expounded Observe that Gods people ought as in other duties so in fasting to avoid corruptions and to perform it in a right manner I will open 1 The kindes 2 The manner There 's a twofold fast 1 publick which is when Gods people meet together either to desire pardon for some great sin committed or to turn away judgement as in Jezabels time they met together in respect of a supposed blasphemy so when the men of Ai had smit thirty six men Joshua and the elders of Israel fasted Josh 7.6 7. So the men of Israel having lost two set battles against the men of Benjamin Judg. 20.26 fasted untill the even so when there was a famine coming the Lord calls to the Priests to gather all the people of the land to fasting and prayer Joel 1.14 so when Moab Ammon and Mount Seir came against Jehoshaphat he seeks to God by prayer and fasting 2 Chr. 20.3 2 Private when we humble our selves for some evils lying upon our persons or family So David humbled himself for the child 2 Sam. 12.16 Of this Christ speaks when the bridegroom shall be taken away from them then shall they fast Matth. 9.15 So when in private we humble our selves for some evil lying upon the Church so did Nehemiah cap. 1.4 for the affliction of the Jews And Daniel sought the Lord for the Jews that God would bring them out of their seventy years captivity Dan. 9.3 Sometimes one friend fasts for another so Jobs friends Job 2.12 sometimes for enemies Psal 35.13 And so David fasted for the recovery of the health of his enemies 2 The manner of fasting 1 it must be with preparation to get off the hardness of the heart as in all prayer preparation is to be used before it so much more in this solemn duty Levit. 23.29 32. 2 It must be with humiliation and affliction of Spirit Psal 35.15 Levit. 23.29 Ezra 8.21 3 Removed from hypocrisie Anoint thy head and wash thy face As in the text Thou art not to be proud because thou hast been humbled but to be humbled because thou hast been proud 4 Free from censoriousness of others that fast not when thou fastest Johns Disciples when they fasted censured the Disciples of Christ for their not fasting Mat. 9.14 In the same family one may have cause of fasting when another hath cause of rejoycing 1 Cor. 7.5 5 In performance of reading and expounding the Word Nehem. 9.3 one fourth part of the day was spent in reading the word and opening the same Baruch on the fasting day read the Word of the Lord by Jeremiah Jer. 36.6 Another fourth part of the day they spent in prayer wherein confession of sins was most insisted upon Neh. 9.3 6 In separation of the soul and body from sundry comforts wherewith at other times we do refresh our selves as from stately apparrel the King of Niniveh laid aside his princely robes Jon. 3.6 Such apparrel is fittest at a fast as most shows the abasement of our Spirits onely let it not be affected also then refrain from pleasures which are then both unlawful Esa 58.3 Joel 2.16 The bridegroom then must go forth of his chamber and the bride out of her closet also they are unsutable God complains that when he called to weeping mourning and girding with sackcloth then behold joy and gladness Esa 22.12 13. Yea on a fasting day we are to refrain from the ordinary works of our calling Esa 58.3 Behold in the day of your fast ye exact all your labours Also abstinence from Meat and Drink 2 Sam. 3.35 David did not taste Bread or ought else till the going down of the Sun Onely note this abstinence is so far forth requisite as it helps forward our inward humiliation If the forbearance of food prove an hinderance to humiliation it is not to be used and such as cannot abstain though through weakness they cannot keep a fast yet may they keep a day of humiliation and prayer Onely 1 Beware of a pretended necessity instead of a true for if it be pretended God findes out pretences Prov. 24.12 Doth not he that pondereth the heart consider If it be a real necessity then God will have mercy rather than sacrifice 2 Though thou canst not abstain wholly yet abstain from so much as usual or from food of such a kinde Daniel ate no pleasant bread for three weeks Dan. 10.3 A tanto à toto or à tali in such bodily abstinence we judg our selves unworthy of the creatures 7 Consider the petitions you would commend to God in prayer and the sins you desire to acknowledg and the judgments you desire to have removed and the mercies you desire to obtain and insist especially upon them when the Church would have a blessing upon Paul's Ministry they used fasting Acts 13.2 so for a blessing upon stated Elders prayer and fasting was used Ezra to have a right direction for the people in their coming from Babylon sought God by fasting and prayer Ang. ad Casul Ezra 8.21 in all these fasts they insisted upon the matter in hand When Peter was to encounter at Rome with Simon Magus the Roman Church on the sabbath-Sabbath-day fasted Augustine when he saw his City besieged by the Vandals gave himself to prayer and fasting and died in that Siege as Possidonius mentions 8 Beware that thou turn not thy fast into a matter of penance Persons when they do penance in formal and idolatrous Churches are glad when it is over though they never shew any true repentance so persons are glad when the fasting is over though their hearts have never melted throughout the duty The end of a thing is that for which
indeed Some Physicians are onely expert for some one disease but Christ is for every disease Now for thee who art a patient to Christ 1 Thou must come to him Joh. 6.37 So let thy disease be what it will he will not cast thee off He saves to the uttermost them that come to God by him Heb. 7.25 2 Thou must acknowledge thy disease to him as the patient doth to the Physician 1 Joh. 1.9 If we confess our sins he is faithful and just to forgive them Not but that Christ knows them well enough but he will have thee to be sensible whence thy healing comes As in the blind man Matth. 21.33 who begging mercy of Christ in general had it not but being sensible of his blindness and desiring sight Christ gave it him 3 As it is a good help to the Patient to have a good subordinate confidence in the Physician so it 's requisite if thou come to Christ to place all thy confidence in thy Physician Act. 4.12 as knowing salvation is not in any other V. 13. But go ye and learn what that meaneth I will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Christ brings a second argument from the Scripture to justifie his eating and conversing with sinners Go ye and learn what that meaneth Christ upbraids their ignorance and sends these doctors to school So did he Matth. 12.3.5.19.4.21.16.22.31 I will have mercy and not sacrifice That is 1 not outward ceremonies without inward obedience 2 Not sacrifice in comparison of mercy mercy ought to overweigh sacrifice and sacrifice must give place to mercy Among men when two laws are made which interfere that which tends most to righteousness profit and honesty ought to take place So that Christ shews that all the commands of shunning familiarity with wicked men must be so observed that occasions and opportunities of bringing them into the way of holiness must not be neglected And therefore when that Christ endeavoured to bring back these Publicans who were as so many fugitives from God he was not to be blamed herein So that place 2 Thess 3.15 Count him not as an enemy but admonish him as a brother Lest any man should think that when a man was cast out all coming to him was forbid the Apostle adds they are not to be counted enemies as the Jews counted such but they are to be brotherly admonished When the bond of Church Communion or Christian Communion is dissolved yet there remains a bond of humane nature and the remembrance of former friendship So that Christ by his example and doctrine proposes to the Pharisees to follow mercy as if he should say I had rather have mercy on poor sinners then offer many sacrifices with you and this my practise you may see justified Hos 6.6 Not sacrifice Obj. But did not God command it Answ Yes but God will not have Sacrifice 1 Primarily 1 Sam. 15.22 To obey is better then Sacrifice Psalm 40.8 Sacrifice and Offering thou didst not desire 2 Disorderly he will not have them but in order to Christ 3 Abstractively considered from vvorks of mercy and piety Psal 50.12 13 14. 4 I vvill not have Sacrifice after the offering up of my body for sin 5 I vvill not have Sacrifice as a ransom as Carnal Hypocrites thought to appease God by the vvork vvrought vvhich vvas the great controversie Psal 50.13 asserted by Hypocrites and opposed by the Godly then living Hypocrites alledged Levit. 4.5 c. where Sacrifices vvere to be offered for sins 6 I vvill not have it as the principal vvorship Obs It 's not onely a vvork of mercy to succour persons in their outvvard afflictions but it s also a vvork of mercy to dravv a sinner from his evil vvayes to the true fear of God For I am not come to call the righteous but sinners to repentance Here 's a third Reason whereby Christ defends his action of conversing with sinners to wit his Office of Mediatour I came not to call the righteous but sinners to repentance By Righteous he means Pharisaical self-justiciaries who are drunk with the opinion of their own righteousness by sinners are not meant onely excommunicate persons and such as live a loose and dissolute life but also all men out of Christ Again Christ taxes them that they made no distinction betwixt penitent and impenitent sinners It was always lawfull to keep company with penitent sinners though not with impenitent To conclude persons called by Christ are called to repentance Let no man upon pretence of his interest in Christ live in a state of loosness The grace of God that brings salvation teaches us to deny ungodliness Titus 2.12.13 V. 14. Then came to him the Disciples of John saying Why do we and the Pharisees faste oft but thy Disciples faste not Here are two things considerable 1 A Question moved by the Scribes and Pharisees as the authours and Johns Disciples as the actours which was why they fasted oft but the Disciples of Christ fasted not 2 Christs Answer v. 15. Can the Children of the Bride-chamber faste c. which he backs from three Reasons 1 That they had no cause at present of fasting but of rejoycing he the Bridegroom being with them 2 That though at present they did not faste and mourn yet in a short time they should have cause so to do 3 The Disciples being young Converts the duty of fasting was not so sutable v. 16. and that the Gospel-doctrine was not so sutable to them in regard of their old carnal natures and legal customes v. 16 17. Then came to him the Disciples of John saying Why do we c. Mark saith The Disciples of the Pharisees together with them propound this Question Mark 2.18 Luke saith The Scribes and Pharisees asked him Luke 5.33 The reconciliation is easie the Pharisees by their Disciples stirred up the Disciples of John to ask this Question so that both askt the Question the Pharisees as the authours their Disciples and Johns as the actours the Pharisees were affraid to encounter Christ themselves hence they use Emissaries the Devil hath a notable art in sowing contention Why do we and the Pharisees faste oft but thy Disciples faste not The occasion of this Question was some faste-Faste-day which the Pharisees appointed and kept wherein Christs Disciples did eat and drink by which is not meant a publick Faste which was to be kept by all the members of the Jewish Church and so consequently by Christ seeing he acknowledges himself a member thereof John 4.22 All the Jews upon pain of cutting off were to observe the tenth day of the seventh moneth Levit. 16.29 30 31.23.27 this was their onely prescribed Faste but it was some private Faste to gain glory and praise to the Pharisees Luke 18.12 The Pharisee fasted twice a week But Johns Disciples kept it out of some other end but Christs Disciples did use to eat and drink as at other