is made a spectacle to his foes Ver. 12. And his disciples came and took up his body and buried it and went and told Iesus From the history of Johns buriall Learn 1. That the faithful must not be ashamed at the suffering of the Saints but testifie their respect to the living and to the dead for Iohns disciples came and buried Iohns body 2. When Pastors are cut off men must resort to the chiefe shepherd so much the more at the Disciples of John came to Christ and told him of Iohns death Verse 13. When Iesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him one foot out of the Cities 14. And Iesus went forth and saw a great multitude and was moved with compassion toward them and he healed their 〈◊〉 From the history of Christs departure Learn 1. That Jesus hath reason to depart from the place where any of his servants are slain and others of them are in danger for When he heard this he departed 2. Such as have need of Christ wil find him out and follow after him refusing no travel nor pains to seek him for The people follow him to a desert place 3. Christ is compassionate toward such as seek him and of such as seek he will put none away the needy and sick find health from him for here it is said He was moved with compassion and healed the sick which followed him Ver. 15. And when it was evening his disciples came to him saying This is a desert place and the time is now past send the multitude away that they may go into the villages and buy themselves victuals 16. But Iesus said unto them They need not depart give them to eat 17. And they say unto him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitude to sit down on the grasse took the five loaves and the two fishes and looking up to heaven he blessed and brake and gave the loaves to his disciples and the disciples to the multitude 20. And they did all eat and were filled and they tooke up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men beside women and children Here is the miracle of the loaves occasioned by the Disciples care to have the multitude dismissed timously Doct. 1. It is wisdom to have regard unto peoples infirmity and what they may endure in attendance of divine worship as The Disciples here have a care of the peoples want of food 2. If God cal for extraordinary attendance he wil furnish ability and provide for the bodies of such as prefer the feeding of their soules to the refreshing of their bodies providing they tempt not God herein by neglecting wilfully ordinary means Therefore Jesus saith They need not depart give ye them to eat 3. Where God giveth a call to his servants to feed people they must look to himself for ability and not be discouraged for the little furniture which they conceive they have for here the Disciples have no more but five loaves and two fishes and Christ contenteth himself with them Bring them to me saith he 4. It is good in an ordinary call unto any work to look to ordinary means as the disciples here not apprehending as yet any more then the ordinary do make objection that they have but five loaves and two fishes 5. The Lord will have our weaknesse for his work to beseen to the end his power may the more appear as here the paucity of loaves and fishes must first be seen ere he work the work 6. In working of miracles our Lord did so dispose of all circumstances as might most profit the people and glorifie the Father in whose name and power as being one with the Father he did the work as here He ordereth the people in their places looketh to Heaven and powerfully blesseth their provision that there might be bread and fish enough by his divine operation 7. Christs Ministers shall lose nothing in distributing their gifts unto the feeding of his people for the Disciples after more then five thousand have eaten of their few loaves do take up twelve baskets full a great deal more then they had laid down Ver. 22. And straightway Iesus constrained his disciples to get into a ship and to go before him unto the other side while he sent the multitudes away 23. And when he had sent the multitudes away he went up into a mountain apart to pray and when the evening was come he was there alone 24. But the ship was now in the midst of the sea tossed with waves for the wind was contrary Another miracle tending to shew that as Christ is Lord of the earth and lives of the creatures therein so he is Lord also of the sea and winds wherein he exerciseth his Disciples with a plece of trouble to make them profit in the knowledg of his spirituall Kingdom The reasons of this short dispatch and constraining of the disciples to go to sea without his bodily presence may be seen in Ioh. 6. and Mark 6. Here it is sufficient to learn 1. That we should be sure of an urgent calling before we undertake a hazardous voyage for Iesus constrained his disciples to go into a ship 2. Christ wil not have men diverted from their places and callings under pretence of waiting on him nor to expect to live by miraculous means but to attend upon the ordinary blessing of each mans vocation and therfore he sendeth the multitude away 3. Christ albeit the Son of God yet because he had taken on our nature and the office of Mediator therein upon all occasions of retyring he prayeth and intercedeth with God for his people He went and prayed apart 4. When the Godly are in trouble and under trials the Mediator is praying for their upholding when the disciples go to sea Christ goeth to the Mount to pray 5. Christs Disciples must be in trouble and hazards when others are at ease as here it fareth with these Disciples 6. Albeit men have Christs warrant for their voyage yet are they not exempted from trouble danger therein for here is an instance 7. Men may have fair wheather in the beginning of a work and danger and trouble may be kept back till they be so far ingaged as it is more safe for them to go forward then to return so fareth it here with the Disciples for The storm ariseth when they are in the midst of the sea Ver. 25. And in the fourth watch of the night Iesus went unto them walking on the sea 26. And when the Disciples saw him walking on the sea they were troubled saying it is a spirit and they cryed out for fear 27. But straightway Iesus spake unto them saying Be of good cheer it is I be not afraid Christ doth not stay all night from them
for him neither from God nor Man Doct. 1. Satan by what means he can doth drive hard to have men despairing when they are in extremity as here speaking by his instruments he tempteth Christ. 2. Till Christ had ended the worke of redemption all sort of vexations did run together and by course upon him for now unto all the former exercises in body and soul he must hear his prayer unto the father wrested and mocked he must see himself insulted over as a man smitten and plagued of God and as forsaken of God and man Let us see say they if Elias will come to him Ver. 50. Iesus when he had cried again with a loud voice yeilded up the ghost In this close of Christ his suffering learn 1. That the Son of God according to his man-hood verily died and his soul was separate from his body for He yeilded up the ghost 2. He died not by constraint but willingly for of his own accord He yeelded up his Spirit 3. In dying he was conquerour over death for before death could come at him as a weakling which cannot live any longer Christ being so strong as To cry with a loud voice sets upon death and yeeldeth up the ghost Ver. 51. And behold the vail of the temple was rent in twain from the top to the bottome and the earth did quake and the rocks rent Our Lord being dead as man letteth forth the glory of his God-head more then before in four wonders The first wonder is The vail of the temple or the mid-wal of partition which divided between the Sanctuary and the body of the temple was rent in twain from the top to the bottom wherein Christ gave all men to understand 1. That his death was the fulfilling and the accomplishment of all the Levitical rites and figures of the temple and of all the ceremonies annexed unto it and that now they were to be esteemed as rent and to be done away 2. That now by the Gospel sealed up in his death the way unto heaven was made plain and open 3. That the partition wall between Jew and Gentiles to wit The ceremonial Law which divided them asunder was rent and no more to stand in force The second wonder is The earth did quake wherby the Lord gave men to understand 1. That as he is Lord of heaven which had given testimony unto him by hiding its glory when he is suffering shame so also he is Lord of the earth which now doth tremble before her Lord. 2. That he was to shake the heavens and the Earth by the gospel of his sufferings and of the redemption purchased unto sinners by his sufferings The third wonder is The rocks rent to shew the power of Jesus who could subdue the greatest difficulties and overcome the hardnesse of whatsoever obstinate hearts upon whom he pleaseth to shew his power Ver. 52. And the graves were opened and many bodies of the Saints which slept arose 53. And came out of their graves after his Resurrection and went into the holy city and appeared unto many The fourth wonder is The opening of the graves and the resurrection of many deceased Saints after Christ's resurrection which was done 1. To shew that Christ died and was buried not to remain under the great power of death and the grave but to quicken the dead and to raise them out of their graves and that he neither died nor rose for his own particular but that he might redeem his own from death and give unto them resurrection and life 2. To let us understand that he is the Saviour of all those that believed in him before his Incarnation and were deceased who were to be saved by the Messiah no lesse then of those who believed since and that the former are partakers of the fruit of his death and resurrection no lesse then the later 3. The death of the godly is only a sleep of the body till the morning of the Resurrection come for it is said The bodies of the Saints which slept 4. Resurrection and the rest of the effects of Christ's death and resurrection are benefits only unto the Saints therefore only the bodies of the Saints arose 5. Albeit the great Harvest of Christ's death and resurrection is not to be expected till the day of judgement yet the first fruits of that Harvest are abundantly manifested In that many of the bodies of the Saints arose 6. The resurrection of the Saints dependeth upon the resurrection of Christ who is their Head for He is the first born from the dead The rest who arose unto an immortall life came out of their graves after his resurrection 7. The wonders which our Lord did worke were all able to abide the light and wanted not sufficient witnesses for among the rest these Saints which were raised out of their graves came into Ierusalem and appeared unto many 8. Such as did not believe in Jesus and did not belong unto his election were not worthy to be called to be witnesses of the blessing following upon his death and resurrection it is sufficient that these Saints raised from death did appear to many for they which believe in any measure shall have confirmation abundant that they may believe still more unto them that have it shall be given others are worthy to be despised 9. Albeit a visible Church be very corrupt yet so long as there is a number of true believers in it so long as it hath not gotten a bill of divorcement from God it is to be esteemed of honourably as a Church belonging unto Christ Therefore is Jerusalem here called The holy City Ver. 54. Now when the Centurion and they that were with him watching Iesus saw the earthquake and those things that were done they feared greatly saying Truely this was the Son of God These wonders wanted not their effects for the Captain of the Guard and the Souldiers which were with him were convinced by these wonders that truely Christ was the Son of God Doct. 1. The Lords works as well as his word do the errand for which they are sent for when the wonders were seen the Souldiers were afraid and confessed the Deity of Jesus Christ saying Truly this was the Son of God 2. Profane Souldiers are more easily gained unto Christ then misbelieving Rabbies for we hear thus much of the one but nothing of the other that they were any whit moved 3. Christ's love is such that when sinners are doing him all the dishonour they can he will reveale himselfe unto them and overcome them with free love for here is a Centurion and other Souldiers with him turned Subjects to him and confessours of his Name even when he is hanging dead on the crosse life springeth forth of him to open the eyes of these Souldiers to see his God-head and giveth them courage to confesse it in his deepest humiliation Ver 55. And many women were there beholding afar off which followed Iesus from Galilee ministring unto him
cited giveth evidence Vers. 19. But when Herod was dead behold an Angel of the Lord appeareth in a dream to Ioseph in Egypt 20. Saying Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the yong childes life Now Joseph is called back from Egypt Doct. 1. The Lord doth remember his owne in trouble to comfort them in due season for so soon as Herod dieth the Angel carrieth news 2. The death of Persecutors is the delivery of the persecuted therefore saith the Angel Arise for he is dead that sought the Childes life Vers. 21. And he arose and took the the young child and his mother and came into the land of Israel 22. But when he heard that Archelaus did reign in Iudea in the room of his father Herod he was affraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee Joseph is affraid of Archelaus and is delivered of his fear Doct. 1. No wonder the Children of wicked parents be suspected till their regeneration appear therefore Joseph is affraid of Archelaus Herods Son that he shall be father-like or father-worse 2. When God will comfort a man he removeth one doubt as well as another as this fear is removed by another revelation from heaven 3. The Lords warrant and clear direction doth quiet the mind Therefore Ioseph being warned by the Angel turned aside into Galilee Vers. 23. And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophets He shal be called a Nazarene In Christs abode at Nazareth The Evangelist observeth Gods providence intending therby that he should be called a Nazarite that is one separate from sinners Sundry types of Christ did foresignifie and promise that he should be called indeed a Nazarite or one separate for Joseph is called the Nazarite of his brethren or one separate from his brethren Gen. 29.26 first in regard of the measure of love which his Father bare unto him next he is separate from his brethren in regard they sold him unto the Gentiles and thirdly he is separate in Gods providence from his brethren that he might prepare a place for them and preserve the life of his owne people in Joseph was Christ sore-shadowed and promised to be such a Nazarite separate in all these respects Again in the typicall law of the Nazarite Numb 6. it is foresignified that Christ should be separate from sinners and dedicate unto holinesse dead unto the pomp and pleasure of this world that he should be the ornament and flower of Religion and the true pattern of piety to all the Israel of God Moreover in the type of Samson it is foresignified Iudg. 13.15 That Christ should from his birth be a Nazarite unto God who by his power and sufferings should overcome his enemies and bring delivery to Israel Now Christ his dwelling at Nazareth and his being called a Nazarene from his dwelling was a fit mean to call to mens minde the perfections of the Nazarite in him and to make them see the accomplishment of the foresaid prophesies in him And therefore doth the Evangelist mark the providence of God in directing his dwelling to be in this little town Nazareth whereby occasion might be given to all men to observe and perceive in Christ the fulfilling of the prophecies which foretold that he should be really a Nazarite Doct. Whensoever we hear him called Iesus of Nazareth let us remember that he is that true Nazarite that promised pleasant Plant that Holy One of Israel separate from sinners the true Deliverer of Israel from their enemies who hath broken the bars of death and hell and by his death hath overcome the divell and accomplished everything which in the types were foreshadowed of him CHAP. III. The Evangelist passeth over our Saviours life in private and iâ—ts down how John the Baptist by his Ministry as the forerunner of our Lord doth prepare the way for the receiving of him to vers 13. How Christ by him is baptized and how Christ is magnified from heaven in his entry into his publike office Vers. 1. IN those dayes came Iohn the Baptist preaching in the wildernesse of Iudea WHile Christ is dwelling at Nazareth in Galilee at the time appointed of God John Baptist is sent forth to preach in the wildernesse of Judea that is in the Mure lands and Hilly countrey of Judea John is called the Baptist because he was the first that did baptize herâ—by distinguishing him from John the Apostle Doct. 1. God hath set times wherein he will have every thing which was foretold to come to passe therefore it is said In those dayes to wit of which Isaiah did speak chap. 40 3. while Christ is dwelling at Nazareth this appointed work is done 2. How basely soever the world count of preaching yet is it the onely ordinary way to prepare souls for receiving of Christ Therefore it is said Iohn came preaching 3. It is in Gods choice to send the preachers of the Gospel to what place he will for John is sent to preach in the wildernesse of Judea and not in Jerusalem Vers. 2. And saying Repent ye for the kingdome of heaven is at hand The summe of Johns preaching was to move men to repent because the kingdome of Gods grace offered in the Gospel was now ready to receive the penitent Doct. 1. The Gospel finds men mad and out of their wits in an evill way when it is sent unto them they are men who must return to their wits as the originall of the word repent importeth 2. The end of the preaching of the gospel is to perswade men unto repentance for repent is Johns main scope 3. The grace of God offered in the gospel is in effect the Kingdome of heaven for it opens the way unto it and entreth the man not only in the right but also in the begun possession of the Kingdome of heaven 4. There can be no greater allurement to move a man to change his evill course and turn unto God then the offer made unto the penitent of the Kingdome of grace and glory through Christ for this is the motive which John useth saying Repent for the Kingdome of heaven is near 5. Both ability and exercise of repenting is brought about by the preaching and power of the gospel for to beget both John is sent to preach this doctrine saying Repent for the Kingdom of God is at hand Vers. 3. For this is he that was spoken of by the prophet Esaias saying The voyce of one crying in the wilderness Prepare ye the way of the Lord make his paths straight Johns calling and authority to preach is described to be from heaven according to the prophesie past of him Isay 40.3 Doct. 1. The calling and authority of a preacher is chiefly to be looked unto that he take not this honour to himselfe but be called therto
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
hurt and must be discreetly entertained so doth the scope of the similitudes import 2. When christians are grown up so some strength and have their senses exercised they must be put to answerable paines and exercise in Religion for this is To put new wine in new bottles that both might be preserved 3. If discretion be not used in proportioning the burden of outward exercises of religion unto the capacity and strength of the Disciples both the exercise is lost and the Disciples are hurt for this is the meaning of the hole of the garment is made more the new wine and the old bottle both are lost Ver. 18. While the spake these things unto them behold there came a certain ruler and worshipped him saying My daughter is even now dead but come and lay thine hand upon her and she shall live 19. And Iesus arose and followed him and so did his disciples The dispute is broken off by the coming of a ruler praying that his daughter might be raised from death In the coming of this ruler unto Christ We learn 1. That Christ can find out means in his providence to honour himself in the midst of all controversies and disputations for A certain Ruler a man of place cometh and worshippeth him while he is speaking and so breaketh off the dispute 2. Christ can find an errand for the man whom he will draw unto him as here by a daughters death so by some like trouble on a man or on his family he can draw the Parents unto himself 3. All that come to Christ are not alike strong in faith This ruler of the Synagogue requireth both Christs Presence and the touch of his hand that his daughter may be raised from dead Come saith he and lay thy hand on her 4. Our gentle Lord refuseth no man putteth no man away that come unto him He arose and followed him Ver. 20. And behold a woman which was diseased with an issue of blood twelve yeers came behind him and touched the bâ—mme of his garment 21. For she said within her self If I may but touch his garment I shall be whole While Christ is on his way a sick woman through faith is healed Doct. 1. Poor and rich are alike welcome to Christ for here while he is going with the Ruler he neglecteth not this poor sick man 2. That which doth separate us from the society of the Holy must not separate us from Christ but rather drive us unto him for this woman legally polluted and so separate from the Temple and all clean Persons draweth near Christ to touch him 3. Though all remedies do fail and our evil be of long endurance yet Christ must be run unto for this woman is diseased twelve years yet cometh with hope of help in Christ. 4. Albeit Christ seem to take no notice of us but to be about the helping of others only yet must we take notice of him and draw in to him upon all occasions offered As this woman cometh to Christ in his way to the Rulers house while grace is in dealing we must have our share of it 5. None can come to Christ rightly but such as beleeve to be the better of him and such as come may be perswaded of help by him as this woman assured her self of health If she might but touch his garment Verse 22. But Iesus turned him about and when he saw her he said Daughter be of good comfort thy faith hath made thee whole And the woman was made whole from that houre Christ will not have this work to be hid but brought to light for good use Doct. 1. Though modest soules resolve quietly to creep to heaven unknown of others yet God will have his work in them brought to light for his own glory Therefore Iesus turneth about and draweth her forth before the multitude 2. Faith in Christ gets a sweeter welcome then it can expectâ—â— it may come trembling but shall find joy ere it go as this woman is made whole and is declared to be a Daughter begotten by the word of the Gospel and adopted among Christs children and is comforted and commended for her faith in the midst of her fears 3. Our Lord will not suffer any mean of our devising to take the room from the mean appointed by himselfe Therefore Christ doth not say thy Touching my garment but Thy faith hath made thee whole Ver. 23. And when Iesus came unto the rulers house and saw the minstrels and the people making a noise 24. He said unto them Give place for the maid is not dead but sleepeth And they laughed him to scorne Christ goeth on to the Rulers house and doth not forget his errand Doct. 1. Christ may give grace to another before thee but if thou be seeking him the helping of another shall not hinder thee but help thee rather as the womans healing helped the Rulers faith and so Christ goeth on where he is invited to come 2. Christ will have nothing counted desperate which he takes in hand yea he wil have death it self esteemed but as a sleep in comparison of his divine power nothing is too hard for him in which sense he saith here The Maid is not dead but sleepeth 3. To speak of Christs power to a misbeleever is but a jest Therefore these misbeleevers laughed him to scorne Ver. 25. But when the people were put forth he went in and took her by the hand and the maid arose Verse 26. And the fame thereof went abroad into all lands In the raising of the Damosel and consequent of it Learn 1. That Christ is the life and resurrection and that his power can easily raise the deadâ— for here he took the dead Maid by the hand and she arose 2. The offer of Christs mercy to one should make his name famous among all as here his fame for this One work went abroad in all that land Ver. 27. And when Iesus departed thence two blind men followed him crying and saying Thou son of David have mercy on us In the healing of these two blind men Learn 1. That our Lord wearies not to do good the more he is imployed the more good he worketh When Christ departed from the rulers house Two blind men follow him 2. When others get almes and mercy from Christ it should allure more to come to his deal as these blinde men hearing of many helped by Christ do come and cry Have mercy on us 3. Such as seek good of Christ must look on him as he is described in Scripture as he is the promised Messiah the native King of Israel Son of David say they have mercy on us 4. Such as beleeve to get good of Christ will find a way to follow him and come at him albeit they were blinde for these blinde men follow and cry 5. More persons in the sense of one need may joyn in one fute unto Christ for these two blind men do joyn in one cry saying Have mercy on us
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
but cometh to them in due time Doct. 1. God keepeth back comfort and delivery till it be time as Christ suffereth the disciples to be exercised long and cometh not to them till the fourth watch of the night but then he cometh in due season 2. Christ is Lord of Sea and Land and can make way unto his peopleâ— relief through the most stormy Sea no impediment can â—nder him nor hold him from his disciples society for Christ here cometh walking on the Sea 3. The Lords coming to his own sometimes is fearfull and sometimes destruction is apprehended when delivery is most near as here They cry out for fear 4. Apparitions of spirits in bodily shapeâ— is possible and the truth of it in all ages hath been received as here They say It is a spirit 5. When the Lords disciples are in greatest extremity then useth he to comfort them speedily and to reveal himselfe unto them most kindly as here straightway he cryeth It is I be of good cheer 6. Wheresoever Christ sheweth himselfe present there is no reason to be afraid of any trouble or danger for he is able to deliver his owne in whatsoever strait therefore saith he It is I be not afraid 7. When he speaketh he maketh his word to be discerned by his people and so satisfies them for he maketh his owne know his presence Be of good cheer it is I saith he Ver. 28. And Peter answered him and said Lord if it be thou â—id me come unto thee on the water 29. And he said Come and when Peter was come downe out of the ship â—e walked on the water to go to Iesus Zealous Peter cannot stay till Christ enter the ship and so cometh to be exercised a little Doct. 1. Fervent love hasteth to be at Christ it looketh to no danger but will hazard through fire and water to be at him as here Peters heart fliâ—â—ers to be aâ— the Lord when he seeth him 2. When men mistake the measure of their own strength and gifts they are ready to seek a calling ere it be given them and to enterprise things too hard for them as here Peter saith Lord bid me come unto thee on the water 3. If God give a calling however it seem to be procured a man may relye on it and have reason to believe for assistance in following of it for Peter heareth Christ say Come and presently he casteth himselfe on the sea and his faith for a time upheld him so long as he kept the gripes Vers. 30. But when he saw the wind boisterous he was afraid and beginning to sinke he cryed saying Lord save me The storme continueth and Peter beginneth to fear and doubt and sink Doct. 1. It is not Christs presence but his will and command which maketh a storm calme Christ and trouble may be both present together for notwithstanding Christ is come the wind is boisterous stil. 2. The continuance of the triall of faith bringeth to light the weaknesse of faith for a man may hold out a while who at length may faint as Peter here doth 3. When men look more to the dangers then to God calling them to it no wonder that their faith beâ—brangled for Peter seeth the wind too much and Christ presence too little 4. It is safest to ponder all that faith is to meet with if we can overtake it before we enter in the conflict with difficulties for Peter should have prepared against the wind as well as against the sea and waters 5. Somtimes perill presseth a man more when he is in the dangers then before and a man may seem stout before the experience of the danger who shall prove feeble in it men know not readily their own weaknesse till they be put to a proof Peter doubted nothing to walk on the Sea till now 6. As faith groweth feeble courage and strength and all begin to fail as soon as Peter doubteth he beginneth to sink 7. When our faith groweth weak our prayer should be strong for doubting Peter cryed in prayer 8. Whatsoever be our danger let Christs power be exalted as sufficient to help us as Peter doth saying Lord save me 9. Seen danger and felt weaknesse doth cut off presumption and put faith to rely upon God altogether for now Peter cryeth Lord save me Ver. 31. And immediately Iesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Christ draweth neer quickly and helpeth him Doct. 1. Albeit our Lord be displeased with our sins yet will he not delay to help when need calleth for present relief as here suddenly He stretched forth his hand 2. To doubt where we have warrant to believe is worthy of a reproof therefore saith Christ Why didst thou doubt Christ wil neitheâ— deny that to be faith which is mixt with doubting nor refuse to help the weaknes thereof by gryping by his powerful grace such as do but faintly gripe him by their faith as here he caught Peter and said unto him O thou of little faith Ver. 32. And when they were come into the ship the wind ceased 33. Then they that were in the ship came and worshipped him saying of a truth thou art the Son of God Now the exercise is ended the disciples weaknes and Christs strength is manifested Doct. 1. When the triall is at an end the trouble is at an end Christ and Peter come up into the ship and the wind ceased 2. It is a blessed trouble which endeth in glorifying of Christ and in the increase of knowledg for Now the Disciples come and worship Christ. 3. New experience doth furnish deep impressions of Christs divine power and Godhead for now say they Thou art the Son of God 3. Delivery out of imminent death speaketh more of Gods power to the humble person then the greatest works doth speak unto the secure as the delivery of the Disciples from the raging sea maketh them more sensible of Christs Godhead then the miraculous feeding of five thousand with so few loaves in the wilderness for now it is and not till now that they say Of a truth thou art the Son of God Ver. 34. And when they were gone over they came into the land of Genesaret 35. And when the men of that place had knowledg of him they sent out into all that countrey round about and brought unto him all that were diseased 36. And besought him that they might only touch the hem of his garment and as many as touched were made perfectly whole Now the Lord landeth and goeth to Genâ—saret and healeth the sick Doct. 1. Our Lord goeth ever where he hath an errand and delighting to do good where ever he goeth and as the common Saviour of all sorts of persons in all places doth heal all who in the sense of their need do seek the benefit of him as here all the sick in Genesaret that come to him Are made whole 2. Then have people right
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
56. Among which was Mary Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedees children When the Disciples were fled except John It is observed here that many women waited on and were witnesses of Christs Death Doct. 1. It is usuall with the Lord to shew his power and grace most upon the weak and the despised for here he giveth strength and courage to women to attend his sufferings when men had failed 2. Whatsoever grace the Lord bestoweth upon his own it is so bestowed as their weaknesse in themselves doth usually appear also for these women attend But for fear they behold afar off 3. The power of faith in Christ and love to him is such that it will make these that are weakest in the midst of fear and infirmities to spare no travell nor expences but to hazard if need be their life for him Many even women were there who had followed Iesus from Galilee ministring unto him 4. So acceptable unto Christ are the evidences of Believers love that he will subject himselfe to the standing in need thereof and will receive the fruit of their love and cause to register it for the parties honour and others edification as here he causeth to write down that these women ministred unto him of their means followed him out of Galilee and attended on him at his death The name of some of whom he causeth to be set down to let us see that none of them nor such as they are forgotten Ver. 57. When the even was come there came a rich man of Arimathea named Ioseph who also himself was Iesus disciple 58. he went to Pilate and begged the body of Iesus then Pilate commanded the body to be delivered 59. And when Ioseph had taken the body he wrapped it in a clean linnen cloth 60. And laid it in his own tomb which he had hewn out in the Rock and he rolled a great stone to the door of the Sepulchre and departed 61. And there was Mary Magdalene and the other Mary sitting over against the Sepulchre The manner of our Lords buriall is set down to verse 61. and the securing of the buriall place by the adversaâ—ies to the end Our Lord being dead it was expedient that he should be buried 1. That the type of Jonah and other figures in Scripture should be fulfilled 2. That the truth of his death might be known 3. That his buriall might be as a step lower in humiliation so also a mid passage unto a more glorious resurrection 4. That he might sanctifie our burials and by following death as it were to its den make a way through the grave unto our resurrection and full victory over death and the grave Doct. 1. When shame and sufferings are ended some degrees of glory do begin as God provideth here for an honourable buriall unto Christ after the shame of the crosse is past 2. Grace maketh no difference of rich or poor but sanctifieth riches and poverty to his own for Ioseph of Arimathea is a rich man and a Disciple of Iesus also 3. Love to Christ feareth no inconveniences neither thinketh shame of any service unto Christ for Ioseph goeth boldly unto Pilate and professeth it a favour to have liberty to take care of Christs crucified body 4. Christ both in life and death was a friend to magistracy he will have justice satisfied and order kept in his taking down from the crosse no lesse then in his crucifying he will be taken down at Pilates command 5. God provided for Christs buriall so as it should be known that he verily arose for he is put in A new Tombe hewen out of a rock wherein never man did lie before him 6. As persons are more zealous for Christ so are they more particularly taken notice of by God Therefore these women which did attend him so carefully are specially spoken of 7. Love will never shed with Christ in what condition soever he be and will bestow on him what it may as these holy women do bestow looks upon the place he is put into when they can do no more Vers. 62. Now the next day that followed the day of the preparation the chiefe Priests and Pharisees came together unto Pilate 63. Saying Sir we remember that that deceiver said while he was yet alive After three dayes I will rise again 64. Command therfore that the sepulchre be made sure untill the third day left his disciples come by night and steal him away and say unto the people He is risen from the dead so the last errour shal bee worse then the first 65. Pilate said unto them Ye have a watch go your way make it as sure as ye can 66. So they went and made the sepulchre sure sealing a stone and setting a watch To make the matter of our Lords buriall and resurrection yet more cleare Divine providence makes use of the adversaries malice they think to keep Christ under and to provide against his resurrection by setting a guard about the Sepolchre and sealing of the stone Doct. 1. Christs enemies are vexed about him how to suppresse him as here is to be seen while he is alive and while he is dead they can never be secure enough for fear he shall overcome them when they have him dead they know not how to make the sepulcher sure 2. They make of his words and of his servants words as best serveth their purpose for when hee told them that though they destroyed the Temple of his body yet hee would raise it again the third day they passed by his meaning and made it a matter of his ditty and now they take up his meaning and make advantage of it against him 3. When Christ and his cause is brought low every wicked man wil speak as he pleaseth as here they call the God of truth A deceivâ—r 4. Hypocrites do respect religion only for their own ends and as it may serve their turn They pretended to have great respect to the sabbath that they may have Christ shortly out of the way and now they stand not to pollute the sabbath by making a business to secure his sepulchre 5. Magistrates are in a dangerous condition when the rulers of the church are enemies to Christ they will ever be insnaring them in some one thing or other against Christ as here Pilat is used 6. He that sets not God before his eyes but is given to please men will prove a slave to every mans affection such a man is Pilat who granteth whatsoever Christs enemies doe require 7. Whatsoever power of craftinesse can work for obscuring of Christs glory his enemies will go about it carefully albeit with ill successe as here They seal the grave-stone and set a watch thinking to keep Christ fast in the tomb CHAP. XXVIII In this chapter Christs resurrection is declared by Angels to vers 9. By Christ himself ver 11. by the watch to the priests who do corrupt the watch and make them to
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
verily I say unto you Till heaven and earth passe one jot or one tittle shall in no wise passe from the law till all be fulfilled The second reason of Christs intention not to destroy the Law and the Prophets or the truth of the Old Testament is because the truth of the Doctrine of the Law and the Prophets is more firm and stable then the frame of Heaven and Earth is Doct. Heaven and Earth shall be dissolved rather then the least point of truth compared here to the least letter in the Alphabet to the smallest point serving to the reading of the letters should not be fulfilled for Heaven and earth do continue only till the time that all that which is prophesied in the Scripture to be done before the worlds ending shall be fulfilled therefore saith our Lord Verily I say unto you till Heaven passe one jot of the Law shall in no wise passe c. Vers. 19. Whosoever therefore shall break one of these least commandments and shall teach men so hee shall be called the least in the Kingdome of Heaven But whosoever shall do and teach them the same shall be called great in the Kingdome of Heaven A third reason proving that Christs intention is not to abolish the directing and commanding power of the Law or to suffer the morall Law to be laid aside as not obligatory unto obedience under the gospel is this because his minde is That whosoever he be that shall in his practice reject the yoake of any one of these commandments of the morall Law which men account least of and shall defend his practice teaching that men may without guiltinesse break the same shall be called and accounted of by God as the least that is a man of no place or room in the Kingdome of grace and glory or he shall in no case enter into the Kingdom of Heaven as it is said verse 20. And on the contrary whosoever shall maintain in their practice and doctrine the authority of all the precepts of the morall Law as the rule of mans conversation shall be found true members of the Kingdom of grace and glory and shall be had in estimation with God and his saints Doct. 1. A fore sentence standeth against them who make transgressions to light and veniall as not worthy to be taken notice of or who either give dispensations or take dispensations to transgresse any morall command and no lesse wrath is denounced against them who because Christ hath abolished the covenanâ— of works and the condemnatory power of the Law in favours of his justified and sanctified ones do teach that Christ hath also abolished in favours of them the directive the commanding and obligatory power of the Law for of such and all such Christ hath said Whosoever shall teach men to break the least of these Commandments shall be called the least in the Kingdome of Heaven 2. These men may have great comfort who in their doctrine and example of life do so teach justification by grace or by faith in Jesus without the works of the Law as they do also urge all them who do beleeve and are justified to make conscience of the obedience of every precept in the morall Law even as they love to be saved for of such Christ saith Whosoever shall teach and observe the same shall be called greatest in the Kingdom of Heaven c. Vers. 20. For I say unto you That except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees yâ—â— shall in no case enter into the Kingdome of Heaven A fourth reason of Christs purpose not to abolish the Law is that he doth exclude from the Kingdom of grace and glory all those whose righteousnesse shall not exceed the righteousnesse of the Scribes and Pharisees These Pharisees and Scribes were indeed very painfull and outwardly made great profession of holinesse of life bâ—t the truth is they made conscience of outward obedience only ver 21. and of some commandments only Chap. 15.3 Christ and grace they cared not for therefore their righteousnesse was short But a true christian first studieth to be clad with the righteousnesse of Christ and to have his sins pardoned in Christ and after that hee is justified freely by his grace without the works of the Law he laboureth to give evence of the soundnesse of his Faith by making conscience of obedience as well inwardly as outwardly not unto any one only or some but to all the commandements of the Law studying to make progresse in sanctification all the dayes of his life and so both in regard of imputed righteousness which is of God by faith in Jesus Christ and likewise in regard of inherent righteousnesse manifesting itselfe in the sincere study of a holy conversation before God and man the believers righteousnesse doth far exceed the superficiall righteousnesse of the Pharisees Doct. Except a man study to outstrip the Pharisees and Scribes both in respect of imputed righteousnesse and inherent righteousnesse also he shall not be saved for Christ here saith Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the Kingdome of Heaven Vers. 21. Ye have heard that it was said by them of old times Thou shalt not kill and whosoever shall kill shall be in danger of the judgment A fifth Reason of Christs coming not to destroy but to fulfill the Law is by his shewing the true meaning of the Law and crying down both the false glosses put upon the Law by men and also all vain traditions put in place of the Law and this Christ doth most exactly to the intent he may show how all men by the Law are made guilty and are found worthy of condemnation and had need of a Saviour to ransome them and also by shewing how men being pardoned ought to study unto an upright obedience of the Law in all things and this is indeed to fulfill the Law To this end Christ exponeth sundry commands in the second and first Table and correcteth five or six corrupt glosses put upon the Law by the Jewish Doctors and first in these verses he exponeth the sixth command repeating the common-glosse of the Pharisees received by tradition who esteemed that the command Thou shalt not kill was not broken except by actuall grosse slaughter or murther and if any man should commit man-slaughter then they put him in one of three ranks The first was to be brought before the inferiour Iudges of capitall crimes and to be in danger of their sentence because the murther was not of the grosser sort The second rank was to be brought before the Councell consisting of a greater number appointed as a superiour Judicatory of capitall crimes to fit in greater cities and there to be in danger of their sentence which was to denounce more shamefull and painfall death then the inferiour Judicatory did appoint in case the murther was more hainous The third rank was in case
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