you ask how the righteousness of one can save so many I answer even as the sin of the first Adam could condemn many Ye shall in no case enter into the kingdom of heaven That is into the state of glory because the kingdom of heaven is joyned with the word enter See Matth. 18.3 Matth. 19.23 Joh. 3.5 Acts 14.22 2 Entering into the kingdome of heaven is opposed to hell fire Mark 9.47 48. This name of the kingdome of heaven was never mentioned in the old Testament but onely wrapt up in certain signes shadowes and types And therefore this not entring into the kingdome of heaven is not meant of a Church consisting of Pastor of People as if such persons that practised external or partial righteousness were unworthy to be teachers in the Church but Christ speaks to all his disciples that they look that they have a righteousness both of doctrine and life exceeding Scribes and Pharisees Now Christ doth not show what this more abundant righteousness is because his scope was not here to teach what this righteousness is but onely to convince the Pharisees who were teachers of a false righteousness V. 21. Ye have heard that it was said by them of old time Thou shalt not kill and whosoever shall kill shall be in danger of the judgement Christ proves in speciall to the end of the Chapter that the Pharisees were falsifyers of the law and so retorts the accusation that was by the Pharisees cast upon him upon themselves because either they depraved the words of the law as concerning murder divorce and swearing c. or else coldly expounded it of the letter never looking to the obedience of the heart Ye have heard that it was said by them of old These words are refer'd to the time of Moses 1 Because the word old hath respect unto a long continued oldness Luk. 9.8 19. Act. 15.21 2 Pet. 2.5 Revel 12.9 2 Because the words that Christ recites and mentions are the same that are found in the Law sometimes without addition of any Interpretation as v. 27 31 33 38. So that Christ speaks not onely to them that had spoken to him but to the Disciples and to the multitude and to the imperfections of the Mosaical Law This Covenant of the new Testament much excels that Covenant given on Mount Sinai Gal. 4.24 Heb. 8.6 Christ was the mediator of a better Covenant which was stablished upon better promises But indeed both these interpretations are to be taken for Christ doth oppose himself to the Law of Moses as to the Scribes and supplies the imperfections and defects of them both for the Law of Moses was imperfect and therefore Christ perfected it by the Law of the Gospel Thou shalt not kill Many thought that by this Law onely murther was forbid but Christ teacheth that wrath strokes reproaches and murtherous words the fore-going of murther was forbid And whosoever killeth shall be in danger of judgement That is shall be put to death by the Civil Magistrate Exod. 21.12 14. Levit. 2.17 Numb 34.16 17 18 19.30.33 this was to be done lest the land should be defiled with bloud for though now judgement of life and death was executed by the Romans yet was their manner of judgement known to all and fresh in every mans memory Josephus saith there were seven of these Judges to which there were fourteen Assessors who were mostly of the Levites to these there were one or two supernumeraries which make up three and twenty which the Hebrews generally say was the number Now to speak a little concerning this command of killing there was a two-fold killing 1 Casual when a man meant no harm yet accidentally kil'd a man as by throwing a tyle from an house or an axes head flyes off and kills a man as he was hewing wood in this case the thing being done ignorantly there was a City of refuge Exod. 21.13 Deut. 19.5 6. Numb 35. Such a man was to remain in the City of refuge till the High Priests death and if the avenger of blood took him without that City he might kill him 2 Voluntary when persons have murtherous intentions either by sword pistol club or poyson to take away any mans life so those that hinder conception or procure abortion by potions ignorant Physicians so those who shall desire the death of their parents or friends to have their estate or the death of their husbands or wives or children because they are straitned to maintain them or out of a desire to enlarge their condition so those that shall not feed the poor in some cases when they are in danger of perishing This command is a hedge for the preservation of the life of man 1 This murther is either of the heart as wrath envy hatred c. 2 Of the tongue as to wish evil to our neighbour as to wish him dead or to give him provoking speeches 3 Of the hand This is so much more hainous by how much the person is more near related to us in consanguinity By the Cornelian Law among the Romans such were sowen in a sack and cast into the sea as being unworthy to partake of any of the Elements Nor is the inventor onely but also the shedder of blood guilty Not onely David who contrived Uriahs death but also Joab who was the shedder So not onely Ahab and Jezabel were guilty of Naboths death but also the Judges and Elders of Jezreel and the sons of Belial who witnessed against him were all murtherers 1 Kings 21.8 to verse â—5 Now that murther escapes not without punishment we see not onely in Abimelech who slaying Gideons sons had his brains beat out with a piece of a Milstone Judg. 9. But also in Zachariah the son of Jehojada whose blood was shed by Joas and by his Nobles in which same year came the Syrians with a small Army and slew all the Princes 2 Chron. 24.23 24. and the Servants of the King conspired against him and slew him v. 25. Joab that murdered Abner was put to death by Solomon and Absalom that murdered Amnon was himself slain by Joab Yea the intentional Murder of Haman was punished with the actual destruction of himself and his sons Yea the Jews that murdered Christ his Bloud is yet on them and on their children The old World before the Floud much guilty of Murder as appears Matth. 23 35. in the end the Floud sweeps them away If it be askt whether the Revenger of Bloud may transact with the Murderer for satisfaction I answer He may not Deut. 19.12 If it be asked whether Intercession may be made for a Man-slayer Answ Yes for casual Man-slaughter but not for voluntary Murder If it be askt whether the Magistrate may put any Malefactour to death Ans Yes Gen. 9.6 He that sheddeth mans bloud by man shall his bloud be shed which was a Law of Nature before the Jewish Laws As when the Chirurgion cannot provide for the safety of the whole body without
doth these things shall live by them and live in them Gal. 3.12 Contrarily fail in one point and be under the curse Gal. 3.10 cursed is every one that continueth not in all things that are written in the law to do them A sinner is not justified unless he be condemned viz. by the Law he is not quickned unless he be slain he doth not ascend to heaven unless he descend into hell Luth. Tom. 2.57 Thus no man was ever justified save Adam in his state of innocency and Jesus Christ and the Angels By this righteousness no man living is justified Job 9.20 If I justifie myself my own mouth shall condemn me If I say I am perfect it shall also prove me perverse Also v. 30.31 If I wash my self with snow water and make my hands never so clean yet shalt thou plunge me in the ditch and my own clothes shall abhor me The meaning is if I were the purest man alive and God should call me to his tribunal I must needs condemn my self and whatsoever is near unto me would condemn me Psalm 130.3 If thou Lord shouldest be exeream to mark what is done a miss who might stand Psalm 143.2 Enter not into judgement with thy servant for in thy sight shall no flesh living be justified We are not able to fulfill one branch of any command by reason of indwelling corruption so that I appeal to the conscience of any man whether in the perfectest action that ever he did he durst stand to Gods severe trial thereof much less are we able to fulfill the whole law and therefore cannot hope for righteousness by it as the Prophet saith in another case Esa 28.20 The bed is shorter then that a man can stretch himself on it and the covering narrower then that he can wrap himself in it So say I of mans righteousness We cannot fulfill the whole law and therefore cannot hope for righteousness from it The Law requires a two-fold righteousness 1 Habitual in the inherent holiness of a mans whole person 2 Actual in the exercise of all good works enjoyned by the Law and Gospel and forbearance of the contrary evil works both in the thoughts of the heart words of the mouth and actions of the whole life so that every man in the world incurs damnation by his deeds and therefore cannot remain justified by his habits Nay he is more guilty that having an habit of inherent righteousness produces acts of unrighteousness as we see in the fallen Angels and Adam What man is there can perform these two commands to love God with all the heart and not to covet Yea look upon man in a state of regeneration we shall see weakness in his faith Mark 9.24 sinkings in his hope Psalm 43.5 Why art thou cast down O my soul Esa 64.6 The Prophet doubts not to pronounce of all our righteousnesses which were inherent in our persons compared with the righteousness of God and his law they were as filthy rags Obj. If our best performances be stained Esa 64.6 Why should we perform any good work Answ Though they be stained there is some good in them there is gold in the oar There is so much good that God pardons the ill and accepts the good a sick man must eat to strengthen nature though much of what he eats turns to putrifaction This righteousness of works cannot justify us 1 Because it s not so large as the Law of God so that he that hath the greatest measure of it hath much indwelling corruption 2 Saints ascribe all to the mercy of God in Christ Rom. 5.9 Being justified by his blood we shall be saved from wrath See we are not justified by inherent holiness but by his blood Inherent righteousness is not a cause of our son-ship but onely a consequent of it Gal. 4.6 he sayes not ye are received for sons because the spirit hath stampt upon you inherent holiness but because by and in Christ ye are received for sons ye are indued with the spirit and graces thereof 3 No man in pangs of conscience and agony of death can trust to his own righteousness Psalm 130.3 4. 4 Because the law promises life upon an impossible condition Rom. 10.5 and so leaves the conscience doubtfull and trembling 2 The second righteousness whereby persons stand righteous is the righteousness of Christ which is when God declares men who are wicked and sinners by nature but by grace true believers to be freed and absolved from eternal death and to have right to eternal life for the righteousness of Christ Rom. 8.1 2 3 4. 1 Thes 5.9 When that mercifull father did see us to be opprest with the curse of the Law he sent his son into the world and cast upon him all the sins of all he means the elect saying Be thou Peter that denier Paul that persecutor David that adulterer that sinner that are the apple in Paradice that thief on the cross Luth. Tom. 4.94 Let the Law rule over the Flesh and the Promise sweetly reign in the conscience Now concerning Justification consider 1 The efficient cause 1 Generally the whole Trinity Rom. 3.30 It is one God who shall justifie the Circumcision by Faith and the Uncircumcision through Faith Rom. 4.5 To him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness In particular the Father justifies us pronunciatively because we have imputative Righteousness and his Justice is thereby satisfied for a sinner is not just before God because he is justified but he is therefore justified because he is some way or other just for upon the creatures righteousness the act of God in Justification proceeds For upon the beholding of a righteousness for us the Father justifies us pronunciatively the Son justifies us meritoriously being made unto us of God righteousness 1 Cor. 1.30 Ephes 5.2 The Spirit justifies us by applying unto us Christs satisfaction 1 Cor. 6.11 Ye are justified in the Name of the Lord Jesus and by the Spirit of our God 2 The material cause of our Justification was the Bloud and Death of Christ Matth. 20.28 He gave his Life a Ransom for many Luke 22.20 This Cup is the New Testament in my Bloud Acts 2.28 The whole Church is said to be purchased with the Bloud of Christ Rom. 3.25 Whom God hath set forth to be the Propitiation for our sins through Faith in his Bloud When we teach we do no other thing than that we scatter and divide the virtue of Christs Bloud among the People Luth. in Gen. 49. Col. 1.14 20. In whom we have Redemption through his Bloud and having made peace by the Bloud of his Cross Also v. 22. You that were Enemies hath he reconciled in the body of his flesh through death Heb. 9.12 speaking of the Levitical Priests he saith They entered into the holy place by the bloud of goats but Christ entered into Heaven by his own bloud having obtained eternal Redemption for us yea
this bloudshed and Death of Christ did not onely ransom us from wrath Rom. 5.9 and purchase forgiveness of sins for us Rom. 3.25 but also the same Death purchases Heaven for us Heb. 9.15 He is the Mediatour of the New Testament that by the means of Death they which are called might receive the promise of eternal inheritance Heb. 10.19 Having Brethren boldness to enter into the holiest by the Bloud of Jesus that is into Heaven it self Contrary to those mistaken dictates to wit that Christ his obedience to the Law purchased Heaven for us and that his Death and Sufferings onely ransomed us from Hell 2 The Apostle saith There can be no forgiveness without shedding of Bloud Heb. 9.22 Things figuratively holy were cleansed with the bloud of beasts then things truly holy must be cleansed with better bloud Again Heb. 9.25 26. Once in the end of the world hath he appeared to put away sin by the sacrifice of himself Also Heb. 9.28 Christ was once offered to bear the sins of many When he came to dy he took on him the sins of many that is of all the elect See also Heb. 10.5 A body hast thou prepared me v. 10. By which will we are sanctified through the offering of the body of Christ once for all Also v. 12. This man after he had offered one sacrifice both in kinde and number for sin sat down on the right hand of God Also v. 14. the Apostle gives a Reason why he hath no more offering to make nor no more suffering to endure nor needs no repetition of what is done because with one offering he hath perfected for ever sanctified persons Also v. 19. he shews the price of this purchase to be the Bloud of Jesus having boldness to enter into the holiest by the Bloud of Jesus called also the veil of his flesh v. 20. Also Heb. 13.20 Through the Bloud of the eternal Covenant we are made perfect Christ hath redeemed us that have been baptized from the most grievous sins which we have done by his being crucified upon the Cross and by the purification of water Justin cont Triph. 246. he names this purifying as the outward sign for pag. 177. he saith out of Esaias Wash ye c. He doth not send us into a Bath to wash away our sins which all the water of the Sea cannot but he shews this wholesom washing will follow them that repent that they shall not be washed in the bloud of Goats and Sheep but by faith by the Bloud of Christ and his Death Gal. â— 13 The Apostle shews the manner how we are delivered from the curse of the Law Even by Christs hanging on a Tree and being made a curse for us Ephes 2.16 Christ reconciles Jews and Gentiles unto God in one body by the Cross 1 Peter 1.18 We are not redeemed with corruptible things but with the precious Bloud of Christ as of a Lamb without spot 1 Peter 2.24 Who his own self bare our sins in his own body on the Tree 1 John 1.7 The Bloud of Jesus Christ cleanseth us from all sin Revel 1.5 Hath loved us and washed us from our sins in his own Bloud Revel 5.9 Speaking of Christ he saith Thou wast slain and hast redeemed us to God by thy Bloud out of every kindred and tongue Revel 7.14 John shewing how the Martyrs came to be arrayed in white Robes tells us it was by washing their Robes and making them white in the Bloud of the Lamb. One drop of whose Bloud was more precious than the whole creature Luth. Tom. 4. What means then that new opinion that part of the satisfaction is given by the obedience of Christ in fulfilling the Law Object Rom. 5.18 By the obedience of one shall many be made righteous Answ The Apostle means not the obedience of Christ to the Law but the suffering of Christ whereby he became obedient to the death of the cross Phil. 2.9 Obj. Christ is made unto us righteousness 1 Cor. 1.30 and we are made the righteousness of God in him 2 Cor. 5.21 Answ The Scripture places our righteousness in the death of Christ for the righteousness a Christian hath is forgiveness and covering of sins Rom. 4.7 8. Quest But what use is there of the active obedience of Christ to our redemption Answ Had he not been holy harmless and undefiled he could not have been a fitting Mediator Heb. 7.25 2 To be a patern for us how to walk 1 Joh. 2.6 we must walk as he walked with an as of similitude though not of equality 3 The humane nature of Christ is a creature for Christ is perfect man hence as he was man he owed perfect obedience to the Law Gal. 4.4 Quest If the death of Christ be the material cause of our justification why is it called by the name of righteousness Answ Because it is equivalent to righteousness for it 's all one to the Law-giver if his Law be observed or the penalty for the breach of it suffered now the penalty was death by the consent of the Law-giver either eternal death of us or temporal death of our surety now our sin being condemned in the flesh of Christ Rom. 8.3 the righteousness of the Law is fulfilled in us v. 4 5. 2 Where the nature of a thing is there the name of it may well be but in Christs satisfactory death there is the nature of righteousness to wit a taking away of guilt and filth For herein believers iniquities are forgiven and sin covered Rom. 4.7 8. therefore the name of righteousness may be well given hereto To conclude there is an infinite righteousness in Christ of which we are not capable and there is an inherent personal righteousness to qualifie him for a fit Mediator Heb. 7.25 and there is a righteousness of satisfaction this righteousness consists in forgiveness of sins Col. 1.14 Obj. But Christ suffered many other sufferings besides death inward in his soul as desertion sence of wrath outward in his body as nailing whipping mocking therefore the death of Christ alone was not the sole price Answ I suppose the death of Christ doth comprehend the sufferings of Christ which were in and about his death which in regard of pain and anguish and propinquity unto his death were as parts of the whole Such was Christs heaviness Matth. 26.37 his agony and drops of sweat like blood Luk. 22.44 For those other sufferings Christ endured in the course of his life as hunger thirst flight fasting c. these were not satisfactions to Gods justice for mans sin but onely paterns of patience 1 Because the Scripture affixes our justification and reconciliation not to his sufferings in general but to his suffering of death in special Heb. 2.9 never mentioning his fore-going sufferings of hunger thirst c. in point of justification If the other sufferings of Christ be part of the satisfaction why doth the Apostle still insist on the price of his death and on no other
word According or according to Matthew signifies that the Gospel of Matthew was not another Gospel from the Gospel of Mark Luke and John neither doth it bring another History or Doctrine but onely that there was another Writer or Pen-man and another manner of writing the Gospel is one but it is written of four Evangelists in a fourfold manner order and style IV. The different Relations of these four Evangelists is no way derogatory to the truth of that one Gospel for if all the words were alike and the same the Enemies then of Holiness and of the Gospel might have thought there was a Conspiracy among the Evangelists for to deceive but when they write in a diverse manner though not in a contradictory manner it appears that in the simplicity and sincerity of their hearts they wrote as they were commanded one being appointed by God to handle that which the other passes by nor was there any need of four Pen men had they writ for matter and manner one and the same thing V. Not onely the 4. Evangelists but the Book of the Acts and the Epistles Book of Revelations is called a Testament in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifies a Disposing Appointment or Declaring of a Will Non morientium vâ—luntatem sed viventia pâ—cta Arâ—â— Law or Promise whether it proceed from one or more this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is speech of Christian Doctrine signifies a Covenant yet doth it also signifie a Testament Heb. 9.17 because in it is contained the will of Christ confirmed by his death This Testament is called the New Testament 2 Cor. 3.6 in opposition to the Old saying Who hath made us able Ministers of the New Testament and vers 14. The Vail remains untaken away in reading the Old Testament besides it is called New alluding unto the words of Christ Luke 22.20 This Cup is the New Testament in my Bloud in that Christ established his Doctrine by his Death it 's call'd by the name of New Testament in a word when mention is made of Bloud then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Covenant when it sets forth the freeness of the Promise or Legacy then the word Testament is used also the word Testament is used rather than Law to shew how gently God deals with his People in the times of the Gospel so that if the New Testament at any time he called by the name of Law it 's call'd the Law of Faith Rom. 3.27 or Law of Liberty VI. Concerning the Pen-man Matthew observe we first the time wherein he wrote for which we can have nothing but humane testimony which is as Pareus mentions out of Theophilact and Eusebius that Matthew in Judea first wrote the Gospel in the third year of Caligula which was the ninth year after Christ's Ascension into Heaven and it was the opinion of the Fathers that the Gospels were written in the same order we have them in the Bible the Gospel according to Matthew the ninth year after Christ's Ascension the Gospel of Mark two years after the Gospel of Luke in the fifteenth year after Christ's Ascension and the Gospel of John in the thirty second year after Christ's Ascension as Theophilact noted Secondly concerning the Language wherein Matthew wrote the learned generally declare that he wrote it in the Hebrew Tongue for he abode about eight years in the Countrey of Palestine after Christ's Ascension as it hath been held by the great consent of Antiquity therefore it 's likely the Gospel was written in the Language of that Countrey so Papias Irenaeus and Origen and Eusebius relates out of Pantenus Euseb l. 5. that the Gospel of Matthew written in Hebrew was delivered to the Indians by Bartholomew Hierom remembers this Gospel to be in Hebrew in his time in the Library at Caesarea and at Berea and elsewhere It may very well be thought that that Hebrew Copy which was kept by the Nazarites at Berea and translated by Hierom into other Languages was transcribed out of the original Book writ by Matthew These Nazarites were the true offspring of them who first embraced the Faith in Judea and as they were called Christians because they embraced the Faith of Christ at Antioch so were the Christians of Berea called Nazarens of Jesus of Nazareth vide Grotium And the Syriack Interpreter hath prefixt this Title The Gospel which Matthew declared in Hebrew in the Country of Palestine Lapide cites Athanasius in Synopsi who saith The Gospel of Matthew was writ in the Hebrew dialect and brought forth at Jerusalem and interpreted by James the Brother of the Lord. VII The occasion that moved Matthew to write his Gospel was a Persecution that arose in Judea so that the Saints were in danger to be scattered that therefore they wanting the Teachers of their Faith might not want the Doctrine they intreated Matthew that he would write them a History of the works of Christ that where ever they should be they might have the state of the whole Faith with them Auctor imperfect in Matth. in Prooem Moreover as Maldonate well observes it was necessary the Apostles should commit to writing the History and Doctrine of Christ that their Hearers might not forget what the Apostles had spoken nor might not understand it otherwise than it was spoken and also that they might preach to others absent and to the generations following by the Scripture However solicitations and necessities of Christians moved no doubt Matthew spake no otherwise than he was inspired for that which was written as a Rule of Faith was also inspired 2 Tim. 3.16 All Scripture was given by inspiration of God And the Doctrine of the Apostles is said to be the Foundation of Believers Ephes 2.20 Ye are built upon the Foundation of the Apostles and Prophets The four Evangelists the Acts and the Epistles of Paul c. were of undoubted authority among all Orthodox as Aretius observes To conclude as Chrys in Matth The four Evangelists wrote the Gospel neither at one time nor one place neither helping one another nor counselling one another that there might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest demonstration of this Truth AN EXPOSITION upon the GOSPEL of MATTHEW CHAP. I. VERSE 1. The Book of the Generation of Jesus Christ the Son of Abraham the Son of David c. IN this Chapter are two parts 1. The Genealogy or Generation of Christ from v. 1. to v. 18. 2. The Birth of Christ from v. 18. to the end of the Chapter V. 1. The Book of the Generation of Jesus Christ that is a Catalogue of the Ancestours of Jesus Christ this Pedegree of Christ is reckoned up for these Reasons 1. To difference Jesus Christ from Joshua the Son of Nun who was a Type of Jesus Christ but was not descended from David as Christ was 2. Because when Christ hath two Natures his Divine and Humane Nature the Evangelist onely mentions the Generation