Now the Lord discovereth Herods plot and disappointeth him Doct. 1. Wicked men may keep their design against Christ close from the knowledg of men but cannot hide their counsell from God he perceiveth Herods mind perfectly 2. The Lord is watching over the just and will not suffer their honest simplicity to be so far abused by the enemy as ignorantly to betray Christ into his enemies hands therefore he forewarnes these wise men that they should not trust Herod nor to go toward him any more but return home another way 3. Such as beleeve in Christ the longer they follow him the more confirmations of faith they find as here beside all the former God giveth this revelation also unto these wise men and their life also for a prey from the rage of Herod Vers. 13. And when they were departed behold the angel of the Lord appeareath to Ioseph in a dream saying Arise and take the yong child and his mother and flee into Egypt and be thou there untill I bring thee word for Herod will seek the young child to destroy him The wise men are gone now Christ is sent away also Doct. 1. Our Lord was persecuted so soon as he was known in the world he is sought to be slain who came to save men for Herod doth seek to destroy him 2. He who is the ancient of dayes the everlasting Father according to his God-head is called a young child according to his man-head as Isai. 9.6 did foretell for Herod shall seek the young child 3. The Lord will have ordinary means used when they may be had He will save Christ by flight and will do no miracle needlessely therfore Go flee into Egypt saith the Angel 4. It is safe to wait for the Lord in all things and to attend his providence Be thou there till I bring thee word saith the Angel to Joseph Vers. 14. When he arose he took the young child and his Mother by night and departed into Egypt Joseph obeyeth speedily Doct. 1. When our direction is clear our obedience should be speedy and without delay as Joseph being warned ariseth by night and makes for his journey 2. When Christ is known he will be more dear then any thing else for as the child is first in Josephs commission verse 12. to take care for him so in his obedience here the child is before the Mother for it is said He took the child and his mother 3. Any place if God send us there if Christ be in our company is good even Egypt for Ioseph departed into Egypt being sent thither Vers. 15. And was there untill the death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my son That we may see how the prophesie is fulfilled the meaning of the words of Hosea is in effect as if it had been said O church of Israel when thou was in thy infancy I so loved thee that I brought thee out of Egypt as my adopted Son and in thee I called out of Egypt my only begotten Son who as the promised seed of Abraham was in thy loynes and as in thy bondage in Egypt I intended to fore-shadow and signifie the sufferings of my Son and his fleeing out of Canaan into Egypt so also in the calling of thee my adopted Son out of Egypt I intended to fore-shadow and signifie the calling of my only begotten Son out of Egypt that he should perfect the work of redemption in the midst of the land promised unto thee yet notwithstanding of all this thou hast been unthankfull unto me Thus Christs going down to Egypt and bringing back out of it is a fulfilling of the Prophesie and withall this sheweth unto us that in all the Lords work about Israel be had a speciall eye upon the promised seed upon the Messiah who was to come out of that people fore-shadowing somthing of him or accomplishing somthing foresignified of him Therefore it should not seem strange unto us that the Evangelists do apply sundry such speeches of the old Prophets unto Christ who was mainly aimed at and born witnesse unto in the Law and Prophets Ver. 16. Then Herod when he saw that he was mocked of the wise men was exceeding wrath and sent forth and slew all the children that were in Beth-lehem and in all the coasts thereof from two years old and under according to the time which he had diligently enquired of the wise men Now Herod finding himself disappointed bewrayeth his cruell design against Christ. Doct. 1. God turneth the wisdome of his enemies into folly Now Herod did find himself mocked 2. Wicked heads do take it hardly if every instrument whom they imploy and abuse do not serve their base designes for Herod is wroth with the wise men as if they had mocked him 3. Enemies of Christ when fraud doth fail them do fall to open rage now Herod sends forth to slay Christ if he can find him 4. Satan and his instruments do labour to overthrow such as are likest unto Christ if they cannot overtake himself Therefore Herod causeth to slay all the young children in Beth-lehem who were nearest in age unto Christ. 5. Wicked men do not reverence Gods providence in disappointing their wicked purposes but are incensed the more to do mischiefe as Herods course doth shew here Vers. 17. Then was fulfilled that which was spoken by Ieremiah the Prophet saying 18. In Rama was there a voyce heard lamentation and weeping and great mourning Rachel weeping for her children and would not be comforted because they are not The Evangelist applieth to this passage of Gods providence the words of the Prophet Ier. 31.15 Who doth foretell that as the captivity of the ten tribes had once made the state of Israel as it were their moâ—her to morne so should the calamity of Israel make that stâ—â—e to mourn again for the murther of so many children in and about Beth-lehem and yet this comfortlesse sorrow should be swallowed up by the consolations of Christ come into the world as may be seen Ier. 31. comparing vers 15 16. with 10 11 18 22. in the last of these verses the incarnation of the Messiah is pointed at expressly Now this prophesie is here accomplished Rachel indeed here mourneth and no consolation can be sufficient to asswage this sorrow except that consolation only which cometh by the Gospel and by the incarnation of the Son of God Doct. 1. It is a good way for making use of Gods providence to compare events with the predictions of Gods word and to mark where we see accomplishment answerable that we may say with the Evangelist Thus is it fulfilled what the Lord hath spoken 2. The troubles of the Lords people are foreseen and weighed in a ballance and comfort is prapared for them for the weeping of Rachel is foretold of the Lord before it come and consolation is prepared for it in Christ as the place in Ieremiah
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
to be a branch of poor Ruth a Gentile as well as of rich Booz of unlearned persons as well as learned of ignoble and mean persons as wel as Kings yea and of persons blotted with notorious faults as Rachab and Tamar no lesse then of holy Patriarchs and Prophets such as Abraham and Isaac 5. As he hath separated our nature in his own person from all the pollution of his Ancestors here recorded so he can sanctifie our persons and nature how polluted soever our persons have been 6. By summing up the generations from Abraham unto Christ in thrice fourteen he teacheth us that notwithstanding so many notable changes were made in that people especially about the period of each fourteen Generations yet was the promise of the Messias coming and the lineall descent of the blessed seed still keeped on foot till our Lord was born and by this same means he giveth us to understand that in the greatest commotions of kingdomes or commonwealths no promise made to the Church shall be shaken Verse 18. Now the birth of Iesus Christ was on this wise when as his Mother Mary was espoused to Ioseph before they came together she was found with child of the holy Ghost In the second part of the chapter we have five evidences of Christs wonderfull incarnation The first is the Virgin Mary is found with child of the HOLY GHOST wherein these truths offer themselves 1. Albeit Christ as God be eternall and hath no mother yet as he is a man he hath Mary his Mother in her virginity For before they came together she was found with child of the HOLY GHOST 2. This wonderfull conception was no lesse true and reall then any ordinary concepâ—ion could be for by ordinary evidence She is found with childe which was observed by those that did not know that it was of the holy Ghost till afterward 3. We should neither speak nor think of this holy conception without the remembrance of the wonderfull operation of the Holy Spirit for to preveen all unworthy and unbeseeming thoughts of this transcendent mystery no sooner doth the Evangelist make mention of the Virgins being with Child but immediately he subjoyneth of the Holy Ghost To teach us to beware to think any thoughts of this great mystery of Godlinesse the incarnation of the Son of God except by the conduct of the Holy Ghost who must form right thoughts of Christ in our hearts and lead us along through this following history in all saving truth 4. The LORD hath a care of the same and estimation of those in whom he mindes to honour himself for it is provided by God so that the Virgin Mary being with child of the promised Messia shal be espoused to her husband Joseph that no exception could be taken against her by such as did not beleeve the mystery Vers. 19. Then Ioseph her husband being a just man and not willing to make her a publick example was minded to put her away privily The second evidence is Josephs perplexity who being certain of the reall conception of the Virgin and uncertain of the holy Manner of it either because he was not informed by the Virgin how the matter was or because if he was informed he did not fully beleeve he is put to a perplexed deliberation what to do There was on the one hand such evidence of purity and holinesse in the carriage of the blessed Virgin that Joseph could not find a reason in Justice to make her a publick Example and for this part of his resolution he is commended as a just Man On the other hand there was such certainty of her being with child and that the child was not his that he minded to put her away privily Doct. 1. GOD by perplexities can prepare the hearts of his own for a clearer satisfaction in matters of highest concernment for this exercise of Joseph is made a Harbinger to the revelation and satisfaction which afterward he received 2. Our LORDS sufferings began very early even ere he was born when the Virgin Mother cometh under suspicion for his incarnation and cometh under this hazard to be put away privily for his cause 3. No wonder CHRIST have hard entertainment in the world before he be known when even his own according to election do refuse him till he manifest himself to them For Joseph is about to reject the Mother and the child before he knew the mystery Ver. 20. But while he thought on these things behold the Angel of the Lord appeared unto him in a dream saying Ioseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the holy Ghost The third evidence is the Testimony of the Angel revealing the truth to Joseph Doct. 1. No lesse then divine revelation can satisfie a soul in matters concerning Christ Joseph must be taught from Heaven before he be clear about the incarnation of the Son of GOD 2. The Lord can turn the doubts and fears and perplexities of his own into an advantage unto themselves and others also and into a clearer manifestation of his own glory for now the incarnation of the Son of God is more clear to Joseph and to the church that the Lord did reserve the revelation thereof to himselfe then if Joseph had never made question about it 3. The Lord useth to shew himselfe in a necessary nick of time while the Virgin is in hazard to suffer and Joseph about to put her away mean while the Lord interposeth himselfâ— for while he thought of these things the Angel appeared The Angel calling Joseph Son of David doth oblige Joseph to serve the chiefe of all the sons of David the renowned branch and true root also of the house of David for whose cause the posterity of David was kept undestroyed when other families were confounded Then he dischargeth Josephs suspicion which he had of Mary assuring him that that which is conceived of her is of the holy Ghost and this he sayeth not to seclude the operation of the Father and the son whose work is alwayes one with the work of the Holy-Spirit by whom the Father and the Son do work whatsoever they work among the creatures being all three one God as undivided in essence so inseparable in operation But this work is attributed to the holy Ghost to seclude the ordinary way of generation of man and to assure us of the sanctification of the substance of the Virgin assumed by Christ and of the freedom of Christ humane nâ—â—ure both from originall sin and also from all possibility oâ—â—sinning by reason of the personall union of the humane nature with the Divine made by the Holy Ghost 4. As Christ is the Son of David by lineall descent through Mary his Mother so also by law through Joseph his supposed father and father in law who was descended from David for the Angel calleth Joseph Thou Son of David 5. The Lord in due time cleareth
the righteousness of such as suffer in their name and estimation for Christ for Maries chastity is now made manifest from Heaven Fear not to take unto thee Mary thy wise for that which is conceived in her is of the Holy Ghost Verse 21. And she shall bring forth a son and thou shall call his name IESUS for he shall save his people from their sins For the further confirmation of Jâ—seph the Angel sheweth to him how that the conception is of a man child and giveth order to call him after he is born with the reason thereof hereby teaching us these Truths 1. As Christ was really partâ—ker of our flesh and bloud in his conception so Mary his Mother did bring him forth as really and kindly as ever woman bare a child for it is said She shall bring forth a Son The word in the Originall speaketh this plainly 2. The Son of the Virgin Mary is the only true Jesus recommended unto us from heaven to be taken notice of as the true Saviour All who had this name before him were but shadows and types of him at the best for of Christ it is said Thou shalt call His name Iesus for he shall save 3. Natural and civil relations of men and women unto Christ did not take away their obligation and necessity to beleeve in him and to confess him unto salvation as other sinners must do but rather augmented the same for to Joseph it is said Thou shalt call his name Iesus to wit not only as Foster-father giving this name to him but as a Beleever in him and confessor of him avowing him to be the true Saviour because He shall save his people from their sins 4. The Son of Mary Jesus Christ God incarnate purchaseth and giveth salvation by his own proper worth and power for of him it is said absolutely in the strictest sense He himself shall save his people 5. Jesus is not to save every man but only his own people for whose ransome he made paction with the Father in the covenant of redemption for it is said he shall save his own people 6. The Redeemed are no lesse sinners and lost in themselves then others are for it is said He shall save his own people from their sins 7. These things are spoken to Joseph to move him to consecrate himselfe to the service of Jesus whereby we learne that except Christ be known as the Saviour a man cannot heartily do him service nor indure trouble for him Therefore is Joseph instructed to expect salvation from him in saying Thou shalt call his name Iesus for he shall save his people Vers. 22. Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet saying 23. Behold a virgin shall be with child and shall bring forth a son and they shall call his name Immanuel which being interpreted is God with us The fourth Evidence of the incarnation is the manifested accomplishment of the prophesie of Esay 7.14 Wherein the Prophet for the comfort of the church giveth assurance that not only God should save Israel from their enemies whom misbeleeving Ahaz did too much fear but also that the Redeemer of Israel should verily be incarnate and assume humane nature in a wonderfull manner Doct. 1. The mystery of Christs wonderfull conception was not altogether hid from the church under the old Testament for it is here foretold by Esay that a Virgin shall be with child and shall bring forth a Son 2. It was foretold that the child born should be God and Man in one person Immanuel that is God with us God manifested in the flesh God in our nature God reconciling us to himself 3. It was foretold that he should be beleeved on and acknowledged to be God incarnate for it is said They shall call his name Immanuel which is fully seen to be accomplished when this child Jesus is born who is the Saviour of his people from their sins For who except God can redeem and save men who can make the redeemed his own proper and peculiar people except God Who can by his own merit and effectuall power save from sin except God only such a Jesus as is verily God really Immanuel God incarnate the true reconciler of God and Man Ver. 24 Then Ioseph being raised from sleep did as the Angel of the Lâ—â—d had bidden him and took unto him his wife 25. 〈◊〉 knew her not till she had brought forth her first-borne son â—naâ—â—â—â—led his name Iesus Tâ—e 〈◊〉 evidence of Christs holy and wonderfull incarnationâ—â— the quiet faith and ready obedience of Joseph after thaâ—â—â— is now taught of God Doct. 1. From time that a mâ—â—â—bâ— sure of Gods Word and Warrant he should dispute no mâ—re but stop his ear to all carnall reasoning for God having solved Joseph of his doubts and given him assurance that Christ is the promised Saviour he did as the Angel had bidden him 2. A soul that knoweth the worth of Christ will be glad according to its power to do service to him or to any of these who belong unto him for now Joseph as a foster-father taketh home under the shadow of matrimony both Mother and Child 3. When saith beholdeth the Majesty of Jesus it breedeth fear and respect in the Beleever toward him and bringeth all his affections in subjection to him for Joseph understanding that the Virgin is with child that the promised seed is now come to destroy the works of the divell and that the holy one of Israel is now incarnate in the Virgins womb he beareth our LORD at such reverence and so sanctifieth him in his heart that he suffereth the Virgin to remain a Virgin for it is said He knew her not till she had brought forth her first-born Son which is sufficient for evidencing the accomplishment of the prophesie Isaiah 14. CHAPTER II. Christ being born in Beth-lehem is honoured from heaven and earth by the wise mens coming to worship him to vers 12. And by the wonderful disappointing of Herods bloudy plot against him Verse 1. NOw when IESUS was born in Beth-lehem of Iudea in the dayes of Herod the king behold there came wise men from the east to Ierusalem WE hear no more of these wise men but what we collect from Matthew That they were of the Gentiles men of learning and wisdome men of wealth and reputation the circumstances of their coming are set down here They came from the east to Ierusalem when Christ is born in the daies of Herod the king wherein we have these things observable 1. The place of the nativity of Christ well agreeth to the prophesie of Micah 5.2 Jesus is born in Beth-lehem the city of David which is in Judea so called to distinguish it from Beth-lehem in Galilee 2. The time when he should be born agreeth also to the Prophets Gen. 49.10 to wit before or about the time of the Scepters taking altogether from Juda That is before the tribe of Juda
the world about them and withail to perceive loving kindness toward themselves and at length they shall see God face to face perfectly in the Kingdom of Heaven Ver. 9. Blessed are the Peace-makers for they shall be called the children of God The seventh mark of true Disciples is peaceableness whereby Christians study not only to live peacebly with all men but also to procure peace among Men where they live so farr as in them lies Doct. 1. Whosoever do without wronging of truth in love to other mens welfare study to make solid peace wheresoever they have power are truly blessed for Blessed are the Peace-makers 2. They who give evidence of their christian disposition both to maintain and to procure true peace among those with whom they live should be esteemed true christians begotten of God for they shall be called Gods children That is by this mark they are declared of God and should be by men acknowledged for truly regenerate persons in whom the image of God is to be seen shining in their works Ver. 10. Blessed are they which are persecuted for righteousness sake for theirs is the kingdome of heaven The eighth mark of a true Disciple is suffering persecution for righteousness sake Doct. 1. Whosoever in following of Christ are troubled and persecuted by men for doing that which God alloweth and do chuse rather to suffer affliction then to commit sin are indeed blessed for Blessed are they that suffer persecution for righteousness sake 2. Let persecuters do their utmost to rob the godly of all that they have yet they cannot rob them of Heaven for it is said the Kingdom of heaven is theirs that is albeit they were banished out of their native country and utterly spoyled yea killed yet Heaven belongs unto them by Christs conquest and by Gods promise and it shall certainly be given to them for making up all their losses Verse 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake This last Doctrine our Lord applyeth â—nto his new chosen Apostles intimating unto them that they were to be hunted after and persecuted by men as a prey is hunted by dogs unto death Doct. 1. Reviling or speaking any manner of evill against Christs servants is in our Lords estimation persecution for so doth he expound it saying When men revile you and persecute you 2. Christians must beware to give just ground for troubling of themselves for that is not persecution when ill is spoken against men truly justly but when ill is spoken against them fasly and for Christs cause Therefore Christ saith Blessed are ye when they speak ill of you falsly for my sake 3. Notwithstanding of whatsoever persecution the troubled and persecuted servant of Christ doth still remain blessed for Blessed are ye when men persecute you Ver. 12. Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you This commandment is added for a further consolation Doct. 1. Our Lord will not be content that his servants in persecution do carry themselves heavily thus and so as may be but will have them to beare the crosse joyfully he will not have the courage or comfort or countenance of his children beaten down while they bear his glorious crosse but he will have them chearfull for Rejoyce and be exceeding glad saith he 2. Albeit this their suffering cannot merit any thing yet shall it be rewarded graciously Great is your reward saith our Lord. 3. Whatsoever consolation God doth give to his suffering Servants here in this world which indeed is not small for they have more peace and joy in themselves from God and more estimation among the Saints then all their trouble is worthy yet he will not reckon this for a reward till he have them up in heaven for he hath said for Great is your reward in Heaven 4. The light affliction of this life cannot be compared with that which shall be given in heaven therefore he saith Great is your reward 5. Whosoever indureth any trouble were it but so much as evill words for Christs cause he shall be inrolled among the Martyrs and holy Prophets who from the beginning of the world have suffered for righteousnesse this is our Lords reckoning saying For so persecuted they the Prophets which were before you Vers. 13. Ye are the salt of the earth but if the salt have lost his savour wherewith shall it be salted it is thenceforth good for nothing but to be cast out and to be trodden under foot of men Our Lord having armed his Apostles against persecution now he teacheth them their duty and that under divers similitudes and first of Salt Doct. 1. Ministers have need to have their duties told them no lesse then other people therefore Christ speaketh to them saying YE that is Ye my Apostles and Ministers are the Salt of the earth 2. As Salt seasoneth maketh savoury and doth preserve from putrifaction that which otherwise would be unsavoury and ready to rot except it were salted so Ministers should not onely be filled with Grace and Wisedome for their own preservation but also labour by the word preached by admonition by discipline by a holy manner of conversing among the people and by all other means to season earthly men and make them become savoury to God and one to another therefore it is said Ye are the salt of the earth 3. If a Minister either labour not to have graces and induements for his imployment or having them studieth not to be faithfull in his Ministry that he may season his Heareâ—s by the power of the Gospel or if having for a time given a show of something do he cease and fall from the faithfull employment of his Gifts then is he of all men the most usâ—lesse and uâ—profitable both to others and to himself of all men the most loathsome and intolerable burden of the people of God most worthy to be despised of God and men and least of all men to be suffered to bear office and charge in the church of God for so much impoâ—teth our Lords speech comparing him to unsavourâ— salt which hath lost his savour and cannot recover it again and which is good for nothing but to be cast out and trodden under foâ— of men Ver. 14. Ye are the light of the world a city that is set on a hill cannot be hid He sheweth the Ministers duty in another similitude of light Doct. 1. It is true the originall light and fountain of all Light who illuminateth every one that cometh into the world is Christ our Lord himself yet the Ministers are called The light of the world also as instruments to hold out the light because their office is to preach Jesus Christ who is the true light through whom alone delivery from the dark condition of sin and misery that is true righteousnesse and salvation is to be
to our enemies must be approven to God for we are commanded to prove our love to them by dealing with God to give them mercy contrary to their deservings at our hands to this end he saith Blesse them Pray for them and this is a task to exercise our obedience and to prove our sincerity therein Ver. 45. That ye may be the children of your father which is in heaven for he maketh his sun to rise on the evil and on the good and sendeth rain on the just and unjust To perswade us to obey this Command our Lord proponeth five motives The first is because so we may make it appear to others and to our own hearts also that we are the Children of God whose bounty is extended in giving the common use of his gifts unto his evil and unjust enemies Doct. 1. By imitating of the bounty of God we shall grow more and more like to him we shall more and more make it appear that we are renewed unto the image of God therefore saith he That ye may be the children of your Father 2. We should not lightly passe by the common favours of God bestowed upon men as the benefit of the Sun and Rain but must observe the goodness of God therin toward men in making his Sun to rise and his Rain to fall on the unjust Ver. 46. For if ye love them which love you what reward have ye do not even the Publicans the same The second motive is because except your love shall extend it selfe unto your enemies in the obedience of God ye can expect no reward from him Doct. 1. Love refused to our enemies proveth our love bestowed on friends to be no acceptable service to God for If ye love them only which love you what reward have ye to expect for if we love only for love again we do serve our self only and not God and where no service is no reward is A third motive is this the vilest and most odious sinners in the world shall equal you if you do love only such as love you and do not also love your enemies therfore love your enemies Doct. To stand at that measure of love which a wicked man may attain unto is nothing esteemed of by God for If you saith he love only your friends do not even the Publicans the same Ver. 47. And if ye salute your Brethren only what do ye more then others do not even the Publicans so A Fourth motive is there must be more in you then civility couâ—tesie and humanity moving you to give expressions of love only to your friends therefore love also your enemies Doct. 1. There must be more in a christian then can be in these that are not renewed for What do you more then others importeth that we should do more seeing we are born of God better furnished with his spirit more ingaged by special obligation to God then others and therefore must not carry our selves so as it may be said unto us what do you more then others 2. The most hated sinners may equall the holiness of them who make not conscience to have this commanded love unto their enemies in them for Do not the Publicans so importeth so much Ver. 48. Be ye therfore perfect even as your Father which is in heaven is perfect A fifth motive is Gods children must aime at the perfection of all vertues and therefore at the perfection of Love extended to their enemies Doct. 1. Christians are called unto perfection and albeit they cannot fully attain unto it in this life yet must they aime at it to come more and more near unto it for it is said Be you therefore perfect 2. God only is the pattern of perfection to be set before our eyes as he holdeth forth himselfe unto us in his word and in his Son Jesus Christ the expresse image of his Person to be imitate by us therefore it is said Be ye perfect as your heavenly Father is perfect CHAP. VI. Christs Sermon on the Mount goeth on in this chapter wherein he teacheth the right manner of alms Ver. 5. Of prayer Ver. 16. Of fasting Ver. 19. and dischargeth covetuousnesse In all which he sharply taxeth the faults of the Scribes and Pharisees Ver. 1. TAke heed that ye do not your alms before men to be seen of them otherwise you have no reward of your Father which is in heaven COncerning the right manner of giving Almes these Truths are holden forth unto us Doct. 1. Almes or shewing mercy to the Poor is a duty carefully to be gone about for it is said Take heed to your almes 2. The sin of vain glory may easily slide in it self in any work specially in alms giving therefore saith he Take heed you do not your almes to be seen of men 3. If almes be done for obtaining praise of men and not for conscience of a commanded duty God will not take it for service for it is said Otherwise you have no reward of your Father which is in Heaven Ver. 2. Therefore when thou dost thine almes do not sound a trumpet before thee as the hypocrites do in the synagogues and in the streets that they may have glory of men Verily I say unto you they have their reward 3. But when thou dost almes let not thy left hand know what thy right hand doth 4. That thine almes may be in secret and thy Father which seeth in secret himself shall reward thee openly This is the remedy of this ill Doct. 1. We must marke and beware of such faults as we see in others namely such ostentation as the Pharisees used who when they were to give almes proclaimed by sound of Trumpet that the poor should conveen at such a time and place to receive such a mans alms therefore Christ saith Do not sound a Trumpet c. that is Beware of all vain of oftentation 2. When men in doing good look more to mens praise then how to please God the vain praise of men whether they obtain it or misse of it is all the fruit which they shall have of their work for Verily they have their reward they need look for no more 3. Each other sinner do seek darknesse and lurking holes to hide their sin but Church and Market and the most open conventions are the choise places for acting of the sin of hypocrisie as here in the Synagogues and in the streets 4. All Hypocrites are vainly glorious Hypocrisie and vain glory go together for Hypocrites saith he Do that they may have glory of men 5. We should not suffer our selves to take notice what we give in almes nor should we esteem much of it as if there were any worth in our alms let be to seek praise of men for this is the way Not to let the left hand know what the right hand doth otherwise no man can be ignorant of what he doth deliberatly no man can give almes but the poor who receive the almes must know of it
of him but as he is directed therefore he would have the work found to be divine by the Priest before it should be known that it was his work for his own greater glory therfore saith he See thou tell no man 3. That Christ would have the ceremoniall law kept so long as the time thereof indured saying Offer the gift that Moses commanded 4. That if our Lord suspend the manifesting of his glory it is for manifesting of it in a fitter time to the convincing of his adversaries and confirmation of the faith of his own Therefore he will have a Sacrifice offered unto God for the cleansing that the God-head of the cleanser may be seen and a testimony given against them who would not acknowledg his power to be divine Ver. 5. And when Iesus was entred into Capernaum there came unto him a Centurion beseeching him 6. And saying Lord my servant lieth at home sick of the palsie grievously tormented Another evidence of Christs divine power is the healing of the Centurions seavant Wherein learn That Gods elections calling and saving grace runs to all ranks of men without exception for here a man of War a Commander inâ—ued with faith a Centurion and a Gentile cometh to him 2. That faith working by love can make an earrand to Christ for others no lesse then for it self for My servant lieth sick saith the Centurion 3. Faith accounts misery laid before Christ a motive good enough for mercy to work on Therfore saith he My servant is grievously tormented Verse 7. And Iesus saith unto him I will come and heal him In Christs answer learn 1. How ready our Lord is to hear prayer proceeding from faith and love for he answereth quickly I wil heal him 2. That when the party afflicted cannot stir Christ will be content to make the travell as here he saith I will come and heal him 3. The Centurion did not expresly ask so much as is here granted but half a word from saith serveth Christ he wil give unto it a compleat answer My servant is sick saith the Centurion I wil come and heal him saith Christ. Ver. 8. The Centurion answered and said Lord I am not worthy that thou shouldest come under my roof but speak the word only and my servant shall be healed 9. For I am a man under authority having souldiers undermâ—â— and I say to this man Go and he goeth and to another Come and he cometh and to my servant Do this and be dâ—â—â— it In the Centurions answer learn 1. That Faith hath a high esteem of Christ and a low esteem of it selfe as is seen in the Centurions saying I am not worthy that thou shouldest come under my roof 2. That faith is content with Christs word without bodily presence and looks for no lesse effect from his word then from his presence for Speake saith he the word only and my servant shall be made whole 3. Thâ—â— faith acknowledgeth all power and authority over all things to be eminently in Christ and in speciall that all sicknesses are Christs souldiers and servants to go or stay as he commandâ— in a far more excellent way then a centurion can command his souldiers for saith he I am a man under authority c. therefore thou who art supream in authority overall may it do more then I. Ver. 10. When Iesus heard it he marvelled and said to them that followed Verily I say unto you I have not found so great faith no not in Israel Christ is said to Marvel not that he is ignorant of the cause of this glorious faith of the Centurion for Christ was author of it and did give it unto him but because it was to be wondred at by the Disciples and Christ did use some externall gesture of wondring to make the centurions faith to be so much the more taken notice of and therefore â—eâ— is said to marvell Hence learn 1. That faith the greater it is the more it pitcheth on Christs Deity the more work it purs upon him it is the more pleasing to him he delights in his own gift of grace where-ever he sees it he will marvellously entertain it and hold it forth as a rarity unto others this is it that He marvelled and spake of it to his followers 2. That the more means and the more time that a man hath had to grow strong in the faith and yet hath profited little the more is he to be blamed and to be reproached in comparison of these who profit by few meanes This is it which Christ saith I have not found so great faith in Israel as in this Centurion a born Ethnick Ver. 11. And I say unto you that many shall come from the east and west and shall sit down with Abraham and Isaâ—c and Iacob in the kingdom of heaven 12. But the Children of the Kingdome shall be cast out into utter darkenesse there shall be weeping and gâ—ashing of teeth Upon this occasion our Lord prophesieth of the calling of the Gentiles verse 11. and rejection of the Jews verse 12. Whence we learn 1. That such of the Gentiles as beleeve In Jesus Christ are joyned in society with Abraham Isaac and Jacob and that out of whatsoever Nation they shall come unto Christ they shall be incorporate in the same fellowship of grace and glory for they shall sit down in the Kingdome of Heaven with Abraham c. 2. Whatsoever was our Lords purpose about the choosing of the Sacramental Signs of his Supper we are sure that he esteemed sociall fitting of the Saints at Table a fit sign to represent their fellowship one with another in grace and glory and that he thought it good before the institution of the Sacrament to acquaint his Disciples with such a form of speech as might expresse so much for in stead of saying Many shall be partakers with Abraham Isaac and Iacob of life joy and honour He saith Many shall SIT DOWN TO TABLE with Abraham Isaac and Iacob 3. Whosoever are born within the compasse of a Nationall covenant with God are children of the Kingdome that is have an external title to be heirs of the Kingdome for therefore are the Jews who were born under the covenant called Children of the Kingdom 4. If a man have no more but the externall honour of a Covenanter for the Kingdom and do want faith in Christ he shall be stripped naked of that externall honour also for here it is said of such The children of the Kingdom shall be cast out 5. Such as are debarred from heaven are cast into utter darknesse that is in extreme misery confusion horror and torment in hell Where shall be weeping and gnashing of teeth that is where shall be nothing but desperate sorrow Ver. 13. And Iesus said unto the Centurion Go thy way and as thou hast beleeved so be it done unto thee And his servant was healed in the self same hour After reproving and threatning the Jews Christ turneth about and speaketh
suffer or are quarrelled for Christs cause he will take the plea upon himselfe the Disciples here are questioned and Christ maketh answer to the Pharisees Christ justifieth his own deed by three reasons The first The Physician may converse with the sick Therefore I may converse with such publicans and sinners as find themselves sick of sin albeit ye who count your selves whole sound find no need of such a Physician as I am Hence learn 1. That sin is like a sore sickness which needeth the true Physician who is Jesus Christ alone for so importeth the comparison 2. All such as are dead in their sins and trespasses and namely such as are puffed up with conceit of their own righteousness are whole and found in their own estimation do misregard the Physician Christ as if they stood in no need of him such were the Pharisees hereby taxed 3. Such as are sick and sensibly troubled with sin Christ will converse with them as with persons standing in need of him for They that are sick need the Physician saith he Ver. 13. But go ye and learn what that meaneth I will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance The second reason God never commanded a ceremonie of the Leviticall law to hinder a necessary duty of mercy or of the Morall law as Hosea 6.6 teacheth Therefore no ceremonie Leviticall must hinder me to shew mercy on these publicans and sinners Hence learn 1. That proud men who are puff'd up with the conceit of their own righteousnesse and do disdain humbled sinners are ignorant of the word of God whatsoever they seem to be in profession of knowledge Therefore saith Christ to these proud Pharisees Goe ye and learn what it meaneth c. 2. God delighteth to shew mercy to sinners and will not suffer any man to deny mercy to his neighbour under pretence of observation of some act of outward ceremonie Commands about outward ceremonies were not appointed to hinder but to further the work of mercy for it is said I will have mercy and not sacrifice The third reason My errand unto the world is not to call unto repentance such as are righteous in their own eyes as you are But to call such as these Publicans who are sinners in their own eyes therefore it is lawfull for me to converse with them rather then with you Hence learn 1. So many of the hearers of the Gospel as are righteous in their own eyes do want a warrant to come unto the comfort of Christs mercy and mediation so long as they remain proud and puff'd up with opinion of their own righteousnesse for he saith I am not come to call the righteous but sinners to repentance All his doctrine unto the conceited righteous is to shew them their unrighteousnesse and deserved condemnation and Gods imminent wrath and to exclude them from the benefit of his Gospel till they be humbled 2. such as are sensible of their sins and unrighteousnesse who see themselves to have sin and to want repentance are the very soules whom Christ is seeking and whom he came to call that coming unto him he might give them repentance for he saith I am come to call sinners to repentance 3. The grace of Christs Gospel doth not give liberty to loosnesse and sinfull living but calls men to the course of repentance that walking on in the way of mortifying sin Christ may lead them unto salvation for I came to call sinners to repentance saith he Verse 14. Then came to him the Disciples of Iohn saying Why do we and the Pharisees fast oft but thy Disciples fast not Thus the Pharisees are refuted now Johns Disciples do come and quarrell for Christs Disciples non-conformity with them in fasting Doct. 1. It is no wonder to see questions arise in the Kirk for non-conformity in ceremonies for Johns disciples do quarrel with Christ that his Diiciples were not conformable to them in the custome of frequent fasting 2. Men are much in love with their own customs and look more to ceremonies then to substance and would have their own practice to be the sole rule which others should follow for Why say they do WE fast but THY Disciples fast not 3. Such as are given to urge needlesse conformity give advantage to the enemy and wil readily joyn with Christs adversaries in the controversie to strengthen themselves and to make their party good for Why do we and the Pharisees fast say Johns disciples They side with the Pharisees and justifie their course that they may burden Christ and his disciples as the fewer number with a prejudice Ver. 15. And Iesus said unto them can the children of the bride-chamber mourne as long as the bridegroom is with them but the dayes will come when the bridegroom shall be taken from them and then shall they fast Christ justifieth his Disciples by two reasons in which he dealeth with Johns Disciples as with friends more mildly then with the Pharisees The first reason is so long as I am in my Disciples company it is the time of joy unto them Therfore to injoyn them fasting were untimeous Hence learn 1. That our Lord Jesus is Bridegroom and the church is his Bride which he espouseth to himselfe to be partaker of all the riches of his grace and Christs Ministers are the Bridegrooms men for this the comparison doth import 2. The Disciples of Christ so long as Christ was bodily present among them had days of great joy as children of the Bride-chamber daily beholding his glory and grace in which condition they were not called unto fasting Therfore saith he The children of the Bride-chamber cannot mourn as long as the Bridegroom is with them 3. When the Lord doth with-draw his wonted presence and usuall comforts from us we are called to fasting and mourning for The days shall come wherein the bridegroom shal be taken from them and then shall they fast saith he Ver. 16. No man putteth a piece of new cloth unto an old garment for that which is put in to fil it up taketh from the garment and the rent is made worse 17. Neither do men put new wine into old bottles else the bottles break and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved The second reason clothed with two similitudes is this The strong exercise of extraordinary fasting is no more fit for the tender and weak condition of my Disciples then to put a piece of now stiffe cloth upon a tender old coat which is not able to bear the seam or then it is fit to put new wine into old and weak bottles for this exercise of extraordinary and frequent fasting is fit for strong and exercised Disciples only Therfore my Disciples are not charged to fast in this their tender condition Hence learn 1. That the work of Gods grace in young converts is very tender and easily
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
the longer insist in this commendation of John and having said sufficiently he closeth with this speech He that hath ears c. Teaching thereby first That every man hath not a hearing ear but some are deaf misbeleevers of Gods Word imported in these words He that hath ears 2. Even these who are elect of them it is said Let them hear 3. If the Elect shall hear unto beleeving it sufficeth Gods intention although the rest remain ignorant misbeleevers for He that hath ears let him hear is as much as Let the rest go their way come of them what may Verse 16. But whereunto shall I liken this generation It is like unto children sitting in the markets and calling unto their fellowes 17. And saying We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented Our Lord perceiving the unbelief of the multitude doth regrate their obstinacie who neither by Johns austere Ministry nor by his own sweet dealing could he moved to repent or beleeve and this he doth by comparing their disposition toward the Gospel with the disposition of the rude people toward musick for as they cared for no melody and could not be moved either with piping or lighter springs nor with mourning and sader songs as the Minstrel boyes use to sing So the Jewes could neither be moved to sorrow unto repentance by Johns austere preaching of repentance and judgement nor to rejoyce at Christs sweet offers of Grace and Salvation made to them in a more gentle and loving way Hence learn 1. That the obstinacy and rebellion of the hard hearts of Christs hearers affected and moved his tender heart with grief for Whereunto shall I liken them doth import so much 2. The more are found in the guiltiness of despising the Gospel the more doth our Lord resent the wrong and regrate sinners misery Therfore saith he This generation 3. Hardly can any comparison express the sin of despising of the Gospel for Whereunto shall I liken them importeth this 4. The most obvious by-word shall be made use of to condemn the wickednesse and folly of them who despise the Gospel in the conceit of their own wisdom for it is like little children saith he who when they find no respect had of their musick do put up their pipes with this regrate Ver. 18. For Iohn came neither eating nor drinking and they say He hath a divel 19. The son of man came eating and drinking and they say Behold a man gluttonous and a wine-bibber a friend of Publicans and sinners But wisedome is justified of her children It is said here That John neither did eat nor drink that is not after the ordinary dyet of other men as appeareth if we compare this with Mat. 3.4 Whence we learn 1. That Gods Word is not to be pressed captiously but the true intent of it is to be looked unto one place being compared with another 2. God useth to send out his Ministers with divers dispositions some are more austete in life and more thunding in their Doctrine others more sociall in their carriage and more gently inducing people to repentanâ—â— Of the forner sort was Iohn Baptist Of the Latter Christ. 3. People have ever some fault to alledg in the Preacher why they will not receive his message for here the people say The divell it in John because he chused to live more austerâ—ly than other men and when they see Christ converse sociably with sinners To eat and drink with them and to take the fare as they found it they say of him that he was a Glutâ—aâ—â— a drunkard and a companion to wicked and vile men 4. All hearers are not alike ill disposed though many do misbeleeve yet some are begotten to God by wisdom or by the doctrine of Gods grace for Wisdom hath her own children 5. Such as are made wise to salvation will bear witnesse by their faith by their profession and Godly life unto the doctrine of God and will glorifie the wisdom of God preached unto them for Wisdom is justified of her own children 6. How many soever they be who despise the Gospel it doth not work a reasonable prejudice to wisdom God will content him with the testimony of elect and true Beleevers for to God it is sufficient that Wisdom be justified of her own children Verse 20. Then began he to upbraid the cities wherein most of his mighty works were done because they repented not Seeing the main scope of the following speech is expresly set down to the upbraiding of these cities and the agâ—eging of their sin it is without ground â—o argue hence the ability of man to repent and beleeve without the speciall operation of Gods grace and it is an idle and prophane deed to move question why God did not grant such meanes to Tyrus and â—idon upon such and such supposition for it is sufficient unto Christs purpose that Aborazin and Bethsaida had so abused the meanes of grace as they had hardened themselves in the sinfulnesse of nature above Tyrus and Sidon so that more might have been expected in the matter of repentance from Tyrus and Sidon and from Sodom and Gomorrah even according to the principles of 〈◊〉 then was found in these cities for is so much paines had been taken on them as was taken on Capernaum c. in much appearance of reason it might have been expected that they should have repented in some sort and have given such signes of repentance at least as with Ahab and Niniveh they might have escaped temporal Judgments This being the scope we should not stretch the words beyond and contrary to it Hence learn 1. That the miracles of Christ were done by his own power for here they are called His mighty works in a proper sense and so they do prove him to be true God 2. The use which should be made of the miracles of Christ and mighty works done by him is repentance for that which is found fault with here is they repented not 3. Whosoever will not repent when God calls for repentance and will not give glory to God when he calls for it he will pour shame on them for here he upbraids these cities which did not honour him Ver. 21. We unto thee Chorazin we unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloth and ashes 22. But I say unto you It shall be more tolerable for Tyre and Sidon at the day of judgment then for you Here is the doom given forth against these cities Doct. 1. Over and above the wrath due unto sinners for transgression of the Law a higher degree attendeth the abusing the means of grace and so much the greater as the means have been the more largely granted for Wo unto thee Chorazin 1. It is free for God to send the offer of the Gospel where he pleaseth He had his own
deeds for this is the intent of the similitude 2. As a man carryeth himself for Christ or against him so is he good or evil and though he were as blameless otherwise as these Pharisees yet he is a wicked man if he be against Christ for The tree is known by his fruit Ver. 34. O generation of vipers how can ye being evil speak good things For out of the abundance of the heart the mouth speaketh A second reason because the whole â—ect of the Pharisees were a wicked Pack seeming to be friends to the Law but adversaries to Christ the true intent thereof adversaries to the grace of God and to righteousnesse by faith and so not only by nature but also by succession to their Predecessours in holding their poisonable doctrine they were a generation of vipers the worst sort of adders who being evill could not speak good and having their heart full of poison could not but speak as their heart dyted unto them Hence learn 1. It is impossible for unrenewed men to speak good far more impossible to do good for How can you that are evil speak good saith he 2. Men who glory in their forebears as these men did in Abraham Isaac and Jacob and do not follow their footsteps are in Gods account to be fathered on Satan and are the viperous brood of his children Therefore justly doth our Lord call these men Generation of vipers A third reason Because the overflowing of their hearts in blasphemous words did prove them to be wicked blasphemers Doct. 1. The heart is the fountain of a mans words and works as it is set so is the current of a mans words and works good or evil for Out of the abundance of the heart the mouth speaketh 2. Whensoever evill doth break forth in a mans words for that time at least evil aboundeth in the heart for Out of the abundance of the heart the mouth speaketh Ver. 35. A good man out of the treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things A fourth reason proving them to be wicked is because they did delight to lay up wickedness in their heart and to bring forth ill out of their heart Doct. Whether a man be renewed and a good man or unrenewed and an evil man it may be known by the stuffe which delibrately he layeth up in his heart and deliberately brings forth out of his heart for If it be a good treasure he is a good man if it be an evil treasure he is an evill man for here such as the man is such is his treasure for A good man out of the good treasure and an evil man of the evil treasure of his heart bringeth forth c. Ver. 36. But I say unto you That every idle word that men shal speak they shal give account thereof in the day of judgement Thus Christ hath removed the pretext and conceit of the Pharisees holiness now he removeth the conceit of the smalnesse of their sin in respect it was a matter of words for two reasons The first is Idle words should be punished much more blasphemous words Hence learn 1. How little soever men do esteem of words yet in Gods ballance they weigh not light for not only wicked words but also idle words such as serve for no good purpose or for no lawfull end shall come in reckoning as so many sins Therefore saith he Every idle word they shall give account therof 2. There shall be a day of judgment wherein all sins even words shall come to be judged for here a day of judgment is set and this judgment shall passe upon particulars even upon words whereof men have not before given account and received pardon Ver. 37. For by thy words thou shalt be justified and by thy words thou shalt be condemned Another reason shewing that words will be respected by God whatsoever men think of them because the course of a mans words being naughty shall be sufficient to be a ditty to prove a man unrighteous and being well seasoned shall be a sufficient evidence to prove a man righteous therfore words are not to be slighted Hence learn That as a well governed tongue and the course of wisely ordered speeches is and shall be in Gods judgement a sufficient evidence of a man renewed and justified so also a loose tongue is and shal be an evidence of the contrary Ver. 38. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee Another dispute about signes which the Pharisees craved of Christ wherein learn 1. That Christ was exercised with divers sorts of temptations by his adversaries some openly blaspheming some subtilly insinuating as if they would deal reasonably with him Master say these men we would see a sight as if they never had seen any of his miracles before or as if upon the doing of some miracle they minded to believe in him 2. Christs miracles were sufficient to cleare that he was the Messiah for even his enemies can crave no more but to have a sign for say they We would see a sign from thee 3. Obstinat unbeleevers wil not be satisfied with any of Gods words or works but stil wil crave new ones as these men after numbers of signes crave yet a sign 4. Mis-beleevers are also limitators of the Holy One of Israel nothing will satisfie these men but a sign at their direction We desire to see a sign say they Ver. 39. But he answered and said to them an evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Ionas 40 For as Ionas was three days and three nights in the Whales belly so shall the son of man be three dayes and three nights in the heart of the earth Our Lord refuseth to give them any signe save this That after they had killed him he should rise from the dead as Jonas came out of the Whales belly and so they would not prevaile over him for all their malice In this answer learn 1. That a people that doth not embrace the Lord as he is pleased to offer himselfe is a people alienate from God and is a follower of another God of their own devising for therefore he calleth them Adulterous generation 2. As when Jonas his doctrine was rejected by the Jewes God made him be accepted in Niniveh So shall it be with such as will not receive Christ offering himselfe unto them he shall find others to take the offer If the Jews refuse the Gentiles shal receive him this is one way of having the signe of Ionas 3. Again the enemies of Christ who will not cease to peâ—secute him shall know by Christs victory over them that he is the Messiah for as Jonas was proved to be the Lords Peophet by his miraculous delivery from death so shall Christ be found to be the true
in unto him for She cometh and calleth on him 4. Faith pressed with need is earnest in prayer for She cryed unto him 5. Faith doth fix on Christ as the true promised Messiah for she calleth him Son of David Faith looketh on Christ as compassionate and mercifull it pleadeth for mercy and pretendeth no merit for thus saith she Have mercy on me 6. Love owneth them whom it loveth whatsoever be their condition for here the trouble that her child is troubled with she counteth it as her own saying Have mercy on me for my daughter is troubled 7. Faith giveth Christ the glory of ability to do all that it desireth so she ascribeth unto him power to cast out the divell saying My daughter is vexed of a divell Vers. 23. But he answered her not a word And his disciples came and besought him saying Send her away for she cryeth after us There are 4 means used for the triall of her faith The first is Christs keeping silence when she prayeth Hence learn That God albeit he love the Suppliant and do accept his petition yet possibly he will keep silence and not seem to take notice for a time for He answered her not a word The next means of her triall is the small assistance she hath of the disciples prayers wherin learn That saith loveth the help of the prayers of the Faithfull militant as a means prescribed of God for mutuall comfort for She cryed after the disciples 2. When God thinketh it fit to try our faith by delaying to hear us he will for our tryall make other means which we use to fail us also as here the disciples would be rid of her importunity and have her dispatched that she should not trouble them Therefore say they Send her away She cryeth after us Ver. 24. But he answered and said I am not sent but unto the lost sheep of the house of Israel The third means of the triall of her faith is By our Lords telling her that his commission reached only unto the lost sheep of the house of Israel which was indeed true in regard of his particular and personal Ministry in the days of his humiliation wherein he was to make offer of his grace first and chiefly unto the Jews and this is true again If we take Israel for the Elect of God both Jews and Gentiles He came for these Elect ones only But unto this woman who understood not so high a matter it could not seem but that his commission was to the Jews only and not to the Gentiles of which sort was she Hence learn 1. That among other trialls of the faith of the Lords people this is one To suffer them to be questioned whether they be of the number of the Elect for thus much importeth I am not sent but to the lost sheep of Israel 2. Christ hath an errand to such as find themselves in perill to perish for He is sent to the lost sheep Vers. 25. Then came she and worshipped him saying Lord help me She cannot answer this doubt and therefore passeth it over and insists in prayer what Christs commission is she will not dispute but sure she is she must be helped Hence learn That when any doubt doth tend toward excluding us from the number of such to whom the Gospel is sent we shall do well to passe by such doubts without disputation and to insist in prayer grounded upon Gods goodnesse and power to help for so did this woman Then came she and worshipped 2. The more the Lord seem to refuse us we should so much the more humble our selves before him and continue in prayer for it is marked That then she worshipped and said Lord help me Ver. 26. But he answered and said It is not meet to take the childrens bread and cast it to dogs The fourth means of her tryall is By seeming to exclude her as a heathen or unclean dog without the covenant from al the benefits of the Messiah belonging to Israel who are the children of God by covenant as their proper food and here the former doubt is augmented and put more nearly home unto her Hence learn 1. That the Lord when he will try doth try unto the quick and humbleth unto the dust the soul under triall and for this end maketh the last difficulty more then any of the former for now he saith It is not meet to give to dogs c. 2. Such as are within the externall covenant of Grace are in some respect holy as consecrate to God and appropriate unto him by covenant and such as have the priviledges of Gods people belonging unto them as unto children while others who are without the covenant are counted dogs This he importeth saying It is not meet to cast the childrens bread to dogs 3. The representation of our unworthiness before our eys is a main point of triall of our faith Therfore for her last trial he compares her to a dog Ver. 27. And she said Truth Lord yet the dogs eat of the crums which fall from their masters table The Lords Spirit looseth the doubt unto her Hence learn 1. That Christs commission albeit it was chiefly unto the Jews to set much on their table yet it was not so limited but that crums of their food especially being neglected by them might be bestowed upon the Gentiles this is it she seeth Crums fall from the table 2. The Lord in tryal of faith makes the Believer of quick understanding in the fear of the Lord to mark all advantages whereby it may strengthen it self Therefore saith she Truth Lord yet the dogs eat the crums 3. The Believer is content to be humbled as deeply as the Lord pleaseth and to acknowledg his own unworthiness to the uttermost only he cannot be content to be excluded from God and the benefits of his grace for this woman can be called a dog but cannot want some crums of Christs kindness 4. It is a special wisdom to turn motives unto discouragement into motives to believing and drawing so much the more near to Christ as the motives unto dscouragement do drive us away from him for so this woman doth The more her natural uncleanness unworthiness and her alienation from the common-wealth of Israel is represented unto her she beareth her self the more in upon Christ when she seemeth to be boasted away from him as a dog she creepeth in under the childrens table to catch crums falling from it Ver. 28. Then Iesus answered and said unto her O woman great is thy faith be it unto thee even as thou wilt And her daughter was made whole from that very hour From Christs answer learn 1. That faith doth please Christ exceedingly therfore saith he O woman 2. This is a true and kindly faith not to take a refuse of Christ answer as he pleaseth but to pursue constantly our petition for his grace and by no means to part with him for this cause Christ saith to her Great is thy faith
3. Whatsoever hard expressions be due to a sinner in regard of his natural condition yet the believer is greatly loved and esteemed of by Christ as here It is now no more A dog but O woman 4. Howsoever Christ seem to wrestle with a believer yet he is purposed to give faith the victory and to yeeld himself in this conflict to the believer as here Be it unto thee saith he as thou wilt The believer shal have at last all that he wisheth and Satan shall he tread under foot 5. The prayer of his faith is available for others for this womans daughter was made whole from that very hour Ver. 29. And Iesus departed from thence and came â—igh unto the sea of Galilee and went up into a mountain and sat down there 30. And great multitudes came unto him having with them those that were lame blind dumb maimed and many others and cast them down at Iesus feet and he healed them Another proof of Christs God-head and of his grace toward the miserable He healeth all the miserable who came unto him Doct. 1. When Christ hath done his work in one place he followeth his work in another place he cometh now to the sea of Galilee 2. Many may come to Christ at once without impeding one another it is not so among men where one must wait till another be dispatched Here multitudes come unto him 3. Christ standeth not how many how desperate the cures be that are presented unto him for here He healed them all blind dumb lame c. 4. It is sufficient to lay our miseries before Christ our miseries wil speak for us and he wil answer us with helping of us for here They did but cast down the miserable at his feet and he healed them Ver. 31. Insomuch that the multitude wondered when they saw the dumb to speak the maimed to be whole the lame to walk and the blind to see and they glorified the God of Israel Here is the effect of these miracles They wondered and glorified God Doct. 1. The miraculous works of Christ were such as forced the beholders to acknowledg divine Power in him for here the beholders wondred and glorified God 2. Very nature wil be moved and forced to glorifie God when it seeth Gods Power in a supernatural way manifested Therfore it is said The multitude wondered c. Ver. 32. Then Iesus called his disciples unto him and said I have compassion on the multitude because they continue with me now three days and have nothing to eat and I wil not send them away fasting lest they faint by the way Unto all the former bounty bestowed on the people is added this miracle of feeding such a multitude by so mean provision Hence learn 1. That the care of mens welfare lyeth more neare unto Christs heart then unto the heart of any of his Disciples for it is Christ here who first taketh notice of the peoples necessity 2. Love and compassion is the fountain of Christs bounty to his people for I have compassion saith he 3. He feedeth his compassion upon the sight of our necessities and miseries incumbent and imminent and he not only relieveth present necessities but doth provide also for time to come as here he saith I will not send them away fasting lest they faint in the way Vers. 33. And his disciples say unto him Whence should wee have so much bread in the wildernesse as to fill so great a multitude The Disciples think it impossible because they did not see means how it should be Doct. 1. Seen difficulties and apparent impossibilities do serve as lighted torches to make the Lords way toward us and his work about us to be better seen as the disciples objections here do contribute to illustrate the miracle for Whence should we have so much bread say they 2. Christs Ministers being to be imployed in a piece of service do readily look more what furniture they have then what power Christ hath who is about to imploy them Whence should we have say they so much bread in the wildernesse to fill so many 3. Such is our naturall misbelief that if we see no means we cannot beleeve that which God saith shall be no not albeit we have had experience before in the like case Whence shall we have say they so much bread They forgot the former miracles 4. Misbelief is ready to strengthen it self by all appearances of reason as here the Disciples do saying Whence shall we have bread in the wilderness Ver. 34. And Iesus saith unto them How many loaves have ye and they said Seven and a few little fishes 35. And hee commanded the multitude to sit down on the ground 36. And he took the seven loaves and the fishes and gave thanks and brake them and gave to his disciples and the disciples to the multitude 37. And they did all eat and were filled and they took up of the broken meat that was left seven baskets full 38. And they that did eat were four thousand men beside women and children 39. And he sent away the multitude and took ship and came unto the coasts of Magdala Followeth the miracle and the orderly disposing of it as the Lords power may be best seen Hence learn 1. Ere the Lord work he will have it seen how little ground he hath to work upon therefore by asking his Disciples he draweth forth how few loaves and fishes for such a work were to be had 2. He will not despise his own appointed ordinary means for so far as they can reach nor wil he do any thing extraordinary further then is necessary for He could have fed them without these seven loaves but he wil take them and make use of them seeing they may be had 3. Christ useth to shame the misbelief of his servants by making them actors in the work which they could not believe to see for He gave to the Disciples they to the multitude 4. There is no scant when the Lord giveth the banquet for all are filled when he inviteth his guests as here 5. His manifold wisdom wil glorifie himself as he pleaseth but ever in a way sufficient to manifest his divine power for there are here more loaves and fewer people and fewer fragments then when by five loaves five thousand were fed but one basket proveth the miracles as well as a hundreth and the fewer the ordinary means be he will shew his power the more CHAP. XVI The Pharisees with the Sadduces do tempt Christ to ver 6. Our Lord warneth his disciples to beware of their doctrine to ver 13 And having setled them in the belief of his Godhead and office to ver 21. He guardeth them against his own suffering and theirs also lest they should afterward stumble at the crosse Ver. 1. THe Pharisees also with the Sadduces came and tempting desired him that he would shew them a sign from heaven IN these wicked mens tempting of Christ learn 1. That our
Christs speech doth satisfie his Disciples for it is said Then they understood c. Ver. 15. And when they were come to the multitude there came to him a certaine man kneeling down to him and saying 15. Lord have mercy on my son for he is lunatick and sore vexed for oft times he falleth into the fire and oft in the water 16. And I brought him to thy disciples and they could not cure him Concerning the healing of the lunatick Learn 1. It is a fit time for the Lord to shew his power most when he may have mainest witnesses and most glory in his working as here he trusseth the healing of the lunatick with his coming to the multitude 2. The soul which beleeveth in Christ as it findeth its need pressing so will it go speedily to Christ so will it humbly and earnestly seek help of him as the Lunaticks father doth 3. The misery of a soule left unto Satan is great who out of malice if he can will vex the man who is in his power as the poore child was vexed in fire and water 4. Christ doth reserve some benefits to be conferred immediatly by himself and in this case second Means and instruments although they be imployed do fail as here it falleth out I brought him to thy disciples but they could not heal him saith the childs Father Ver. 17. Then Iesus answered and said O faithless and perverse generation how long shal I be with you how long shal I suffer you Bring him hither to me This sharp rebuking both of the mis-beleeving Jews and also of the Apostles for depriving themselves of the use of the gift of miracles by their unbeliefe teacheth 1. That nothing grieveth our Lord more then peoples mis-belief for this obstructeth all the blessings which are appointed to come by faith Therefore he upbraideth the multitude and his Disciples among the rest with this sharp rebuke O faithless generation 2. The longer that Christ hath offered himself to a people or person and the more patience he hath shown towards them the more he is provoked by their mis-belief to reject them and depart from them therfore saith he How long shall I be with you How long shall I suffer you 3. He is not so angry as any passion can move him to forget to be mercifull to the miserable for incontinent he saith of the poor Boy Bring him hither to me Verse 18. And Iesus rebuked the divell and he departed out of him and the child was cured from that very hour At a word our Lord delivereth this distressed soul. Doct. 1. How strong soever and how long soever Satans possession be in a soul Christ can cast him out quickly as here Iesus rebuked the divel 2. Christ is a perfect Physician he can so cast out Satan and remove a plague that the party afflicted shall be no more molested as here The divel departed out of him and the child was cured from that very hour Ver. 19. Then came the disciples to Iesus apart and said Why could not we cast him out The disciples are ashamed and privily do aske the cause of their ill success Doct. 1. It is reasonable that we be ashamed of our mis-beliefe as the Disciples were when they came to Christ in the house privately and apart 2. Chastisements are then best made use of when they send men to search the sins which have drawn them on as here Why could not we cast him out say they Ver. 20. And Iesus said unto them Because of your unbeliefe for verily I say unto you if ye have faith as a grain of mustard-seed ye shall say unto this mountain Remove hence to yonder place and it shall remove and nothing shall be unpossible unto you From Christs answer learn 1. That Unbelief may be lurking till it be brought forth in trial and not being observed timouâ—ly by ourselves nor repented of in secret may be brought forth before others to our shame openly and so we chastised for it as the disciples were to whom Christ answereth Because of your unbelief 2. Unbelief and other unrepented sins may mar the exercise of most excellent gifts for the Apostles could not cure this child Because of their unbelief 3. The least measure of the faith of miracles being put to work upon the warrand of Gods word if it be purged from unbelief and from secure and carnall confidence and be put forth in the own vigour as the least graine of Mustard-seed doth put forth the sharpnesse taste and smell of its own kind it is able to effectuate the greatest works and to overcome the greatest difficulties put the case they seemed as impossible as the removing of mountaines Therefore saith he If ye have faith c. 4. The same may be said of saving faith also it being put to work upon the warrand of Gods word to mortifie some lust or to grow in some vertue it shall be able to overcome all difficulties The reason is Because nothing is impossible to God who when he passeth his word unto the Believer will not fail to performe what he hath promised whether it be in an extraordinary or an ordinary way for it is said nothing shall be impossible to you Ver. 21. Howbeit this kind goeth not out but by prayer and fasting Christ giveth another reason of their not being able to cure the child Doct. 1. There is a difference of the power of divells and there are differences of exercises of poor souls by them for here is a kind most violent 2. When we find Satan strong and violent and not yeelding ground to us when he is opposed or set upon by us then must we set an edge upon our faith by prayer and an edge upon our prayer by fasting and separation of our selves unto the exercise of prayer for this kind is not cast out but by prayer and fasting saith he Ver. 22. And while they abode in Galilee Iesus said unto them The Son of man shall bee betrayed into the hands of men 23. And they shal kil him and the third day he shal rise again and they were exceeding sorry There is another warning of the Disciples concerning the cross and sufferings of our Lord and of his resurrection Hence learn 1. That there is need to guard well against the scandall of the cross of Christ before the crosse come lest we stumble when unexpected troubles shall follow Christs cause therfore said he The Son of man must be betrayed 2. The best guard against troubles is to look to Gods appointment and foretelling of the crosse and to look to the resurrection and out-gate promised therfore Christ saith The third day he shall rise again 3. We are inclined to be more moved with the grief of the cross then to be comforted and encouraged by the glorious out-gate of it for Now They were exceeding sorry Ver. 24. And when they were come to Capernaum they that received tribute money came to Peter and said Doth not
the speech importeth 4. No meeting or gathering together of the Saints can have expectation of a blessing except it be in Christs name that is in so holy a manner and upon such warrantable grounds as his glory and the welfare of his church be promoved therby and not hindred for he promiseth his presence only to such as are gathered in his Name Vers. 21. Then came Peter to him and said Lord how oft shall my brother sin against me and I forgive him till seven times 22. Iesus saith unto him I say not unto thee Until seven times but till seventy times seven For clearing of the matter of private admonition and publick censures a question is moved by Peter how oft we should forgive offences unto our brethren professing repentance which Christ answereth Hence learn That it seemeth to our corrupt nature that we should not forgive faults to the same person many times falling therein for How oft and till seven times which seemeth abundance importeth so much From Christs answer learn 1. That we should set no number to the times of forgiving the penitent were it untill seventy times seven times that is how oft soever 2. The Lord delighteth in large mercy and standeth not how oft soever to give mercy providing the party be truly penitent for otherwayes we must not deceive our selves God will not be mocked tâ— foâ—â—e that commandeth man to shew mercy so oft will noâ— refuse to give mercy himself Ver. 23. Therfore is the Kingdome of heaven likâ—â—d unto a certain King which would take account of his servants 24. And when he had begun to reckon one was brought unto him which ought him ten thousand talents 25. But forasmuch as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made 26. The servant therfore fell down and worshipped him saying Lord have patience with me and I will pay thee all 27. Then the Lord of that servant was moved with compassion and loosed him and forgave him the debt 28. But the same servant went out and found one of his fellow-servants which ought him an hundred pence and he laid hands on him and tooke him by the throat saying Pay me that thou owest 29. And his fellow-servant fell down at his feet and besought him saying Have patience with me and I will pay thee all 30. And he would not but went and cast him into prison til he should pay the debt 31. So when his fellow-servants saw what was done they were very sorry and came and told unto their lord all that was done 32. Then his lord after that he had called him said unto him O thou wicked servant I forgave thee all that debt because thou desiredst me 33. Shouldst not thou also have had compassion on thy fellow-servant even as I had pity on thee 34. And his lord was wroth and delivered him to the tormentors til he should pay all that was due unto him 35. So likewise shall my heavenly Father do also unto you if ye from your hearts forgive not every one his brother their trespasses This doctrine is cleared and confirmed by a parable the scope wherof is to shew that except we be willing to forgive and do forgive particular injuries done to us how oft soever our brother shall desire pardon we cut our selves off from being pardoned of God against whom we do sin oftner then any man can do against us According then to the scope of the parable we are taught 1. That our sins against God are moe and more heavie then any which our brethren do comitt against us for mens injuries against usare but pennies in comparison but our faults against God are thousands of talents 2. God is readier to forgive us our greater sins then we are ready to forgive our brethren their petty offences against us 3. The consequence of Gods mercy toward us should move us to be mercifull one toward another 4. He who will not forgive his brother his trespasses and that from the heart sincerely the Lord will not forgive that man his sins but wil cast him in hel til he pay for his sins and that shall never be To dispute here of the recalling of remission of sins is without ground and not to the purpose for the scope is fulfilled in this that as the wicked servant who did not forgive his fellow-servant got not forgivenesse but was cast in Gaole and into the tormentors hands so neither should any get forgivenesse from God who did not forgive men their trespasses CHAP. XIX Christ cometh from Galilee to Judea and healeth the sick to vers 3. Cleareth the cases of divorcement and of single life to vers 13. Blesseth young children to vers 15. Sheweth the impossibility of justification by works to vers 26. And the disciples blessednesse to the end Ver. 1. ANd it came to pass that when Iesus had finished these sayings he departed from Galilee and came into the coasts of Iudea beyond Iordan 2. And great multitudes followed him and he healed them there CHrist returneth to Judea in his own time to help such as he had a mind unto Doct. The sick and diseased and such as find need of Christ wil seek after him Such are his train who follow him and who wil find relief in him for He healed them all who came Ver. 3. The Pharisees also came unto him tempting him and saying unto him Is it lawfull for a man to put away his wife for every cause 4. And he answered and said unto them Have ye not read that he which made them at the beginning made them both male and female 5. And said For this cause shall a man leave father and mother and shall cleave to his wife and they twaine shall be one flesh 6. Wherfore they are no more twain but one flesh What therfore God hath joyned together let no man put asunder Christs enemies move the question about divorcement to make him odious either to men or women howsoever he should answer Hence learn 1. Whithersoever Christ went as he had disciples so he had adversaries who did ever seek to make him odious to the people that his doctrin should be the less fruitful here are cavillers asking Is it lawfull c. 2. Ignorance of Scripture is the cause of error and of idle questions for Have ye not read saith Christ. 3. To come to the institution of any Ordinance of God is the way to correct the abuses of it as here in the matter of marriage Christ goeth to the first institution of marriage saying He which made them 4. Marriage of one man with one woman and no moe at once is Gods ordinance founded upon the creation of the first couple for he made them only One male and one female To the end that this Matrimonial love might be incommunicable to any other and indissolvable one from another for They two shall be one flesh 5.
Son of man came not to be ministred unto but to minister and to give his life a ransome for many Our Lord doth clear his Doctrine by his own example shewing them how he humbled himselfe for the publick good Doct. 1. The example of our Lords humiliation of himselfe serveth to curb all ambition in his Ministers and if it prevaile not shall bear witness against them for Even the Son of Man saith he came not to be ministred unto 2. Christ in his first coming came not to take up an earthly dominion or a stately preheminence as his Disciples imagined but came in the shape and state of a servant and behaved himself so as he was ready for the good of his Disciples to wash their feet for he came not to reign in a worldly manner but to serve in the externall Ministery of the Gospell He came saith he to minister 3. Ministers should not onely quit prelacy for the good of the Church but their life also if need bet for Christ out of the Love to mens Salvation not onely emptied himselfe of Stately Dominion but also emptied himselfe of Liberty and Life And gave himselfe a ransom for many Ver. 29. And as they departed from Iericho a great multitude followed him 30. And behold two blind men sitting by the way side when they heard that Iesus passed by cryed out saying have mercy on us O Lord thou son of David Among these that countenance Christ and follow him from Jericho two are marked Doct. 1. Of all the multitude of Christs followers these are the most remarkable persons who give unto Christ most imployment and draw most vertue by faith out of him therefore above all These two blind men are specially here noted 2. It is wisdom to seek of God the greatest things whatsoever else we need for these men are not so curious for Alms of Mony albeit they were Beggers as to have the benefit of the Mediators mercy Have mercy on us say they 3. Whosoever crave any benefit by Christ must be cleare in this point that Christ is the promised Messiah for Son of David is their great argument 4. We must beleeve his power and love as God incarnate able and willing to save us for so do they saying O Lord thou Son of David Ver. 31. And the multitude rebuked them because they should hold their peace but they cryed the more saying Have mercy on us O Lord thou Son of David From the discouragement offâ—red unto them Learne 1. It is no new thing that such as in appearance are following Christ do hinder these who are following him in eaâ—â—est for The multitude rebuked these poor men and will have them to hold their peace 2. But it is wisdom for such as beleeve in Christ the more they are opposed the more to seek him and to take no answer from any but from himselfe for so doth these blind men who do not forsake their petition till it be granted Ver. 32. And Iesus stood stil and called them and said What wil ye that I shal do unto you 33. They say unto him Lord that our eyes may be opened 34. So Iesus had compassion on them and touched their eyes and immediately their eyes received sight and they followed him Christ heareth them and falleth in conference with them Doct. 1. Christ taketh notice of such suppliants as the multitude doth despise He standeth still to hear these blind mens suit 2. Where there is Faith and Sincerity the Lord will draw it forth to open view for his owne glory and the good of the Believer therfore He asketh what they would have that it might be known that they did not seek money but the fruit of his divine power 3. When misery is laid forth in faith before Christ he meeteth it with compassion as here in these blind men for he is a compassionate high priest 4. It is easie for Christ to do every greatest work as here to open the eyes of the blind and to give sight to them for He touched their eyes and they immediately received sight 5. It is reason that what gift we get of Christ we imploy it for his honour for Their eyes received sight and they followed him CHAP. XXI Christ rideth to Jerusalem to vers 12. Casteth out the buyers and sellers out of the temple to ve 18. Curseth the fig tree vers 22. Defendeth his own authority against the Pharisees challenge ver 28. And in two parables setteth down their sin and Gods judgement in rejecting of them Ver. 1. ANd when they drew nigh unto Ierusalem and were come to Bethpage unto the mount of Olives then sent Iesus two disciples 2. Saying unto them Go into the villages over against you and straightway ye shall find an asse tyed and a colt with her loose them and bring them unto me 3. And if any man say ought unto you ye shall say The Lord hath need of them and straightway he will send them IN this Christ's last voyage to Jerusalem Observe 1. That Christ being resolved to lay down his life the more near he draweth to his suffering the more doth he reveal himself to be the promised Messiah in whom the promises were accomplished Therfore he wil now go riding into Ierusalem 2. Again lest the nature of his kingdom should be mistaken he wil give evidence in his poverty that his kingdome is not of this world Therfore he will borrow an asse to ride on 3. He hath right to whatsoever he liketh to make use of as he sheweth in commanding the disciples To loose the asse and her colt and to bring them to him 4. His knowledge doth reach to the observation of the meanest things and doth take notice of Asses and their colts and their bindings and loosings 5. Whatsoever impediment can occur to any of his servants in their course of obedience unto him he doth foresee it and doth provide for the removing therof as here If any say ought unto you c. 6. He knoweth the master of the Asse will be within and what he wil say and foretelleth how he shall dispose of his will and move him without any more to let them go for the hearts of kings and country-men are in his hand and thus he letteth his disciples see a glimpse of his God head saying Straightway he send them 7. Albeit he be Lord of all yet will he make use of what his friends have with their own consent so that they may be reasonable servants with good will bestowing what he calleth for Therfore saith he Straightway he will send them 8. He is not ashamed to professe himselfe Lord and Master and yet to be so far emptied as to have need of the service of an Asse Say saith he the Lord hath need of them Ver. 4. All this was done that it might be fulfilled which was spoken by the Prophet saying 5. Tell ye the daughter of Sion Behold thy king cometh unto thee meek and sitting upon an
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
do appâ—ove for so Christ reckoneth saying That on you may come all the blood whom ye slew c. 5. The sufferers for righteousnesse from the beginning of the world are all in the rank of Martyrs and their sufferings are kept in fresh remembrance From righteous Abel unto Zacharias the son of Iehojada otherwise called Barachias of whose slaughter is spoken 2 Chron. 24.21 as here appeareth 6. Raging persecuters look neither to place nor person nor consequence of thâ—ir cruelty but as blind beasts do follow forth their own fury for Betwixt the porâ—h and the altar was Zacharias slain Ver. 36. Verily I say unto you all these things shall come upon this generation Now he foretelleth the ruine of Jerusalem and giveth them over till the day of judgement at what time they should know who was the Christ for whom they pretended to be preparing the song which is foretold in the Psalm 118.26 As if he had said I foretell you that Jerusalem and this Nation shall be destroyed and after you have killed me you shal not see me till the day of judgement when you shall be forced to acknowledge me to be the blessed Messiah come in the Name of the Lord which for the present ye will not do Doct. 1. The destruction of Jerusalem and rejection of the Jews was foretold by Christ sundry times ere it came for here he saith O Ierusalem your house is left desolate unto you 2. It is a speciall motive unto repentance to tell men of the propinquity of judgment therefore saith he All these things shall come on this generation Ver. 37. O Ierusalem Ierusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not In this lamentation our Lord is not to shew what power is in mens wicked nature to convert themselves or to make use of the means of conversion nor what power there is in corrupt nature to oppose that power which God putteth forth in conversion of soules neither is he lamenting their case as one unable to obtain his own desired end in the salvation of such as he intended to save for no reason can extract these conclusions necessarily from these speeches the true sense of them is obtained without any such inferences for our Lord as man and a kindly Minister of the circumcision moved with humane compassion of the miseries of his native Countreymen letteth forth his love in this lamentation and weeping while he beholdeth the desperate obstinacy of the multitude running to perdition thereby intending to make the reprobate who should hear of his tender bowels inexcusable and to move the Elect unto repentance by this means Doct. 1. Our Lord as man in the bowels of compassion was moved in the dayes of his flesh with the misery of the most wicked as this lamentation sheweth 2. When Christ was most moved with the provocations of the wicked there was no sinfull perturbation in him to make him forget to fulfill the law of love unto his most desperate enemies therefore he lamenteth thus Ierusalem Ierusalem 3. As oft as the Lord sendeth forth his Ministers with offers of mercy to sinfull people so oft is he lovingly calling them to come in unto him so saith he As a hen gathereth her chickens how oft would I have gathered thee 4. When the Lord is about to save his own Elect children in the visible church the body or the greatest part of his people may oppose the work and nill the work which he willeth and albeit they be not able to impede his effectuall gathering of so many as he intendeth to save yeâ— may they make themselves guilty of impeding and resisting the will of God which they cannot overcome therfore saith he to this sense O Ierusalem how oft was I about to convert thy children so many as I had elected by the offers of mercy which my servants made unto thee the visible Kirk their Mother And thou wouldst not but opposed my work so far as thou couldst in slaying the Prophets and stoning them who were sent unto thee for the Elects cause who were in the midst of thee 5. The Lord will pursue his purpose and renew messages till he both gain his own and also make the reprobate inexcusable to the ful for how oft saith he Would I have gathered thy children and ye would not Ver. 38. Behold your house is left unto you desolate Having told the sin of the visible Kirk there he telleth them now of their judgement Doct. When mercy hath been often offered unto a visible church and â—hath been rejected or opposed it is righteousnesse with God to remove his dwelling from that place and to take away the face of a church from it therefore saith he Thy house shall be left desolate unto thee even the most glorious place shall not be spared but when mercy findeth no place judgement shall have place Verse 39. For I say unto you ye shall not see me henceforth till ye shall say Blessed is he that cometh in the name of the Lord. Here our Lord smiteth these desperate enemies with irrevocable blindnesse that from that time forward they should never get grace to acknowledge him to be the Messiah till at the day of Judgement they should be forced to confesse him to be the true Christ prophesied of in the 118. Psalm Doct. 1. It is righteousnesse with Christ to smite them with judicial blindnesse who refuse obstinately to acknowledge him when he offers himselfe unto them as here he saith Ye shall not see me henceforth that is You shall not perceive me to be the Messiah for otherwise bodily they did see him and did crucifie him but they saw not who he was for had they known they would not have crucified the God of glory 2. At last Christ's most cruell enemies shall see and know and acknowledge him to be that blessed Messiah for all knees shall bow to him and all tongues shal confess to him and his adversaries among the rest shall say Now we see that Jesus is the blessed Son of God and the true Lambe of God Hils and Mountaines fall on us and hide us from the wrath of the Lamb yonder is the blessed Saviour Who came in the name of the Lord. CHAP. XXIV Our Lord having told that the Temple shall be destroyed the disciples aske of the time therof and of the signes of his coming to vers 4. For answer He forewarneth them of trial and persecution wherein all his disciples had need to beware least they should be deceived and sheweth the signes of the utter destruction of Jerusalem to vers 23. and again teacheth them that the chief care of his disciples should be that they be not deceived with false Religion and false Christs wherin the danger was to be great even untill his second coming when he should gather all his
he worketh repentance in him Doct. 1. The Elect may fearfully fall but cannot fall away utterly for Peter by temptation is driven to deny the Lord but doth not lye still in the sin 2. As the forgetting of the Lords word openeth the door to temptation so the calling of it to remembrance mixed with faith is a meanes of repentance for ere Peters repentance be mentioned it is said Peter remembred the words of the Lord. 3. Sincere repentance weepeth seriously and in secret as here Peter went out when he repented and wept bitterly CHAP. XXVII After Christ is delivered unto Pilate Judas hangeth himself and leaveth the money to the priests to be disposed ver 10. Pilate examineth Christ and without cause condemneth him and delivereth him to be scourged and crucified ver 45. after which Christs God-head is more manifested and he is buried with some respect Ver. 1. WHen the morning was come all the chief priests and elders of the people took counsell against Iesus to put him to death 2. And when they had bound him they led him away and delivered him to Pontius Pilate the governour THe corrupt church-men having unjustly condemned Christ do seek now to put him to death by the power of the civill Magistrate Doct. 1. The wicked aâ—e exceeding watchfull and painfull to accomplish an ill turne especially against Christ for late at night and early in the morning are the chief Priests and others busie to have Christ put to death 2. It is no new thing to see corrupt church governours abuse the civil Magistrate in execution of their unjust and cruel conclusions as here the chief Priests and Elders Deliver Christ bound to Pilate the governour Ver. 3. Then Iudas which had betrayed him when he saw that he was condemned repented himselfe and brought again the thirty pieces of silver to the chief priests and elders 4. Saying I have sinned in that I have betrayed innocent blood And they said What is that to us see thou to that 5. And he cast down the pieces of silver in the temple and departed and went and hanged himself Now Judas his conscience is wakened but out of time whereupon he confesseth his sin to them who insnared him but finding them to despise him he casteth back the price of his treachery and hangeth himself Doct. 1. Though before a sin be committed the bait and allurement is â—nly seen and the conscience blindfolded kept captive and benummed yet after sin is committed it shall be wakened at last and see the ugliness of sin discovered for as Judas seeth now and saith now that He hath betrayed the innocent blood 2. When the evill of sin is discovered then is the naughtinesse of every inducement unto it discovered also and the grief is more then any gain or pleasure inducing unto it can counterballance for Judas now counteth little of the thirty peices of silver bringeth back the price and casteth it down in the temple 3. Such as sin by the inducement of others need not look for comfort from the inticers of them unto it but must bear the guiltiness of it alone for when Judas regrateth his sin to the Priests What is that to us say they to him see thou â—e that 4. When Justice pursueth the sinner and he flyeth not to Gods mercy in Christ there needeth no other Judge or witnesse or Burrio against him but his own conscience only it is sufficient to convict condemn and torture him so as he will chuse to strangle himselfe rather then indure the vexation of it for Judas being forsaken of those who insnared him in the sin goeth not to God but departeth and hangeth himself Ver. 6. And the chief Priests took the silver peices and said It is not lawful for us to put them into the treasury because it is the price of blood 7. And they took counsel and bought with them the potters field to bury strangers in 8. Wherfore that field was called The field of blood unto this day This cursed mony the priests wil not bring into the Treasury of the Temple but doe imploy it in a charitable worke to buy a buriall place for strangers by which meanes a prophesie of the Scripture is fulfilled in Gods providence Doct. 1. The Lord will have no offâ—ring made unto him of that which is not a mans own and that in suâ—h a way as may be free of all appearance of allowing of mens unjust or dishonourable gaine for It is not lawful say they Deut. 23.18 to put this mony unto the treasury 2. It is no new thing to see Christs most cruel adversaries deep in hypocrisie pretending to be feared to offend in the least things as these men stand not to give Judas a hire to betray innocent blood but will not meddle with the gain when it is cast back 3. Hypocrites even when they are deepest in a mischief wil seek to hide their course with seeming to do some good work as these men will be charitable to the poor in buying a burying place to the strangers with the price of Christs Blood 4. The Lord can make the Mask of mens hypocrisie the special Means to discover them as here these wicked Priests do seek to hide their cruelty against Christ by seeming to be charitable in buying the potters field for burying of strangers with the price of Christs life and in Gods providence it is turned to the contrary that this field should in all time coming bear the name of their bloudy bargain made with Judas for the field was called The field of bloud unto this day saith the Evangelist Ver. 9. Then was fulfilled that which was spoken by Ieremiah the Prophet saying And they took the thirty pieces of silver the price of him that was valued whom they of the children of Israel did value 10. And gave them for the potters field as the Lord appointed me The Evangelist doth observe the Lords over-ruling providence who by this means fulfilled the words of the Pâ—ophet Zachary cha â—1 ver 12. where the Lord complaineth of the ungratitude of the people who accounted less of all his personall care over them then ordinarily men do account of their basest servants on whom they wil one way or other in a short time bestow more then what they do pâ—ise all the Lords labour on them to be worth and withall the Lord foretelleth that at length they should put no other price upon him when he should come to be bought and sold among them saye thirty pieces of silver with which mony should be bought the potters field for a memoriall unto all ages of their undervaluing of him As for the calling of the Prophet Zachary by the name of Jeremy albeit it were presupposed that this verball mistake did creep into the Tâ—xt by the inadvertance of the first transcribers of the Evangelists Copy yet this is no materiall depraving of the Text but such an accident of the letter only as an intelligent reader being acquainted
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
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