any extraordinary proofs of his care towards us when he hath after an ordinary manner provided means for our safety neither should we limit the Lord in any thing for this is the meaning of Thou shalt not tempt the Lord thy God 3. What the Scripture speaks indifferently to all it is to be esteemed as spoken to every singular person and the singular persons are to be accounted as written in the writing of the generallâ— for upon this ground Christ saith It is written Thou shalt not tempt the Lord thy God Because Deut. 6.16 it is written Ye shall not tempt your God 4. Christ as our surety did subject himselfe unto the law and therefore he doth apply the prcepts to himself no less then to us for he saith of himself Thou shalt not tempt the Lord. Ver. 8. Again the Divel taketh him up into an exceeding high mountain and sheweth him all the Kingdomes of the world and the glory of them 9. And saith unto him All these things will I give thee If thou wilt fall down and worship me This is the third temptation whereunto Satan doth make way by shewing the glory of the Kingdomes of the World from a high mountain whence many Towns Castles and fruitfull Fields might be seen as the compend and example of all the kingdomes of the world which have nothing in them but a greater quantity of what may be seen in one place of one Kingdom Doct. 1. Satan will not give over the conflict till he have made triall of all sorts of temptations after the former essayes Satan wil now tempt Christ with the offer of gain and glory All these saith he will I give thee 2. Satan labours to have a man in love with the bait of Riches and Honour ere he utter a temptation and to have the bait speaking ere the temptation speak for before he speaks to Christ He sheweth him all the Kingdomes of the world 3. Satan will make fair offers of what he cannot perform for the saith All these things will I give to thee 4. The children of God may be tempted with the vilest and most blasphemous suggestions that Satan can devise for this uncleane Spirit dare tempt the Son of God to the vilest idolatry and dare say to Christ fall down and worship me 5. When Satan mindes to make a man a slave to sin and to ruine him for ever he will crave but one act of sin as a very small thing and that under hope of great advantage therefore he saith All these things will I give thee if thou wilt fall down and worship me or kneel to me Verse 10. Then saith Iesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve The Lord abhorring the blasphemy of the proud and unclean Spirit rebuketh him and answereth the temptation by Scripture Doct. 1. A bold temptation should have a peremptory answer and that confirmed by Scripture as here Get thee hence c. saith Christ. 2. As well religious service as religious worship is due to God only God will not permit either of them to be given to Saint or Angel or any creature for him only shalt thou serve 3. Whatsoever is the true sense and intent of any passage of Scripture it is to be accounted of as if it were expressly written for because Deut. 6.13 it is said Thou shalt fear the Lord thy God and serve him Christ saith it is written Thou shalt worship the Lord thy God and serve him only Ver. 11. Then the divel leaveth him and behold angels came and ministred unto him Thus our Lord hath overcome Satan in our name and shown to us the way how to fight against and overcome the Adversary Doct. 1. Satan being resisted doth flee for it is written here Then the divel leaveth him 2. The grief and vexation which cometh by temptation shall be recompensed with consolation after the conflict and victory for Angels do come and minister unto Christ after his combate Ver. 12. Now when Iesus had heard that Iohn was cast into prison he departed into Galilee Upon the hearing of John Baptists imprisonment Christ goeth unto Galilee Doct. 1. Faithfull Ministers must resolve for persecution for Iohn Baptist is cast in prison 2. All Preachers of the Gospel are not imprisoned at once for when John is in prison Christ is free 3. Persecution of the Ministers of the Gospel is a forerunner of Christs departing from a land for when word came of Johns imprisonment Christ departed from Judea and went into Galilee Ver. 13. And leaving Nazareth he came and dwelt in Capernaum which is upon the seacoast in the borders of Zabulon and Naphthali 14. That it might be fulfilled which was spoken by Esaias the Prophet saying 15. The land of Zabulon and the land of Naphthali by the way of the sea beyond Iordan Galâ—lee of the Gentiles 16. The people which sate in darkness saw great light and to them which sate in the region and shadow if death light is sprung up Christ being now come into Galilee fleeth from Nazareth to Capernaum Doct. 1. Christ will not be tyed unto any place though he be brought up at Nazareth he will leave it for his own reasons and come and dwell at Capernaum 2. Our Lord in all things had respect to Scripture to fulfill what was foretold in it Even this change of place was made that the Prophesie of Esaiah might be fulfilled by this means In which prophesie to comfort the church against the desolation to be made in the land by the enemy Isaiah doth foretell that in that part of the countrey where the desolation began that is in the land of Zabulon and Nephthali there Christ should begin the consolation of the church in preaching of the gospel and now our Lord performeth this 3. The people that lie in their sins without the saving knowledg of the gospel are indeed in great darkness and under the power of death 4. Whatsoever sin or misery people be under the preaching of the gospel is able to relieve them therefore it is called A great light A light sprung up to them when Christ preacheth the gospel among them Vers. 17. From that time Iesus began to preach and to say Repent for the kingdom of heaven is at hand Christ had preached before in the time of Johns freedome and made moâ— disciples then he Iohn 3.26 but now he begins in this country side and shews himself more powerfull then before Doctr. 1. When his gospel is opposed and his servants persecuted he can let forth his light and power so much the more and can supply the inlack of instruments therefore it is said From that time he began to preach 2. Christs doctrine and the doctrine of his faithfull servants is all one in substance the sum of John Baptists preaching and Christs is all one for both preached in substance Repent for the kingdom of heaven is at hand
knowledg of Christ when they know his power and grace and do give him imployment as this people do 3. Such as know Christ aright will not only make use of him themselves but also bring in unto him all whom they can move each man according to his calling as this people do 4 The greater measure of saith be the lâ—ss wil be the prescribing of signs unto God for The hem of the garment sufficeth these beleeving people 5. Where God seeth need of signs to help the exercise of the faith of miracles he giveth unto the persons the instinct also of the signe which may suffice to confirm them for As many as touched were made whole perfectly CHAP XV. Christ defends his disciples against the challenge of the Pharisees for not observing ceremonies of Religion devised by men to ver 21. Healeth the woman of Canaans daughter to ver 29. Healeth many and feedeth miraculously a multitude by the sea of Galilee Ver. 1. THen came to Iesus Scribes and Pharisees which were of Ierusalem 2. Why do thy Disciples transgresse the tradition of the Elders for they wash not their hands when they eat bread IN this contest betwixt Christ the Pharisees about traditions learn 1. That it is no new thing that Christ hath adversaries and these chiefly corrupt Churchmen even such as bear office in places most famous for Religion for here Are Scribes and Pharisees which were of Ierusalem going about to divert disciples from following of Christ and to put a disgrace if they could on our Lord for his Disciples cause 2. It is no wonder to see Christ and his Church molested with the controversie of non-conformity in humane inventions of Religion Why do thy disciples transgress the traditions say they 3. Antiquity and Fathers without Scripture is the old charter of superstitious Formalists for Why say they do thy disciples transgresse the traditions of the Elders 4. That which otherwise is lawful in it self while it abideth within the limits of civill fashions may be left undone and be discountenanced when it is set up in state within the limits of Religion therefore the Disciples did not wash their hands before meat in the company of Pharisees who made washing at that time to be a holy and religious act Ver. 3. But he answered unto them Why do you also transgress the Commandement of God by your tradition Christ putteth the Pharisees to defend their traditions and refuteth them Hence learn 1. That God in wisdom bringeth mens ceremonies to a dispute and so to be refuted and contemned then especially when men do presse them most for now Christ taketh on the plan and answereth for his Disciples and confuteth the Formalists by four reasons The first reason By the authority of your traditions ye transgress the command of God Therefore such authority is not to be regarded by my Disciples Hence learn 1. That traditions may be fathered or mothered on those that maintain them no lesse then upon those who invented them for Christ saith Why do you by your traditions transgress 2 Such as are most â—ealous for humane traditions shall readily be found transgressours and contemners of divine commands and Gods traditions given by Scripture for Why do you transgresse the command of God saith he 3. When the authority of humane traditions doth loose or weaken the obligatory power of morall command in any thing it may and should be despised altogether and rejected as unworthy to be a rule for a mans carriage in any thing for Why do you also by your traditions transgresse the command of God Ver. 4. For God commanded saying Honour thy father and mother and be that curseth father or mother let him die the death 5. But ye say Whosoever shall say to his Father or his mother It is a gift by whatsoever thou mightest be profited by me 6. And honour not his father or his mother he shall be free Thus have ye made the commandment of God of none effect by your tradition Christ proveth the challenge because their traditions did warrant the children to dedicate unto the church-men for a religious offering or gift all that they might spare above their own maintenance and so for their own filthy lucre they deprived Parents of all maintenance from their children contrary to the fift command for when the Parents or the poore should seek support of them their traditions bade them answer thus That which thou seekest and every other thing whereby thou mightest be helped or profited by me or any thing of mine it is a gift already dedicate to the Church And therefore hold me excused Hence learn 1. The duty of children unto parents is straightly urged by Gods command and the wicked transgression of it is made capitall for the Law saith He that curseth let him die the death 2. It is a part of the honour due to parents that children sustain them in their need as they are able for not helping is here as much As not honouring of their Father or Mother 3. Such traditions as directly or by consequence do prejudge the true intent of any of Gods Laws whatsoever pretence of Religion be made are wicked for he saith You by your traditions have made the command of God of none effect 4. No gift nor voluntary offering presented unto God doth please him when the duty of love adebted to others is neglected or contraveened thereby for Christ calls such a gift a breach of the fifth command 5. Dispensation with Gods Law by humane authority and urging of mens traditions more then of Gods commands is in effect the abolishing of Gods Law for so saith Christ By your tradition you have made the command of God of no effect Verse 7. Ye hypocrites well did Esaias prophesie of you saying 8. This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is farre from me The second reason from Isa. 29.13 By way of retorting the challeng is this urging of your traditions is but the bewraying of your hypocrisie and counterfeit drawing neer to God in externall rites when your affections are no wayes toward God Therefore my disciples should not receive them Hence learn 1. Zeal for humane ceremonies especially joyned with the neglect of Gods precepts doth prove grosse hypocrisie for so saith Christ Ye hypocrites draw neer to me 2. The Lord esteems nothing even of the outward exercises of religious ordinances appointed by himself when men do not labour to perform the same with affection it is the heart which he looks unto in worship Therefore saith he Their heart is farr from me Ver. 9. Buâ— in vain they dâ— worship me teaching for doctrines the commandements of men A third reason from the Scripture also Isai. 29.13 When mens inventions and precepts are made the rule of Gods worship God doth reject such service and therefore your challenge of my disciples is unjust Hence learn That it is the Lords prerogative to prescribe all
A BRIEF EXPOSITION OF THE Evangel of JESUS CHRIST According to MATTHEW By DAVID DICKSON Preacher of the Gospel of Jesus Christ and Professor of Divinity in the University of GLASGOW PHIL. 2. VER 5 6 7 8 9 10 11. Let this mind be in you which was also in Christ Iesus Who being in the form of God though it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men And being found in fashion as a man he humbled himself and became obedient unto death even the death of the crosse Wherfore God also hath highly exalted him and given him a name which is above every name That at the name of Iesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confesse that Iesus Christ is the Lord to the glory of God the Father The Third Edition LONDON Printed for Ralph Smith at the sign of the Bible in Cornhill neer the Royall Exchange 1651. TO THE Right Honorable and truly Noble MY LORD EARL OF LOUDOUN LORD OF MAUCHLIN and TARINZAN c. High Chancellor of SCOTLAND c. And to His Honorable and Hopeful Eldest Son my Lord MAUCHLIN Grace and Peace Right Honourable IT is a sweet and remarkable Providence that within these not many yeers such a multitude of Impressions of the holy Scriptures are vented among these three united Kingdoms and so many thousands are of Scots and English who delight not only to have the holy Bible in their possession and houses but also to carry it in their pockets for reading of it upon all occasions This as it speaketh much of the desire after divine Knowledge raised up by God in peoples hearts and as it promiseth much of the spreading of the light of the Gospel in these Dominions especially the Lord having now seconded his own Work by drawing from the fountain of his own free grace the body of these Kingdoms into a solemn Covenant for purging of all his holy Ordinances and promoving of sound Religion so doth it call aloud to all the Pastors of his Flock and to all the godly learned by all means to lead the Lords people in upon the right understanding of the Scriptures left the plain and marvellously consonant word of God be mistaken and wrested by the instability and unskilfulnesse of such as have not their senses exercised to discern the single meaning of the Lords Voyce and the admirable harmony of his heavenly Speeches Many worthy men of God it is true have profitably taken pains to this purpose and some have written large Commentaries upon sundry Books and parcels of Scripture others have translated out of Latine the Commentaries of others But of those worthy mens Labours only such as have much leasure and patience to read can make use Others have written short Paraphrases of harder places others Expositions of hard words others have minded herewith some sweet notes and observations all of them contributing one with another to the common good so much as each sort of Writing could carry Yet besides all these laudable wayes of explication of Scripture it seemeth that these dangerous Times wherein so many diverse errours are privily crept in and begun openly also to avow themselves do call for such an Explanation of the whole Bible as might not only shew the scope of each Book and Chapter with the cohesion of the Verses and the meaning of the Words but also propone the speciall heads of Doctrine in each place whereby people might see the whole grounds of Religion in the Text and be guarded against all damnable errours in which those persons are easily ensnared who know not the Scriptures nor the power of God and all this to be in such brevity and cleerness That men in their daily set-reading of the Lords word might in the space of half an hour peruse a competent portion of Scripture thus explained I say Set-time for their private reading because albeit every man is not set apart for the Word and Doctrine but most part have by Gods appointment civil callings and necessary imployments about the matters of this life each calling and imployment having its own work and each work requiring his own time so that there remaineth little time beside unto many yet that man is too much busied in temporall affairs and more involved in the World then he can answer for who doth not daily redeem so much time as the necessary exercise of Religion in the Word and Prayer doth require beside secret ejaculations of Prayer unto God mixed with his affairs and the Mason-like-looks of his Conscience levelling its eye to each action to see if it be conform to the Rule for presuppose a man were imployed as much as a King and had so many Realms to govern as were under David K. of Israel yet could he not be excused for this to neglect Gods word prayer for Dav. oftner then once a day yea in the night also found time to call on God praise his name verse himself in his Word Ps. 119.55 62 164. Let the men of this world who have their portion in this life have set up in their hearts the filthy idols of worldly profit pleasure preferment for gaining keeping wherof they make use not only of all men but also of God and Religion so far only as they may be suitable serviceable to their base ends Let such men I say neglect reading the Scriptures and all serious following of religious exercises But let not the children of God do so who hold their standing here and the hopes of eternal life hereafter by faith in Christ for promoving of whose cause and Kingdom they are resolved to bear his Crosse were it even to the doors of Heaven if so GOD please and to lay it down on the threshold with thanks and praise that ever they were counted worthy to suffer for his Name let not these blessed Soules walk in the way of the ungodly but rather delight themselves in the Law of GOD and meditate therein night and day Psal. 1.2 3. For the service of such saints and facilitating of their reading of holy Scripture I come forth as before in the brief Explanation of the Epistle to the Hebrews so now in the brief explanation of the Evangel according to Matthew to call yet again unto the Godly Learned to stir up themselves for contributing one with another unto some such brief explanation of the whole Bible as their Godly wisdome shall agrâ—e upon a mould this or any other because apparently it is but little and not considerable which any one man alone can overtake in this Work As for this Piece such a one as it is There is great reason why it should bear your Honourable Name in the title of it it being a part of the fruit of your Lordships labour who as
One eminently carefull of the purity of Gods ordinances hath with others of our Renowned Nobility faithfull Gentrie and Burrows run the hazard of all things in this life and of life it self to purge the land from superstition and Heresie and to give freedome not only to the preaching of the Truth of the Gospel but also unto Pens and Presses for propagation of it What singular Proofes of Integrity and inflexible Constancy your Honour hath given in this great work of uniting these three kingdomes more nearly unto God and among themselves in the matters of Religion it is so well known that I need say nothing but bless God for the raising up of so many precious Sons of Sion to take their Mother by the Hand in the day of her calamity and give thanks to his Majesty for your Lordships in particular ANd as for Your Honour My Lord Mauchlin I could not but joyn your Lordships Name with Your Noble Father in this Dedication partly because you follow up so hard after his foot-steps that your gracious and prudent Behaviour observed by all Beholders hath drawn from your Condesciples in Philosophy a more ample elogy then either your Lordships Modesty or my measure of Commendation of men will suffer me to repeat partly that your Lordship may be thus yet more ingaged to drink in and maintain that Doctrine of Salvation by Christ which giveth the text of his Testament for a Pawn and Pledg of its verity The love and fruitfull Profession whereof that it may bâ— the constant Glory of the House of Loâ—doun is the hearty prayer of Both your Honours affectionate Servant in the LORD DAVID DICKSON To the honest-hearted Reader BEside what I have said in the Epistle Dedicatory I must acquaint thee worthy Reader yet further with my purpose and way in this Piece The speciall intent of the putting forth of it is not onely that measure of edification which thou maist reap by this small Work but also that in satisfying the desire of sundry worthy men of GOD who have â—btâ—stâ—d me to make proof how some other place of Scripture may be fitted for the Churches edification after the mould of the Short Explanation of the Epistle to the Hebrews I may engage them all if it be possible and others also with them who are more able then I am to quicken and prosecute as partners the motion made by me heretofore and now renewed to wit That by the consent of a number of able Workmen dividing the task among them some such brief Explanation of the whole Text of Scripture containing the chief Doctrines in a way accommodate unto the capacity of common people may see the light for the setling of saving Truth in their hearts by the force of divine Faith closing immediatly with the Text of Scripture Then which Work I conceive there can be no one mean after powerful Preaching more forcible for rooting out of Errours and manifesting unto all men the true Religion which wee profess in Brittain and by Covenant are obliged to maintain and propagate according to our power In this Explanation of the Gospel according to Matthew I have laboured to fit the mould so that the deduction of the Doctrines from the Text may be more obvious to the Readers up-taking then it is in the Short Explanation of the Epistle to the Hebrews I have contented my self with some few observations upon each Text which might serve most for the cleering of the place leaving to every Reader as he hath time for Meditation and ability of Gifts to observe what further the Text may afford it being sufficient for my designe that thou find so much clearnesse and sweetnesse in the Lords Word by what I offer to thy taste as may make thee more in love with the daily reading of the Scripture and the Learned and Able may be stirred up to help thee with more Stuffe of this kinde I point ordinarily at some words in the Text for a Ground of the Doctrine proponed from which words if the Doctrines do not immediately arise and formally follow yet from these words such Doctrines may be inferred after some little larger Explication of them as these illate Particles FOR and THEREFORE do at least import The History being all along most part plain I have forborn to trouble thee with large Contents or Analysis or Exposition of words and have insisted onely where some difficulty is and that so long onely as was necessary to give some light hasting in all other places unto the Doctrine and couching in them frequently so much Exposition of the words as I could with clearnesse and brevity of which I have had a speciall care resolving with my self that as larger Commentaries serve onely for them who have Leasure and love to read much so this sort of Writing must be for those onely who for one reason or other must either have something in short or nothing at all If this Mould seem unto thee fit for opening of the sealed Book pray with me that the Lord would fit and stir up a sufficient number of Instruments for hastening forth this wished-for Work unto thy Edification and I will remain Thine to serve thee for CARIST'S cause D. D. Before the Evangel written by MATTHEW a Title is prefixed common to it and all the rest of the Writings of the Apostles and Evangelists which is this THE NEW TESTAMENT Or COVENANT OF OUR LORD AND SAVIOUR JESUS CHRIST THe whole Bible is commonly called by the name of Old and New Testament or Covenant one word signifying both Covenant and Testament as it were A Testamentary Covenant The reason why the holy Scriptures written before and since Christ came are called by the name of Covenant is because the Covenant of Redemption between the Father and the Son for purchasing of salvation and saving graces to the Elect and the Covenant of Grace made with the Church through Christ for application of all purchased graces leading unto salvation are the sum and substâ—nce of the 〈◊〉 Bible The reason why the Scriptures are called also by the name of Testament is because the Son of Goâ— having undertaken to lay down his life which now he hath peâ—foâ—mâ—â— as the Pâ—ce of Redemption and so having made all things belonging to life to be his own by paction he doth by way of Legacy dispone and bequeath unto the children of promise in the holy Scriptures as in a written and sealed Testament whatsoever by his death hee hath purchased unto them that whosoever in the sense of sin and fear of wrath doe flee unto Christ may lay claim unto righteousnesse and eternall life as Heirs of Christ and may seek with confidence not onely to have the first fruits of his conquest in this life but also to have the full possession thereof in the life to come and that as a Legacy left unto them by Christ. But because these heavenly Mysteries are not so cleerly and fully set down in the Writings
of Moses and the Prophets as they are now revealed in the Writings of the Evangelists and Apostles Therfore the Books of Scripture written before Christ came in the flesh are called the Old Covenant or the Old Testament and these which are written since he came are called the New Covenant or the New Testament of our Lord Jesus The speciall Title prefixed to this Evangel is THE GOSPEL By or According to MATTHEW THis Book is called the Gospel or glad Tidings because the doctrine contained in it concerning our redemption from sin and misery by Christ the Son of God is the most joyfull news that ever the world did hear especially after that the Law and Covenant of works have discovered unto us the vilenesse of sin and the unsupportable burden of Gods wrath due to our sin It is called The GOSPEL by or according to Matthew who also was called Levi because God in a speciall providence did make choice of him to write this Evangel to the world as of one who had found in a speciall manner by experience in his own person the power of life and riches of grace is Christ making him not onely of a sinner a Saint but also of 〈◊〉 Publican an Apostle CHAP. I. In this Chapter is contained the Genealogy of JESUS CHRIST as he is Man unto vers 18. And five evidences of his holy and wonderfull incarnation from vers 18. to the end Vers. 1. THe Book of the generation of JESUS CHRIST the son of David the son of Abraham IN this Title of the Genealogie Or Roll of the Pedigree of Christ the Evangelist holdeth forth unto us these things The person of whom we have to take notice here is not a meer man but the Saviour of men for the inscription calleth this Roâ—l The book of the generation of IESUS CHRIST such a man as is true God also and worthy to be called in the most proper ond strict sense IESUS the true SALVATOR and DELIVERER of men from sin and wrath which still properly taken belongeth only to him who is almighty God and IESUS in effect 2. This person IESUS is throughly able and fully furnished for accomplishing the work of mans salvation and one who is anointed unto the offices of Prophet Priest and King to bring about and perfect the salvation of his own for this IESUS is that CHRIST the eminently anointed SAVIOUR 3. He is the Saviour of Jew and Gentile who in his Hebrew name IESUS and his Greek name CHRIST doth lift up a Banner of love unto both That the Hebrews and Grecians the Jews and Gentiles may come to him for salvation the one no lesse then the other 4. As the Lord did promise in Paradise in the assumed seed of the woman to tread down the head of the serpent and did renew his promise in Abrahams seed to blesse all the nations of the earth and in Davids seed to reign and rule over the true Israel of God for ever so hath he performed yea he hath carefully provided not only to make his promise good but also that the degrees of his lineall descent according to his humanâ— nature should be marked partly in the holy Scripture from Abraham unto the Jews captivity in Babylon and partly in the publick registers of the family and posterity of David from the captivity unto his birth Thâ—rfore he is called the Son of Abraham â—he Son of David and mention is made of a Book or Roll drawn forth of the records This Register was from age to age so punctually filled up in every family and made notour to all men Ezra 2.62 that not only Davids posterity was known thereby and according to it was taxed by Caesar in Beth-lehem but also all the rest of the families of the Hebrews then in Judea could reckon their genealogie by the publick records and were taxed in their severall places accordingly Luke 2.3 4 5. Verse 2 Abraham begat Isaac and Isaac begat Iacob and Iacob begat Iudas and his brethren 3 And Iudas begat Phares and Zara of Thamar and Phares begat Esrom and Esrom begat Aram. 4 And Aram begat Aminadab and Aminadab begat Naasson and Naasson begat Salmon 5 And Salmon begat Booz of Rachab and Booz begat Obed of Ruth and Obed begat Iesse 6 And Iesse begat David the king and David the king begat Solomon of her that had been the wife of Urias 7 And Solomon begat Roboam anâ— Roboam begat Abiâ— and Abiâ— begat Asa. 8 And Asa begat Iosaphat and Iosaphat begat Ioram and Ioram begat Ozias 9 And Ozias begat Ioatham and Ioatham begat Achaz and Achaz begâ—â— Ezekias 10 A Ezekias begat Manasses and Manasses begat Amon and Amon begat Iosias 11. And Iosias begat Iechonias and his brethren about the time they were carried away to Babylon 12 And after they were brought to Babylon Iechonias begat Salathiel and Salathiel begat Zorobabel 13 And Zorobabel begat Abiud and Abiud begat Eliaâ—im and Eliakim begat Azor. 14. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud 15. And Eliud begat Eleazear and Eleazear begat Matthan and Matthan begat Iacob 16 And Iacob begat Ioseph the husband of Mary of whom was born Iesus who is called Christ. 17 So all the generations from Abraham to David are fourteen generations and from David untill the carrying away into Babylon are fourteen generations and from the carrying away into Babylon unto Christ are fourteen generations This Catalogue of the posterity of David being so notourly known from the publick Registers and records of the families of David that no doubt nor question was made of Christs descent from David no not by his enemies Therefore the Evangelist doth not scrupulously name here every one of his Ancestors but only draweth the line along so far as it might suffice for the churches edification and by so much as is here set down he doth teach us these things 1. Jesus Christ is the very true Messias promised to the fathers who now in the fulness of time hath assumed humane nature of the seed of Abraham and David whose Son he is called according to the flesh and this he pointeth at when he saith Abraham begat Isaac c. 2. For our confirmation in the faith of Jesus Christ we should acquaint our selves with the prophesies which went before of him and with the history of his Ancestors here recorded from the Scripture of the Old Testament and in speciall from Abraham to the captivity of Babylon 3. Seeing it is a hard matter to beleeve that God should so empty himselfe for us and become a man like unto us we should receive so many impressions of the verity of his humane nature as there are severall names of his Ancestors according to the flesh named in this Catalogue for to this end we are led from one to another by he begat and he begat 4. No man should be astrayed to offer himselfe to be ingrafted as a branch in Christ because Christ hath been pleased
did cease to be a tribe before this tribe was dissipate and so destitute of all sort of government which came not to passe till after our Lords death For now Herod is king in Judea who had slain the Elders of the house of David to confirm the kingdome in his own hand yet the tribe remained and had the own order within it self for the regulating of the common things pertaining unto the severall families thereof as appeareth in the taxing of the family of David in Beth-lehem But after Christs coming and ending of the worke of redemption for which he came the tribe of Juda was so cut off and confounded that it never had a face of a tribe again unto this day therefore the Messia is now come 3. When such as should glorifie God do it not but do misken Christ He can raise up others in their room by whom he will honour himselfe for though the wise men of the Jewish Church do not observe the time of Christs coming yet God prepareth witnesses for himselfe from among the Gentiles Behold a number of wise men come from the east to honour him whether from Chaldea or Persia or how many they were or what were their names it is not materiall to us It is sufficient that Christ is honoured by them and that they are the first fruits of the Gentiles their conversion unto Christ. 4. The Lord faileth not to make the best of all means for his own glory to make these mens testimony famous and most fit to check the security of the Jews they are led in a providence to Jerusalem to ask for Christ. Ver. 2. Saying Where is he that is born King of the Iews for we have seen his star in the east and are come to worship him When these men are come to Jerusalem they ask where Christ is and posesse their faith in him and their purpose to worship him Doct. 1. Though Christs kingdome be not of this world yet is he King of Saints the true King of Israel to whom the throne of David was promised that he should fit theron and raign over souls for ever for he is that born King of the Jews 2. Saving faith looketh through all clouds of humane infirmities in Christ and pitcheth upon some point of excellency in him For these men by faith in a babe new born behold the promised Messiah and the King of Israel They ask for the King of the Iews giving to him the ordinary stile of the Messiah 3. The least spunk of saving knowledg doth set a man on work to seek after Christ for where is he say they 4. Faith ere it want Christ will hazard all to come by him for these men confess him with the danger of their life to be the born King of the Iews and do ask for him in Jerusalem even when and where Herod a stranger is reigning as King 5. Though Christ came in the shape of a servant and humbled himself to be born of a mean Damsel yet is his honour to be seen in heaven and earth for a star is created to give warning to the world that the bright morning Star is arisen and from the east wise men do come to confesse him 6. Though God give signes and evidences of Christs coming yet every man doth not see or observe them but such only as God doth reveal them unto for only these wise men are they who get a right sight of this star we say they have seen his star in the cast 7. Faith in Christ and love to him will spare no pains nor travell to come at him for these men are come from a far from the east to sâ—e him 8. Faith seeth Christ to be God and that maketh men to overcome a world of difficulties in seeking to have communion with him for we are come to worship him say they to wit with religious worship due to the promised Mâ—ssiah the Redeemer of souls Ver. 3. When Herod the King had heard these things he was troubled and all Ierusalem with him At the hearing of these news Herod is troubled and all Jerusalem with him he for fear to lose his kingdome and they for fear of wars betwixt two Kings Doct. 1. It is no new thing that Kings are jealous of Christ when they hear he is a King They can hardly conceive how his Kingdome shall not pre-judg their reign albeit indeed their Kingdome hath no such friend as he is therefore Herod when he heard was troubled 2. Worldly men setled in their honours ease and wealth are feared to be troubled about Christ and could be contented to sit quiet without him for all Ierusalem here is troubled also more fearing temporall inconveniences by occasion of Christs nativity then rejoycing in the hope of salvation through him Vers. 4. And when he had gathered all the chief priests and Sribes of the people together he demanded of them where Christ should be born Herod dissembleth his fear and pretendeth zeal to bring the knowledge of Christ to light and to this â—nd he calleth an assembly of the church to enquire what the Scripture spake of the place of his nativity Then which there could not be any act more plausible to the people more acceptable unto these strangers or a more specious show of religious respect unto Christ. In Herod we have the portrait of Christs enemies he dissembleth like a crafty fox waiting for the prey so do they He befriendeth the wise men who are seeking Christ so far as it may serve for his own ends so do they He abuseth the church-men and their assembly calleth for a meeting of the chief priests and Scribes proponeth questions to be solved as if he minded to make good use thereof In speciall asking of them where Chrâ—st should be born as if none were readier to serve him then he mean time he was seeking to find him out to kill him so do they Ver. 5. And they said unto him In Beth-lehem of Iudea for thus it is written by the Prophet 6. And thou Beth-lehem in the land of Iuda art not the least among the princes of Iuda for out of thee shall come a Governour that shall rule my people Israel The Priests and Scribes of the people assembled answer the question from Scripture â—oct 1. As it is the duty of the church-men to assemble readily when matters of Religion and questions concerning Christ are moved in the church so they ought to determine questions according to the Scripture without seed or favour for being conveened they answer It is written in the text cited by the assembly Matthew and Micah do agree in substance That albeit Beth-lehem was a small city of no great wealth nor estimation among the cities of Israel yet it was not little in effect but a city of renown Because in it was born the Governor of Israel the King and Captain of the Lords people Christ Jesus Doct. 1. Scripture consisteth not in letters or syllables but in sense
and meaning for in citations of Scripture here and else-where the Evangelists stand not for words but rest upon the sense 2. The meanness and baseness of any thing whereof Christ maketh use should offend no man for He can make a little Beth-lehem the place of his nativity 3. His presence dignifieth the place wheresoever he is for Beth-lehem how small soever is not the least city because Christ is born in it 4. Christs speciall subjects are the Israel of God and Christs office is to be a Governour a Chieftain and a Guide to the Elect governing and feeding them for he shall rule my people Israel for he shall rule them as a pastor or shepherd doth the word import 5. God can make use of his foes for the furtherance of his own purpose whatsoever be their intentions for by the means of Herod and the Scribes who were small friends to Christ Gods purpose for clearing of the fulfilling of the prophesie about the place of Christs nativity is brought about 6. The Lord can so dispose of means for the benefit of such as are seeking Christ that if one mean be withholden another more profitable shall be furnished For the wise men though they want the sight of a star for a while which they saw in the East verse 2. yet first they are led to Ierusalem verse 1. and then to the light of the Scripture in the answer of the Priests verse 5 6. that their faith might be builded on Christ in the ordinary and surest way In particular God doth offer unto them a notable point of light in the answer of the Priests and Scribes concerning Christs God-head and Eternity For in the text cited here by the assembly Micah 5.2 it is written that Christ his going forth is from of old from everlasting which served to teach them that the Eternalll generation of the Son must alwayes be remembred when his being born as a child is spoken of which could not but be usefull and comfortable unto them at that time Verse 7. Then Herod when he had privily called the wise men enquired of them diligently what time the star appeared 8 And he sent them to Beth-lehem and said Go and search diligently for the young child and when ye have found him bring me word againe that I may come and worship him also Herod goeth on to follow his bloudy plot against Christ and under pretence of a purpose to honour and worship him he intendeth to murther him Doct. In Herod we see yet more of the wayes of the Enemies of Christ. 1. He carryeth on his design closely lest any man should smell his intention so do they He calleth the wise men privily so do they 2. Though he hath learned more of Christ then before yet because his knowledg is not sanctified his malice is not abated therefore the love of earthly things setteth him on to follow his design against Christ so much the more eagerly and so is it with the crafty politicians of this world 3. When he hath gained one point about the place of Christs birth he goeth about to gain another concerning the time of his birth also that he may draw so much nearer for the surprizing of Christ so do they haling in the cords of their net by parts 4. He covereth his purpose of murther under pretence of a purpose to worship Christ he professeth to have faith in Christ and to be of the same mind that the wise men are of and that his resolution is out of the same affection with them to worship him so do they drawing near in profession of Religion that they may more easily betray 5. To make all fast he abuseth the simplicity of Christs friends and thinketh to make them ignorantly to betray Christ into his hands So do they Go search for the child saith he and bring me word 6. Mean time as God blind-folded him in his deepest policy and suffered not his wicked wit to direct some of his servants under pretence of convoying the wise men to go along with them to murther Christ so doth God disappoint Christs enemies in their deep plots for it is easie to God to make fools of his foes when he pleaseth Herod sent the wise men to search out Christ but we read of none sent along with them Vers. 9. When they had heard the king they departed and â—o the star which they saw in the east went before them till it came and stood over where the young child was Ver. 10. When they saw the star they rejoyced with exceeding great joy The wise men do follow the direction of the Scripture and go toward Beth-lehem having so far as we read neither convoy or incouragement of any company Doct. 1. If we love to find Christ we must resolve to go after him alone or in company either with or without incouragements from men as God shall dispose 2. God is not inlacking to such as are on the way to seek Christ but will renew directions and incouragements unto them as they stand in need for the star which for a time disappeared now appeareth again to them for their comfort 3. What one mean doth not reach God supplieth by another mean for the Scripture had told them of Beth-lehem but had not descended so low as the particular house but God supplieth the rest by the direction of the star which now goes before them in the way and stands above the house where our Lord lay That this star was none of the ordinary but made of purpose for this particular service appeareth by the motion of it 4. These means which do lead a man most certainly unto Christ should be the matter of his speciall joy The joy which ariseth from finding of Christ cannot be expressed for it is said They rejoyced with exceeding great joy Verse 11. And when they were come into the house they saw the young child with Mary his Mother and fell downe and worshipped him and when they had opened their tressures they presented unto him gifts gold and frankincense and mirrhe The wise men at length do find Christ and do not stumble at his outward infirmities base lodging or any other thing but do worship him as their God and Saviour consecrating themselves and all they have to his service Doct. 1. Such as seek Christ in truth shall find him at length 2. Such as beleeve what the Scripture speaks of Christ will see Christ his God-head in his deepest humiliation and by faith will pierce through all impediments therefore was it that they fell down and worshipped the child 3. Riches and wisdom and honour and all that we have ought to be laid down at Christs feet and offered to the service of Christ as the fountain and owner thereof for They opened their treasures and presented unto him gifts gold and frankincense and mirrhe Vers. 12. And being warned of God in a dream that they should not return to Herod they departed into their own country another way
for even Christ went not into the wildernesse to be tempted but as he was led of the holy spirit dyâ—ing unto him what belonged unto his calling Ver. 2. And when he had fasted forty dayes and forty nights he was afterwards an hungred In every part of our Lords humiliation he lets out some spark of his God-head that when he is seen to be Man he may be known to be God also he will fast and uphold himself without meat or drink forty dayes and forty nights not only to fulfill what the type of Moses and Elias their fasting did foreshadow of him but also as the Son of God to shew forth his divine power able to sustain the humane nature under every burthen which the Father should lay upon it 2. Whatsoever power it pleased our Lord to put forth in his humane nature yet did he not abolish the verity thereof but did keep unto it all the naturall properties and in the time of his humiliation did subject it also to all common and sinlesse humane infirmities Therefore having so miraculously sustained himself so long a time He afterwards was an hungred Vers. 3. And when the tempter came to him be said If thou be the Son of God command that these stones be made bread The temptations and assaults of Satan are three The first to provide for his bodily wants by an unlawfull mean for to work a miracle at Satans direction was not a lawfull mean of providing food to himself Doct. 1. No wonder men find themselves daily solicited by Satan unto sin For Satans stile from his continuall practice is the Tempter and it is his trade to tempt 2. It is possible that such as God doth love dearly may be troubled with bodily apparitions of Satan for the Tempter is permitted to appear to Christ himself and to speak to him 3. It is no wonder to find Satan calling in question the Adoption or Regeneration of any of Gods children for he dare call in question the Son-ship of the Son of God notwithstanding that within few dayes before this the Father and the Holy Spirit from heaven had born witnesse in open sight and audience unto it If thou be the Son of GOD saith he 4. Satan sits his temptations unto mens present case and condition for Christ being hungry is tempted to provide bread in a way which the tempter doth prescribe 5. In tempting Satan pretends to be careful of helping the tempted party to a better condition for here he will seem desirous both to have bread provided for Christ in his need and also to see him made manifest to be the Son of God by such a miracle for he saith If thou be the Son of God command these stones to be made bread 6. Satans temptations are moe then once a number linked together for here he tempts first to misbeleeve the word of God lately spoken of him then to suspect and doubt of his Fathers provident care over him Thirdly to provide for himself by indirect means Fourthly to abuse his power of working miracles in taking directions from Satan and committing such like other sins Ver. 4. But he answered and said It is written Man shall not live by bread alone but by every word that proceedeth out of the mouth of God Our Lord answereth this temptation by Scripture Doct. 1. Satans temptations must not be neglected but carefully answered and that by Scripture as the only mean to overcome him for It is written saith Christ. 2. Howsoever God hath appointed means of entertaining mens life yet the power of sustaining life is not in the means but in Gods powerfull word or commanded blessing conveyed by means or without means as he pleaseth for Man lives not by bread only but by every word that cometh out of his mouth 3. Seeing means of life albeit we had them cannot avail us except God give his blessing we should attempt nothing about them without Gods warrant for else we do offend God and provoke him to withdraw his blessing this is the reason why Christ rejecteth the temptation by this Scripture saying Man liveth not by bread c. Ver. 5. Then the divel taketh him up into the holy city and setteth him on a pinacle of the temple 6. And saith unto him If thou be the Son of God cast thy selfe down for it is written He shall give his angels charge concerning thee and in their hands they shall bear thee up least at any time thou dash thy foot against a stone The first temptation being rejected by Scripture Satan maketh a new assault and pretendeth Scripture in his second temptation Doct. 1. Albeit Satan get the foil yet he will set on again 2. God may give Satan so far power over the body of one whom he loveth dearly as to carry it out of one place to another for Satan is permitted to transport Christs body from the wilderness to the city and to lift it up upon a pinacle of the Temple 3. Satans power in this kind is limited so as he cannot hurt nor molest further then he is limited He may lift up Christs body on a pinacle of the Temple but he hath no power to cast him down 4. Where the ordinances of God are and where he promiseth his Presence that Place and that Society is to be accounted holy albeit many of the People in that Place and Society be defiled Jerusalem though defiled now exceedingly yet retaineth the name of the holy city 5. Satan will readily presse the same point by sundry means and crave unreasonable proofs of a mans adoption one after another for the second time he saith If thou be the Son of God 6. As Satan tempteth at one time to use unlawfull means to preserve life so at another time he will tempt a man to neglect means of preserving life at one time he will tempt us to distrust Gods care of our preservation at another time to presume upon Gods care without a warrant yea sometime he will tempt a man to put hand in his own life and will colour it with some pretence for Cast thy selfe down c saith he 7. Satan can transforme himselfe into an Angel of light and pretend Scripture for his temptation It is written saith he 8. When Satan citeth Scriptures he wrests the meaning or hides the word which might shew the meaning for Psalm 92.11 12. It is said The Lord shall keep thee in all thy wayes that is in thy warrantable walking Satan keeps up these words Ver. 7. Iesus said unto him It is written again Thou shalt not tempt the Lord thy God Christ answereth the second temptation by Scripture also Doct. 1. We must not esteem the lesse of Scripture albeit Satan and his instruments do abuse it but with the same weapons must we fight against Satan still and oppose a clear place of Scripture unto such places as the Tempter blowes mist upon for It is written again saith our Lord. 2. We should not desire God to give
prophets are Christs servants and witnesses unto him all of them agreeing in one with him 2. That the dead in the Lord are not perished but live with God in heaven for Moses and Elias are seen here kept therefore Vers. 4. Then answered Peter and said unto Iesus Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias The effect of this glorious vision ravisheth so the hearts of the three apostles that they could have taken this estate for heaven Hence learn 1. How joyful the sight of glorified persons shall be 2. The sight of the least part of the glory in heaven so ravisheth the soul that it forgetteth all that is on the earth and is so satisfactory that a soul could rest on the least degree thereof as in a heaven for It is good to be here saith Peter 3. It is our nature if it be well with our selves not to care for others little mind had the Apostles what need others had of their service when they could have stayed still on the mount Verse 5. While hee yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him The third point of Christs glorification is the testimony of the Father concerning his Son Jesus which Peter could never forget again 2 Peter 1.17 First they see a bright cloud then they hear a voyce out of the cloud for we are not able to behold him as he is and must not pry into his glory which is unsearchable but must take heed unto what he revealed by the eare a Voice of his Word must reveal God unto us and that which is here revealed concerning Christ is 1. That the Man Christ is true God the Son of God one in substance with the Father for This is my Son saith the Father 2. That as he is incarnate going about the work of Redemption and presenting himself Mediator for us to satisfie God in all things about us he is Beloved accepted approved as satisfactory and rested upon for our behove In whom I am well pleased saith the Father 3. That we are to take him foâ— our Teacher and Commander to beleeve and obey Him for the Father hath said to us all Hear him Ver. 6. And when the disciples heard it they fell on their face and were sore afraid This voyce was so full of Majesty proceeding from the excellent glory that the disciples fel down Doct. 1. When the God-head of the Father or of Christ is manifested who can stand before his Majesty No wonder they fel on their face the presence of the Lord in this life even in mercy reveiled is very fearfull for it is said They were sore afraid such is his glory and our weakness Ver. 7. And Iesus came and touched them and said Arise and be not afraid Thus lay the Apostles as dead men till Christ came and put strength and comfort in them Doct. It is Christ by whom we are lift up when we fal and confirmed against our fears for the disciples did not stir till he touched them and said Be not afraid Ver. 8. And when they had lift up their eyes they saw no man save Iesus only That we may know that the voice was spoke of Jesus and concerned him alone he alone is left with the disciples and now the vision is removed when the intent of it is obtained Doct. The Lord measureth the means of manifesting himself as he seem fit for our good for When they lifted up their eyes they saw none but Iesus only Ver. 9. And as they came down from the mountain Iesus charged them saying Tell the vision to no man untill the Son of man be risen again from the dead The discharging of the disciples to shew the vision until the resurrection teacheth us that the Lord hath his own set-time when he wil make use of what he revealeth to his servants and will bring forth every truth in his own time when it may be most useful Therfore saith he Tell no man till the Son of man be risen from the dead Ver. 10. And his disciples asked him saying Why then say the Scribes that Elias must first come Upon the departure of Elias and the discharge of revealing the vision the three Disciples do move a question about the Prophesie of the coming of Elias which the Disciples do think to be now accomplished and that by his staying still it might have appear'd to the world to be accomplished But Christ sheweth that that prophesie was accomplished another way in John Baptist. Doct. 1. What doubts do arise unto us about Scripture among other means let us by prayer crave solution of them through Christ as the Disciples here asked him about Elias 2 The adversaries of Christ are ready to blindfold themselves and others also by mistaking Scriptures like these Scribes who wil not acknowledg Christ to be come Til Elias come to wit in their way Ver. 11. And Iesus answered and said unto them Elias truely shal first come and restore all things 12. But I say unto you that Elias is already come and they knew him not but have done unto him whatsoever they lifted likewise shall also the Son of man suffer of them Our Lord did answer that indeed the Scripture must be accomplished not a letter fail for Elias saith he truly shal first come and that when John Baptist came this Scripture concerning the coming of Elias was fulfilled because when John Baptist came in the spirit and power of Elias Elias in a manner was revived for as Elias set himself to the reformation of Religion when all was wrong in his time so John Baptist when the whole frame of Religion was marred by the corruption of the Jewish Doctors did renew the doctrine and worship again Doct. 1. The fulfilling of the Scriptures may readily be mistaken of men for when that which is foretold is done before their eyes they wil not see it for Now Elias is come and they knew him not 2. The world instead of receiving Gods Messengers as becometh are ready to abuse them as they please Therefore saith he They have done to him what they listed 3. As men do deal with Christs Servants so would they deal with Christs self if they were able and could get occasion for Likewise shall also the Son of man suffer of them saith Christ. Ver. 13. Then the Disciples understood that he spake unto them of Iohn the Baptist. By this speech the Apostles take satisfaction and stumble no more at this doubt Doct. Albeit our Lord do not answer mens doubts and questions in so many letters and syllables yet he will make his own disciples understand the solution of their questions and what is his meaning His inquisitive Scholers shall be taught what is needful for them to know as here
He went into the Temple of God to purge it 2. Horrible abuses may creep in into the place of Gods Service while men under pretence of furthering Religion do follow courses for their own gain as here Mercat and Money-changing are set up in the place where Religion onely was to be exercised 3. In this extraordinary way of reformation of his Temple he sheweth himselfe to be God able to compasse the most difficile works by what means he pleaseth and to terrifie his adversaries 4. Outward abuses albeit not so great as inward yet may they be begun at in reformation as here Christ doth Vers. 13. And said unto them It is written My house shall be called the house of prayer but ye have made a den of theeves He giveth a reason of his doing from Scripture Doct. 1 Reformation of Religion is to be done according to Scripture by reducing abused ordinances unto their first institution for It is written saith he 2. All the Ceremoniall Service appointed at the Temple was subservient to the Morall and Spirituall Duties for it is said My House shall be called a House of Prayer 3. All the worship of God may be comprised in Prayer as it comprehendeth praises and thanksgiving because the end of Ordinances is to make men know how to carry themselves towards God in prayses and prayer Therefore saith he My House shall be called the House of Prayer 4. Vilest sins seeke shelter under the pretext of Religion and there thinke to lurke Therefore this is the Challenge Ye have made my House a den of theeves Ver. 14. And the blinde and the lame came to him in the Temple and he healed them When wicked men are scourged forth blind and lame come and are healed Doct. How harshly soever our Lord carry himselfe towards hypocrites and abusers of Religion yet will he deal graciously with the poor and needy who call for his helpe for here The blinde and lame come and are healed in the Temple when Buyers and Sellers are scourged out of that place Ver. 15. And when the chiefe Priests and Scribes saw the wonderfull things that he did and the children crying in the Temple and saying Hosanna to the Son of David they were sore displeased Vers. 16. And said unto him Hearest thou what these say And Iesus saith unto them Yea have ye never ready Out of the mouth of Babes and Sucklings thou hast perfected praise This Glory of Christ grieveth his enemies Doct. 1. Christs enemies are never more incensed and malicious against him then when he is most honoured and doth shew his Divine Power most therefore now The Scribes and Pharisees are displeased 2. Wicked hypocrites are so blind that they do see nothing of the beauty of God but only seek and finde out matter to carp at Therefore They are displeased and say Hearest thou c. 3. It is good for the children to hear their Parents and the elder sort sing Hosanna unto Christ that they may learn to do the same for here as the elder so also The Children cryed 4. Christ is not ashamed of childrens way of praising of him as they are able and fitted for it therefore Christ answered them Yea. 5. If God can glorifie himself in the mouths of babes and sucklings which cannot speak making them from their womb to crave and receive by their mouth their nourishment without reaching shal he not be glorified in training them up to speak and to speak words of his owne praise in the measure of understanding suitable to their age for Out of the mouths of Babes he perfecteth praise 6. Divers doctrines may pertinently be drawn from the same text upon divers occasions and the same text may be well applied to divers purposes without wresting of it as will appear by comparing this place with Psal. 8. ver 2. Ver. 17. And he left them and went out of the city into Bethany and he lodged there He had his own intended work in Bethany yet by his leaving of his adversaries he teacheth us to cease from contention before it grow hot and to cut short with our enemies using as few speeches as may be therefore it is said He left them 2. In that by his going off the town occasion of tumultâ— and uproars were eschewed we learn to eschew needlesse dangers and to reserve our selves unto the time wherein God calleth us to glorifie him by suffering for He went out of the city to Bethany Ver. 18. Now in the morning as he returned into the city he hungred 19. And when he saw a fig-tree in the way he came to it and found nothing thereon but leaves only and said unto it Let no fruit grow on thee hence forward for ever And presently the fig-tree withered away 20. And when the Disciples saw it they marvelled saying How soon is the fig-tree withered away 21. Iesus answered and said unto them Verily I say unto you if ye have faith and doubt not ye shall not only do this which is done to the fig-tree but also if ye shall say to this mountaine Be thou removed and be thou cast into the sea it shall be done 22. And all things whatsoever ye shall ask in prayer beleeving ye shall receive Christ turneth to the city and curseth a fig-tree by the way Doct. 1. Where Christ hath his own chosen to teach and his glory to advance there will he becoming and going though the place be wicked and his resort thither be dangerous therfore In the morning he returned to the city 2. How diligent was our Lord in his calling when to do his Fathers work he came from the country into the city even in the morning ere he tasted meaâ— for it is said Ho hungred 3. How oft did our Lord give evidence of the truth and kindlinesse of his Manhood for He is here hungry and desirous to â—at yet more desirous to teach his discipleâ— somwhat for their edification upon occasion of his being hungry then to eat the sweetest figs and therefore he maketh the barren fig-tree to become the table whereupon he should feed on and whereupon he should set shortly after ready food for his Disciples To move questions here whether Christ was ignorant that there was no figs on this tree and why he cursed it seeing it was not yet the time of figs as idle No doubt he knew what fruit to draw from it and missed not what he expected but did obtain all that which he intended to wit That the Disciples by this miracle might be taught to make use of the gift of miracles given unto them and certainly a tree was well bestowed how birthy soever it might have been upon so noble a lesson unto the Church It is also without warrant to ground allegories here as if Christ had intended to shew that he desired fruits of the Church of the Jews and of all professours of Religion and that if they do not render fruits when he doth call for them then that
with scripture could easily satisfie himself into calling to mind the place of Zachary where this is written but seeing it is noted that the Hebrews usually were called by divers names it is most reasonable to affirme that Zachary was also called Jeremy seeing in the scripture we find him called by both their names In the inscription of the prophesie he is called Zacharias and in this Scripture Jeremias now the Spirit who dyted Scripture knew his names best of any As for the citation of the words it is severall times observed before that the Evangelist stood not upon letters and syllables but took hold of the sense in so far as concerned their present purpose Doct. 1. The pastorall care which God manifested over his people by his Ministers is of lesse value to misbeleevers then the basest service of any â—adesman for Christ and all the works done by his Ministers are not valued above thirty pieces of silver By the children of Israel 2. The stumbling block of the indignities done to Christ are best removed when we consider that they were all foretold in Scripture for so doth the Evangelist ward off the offence of the crosse by telling of us that thereby Was fulfilled what was spoken by the Prophet Ver. 11. And Iesus stood before the governour and the governour asked him saying Art thou the king of the Iews And Iesus said unto him Thou sayest What our Lord suffered before the civill Judges is here set down and first of what things he is accused wherin observe 1. That as Christ is brought before the Ecclesiastick court so also before the civil and as he is charged before the high Priest of blasphemy which is the summe of all sins against the first Table so is he charged before the civill Judge of sedition and treason the summe of all sins against the second Table That he might bear the imputation of and take away all our sins both against the first and second Table and prevent our arraignment before the justice seat of God for here while he â—tood before the Governour he is asked Art thou the king of the Iews as if he had usurped an earthly kingdome to the prejudice of Cesar. 2. There was not so much as a probable appearance of sedition in Christ but a meer calumny alledged Therefore Christ answered Thou sayest that is so thou alledgest Ver. 12. And when he was accused of the chief Priests and elders he answered nothing 13. Then saith Pilate unto him Hearest thou not how many things they witnesse against thee 14. And he answered him to never a word insomuch that the governour marvelled greatly Christ being accused of many things answered not partly because the contrary was notourly known and the conscience of the chief Accusers did answer for him and partly because he had taken on him to stand in our room and to bear our sins therefore he held his peace as in some sense guilty in our name of all though free in himself Doct. 1. Never was there such a person arraigned before any court as Christ so innocent and willing to be condemned as guilty of other mens faults for he loved our Justification more then his own reputation no wonder therfore that the Governour wondred greatly 2. There is more honesty to be expected of heathen men and pagans then of corrupt professours for the chiefe Priests and elders do load men with false imputations but Pontius Pilate will not admit the accusation till he hear Christs answer Ve. 15. Now at that feast the Governour was wont to release unto the people a prisoner whom they would 16. And they had then a notable prisoner called Barabbas 17. Therfore when they were gathered together Pilate said unto them Whom wil ye that I release unto you Barabbas or Iesus which is called Christ 18. For he knew that for envy they had delivered him Pilate seeketh indirectly to set Christ free knowing in his conscience that they had delivered him for envy and not for any fault in him and this he doth by making use of an unwarrantable custome of releasing at the Feast some notable prisoner whom the people should chuse Doct. 1. It is a notable providence thaâ— Christs sufferings were at the time of the Feast of the Passover for then were all the Jews gathered together unto Jerusalem then was a confluence of all sorts of people from all countries about wherby Christs sufferings might be the more publick and the type of the sacrificing of the paschall Lamb more notably fulfilled Therfore it is marked that It was on the feast to wit of the Passeover 2. It is no new thing to see corrupt customes prejudiciall to Justice to creep in among people and to be kept for gratifying of people as here the governour was wont to Release unto the people a prisoner whom they would 3. Carnall men use not to resist sin directly but to go about to shift it by if they can without the losse of credit or profit or any other beloved lâ—st for when Pilate should have expresly dealt for innocent Jesus hee proponeth to the people their choise whether They will have released Barabbas or Iesus 4. As Avarice is one so Envy is another of the sins which killed Christ as avarice is ready to sell Christ so is malice and envy to pursue Christ to the death as Judas his avarice is already manifested so now the Priests envy is made manifest also for Pilate knew that for envy they had delivered him Ver. 19. When he was set down on the judgment seat his wife sent unto him saying Have thou nothing to doe with that just man for I have suffered many things this day in a dream because of him A special warning is given to Pilate from his wife to beware to condemn righteous Christ. Doct. 1. It was necessary that by all meanes the righteosnesse of Christ should be born witnesse unto that in his condemnation not for his own sins but for ours our justification from sin might shine the more clearly therfore among other testimonies of Christs innocency Pilats Wife extraordinarily moved sent unto Pilat saying Have nothing to do with that just man 2. How natural soever dreames are yet God hath a hand in them and sometime in a speciall manner doth make use thereof for notable ends as here Pilat's Wife is troubled in her sleep about the wrongs done to Christ and Pilate the Judge hath advertisement hereby so as in God's providence Pilate was moved though not to set Christ free from suffering yet to absolve him of all fault laid to his charge Vers. 20. But the chief Priests and elders perswaded the multitude that they should aske Barrabbas and destroy Iesus 21. The Governour answered and said unto them Whether of the twain will ye that I release unto you They said Barrabbas 22. Pilate saith unto them What shall I do then with Iesus which is called Christ They all say unto him Let him be crucified 23. And