the old church and new to be one in him and the Sacraments of both to have himself for their signification for the Sacrament began as They were eating that is sitting sâ—ill at table and the Supper not closed 2. For the nature of the action it is required there be a Table prepared and Elements ready to be made use of For the first Supper which is our patern was celebrated at the same Table whereat the Passeover was celebrated wherupon there were yet remaining Elements for eating for this much is imported in As they were eating 3. It is requisite also that the Minister of the Gospel and his stock so many of them as may communicate together at one Table at once be assembled together and joyntly set down together for celebration of this holy Feast for so was it in the patern As they were eating they that is Christ as minister and his disciples as the flock 4. The fittest posture of the Communicants in the action of this holy Feasting is social sitting together at the Lords Table for this was the behaviour of the first communicants the Lord began to give the Sacrament As they were eating that is as they yet continued sitting together socially at the Table materials foâ— eating not being removed daâ—ing which time men are said to be eating 5. The Elements of this holy Feast are only bread and wine for Christ took bread and 〈◊〉 cup. 6. The part of the Minister is to take the Elements and by the word of Institution and Prayer to sanctifie separate and appoint them for this holy and sacramental use so much of them and in so far as they shall be imployed by the communicants for Christ blessed the bread blessed the cup and gave thaâ—â—s to the Father 7. The part of the Minister also is to break the bread and give it unto the community of the Communicants with a command unto them in common or in the plural number to take the bread and eat it for Christ brake the bread and gave it to his disciples saying Take ye eat ye 8. It is the part of the Minister to expoâ—e and declare with authority in the Lords Name what this Bread thus blessed thus broken thus given and taken doth signifie exhibit and seal up by Christs appointment unto the beleeving communicant to wit that This bread is Christs body which speech is not to be understood physically nor miraculously but judicially that is to say in the sense that civil judgement maketh the instruments of security of any thing to be called by the name of it and holden in law for it and therfore as the instrumental elements wherby men are infeoff'd in any house or land or rent being orderly given and taken are by the appointment of mens law the very house or land or rent really and truly in law made sure to the receiver for all lawfull and profitable effects before the Barre of civil Justice so this bread thus given and thus taken is by the institution and appointment of divine Ordinance in a judicial sense the very body of Christ suffering judicially and truly or really in divine Law made sure to the receiver for all profitable effects before the Bar of divine Justice and as the instrumental Elements of seising a man in a house or land or rent such as are for example cause a piece of earth or a stone or a staffe or a penny orderly given and taken do signifie exhibit and confirme in law a mans right and title unto such a house or land or rent more strongly then if a man did take the house or land physically in his armes if it were possible So this bread by Divine Ordinance doth signifie exhibit and and confirme the Beleevers right and title unto Christs body as suffering for the beleevers redemption more certainly and surely then if Christs body suffering were physically imbraced by him in his armes if it were possible and therefore as the instrumental elements of civill inseoffment in the termes of humane ordinance and institution are rightly called by the name of the lands disponed so the Sacramentall element of bread is rightly called Christs body disponed in the termes of Divine Ordinance and institution which appointeth hereby right to be given unto us unto Christs body as suffering for our redemption 9. To assure us of ful satisfaction and compleat furniture for eternall life Christ our Lord hath not only taken bread in the Sacrament but also hath instituted a cup that is both meat and drink for certifying us that we shall have compleat nourishment in him commanding the community of the Beleevers or communicants in the plurall number to drink therof for He also took the cup and gave thanks and gave it to them saying Drink ye al of it 10. As it is necessary that the people receive the sacramental bread with the exposition and declaration in the Lords Name of what it giveth them right unto by Divine Institution so it is also necessary that the people receive all of them the Sacramentall Cup with declaration of what it giveth them right unto by Christ's Ordinance for this cup or wine in the cup is my blood saith the Lord to wit Appointed of me judicially to make you truely or really sure of your right unto my death and the blood shed and unto all benefits bought thereof 11. There is a Covenant of Redemption past between the Father and Mediatour Christ wherein Christ was bound to lay down his life by the shedding of his blood to purchase to the Redeemed remission of sins This is impoâ—ted in the words of The blood of the Covenant for the remission of sins shewing that the Son had before promised to pour out his blood for purchasing remission and the Father had granted remission upon this condition 12. Christ did make his Testament before his death and left remission of sins in legacy to his redeemed people namely to believing Communicants This is imported in the words of a Testament for remission of sins 13. Christ did make his Testament two wayes one in typicall promises under the Law before he came in the flesh and so also in types and figures he died as it were and was the Lamb slain from the beginning of the World Again He made his Testament after his Incarnation in plain and clear terms after which he fulfilled the types of his death and actually laid down his life for his Redeemed People This is imported in the words New Testament is my blood shed Presupposing an Old Testament in the blood of typicall lambs and other sacrifices 14. Conforme to this two-fold manner of making of a Testament there was also a two-fold manner of making of a Covenant of Grace between God and the Church in her head Christ one called An Old Covenant before he came of typicall promises painfull and chargeable rites and harder conditions to the externall Beholder another after his Incarnation called A New Covenant of better promises and
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
One eminently carefull of the purity of Gods ordinances hath with others of our Renowned Nobility faithfull Gentrie and Burrows run the hazard of all things in this life and of life it self to purge the land from superstition and Heresie and to give freedome not only to the preaching of the Truth of the Gospel but also unto Pens and Presses for propagation of it What singular Proofes of Integrity and inflexible Constancy your Honour hath given in this great work of uniting these three kingdomes more nearly unto God and among themselves in the matters of Religion it is so well known that I need say nothing but bless God for the raising up of so many precious Sons of Sion to take their Mother by the Hand in the day of her calamity and give thanks to his Majesty for your Lordships in particular ANd as for Your Honour My Lord Mauchlin I could not but joyn your Lordships Name with Your Noble Father in this Dedication partly because you follow up so hard after his foot-steps that your gracious and prudent Behaviour observed by all Beholders hath drawn from your Condesciples in Philosophy a more ample elogy then either your Lordships Modesty or my measure of Commendation of men will suffer me to repeat partly that your Lordship may be thus yet more ingaged to drink in and maintain that Doctrine of Salvation by Christ which giveth the text of his Testament for a Pawn and Pledg of its verity The love and fruitfull Profession whereof that it may bâ— the constant Glory of the House of Loâ—doun is the hearty prayer of Both your Honours affectionate Servant in the LORD DAVID DICKSON To the honest-hearted Reader BEside what I have said in the Epistle Dedicatory I must acquaint thee worthy Reader yet further with my purpose and way in this Piece The speciall intent of the putting forth of it is not onely that measure of edification which thou maist reap by this small Work but also that in satisfying the desire of sundry worthy men of GOD who have â—btâ—stâ—d me to make proof how some other place of Scripture may be fitted for the Churches edification after the mould of the Short Explanation of the Epistle to the Hebrews I may engage them all if it be possible and others also with them who are more able then I am to quicken and prosecute as partners the motion made by me heretofore and now renewed to wit That by the consent of a number of able Workmen dividing the task among them some such brief Explanation of the whole Text of Scripture containing the chief Doctrines in a way accommodate unto the capacity of common people may see the light for the setling of saving Truth in their hearts by the force of divine Faith closing immediatly with the Text of Scripture Then which Work I conceive there can be no one mean after powerful Preaching more forcible for rooting out of Errours and manifesting unto all men the true Religion which wee profess in Brittain and by Covenant are obliged to maintain and propagate according to our power In this Explanation of the Gospel according to Matthew I have laboured to fit the mould so that the deduction of the Doctrines from the Text may be more obvious to the Readers up-taking then it is in the Short Explanation of the Epistle to the Hebrews I have contented my self with some few observations upon each Text which might serve most for the cleering of the place leaving to every Reader as he hath time for Meditation and ability of Gifts to observe what further the Text may afford it being sufficient for my designe that thou find so much clearnesse and sweetnesse in the Lords Word by what I offer to thy taste as may make thee more in love with the daily reading of the Scripture and the Learned and Able may be stirred up to help thee with more Stuffe of this kinde I point ordinarily at some words in the Text for a Ground of the Doctrine proponed from which words if the Doctrines do not immediately arise and formally follow yet from these words such Doctrines may be inferred after some little larger Explication of them as these illate Particles FOR and THEREFORE do at least import The History being all along most part plain I have forborn to trouble thee with large Contents or Analysis or Exposition of words and have insisted onely where some difficulty is and that so long onely as was necessary to give some light hasting in all other places unto the Doctrine and couching in them frequently so much Exposition of the words as I could with clearnesse and brevity of which I have had a speciall care resolving with my self that as larger Commentaries serve onely for them who have Leasure and love to read much so this sort of Writing must be for those onely who for one reason or other must either have something in short or nothing at all If this Mould seem unto thee fit for opening of the sealed Book pray with me that the Lord would fit and stir up a sufficient number of Instruments for hastening forth this wished-for Work unto thy Edification and I will remain Thine to serve thee for CARIST'S cause D. D. Before the Evangel written by MATTHEW a Title is prefixed common to it and all the rest of the Writings of the Apostles and Evangelists which is this THE NEW TESTAMENT Or COVENANT OF OUR LORD AND SAVIOUR JESUS CHRIST THe whole Bible is commonly called by the name of Old and New Testament or Covenant one word signifying both Covenant and Testament as it were A Testamentary Covenant The reason why the holy Scriptures written before and since Christ came are called by the name of Covenant is because the Covenant of Redemption between the Father and the Son for purchasing of salvation and saving graces to the Elect and the Covenant of Grace made with the Church through Christ for application of all purchased graces leading unto salvation are the sum and substâ—nce of the 〈◊〉 Bible The reason why the Scriptures are called also by the name of Testament is because the Son of Goâ— having undertaken to lay down his life which now he hath peâ—foâ—mâ—â— as the Pâ—ce of Redemption and so having made all things belonging to life to be his own by paction he doth by way of Legacy dispone and bequeath unto the children of promise in the holy Scriptures as in a written and sealed Testament whatsoever by his death hee hath purchased unto them that whosoever in the sense of sin and fear of wrath doe flee unto Christ may lay claim unto righteousnesse and eternall life as Heirs of Christ and may seek with confidence not onely to have the first fruits of his conquest in this life but also to have the full possession thereof in the life to come and that as a Legacy left unto them by Christ. But because these heavenly Mysteries are not so cleerly and fully set down in the Writings
the Inward baptism of the spirit I have need saith John to be baptized of thee 4. When Christs excellency and his low dismission of himselfe are compared it is a wonderfull thing to the beholder therefore saieth John by way of wondring Comest thou to me Vers. 15. And Iesus answering said unto him suffer it to be so now for thus it becometh us to fulfill all righteousness Then he suffered him Christ will have John to consider the time of his Lords humiliation and what belonged to them both in regard of their office Doct. 1. Some things were necessary to be done by Christ in the time of his humiliation which otherwise was unbeseeming the dignity of his person Therefore saith Christ suffer it be so now 2. It is a thing both right and comely for each man to do what his calling requireth for It becometh us to fulfill all righteousness saith Christ. 3. When the Lord maketh his will clear unto us we should renounce our wil and follow his whatsoever blind zeal or carnal humility shall speak to the contrary for when John was informed of Christs mind then he suffered him Verse 16. And Iesus when he was baptized went up straightway out of the water and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him As Baptism was the figure of death unto Christ so his speedy coming upon dry land did fitly foreshadow that he could not be holden long of death Therefore it is marked That straight way he went up out of the water Now after his Baptism three wonders do appear The first a vision of the opening of the Heavens towards Christ and to him to shew that as he came down from Heaven so he should return unto it and that Heaven closed against us is made open through him unto these for whom he presented himself upon Baptism The next wonder is The Spirit of God descended like a dove and lighted unto him by this visible sign of his presence shewing that Christ is that meek and gentle One that innocent and harmlesse One that most loving and lovely dove in whom the Holy Spirit hath his constant residence in and through whom alone we are to receive of the gifts of the Spirit and out of his fulness grace for grace of this wonder it is said that he meaning John Baptist saw this to wit in a more speciall manner then the rest of the multitude for this was the sign promised unto John Iohn 1 31 32 33. whereby he should be certified of the person of the true Messiah Ver. 17. And lo a voyce from heaven saying This is my beloved Son in whom I am well pleased Now followeth the third wonder unto the observation wherof we are stirred up by a new Lo or Behold for we are dull to conceive heavenly things 2. Beause we cannot conceive what the Lord doth except he declare his mind by his word A voyce speaketh from Heaven 3. Of this man now baptized and demonstrated by the glory of the opened Heaven shining on him and by the residence of the holy Ghost upon him in the similitude of a dove the Father saith This is my Son to wit my Son properly so called my native and only begotten Son by eternall Generation This is he who from all eternity was with God the Father and was God John 1. 1. and who Heb. 1 2 3. is called The brightness of the Fathers glory and the expresse image of his person 4. The Father testifieth of this person that he is his beloved Son beloved in a singular way as his Native Son Beloved for himselfe and for his proper worth being God and Man in one person 5. God loveth Christ and is well pleased with him as he standeth in our room for as he stood now in his office of the Mediator and surety for us offering himself for us unto death in Baptism the Father was well pleased and satisfied with him as with a perfect ransome for our redemption beside or above which he craved no more but rested so fully contented with the Son and with all these in whose name he did offer himself that he made open proclamation of it from Heaven saying This is my beloved Son in whom I am well pleased The demonstrative particle in the originall twice repeated importeth as much as he is that Son that beloved One by way of Excellency to wit that Son spoken of in Paradise shadowed forth in the sacrifices and other figures of the Law prophesied of by the Prophets and declared by them to be Iehovah our righteousness and waited for by all the Faithfull before his coming as the consolation of Israel namely the consolation of such as were baptized by John for salvation in him and thus we have the glorious mystery of the Trinity most clearly revealed for the eternall Father the first Person by a voyce from heaven speaketh of his eternall Son now incarnate the second Person and the Spirit of God the third Person proceeding from the Father and the Son descendeth in the similitude of a Dove all three thus distinguished remaining One infinite and undivided God blessed for ever Amen By this also we have the covenant of Redemption laid open to us for The Son incarnate offereth here himself Redeemer and suerty for the Elect to be baptized unto death The Father accepteth the offer and declareth himself well pleased in him and so it resteth that wee being unable to pay our debts by our selves or to do any thing of ourselves which may please God or profit our souls betake our selves unto Christ who is surety for all those who come unto him CHAP. IIII. Our Lord prepares himself for his publick Ministry by a conflict with Satan to vers 12. Then returning unto Galilee he taketh up his dwelling at Capernaum and preacheth the Gospel vers 17. calleth four Apostles vers 23. and manifesteth his power in the miraculous manner of relieving all sort of miserable persons Vers. 1. THen was Iesus led up of the spirit into the wildernesse to be tempted of the divel AFter that our Lord is baptized and publickly installed in his office he is moved by the spirit to enter the lifts with Satan and his temptations Doct 1. The experience of temptations is a fit preparation for a profitable discharge of the holy Ministry for this exercise was a sitting of Christ unto his office 2. All men are subject to temptations and no man needeth to be discouraged for them for even Christ our Lord was tempted and that to the end he might conquer Satan who had overcome us and might give us also the victory over him and comfort in all our temptations while wee behold the power of holinesse in him who neither had sin in him nor could be drawn by temptation unto sin 3. Whatsoever exercise we go about especially where hazard and danger appeareth we should be sure to have warrant for our ingaging
any extraordinary proofs of his care towards us when he hath after an ordinary manner provided means for our safety neither should we limit the Lord in any thing for this is the meaning of Thou shalt not tempt the Lord thy God 3. What the Scripture speaks indifferently to all it is to be esteemed as spoken to every singular person and the singular persons are to be accounted as written in the writing of the generallâ— for upon this ground Christ saith It is written Thou shalt not tempt the Lord thy God Because Deut. 6.16 it is written Ye shall not tempt your God 4. Christ as our surety did subject himselfe unto the law and therefore he doth apply the prcepts to himself no less then to us for he saith of himself Thou shalt not tempt the Lord. Ver. 8. Again the Divel taketh him up into an exceeding high mountain and sheweth him all the Kingdomes of the world and the glory of them 9. And saith unto him All these things will I give thee If thou wilt fall down and worship me This is the third temptation whereunto Satan doth make way by shewing the glory of the Kingdomes of the World from a high mountain whence many Towns Castles and fruitfull Fields might be seen as the compend and example of all the kingdomes of the world which have nothing in them but a greater quantity of what may be seen in one place of one Kingdom Doct. 1. Satan will not give over the conflict till he have made triall of all sorts of temptations after the former essayes Satan wil now tempt Christ with the offer of gain and glory All these saith he will I give thee 2. Satan labours to have a man in love with the bait of Riches and Honour ere he utter a temptation and to have the bait speaking ere the temptation speak for before he speaks to Christ He sheweth him all the Kingdomes of the world 3. Satan will make fair offers of what he cannot perform for the saith All these things will I give to thee 4. The children of God may be tempted with the vilest and most blasphemous suggestions that Satan can devise for this uncleane Spirit dare tempt the Son of God to the vilest idolatry and dare say to Christ fall down and worship me 5. When Satan mindes to make a man a slave to sin and to ruine him for ever he will crave but one act of sin as a very small thing and that under hope of great advantage therefore he saith All these things will I give thee if thou wilt fall down and worship me or kneel to me Verse 10. Then saith Iesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve The Lord abhorring the blasphemy of the proud and unclean Spirit rebuketh him and answereth the temptation by Scripture Doct. 1. A bold temptation should have a peremptory answer and that confirmed by Scripture as here Get thee hence c. saith Christ. 2. As well religious service as religious worship is due to God only God will not permit either of them to be given to Saint or Angel or any creature for him only shalt thou serve 3. Whatsoever is the true sense and intent of any passage of Scripture it is to be accounted of as if it were expressly written for because Deut. 6.13 it is said Thou shalt fear the Lord thy God and serve him Christ saith it is written Thou shalt worship the Lord thy God and serve him only Ver. 11. Then the divel leaveth him and behold angels came and ministred unto him Thus our Lord hath overcome Satan in our name and shown to us the way how to fight against and overcome the Adversary Doct. 1. Satan being resisted doth flee for it is written here Then the divel leaveth him 2. The grief and vexation which cometh by temptation shall be recompensed with consolation after the conflict and victory for Angels do come and minister unto Christ after his combate Ver. 12. Now when Iesus had heard that Iohn was cast into prison he departed into Galilee Upon the hearing of John Baptists imprisonment Christ goeth unto Galilee Doct. 1. Faithfull Ministers must resolve for persecution for Iohn Baptist is cast in prison 2. All Preachers of the Gospel are not imprisoned at once for when John is in prison Christ is free 3. Persecution of the Ministers of the Gospel is a forerunner of Christs departing from a land for when word came of Johns imprisonment Christ departed from Judea and went into Galilee Ver. 13. And leaving Nazareth he came and dwelt in Capernaum which is upon the seacoast in the borders of Zabulon and Naphthali 14. That it might be fulfilled which was spoken by Esaias the Prophet saying 15. The land of Zabulon and the land of Naphthali by the way of the sea beyond Iordan Galâ—lee of the Gentiles 16. The people which sate in darkness saw great light and to them which sate in the region and shadow if death light is sprung up Christ being now come into Galilee fleeth from Nazareth to Capernaum Doct. 1. Christ will not be tyed unto any place though he be brought up at Nazareth he will leave it for his own reasons and come and dwell at Capernaum 2. Our Lord in all things had respect to Scripture to fulfill what was foretold in it Even this change of place was made that the Prophesie of Esaiah might be fulfilled by this means In which prophesie to comfort the church against the desolation to be made in the land by the enemy Isaiah doth foretell that in that part of the countrey where the desolation began that is in the land of Zabulon and Nephthali there Christ should begin the consolation of the church in preaching of the gospel and now our Lord performeth this 3. The people that lie in their sins without the saving knowledg of the gospel are indeed in great darkness and under the power of death 4. Whatsoever sin or misery people be under the preaching of the gospel is able to relieve them therefore it is called A great light A light sprung up to them when Christ preacheth the gospel among them Vers. 17. From that time Iesus began to preach and to say Repent for the kingdom of heaven is at hand Christ had preached before in the time of Johns freedome and made moâ— disciples then he Iohn 3.26 but now he begins in this country side and shews himself more powerfull then before Doctr. 1. When his gospel is opposed and his servants persecuted he can let forth his light and power so much the more and can supply the inlack of instruments therefore it is said From that time he began to preach 2. Christs doctrine and the doctrine of his faithfull servants is all one in substance the sum of John Baptists preaching and Christs is all one for both preached in substance Repent for the kingdom of heaven is at hand
calling him Our Father in behalf of all the children on earth for whom and with whom we do pray From the first Petition we are taught that every true Disciple of Christ must have the glorifying of God for his chiefest desire for first and above all must he seek that Gods Name may be hallowed 2. That God must be hallowed as he maketh himself known by his word for it is his Name or Himself as he is named and manifested by his word and ordinances and works and providence which is to be hallowed 3. That he himself must be the procurer of his own glory among men for therfore pray we Hallowed be thy name Ver. 10. Thy Kingdom come thy will be done in earth as it is in heaven From the second petition we are taught that beside the generall Kingdome and government of all things which is alwayes fully in vigour there is a speciall Kingdome of grace wherein God is revealed and acknowledged to be King and Lord over his Saints this Christ cals Thy Kingdom as a peculiar wherein he specially delights 2. That this Kingdom of grace is so come already as it shall be still coming more and more so long as Christs Disciples shall have need to pray that is till the fulness of glory in the second coming of Christ shall be revealed Then shall the Kingdom prayed for fully come 3. That God is he who doth promove bring on and perfect this kingdome Therefore must we say Thy Kingdome come 4. That od will have all his Disciples drawing at his royall and triumphing chariot by their prayers and saying Thy kingdom come From the third Petition we learn 1. That albeit God dwelleth in heaven and doth all his intended will yet men do not obey as they should his commanded wil. Therefore there is need in this respect still to pray Thy will be done 2. That the Saints must renounce obedience to their own will and to Satans will and to the will of men and must submit themselves absolutely to Gods will revealed by word or work saying Not mine but thy will be done 3. That it must be divine power which shall change mens hearts and frame them to the obedience of his will and to this end do we request him to subdue mens wils to his own saying Thy will be done 4. That God hath no work of sanctification to work upon any man but upon these only who are on the earth for they that are in heaven are perfected and else-where there is none whose will the Lord doth sanctifie Therefore do we pray only Thy will be done in earth as it is in heaven 5. Albeit we do not attain unto perfection of Holiness in this life yet we must aim at it long and pray for it for our Lord teacheth us to pray That the will of God may be done iâ— earth as it is in heaven Ver. 11. Give us this day our daily bread From the fourth petition we learn 1. That whatsoever we make use of for our subsistence comprised here under bread must be sanctified unto us by prayer and God must be acknowledged in every meanest matter which concerns our bodily sustentation even to the least morsell of Daily Bread 2. That we live not mainly by bread but by Gods word and his powerfull blessing imported in Giving of bread 3. That how lawfully soever and deservedly at mens hands we get our bread yet in regard Gof od we deserve nothing but must have all of free bounty must beg of him daily to give us our daily bread 4. That we should not be anxious for to morrow nor for great allowance in the world sufficient for the day is the care of it self and we must be content to crave and to receive This day our daily bread 5. That as we pray not for the dead but onely with and for such as have need of Daily bread and are living on earth with us so should we be sensible of their necessities and pray for them as for ourselves saying Give us our bread Vers. 12. And forgive us our debts as we forgive our debters From the fifth Petition learn 1. That none of Christs Disciples are so fully sanctified in this life but sin will be found in them and that there is a necessity lying on us to acknowledg our sins 2. That every day in many things weâ— offend all and must confesse not only sin but sins 3. That howsoever we have right unto remission of sins in Christ Jesus yet we must seek to apply that our right unto our daily faults and beg the use of our right for applying of forgiveness 4. That our sins deserve due punishment even death which is a naturall merit of sin which doth oblige us unto the penalty for therefore sins here are called Debts 5. That the sin being forgiven the vindictive punishment is forgiven also for to the same sense are we directed to say Forgive us our debt and forgive us our sins Where-through it cometh to passe that there is no remission of sin and retaining of vindictive punishment but both the guilt and this sort of punishment are forgiven and taken away together 6. Wrongs done by others unto us do oblige the doers of injury to repair the wrong and so do make them not only debters unto God but also unto us therefore doth our Lord call such as have done wrong unto us Our debters 7. Though publick respects may move us to seek reparations of wrongs in the way of justice yet not only must we renounce private revenge of wrong done unto us but also forgive the same especially when the offender calleth for it at our hand for Christ presupposeth that he who seeks forgiveness of God doth also give forgiveness to men 8. It is an argument to perswade us of forgivenesse from God of our wrongs when we forgive men their wrongs done against us for Christ will have him who saith forgive us our trespasses to say also As we forgave these that trespasse against us Vers. 13. And lead us not into temptation but deliver us from evill For thine is the kingdome and the power and the glory for ever Amen From the sixth petition learn 1. That when our sins are forgiven us we are in perill to be overcome of new again by the tempter Satan of which our weaknesse and Satans power craft and malice we should be so sensible as in fear to be insnared we should pray not to be led in Satans temptations 2. Because we have so oft yeelded unto Satans temptation and of our self we are so prone to be tempted and to be overcome of our own concupiscence that God justly may give us over unto Satans temptation Therefore it is necessary that we should request God not To lead us in his justice into temptation 3. If God for our tryall and further humiliation shall suffer us to be tempted we may with confidence pray and expect that we shall be delivered from that ill
He came unto his country and taught them in their synagogues 3. By the preaching of the Gospel how clearly and convincingly soever it be preached the reprobate and obstinate unbeliever will not profit but at most wil only admire it and let it goâ— he may be convinced by it but wil not be converted When he can object nothing against the doctrine he wil without all reason except against the person of the Preacher or his kindred and his parentage or his outward condition or some such one thing or other to debar himself from believing and obeying the doctrin even as these men did They were astonished and said Whence hath this man this wisdom c. Ver. 57. And they were offended in him But Iesus said unto them A Prophet is not without honour save in his own country and in his own house Christ his extraordinary wisdom should have made them take up his excellency but it turneth contrary Doct. 1. These very things which are inducements unto belief will prove stumbling blocks unto the wicked to hinder them from belief as here is seen 2. Ministers despised by their carnal friends must comfort themselves with the ordinary lot of Godly teachers who of all sorts of men are lest esteemed amongst their own friends acquaintance graceless nature having more enmity against Preachers and instruments of grace then against any other sort of men for so did Christ comfort himself saying A Prophet is not without honour save in his own Country Ver. 58. And he did not many mighty works there because of their unbelief The despising of Christ turneth to the disadvantage of the despiser Doct. 1. Despising of the Ministers prejugeth men of the blessing of the Ministry and misbelief is punished by the Lords hiding his power from the misbeliever fortherfore Christ did not many mighty works among them because of unbelief for as unto the Believer God manifesteth himself so from the misbeliever God doth hide himself CHAP. XIV After the history of Johns beheading to ver 13. The miracle of the loaves and Christs walking on the sea to ver 34. And the healing of the sick in the bounds of Genezareth is set down Ver. 1. AT that time Herod the Tetrarch heard of the fame of Iesus 2. And said unto his servants This is Iohn the Baptist he is risen from the dead and therfore mighty works do shew forth themselves in him Herod heareth of Christ and taketh him to be John Baptist risen from the dead Doct. 1. Whatsoever opposition Christ doth meet with he seeth ever to the spreading of the glory of his own name for here His fame cometh to Herod after Iohn is beheaded 2. God can clear the cause of his Martyrs in the conscience of their persecuters as Herod here counteth John Baptist a man righteous whom God would honour by making him an instrument of mighty works Ver. 3. For Herod had laid hold on Iohn and bound him and put him in prison for Herodias sake his brother Philips wife 4. For Iohn said unto him It is not lawfull for thee to have her 5. And when he would have put him to death he feared the multitude because they counted him as a Prophet By this occasion Johns death which was bypast is here recorded in which history learn 1. Faithful Ministers wil not spare to tel even Kings their sins as John doth here reprove Herod for his incest adultery 2. It is no new thing that Kings great men take it evil to be reproved of their sins and are ready to persecute faithful Preachers for Herod here imprisons Iohn for his free speeches 3. The Lord can make any means serve to keep his servants life so long as he pleaseth as here he maketh the fear of the people a mean of Johns safety for a time 4. Wicked men do not abstain from any sin but for worldly reasons they do nothing for regard to God nothing else did Herod look to but He feared the multitude Verse 6. But when Herods birth-day was kept the daughter of Herodias danced before them and pleased Herod 7. Wherupon he promised with an oath to give her whatsoever she would ask 8. And she being before instructed of her mother saith Give me here Iohn Baptists head in a charger 9. And the king was sorry never theless for the oaths sake and them which sat with him as meat he commanded it to be given her 10. And he sent and beheahed Iohn in the prison 11. And his head was brought in a charger and given to the damsel and she brought it to her mother At last the Lords appointed time cometh and John is beheaded in which history learn 1. When a man hath a mind to an evil work a time shall be found fit for the doing of it as here a time is offered unto Herod 2. A time of carnall feasting is a time fit for plotting and practising against Gods Servants as here Herods birth-day is fit for John Baptists beheading 3. A foolish and gracelesse heart is easily taken with a small delight as Herod is marvellously pleased with a Damsels dancing 4. A foolish delight is able to insnare a man for practising a wicked work as Herods vain delight ingageth him in a rash generall promise and oath and so he is ingaged in the murther of the Lords Servant 5. Such as the Parents are such is the education of their children readily Such mother here such daughter 6. The malice of the wicked against reprovers of their sin is deadly for Iohn Baptists head must passe for his reproof of incest 7. Malicious persons wil prefer the satisfaction of their malice to any thing else for Herodias had rather have Iohns head then half a Kingdome 8. A gracelesse soul may have a wrestling with his lusts ere he commit a sin and may be sorrowfull for carnal reasons to do some wicked deed as Herod here is loath to kill John Naturall conscience may tell a man of sin and vexe him also and yet for no right reasons as The King is sorry to behead Iohn 9. A naturall conscience is not able to resist a temptation though it may restrain a man for a time for Herod though he be sorry yet he yeeldeth 10. A sinner insnared is holden by bands which he might lawfully break as Herod here by a rash oath Neverthelesse for the oaths sake he yeeldeth 11. That which indeed is a mans shame will appear unto a foolish sinner to be his credit and when credit appears it will more prevail with the wicked then either conscience and carnal feâ— Herod here for Their sakes that sate with him at meat doth yeeld that John shall lose his head 12. Gods dearest servants may be taken away by a light occasion after that â—he Lord hath ended his worke by them as here Iohn dyeth at the desire of a wanton Lasse 13. The bodies of the Saints may be abused after death at the pleasure of the persecuters as Iohns head here
tribute money And they brought unto him a peny 20. And he saith unto them Whose is this image and superscription 21. They say unto him Cesars Then saith he unto them Render therfore unto Cesar the things which are Cesars and unto God the things which are Gods By calling for the stamp of the tribute mony and finding by the Im age and superscription of the money that they had by agreement subjected themselves unto Cesar and taken him for their King and stricken coyne for his use he concludeth the question as solved and biddeth them Give unto Cesar that which is Cesars and unto God that which is Gods Hence learn 1. Where a Kingdome hath subjected themselves unto a King and become his Subjects and tributaries it is lawfull to pay tribute unto him Give unto Cesar that which is his 2. Christ is no enemy to Magistrayey nor to civill rulers but teacheth men to give therin their due for Give unto Cesar that which is Cesars saith he and therfore it is reason that magistrates be as carefull that God have what is due to him in Religion and obedience of his commands as he is carefull that their due be given to them 3. Men should so regard Kings and Rulers as they do not mistake God but respect honour and obey him above all Therfore saith he Give unto God that which is Gods Ver. 22. When they had heard these words they marvelled and left him and went their way They find themselves disappointed and with a fruitlesse admiration of Christs wisdom do depart Doct. Christs adversaries in the end will find themselves mistaken in their vain hopes which they have had to ensnare him or his and all that open the mouth against him shal be ashamed as These men marvelled and went away Ver. 23. The same day came unto him the Sadduces which say that there is no resurrection and asked him 24. Saying Master Moses said if a man dye having no children his brother shall marry his wife and raise up seed unto his brother In Christs ran counter with the Sadduces learn 1. Christ will yoke with all his adversaries and will dispute with all Sectaries and confound them new exercises new disputes new contradictions new temptations abide our Lord and his Church for after the Pharisees and Herodians are gone the Sadduces come 2. It is a speciell policy of Satan to multiply his temptations one after another so near in time as he can for The Sadduces came that day 3. Multitudes of sects and schismes is not new nor strange but the just punishment of a corrupt Church not onely Pharisees and Herodians but Sadduces also set on by turn upon our Lord. 4. No errour so monstrous but it will finde Patrons and Followers among them who do not follow Christ for the beastly errour of the mortality of the Soul and denying the Resurrection of the body findeth here Sadduces to professe it Ver. 25. Now there were with us seven brethren and the first when he had married a wife deceased and having no issue left his wife unto his brother 26. Likewise the second also and the third unto the seventh 27. And last of all the woman died also 28. Therefore in the resurrection whose wife shall she be of the seven for they all had her Because that in the resurrection the Sadduces conceived that every man is to return to his wordly estate and condition as wife children and goods and thus do see many absurdities follow as they apprehend upon their own suspicion therefore they reject this article of faith and propound their conceit as an unanswerable doubt unto Christ. Hence learn 1. The conceiving of spirituall things in a fleshly manner is the ground of mistaking the truth and setting up of errours and heresies as appeareth in these Sadduces they apprehend the doctrine of eternall life to be this That the course of this temporary life shall be renewed and made perpetuall 2. No man seemeth wiser in his own eyes then the blindest hereticks do they conceive that Christ himself cannot answer their objections against the truth and this imboldneth these Sadduces to dispute Ver. 29. Iesus answered and said unto them Ye do erre not knowing the Scriptures nor the Power of God 30. For in the resurrection they neither marry nor are given in marriage but are as the angels of God in heaven Christ confuteth them by Scripture Doct. 1. If the Scriptures be not understood and believed it cannot misse but errours will arise for nothing else but this light can prevent or remove errours for They erred not knowing the Scriptures 2. It is necessary for quieting our minds in the truth of Gods Word that we look onely to the promise of God and to his ability to performe all what he hath promised Therefore saith he Ye erre not knowing the Scriptures nor the Power of God 3. After the resurrection we shall be set free from the infirmities whereunto now we are subject and shall neither need meat nor drink nor marriage but shall be upholden immediately of God without means as Angels are and shall be imployed onely in the immediate service of God as the Angels of Heaven are Vers. 31. But as touching the Resurrection of the dead have ye not read that which was spoken unto you by God saying 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Having reproved their errour he confirmeth the true Doctrine by Scripture Hence learn 1. That no sufficient silencing of errour can be till the contrary truth be made clear by Scripture Therefore saith he Have ye not read 2. Whatsoever is said in the Scripture should be taken as spoken unto us and that by God for Have ye not read that which is spoken unto you by God saith he 3. Whatsoever the Scripture doth import by good consequence is to be accounted for Godâ— speech and that which in reading should be so understood as if it were expressed as here Christ reckoneth Concerning the Resurrection have ye not read saith he for the Scripture doth not stand in letters or syllables but in the sense of words and in the truely inferred consequences from thence 4. Whosoever are within the Covenant of Grace whose God the Lord is by Covenant they are sure to live in Heaven with God after this life and to have their bodies raised at last unto immortall life because God is the Saviour and Redeemer not of the soul of his Elect only but also of the body therefore there must be a resurrection of the body for God is not the God of the dead but of the living that is His Covenant to be a mans God will not suffer the man to perish in soul or body but though temporall death overtake the body yet the soul must live and not die but be for ever in a blessed condition with God and the body must not alwayes remaine under
outside of the cup and of the platter but within they are ful of extortion and excesse 26. Thou blind Pharisee cleanse first that which is within the cup and platter that the outside of them may be cleane also The sixth wo is for pretending great holinesse in eating of their meat and not standing with how great iniquity they did conquer and purchase their meat neither how they did abuse their meat in superfluity Doct. 1. Such as get their meat by extortion and use it intemperately unto excesse can never sanctifie their table whatsoever ceremonies they use for the saying Grace at meat by such men is no better then if a man should wash the outside of the cup and platter and eat of the filthinesse of the inside They make clean the outside saith Christ. 2. The way to eat our bread with Gods blessing is to sanctifie our hands in our conquering and our hearts in a wise and moderate using the creatures for a right end and so our feeding shall be sanctified Therfore saith he Cleanse first that which is within the cup. Ver. 27. Wo unto you Scribes and Pharisees hypocrites for ye are like unto whited sepulchres which indeed appear beautifull outward but are within full of dead mens bones and of all uncleannesse 28. Even so ye also outwardly appear righteous unto men but within ye are full of hypocrisie and iniquity A seventh wo for their deceiving of the people with the appearance of holinesse when there were nothing such in them Doct. 1. Hypocrites may carry their wickednesse so faiâ—â— as men may be deceived for they may seem very beautifull outwardly when inwardly they are filthy Like tombs plaistred without and full of rottennesse within 2. God will not be deceived by hypocrites he will find them out and in his time will decipher them to the world and will pour out wrath on them for Wo to you saith Christ. Ver. 29. Wo unto you Scribes and Pharisees hypocrites because ye build the tombs of the Prophets and garnish the sepulchres of the righteous 30. And say If we had been in the dayes of our fathers we would not have been partakers with them in the bloud of the Prophets The eighth wo is for their pretending to honour the Saints departed and in the mean time they were injurious to the living yea they were about to murther Christ himself Doct. 1. The Lords respect is great unto his servants for even after their death he will clear their innocency and holy conversation and make the posterity acknowledg them for such as here To build the Sepulchres of the Prophets 2. The world do love dead Prophets better then the living for the living reprove their sin more particularly then the dead This is it he saith Ye build their sepulchres 3. Such men are grosse hypocrites who pretend to love good men and yet do not love goodness who make protestation of their mind toward righteousness upon condition that they had such means as their Forefathers had yet do make no use of the means which they have themselves who can condemn their fathers faults yet practise the same themselves they are like unto the men who said If we had been in the days of our fathers we would not have been partakers of the blood of the Prophets Ver. 31. Wherefore ye be witnesse unto your selves that ye are children of them which killed the Prophets 32. Fill ye up then the measure of your fathers Christ from the confession of the Pharisees that they were descended of those who slew the Prophets and from their malignant opposing of his Gospel with intention to kill him so soon as they could doth prove them to be every way the children of these who slew the Prophets whereupon he gives up with them and gives them over unto the fulfilling of their malice Doct. 1. Christs enemies shall not want a witnesse of their malicious opposing of him yea from their own words and purposes he shall bring matter of conviction against them their never-dying worm shall breed in their own bosome as Christ saith here Ye are against your selves witnesses 2. Christ will give over desperate enemies to their own malicious disposition and will defie them as here he saith Fill ye up the measure of your fathers 3. There is a measure set to be filled up with the transgressions of the Lords enemies and till this cup be full to the lip they shall be suffered to go on but when this cup is full then the cup of Gods wrath shal be full also and run over upon them to their destruction Therefore saith he Fill ye up the measure that is Go on till you kill me as your fathers did the Prophets 4. Sin haâ—h the own height in Kingdoms and Families whereby Successors do adde unto their predecessors sins before the Kingdom or Family be punished Therefore saith he Fill up the measure of your Fathers Ver. 33. Ye serpents ye generation of vipers how can ye escape the damnation of hell Now he condemns them and threatens them with hell Doct. 1. When the Lord will reckon he will make the wicked know their sin to their face as here he calls these men Serpents generation of vipers 2. It is good that the difficulty of being saved be intimate unto the obstinate if by any means they can be driven to seek salvation Therefore saith he How can ye escape 3. The end of Christs enemies shal be condemnation unto hell for How can ye escape the condemnation of hell saith he Ver. 34. Wherefore behold I send unto you Prophets and wise men and scribes and some of them ye shall kill and crucifie and some of them shall ye scourge in your Synagogues and persecute them from city to city 35. That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of Zacharias the son of Barachias whom ye slew between the temple and the altar He foretelleth them how he as Disposer of all things is to proceed with them and to make up the processe of their condemnation Doct. 1. Our Lord in the face of his enemies avowed himselfe to be God having authority to send out Prophets and to bestow gifts on men Behold saith he I send to you Prophets 2. Our Lord knâ—wâ—th how his servants will be served in every place they come unto and what measure of sufferings each of them wil meet from with the wicked saying Some of them ye shall crucifie 3. The Lords servants albeit they know that sufferings abide them must notwithstanding go on in their message for this is the fore-warning given unto his servants also I send you Prophets and some of them ye shall kill c. 4. They who go on in the course of any sin do subscribe unto the sins of such as before them did follow that sort of sin and justly may be condemned and punished as guilty of the sin of others which they
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
the governour said Why What evill hath he done But they cried out the more saying Let him be crucified The people choose Barrabbas and refuse Christ by their rulers perswasion Doct. 1. Wicked men have a greater hatred against Christ then against the most vitious amongst them as here they ask Barrabbas to be saved and seek that Christ may be destroyed 2. Wo to the people when their leaders are corrupt for then shall they be tempted by wicked counsel and wo unto them yet more if they follow their wicked directions for so might they be led with these cursed Jewes to preserve Barrabbas and destroy Christ. 3. Halfe friendship lake warme affection toward Christ wily-working for him so as men who are Christs adversaries may be pleased also may well shew the righteousnesse of Christs cause but cannot deliver him or his servants from suffering nor exempt the cold-rise friend from sin therfore either must a man be a right down friend plain and frank for Christ or nothing Pilates wiles striving to save Christ and to please the people also do not serve the turn but do rather ensnare him and inrage Christ's adversaries the more for They cryed out the more Let him be crucified Ver. 24. When Pilate saw that he could prevail nothing but that rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Pilat overcome with the temptation of pleasing the People first absolveth Christ and then yeildeth him over to the fury of his adversaries and will have them only to be guilty of his death Doct. 1. He that is not resolute to resist sin upon all hazards will yeild to it at last as Pilat doth here 2. Ignorant men are easily deceived counting themselvs free of such sins as men or inconveniencies from men do presse them unto as Pilat is here for because the people made a tumult he washeth his hands and saith I am innocent of the blood of this just person 3. Whatsoever be the fault of instruments in a wicked deed the prime authours and instigatours have the chief guiltinesse therefore not without ground saith Pilate to the Jews See you to it Ver. 25. Then answered all the people and said His blood be on us and on our children The mad people deluded by their leaders take on them the guilt without fear Doct. The stupidity of a misled conscience is fearfull when it is most deep in guiltinesse it dare defie Gods Justice in the opinion it hath of its owne innocency as here the people answer â—ilate His blood be upon us wherein their mouth doth pronounce their own doom and Wrath is from that time come on them unto this day Ver. 26. Then released he Barrabbas unto them and when he had scourged Iesus he delivered him to be crucified Thus is Jesus absolved from all guiltinesse in himselfe and declared in the face of his Accusers to be a just person and yet is he dealt with as a guilty man scourged and delivered to be crucified wherein we must look up unto the dispensation of a higher Judge who had the sins of the whole Elect in a Roll to charge upon him and now to exact of him above what he had already suffered yet more satisfaction to justice for the full Redemption of his people that so they may behold him as he is to wit the eternall and only begotten Son of God in his humane Nature suffering according to the paction of Redemption past between him and the Father all that Justice could crave for the expiation of our sins and purchase of righteousnesse and life eternall unto us and to this end we must take along with us in all Christ's sufferings 1. The consideration of the worthinesse of the person who is surety suffering for us that he is the Lord God Almighty filling the whole Earth with his Glory the Redeemer and holy One of Israel personally united with our Nature now upon him while he standeth before Pontius Pilate Secondly The consideration of the fearfull and horrible deservings of sin in us which calleth for our everlasting torments with the curse of God upon us Thirdly the consideration of the strictnesse of Divine Justice which will have sin punished condignly and will neither quit the sinner without a ransome nor the Redeemer without full satisfaction and punishment equivalent to the principall Debters deservings Fourthly the consideration of the wonderfull grace of God who is content to take satisfaction unto justice for the sins of men from one man in the name of all those for whom he offereth to satisfie Fifthly the consideration of the unspeakable love of God who giveth his own eternall Son to be the man who shall pay for the rest of the adopted children Sixthly the consideration of the meeknesse and patience of our dear Lord and Saviour Jesus Christ who loved us and gave himselfe for us even to the cursed Death of the crosse yea to be made a curse for us that we might obtain the blessing of righteousnesse and eternall life through him if these considerations go along with us we shall see our selves worthy for ever of the shame and torment which our Lord endured for a short time and we shall see Christ in his deepest humiliation shining gloriously in our eyes our faith shall find food and our sins shall find poison in the sufferings of our Redeemer Doct. 1. Such as think they cannot stand except by the good will of Princes or People whensoever they are put to declare themselves whether they love Christ or the World better will certainly choose to please Princes or People whatsoever may become of Christ as here the People will have Barabbas set free and Christ executed to please their Rulers and Pilate will both release Barabbas and scourge Christ to give unto the People satisfaction 2. It is no wonder that Christ's Servants find hard measure of men at the Bar of Justice for no fault is found in Christ And yet he is scourged and delivered to his Adversaries to be crucified 3. Christ's Servants should resolve after lesser sufferings to endure yet more and at last to suffer death for Christ after suffering of many things is scourged and then delivered to be crucified 4. Our sins deserve to be punished with extremity of pain and torment and with extremity of shame and disgrace for our Redeemer behoved to be scourged and crucified also Ver. 27. Then the Souldiers of the Governour took Iesus into the common Hall and gathered unto him the whole Band of souldiers 28. And they stripped him and put on him a Scarlet Robe 29. And when they had platted a Crown of Thorns they put it upon his Head and a Reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Iews 30. And they spit upon him and took a Reed and smote him on the Head 31. And after
their robbery were not free of mocking the innocent Son of God for one of them did cast the same scoffe in his teeth also Doct. 1. It is no wonder to see the innocency of Christ mocked by rascals for our Lord did suffer cruell mocking by a condemned robber 2. Straits and torments will not tame a reprobate even in the threshold of hell he will blaspheme God without a cause offered as here is to be seen Ver. 45. Now from the sixth hour there was darknesse over all the land unto the ninth hour In the midst of this infirmity of the humane Nature Christ lets forth the Glory of his God-head in shewing himselfe Lord of Heaven and Earth as by other evidences remarked by the rest of the Evangelists so by darkning the whole land at the Noon-tide of the Day for the space of three Houres and drawing as it were the curtain of darknesse over his naked Body while he hung upon the crosse and thus not suffering the creatures to shew their glory where their Maker is suffering the extremity of Shame Doct. Our Lord did not empty himselfe in the dayes of his humiliation but so as he did ever let some spark of his Glory appear to such as believed in him whereby they might discern the Divine Majesty of his Person even in his lowest condition Ver. 46. And about the ninth hour Iesus cried with a loud voice saying Eli Eli lama-sabachthani that is to say My God my God why hast thou forsaken me Our Lord a little before his Death being now under the full weight and burden of the curse due to our sins and finding all sensible consolation from Heaven and Earth withdrawn from his humane Spirit breaketh forth into this heavy representation of his case in the words of Psalm 22. wherein this agony was foretold By which speech we understand that howsoever the humane Nature of the Mediatour kept constantly the same room in Gods estimation and love and could no more be loosed from the incomprehensible-fervent love of God then the Personall Union of the Divine and humane Nature could be dissolved yet was it necessary that it should suffer the punishment of our sins and feel the effects of the wrath and curse of God due to us for sin in as high a degree and measure as should be equivalent to our perpetuall destruction and be found satisfactory to Divine Justice for us and therefore albeit it was impossible that the humane nature could be deserted in regard of Gods love or of sustaining strength or in regard of inherent Holinesse or any other thing else necessarily joyned with the stability of the Hypostaticall Union yet in regard of sensible consolation it was not onely possible but also necessary that for a time it should be deserted and should taste of horrible bitternesse and accompanying such a desertion and this sort of torment and anguish of Spirit could as well consist with the personall Union as the Pain and Torment of Body could consist with it yea as the Personall Union gave way to his death and remained fast till the time of the seperation of His Soul and body so did it also give way to the temporall affliction of his humane Spirit and to this desertion in regard of Felt comfort and yet remained constantly fixed and unmoveable notwithstanding and if any should doubt how Christ his perswasion of the union of the two Natures and of the necessity and profitablenesse of his sufferings could stand with this expression let us consider that no perswasion of whatsoever truth can make holy Nature senslesse of what is destructive of it nor hinder it to expresse how it is naturally affected and what it naturally feeleth and as perswasion of the necessity and profitableness of the searing of a bleeding wound with a hot iron cannot hinder nature to be sensible of the pain or to crie out in the sense thereof so no knowledge or perswasion of the Personall Union of the two Natures in Christ or certainty of the necessity and profitablenesse of his sufferings could reasonably hinder such an expression as this wherein perswasion of love and union with God crieth My God my God and holy nature filled with the sense of wrath due to our sins and destitute of all comfortable feeling of Gods presence for the time crieth forth Why hast thou forsaken me not by way of quarelling but by way of admiring the terriblenesse and abhorring the bitternesse of Divine Wrath now felt to be far surpassing all humane apprehension which could precede the feeling of it Doct. 1. Christ our surety beside all the sufferings which he suffered in his body did suffer also sorrow grief anguish torment and desertion in regard of comfort in his soul for this and other expressions prove so much 2. Our sins deserved that we should have been utterly forsaken of God and it behoved our Redeemer to taste a little of the hell of being forsaken ere we could be redeemed 3. Heavinesse of spirit sense of wrath appearance of being forsaken and want of fel consolation may consist with the Love of God toward a mants person yea and with a mans adoption unto the state of a child of God for here is consisteth with the personall union of the Man-hood of Christ with the Divine Nature 4. Whensoever naturall sense doth misse the consolations of God faith must gripe more straitly unto God as Christ his faith doth here crying My God my God when sense seeth nothing but forsaking Ver. 47. Some of them that stood there when they heard that said This man calleth for Elias This his speech unto God some of the beholders did mock and say of him as much as if he had left God and prayed to Elias Doct. 1. No wonder the griefs and troubles of the souls of Gods children be ridiculous to the World for even the deep anguish of Christ and his prayer to the Father were mocked by some as here we see 2. In common reason it is a just reproach for any man to call upon any other except God only for even profane sinners here do make it a matter of mocking to pray to Elias supposing that Christ had done so This man calleth for Elias say they Ver. 48. And straightway one of them ran and took a spunge and filled it with vineger and put it on a reed and gave him to drink Here in his thirst as was before signified Psal. 69. vineger is given him to drink Doct. No consolation no not so much as a drink of water was yeilded unto our Lord till he paied all our debt but only what could be devised to augment his grief as here They gave him vineger to drink Ver. 49. The rest said Let be let us see whether Elias will come to save him They had wrested his Prayer before as if he had prayed not to God but to Elias now they mock also the falsly supposed Prayer to Elias in this speech importing that there was no help
lie for money vers 16. Christ meeteth with his disciples and authorizeth them to teach and baptize all Nations Ver. 1. IN the end of the Sabbath as it began to dawn towards the first day of the week came Mary Magdalene and the other Mary to see the sepulchre OUr Lord having satisfied Justice for us to the full in his obedience unto the death could not be holden by death but as the Son of God in Power behoved to rise again according to the prediction of the Scriptures that he might give Righteousnesse and Resurrection unto eternall Life to all his Redeemed Ones who do flie unto him for refuge In these two women who are made the first witnesses of his resurrection learn 1. The Power of Love and Faith in that soul which hath found peace of conscience through Christ will not suffer the Believer to be unmindfull of him as appeareth in Mary Magdalene and that other Mary They must know what is become of him They come to see the Sepulchre the third day after his Buriall 2. As any are before others in love to Christ so are they in account in Gods books for this is the third time that Mary Magdalene is honourably made mention of for her love to our Lord. 3. It is wisdome to moderate the expressions of Love and Zeal so as commanded duties be nor neglected for These holy women do observe the Sabbath and come not forth till it he ended Ver. 2. And behold there was a great earthquake for the Angel of the Lord descended from heaven and came and rolled back the stone from the door and sat upon it In the manner of the Lord's Resurrection learn 1. That as our Lords Death was shamefull in suffering the punishment due to our sins so his Resurrection for our Justification was wonderfully glorious for as Heaven sent forth an Angel for his service now so the Earth trembled when he stirred to arise out of it There was a great earthquake and an Angel descended from Heaven 2. Christ will make use of his creatures so as he seeth most fit for his own Glory for some base rascalâ— shall crucifie him honourable Joseph of Arimathea shall bury him an Angel shall roll the stone from the tombe 3. Albeit all the Angels be at our Lords call yet he will make use onely of one or two in a service when one or two â—â— sufficient for his purpose as here one spoken of is abundant to roll away the stone and to be Porter to him at his going out of the Sepulchre one is sufficient to affray and boast all the Priests guard set about the Sepulchre for this one Angel when he had rolled away the stone sat upon it as a Commander Ver. 3. His countenance was like lightning and his raiment white as snow 4. And for fear of him the keepers did shake and became as dead men In the description of the Angel learn 1. That Angels take upon them bodily shapes when their commission to speak to men and to be seen of men requireth so as here this Angels countenance and his garments are observed 2. Great must be the Majesty of our Lord Jesus when his servants countenance is like lightning and his garment white as snow 3. The plots of Christ's adversaries are turned about as engines of war against themselves for these keepers are sent forth to keep Christ within the tombe and now they are made nill they will they witnesses of his resurrection 4. Such as are most stout against Christ shall be most afraid and astonished when he sheweth his Glory for The keepers now do shake and become as dead men Ver. 5. And the Angel answered and said unto the women Fear not ye for I know that ye seek Iesus which was crucified 6. He is not here for he is risen as he said come see the place where the Lord lay The Angel speaketh comfortably to these two women and sheweth them that Christ is risen and commandeth them to carry the news unto the Apostles Doct. 1. By the same means the Lord can terrifie his adversaries and comfort his people those he suffereth to lie still in their terrour these he comforteth Fear not ye saith the Angel unto the women as much as these keepers may look for wrath but Fear not ye 2. Such as are seeking after Jesus may take comfort whatsoever come for upon this ground the Angel saith Fear not I know ye are seeking Iesus 3. We have no reason to be ashamed of Christs crosse when the Angels avow Christ crucified to be the Lord. 4. If God should use Kings and Emperours to be Preachers of Christs crosse and resurrection it should be no disparagement to their high place for this message is worthy of such an Angel as this â—o be messenger and even the Angels do not so much honour the message as they are honoured by it and who is he who thinketh himselfe too good to be a Preacher of the Gospel 5. Christs body after his resurrection retaineth the naturall properties of a body it is in one place and not in another the Scripture knoweth no ubiquity of his body for He is not here saith the Angel he is risen 6. No rest for our faith save in our Lords word if it be once received then other things serve to confirm faith for first He is risen as he said saith the Angel and then biddeth them Come see where the Lord lay 7. It is a sufficient argument to prove that Christs body is not present in a place if sense perceive it not present for the Angel proveth that Christ is not in the Sepulchre by this reason Come see the place where the Lord lay he is not here Ver. 7 And go quickly and tell his Disciples that he is risen from the dead and behold he goeth before you into Galilee there shall ye see him lo I have told you The Angel sendeth away these women to carry joyfull tidings to the scattered Apostles Doc. 1. Albeit women be debarred from the ordinary office of preaching the Gospel yet it may serve them sufficiently for incouragement to believe in Jesus that beside other extraordinary passages of Christ's respect unto them their Sex is honoured with the carrying of the first tidings of the resurrection Go tell his Disciples that he is risen from the dead saith the Angel to the women 2. What concerneth Gods glory and others comfort in the day of griefe should be diligently gone about without delay Go quickly 3. Christ is that good Shepherd who gathereth his people unto him after that the storm of persecution hath scattered them and driven them from him for here he sendeth his Angel to his feeble Disciples to conveen them unto him in Galilee 4. The Lord pitieth the infirmity of his people and appointeth their Assemblies where they may be most secure and safe as here he trusteth his Disciples not at Jerusalem at the first but in their own Countrey Galilee 5. The Lords