the Inward baptism of the spirit I have need saith John to be baptized of thee 4. When Christs excellency and his low dismission of himselfe are compared it is a wonderfull thing to the beholder therefore saieth John by way of wondring Comest thou to me Vers. 15. And Iesus answering said unto him suffer it to be so now for thus it becometh us to fulfill all righteousness Then he suffered him Christ will have John to consider the time of his Lords humiliation and what belonged to them both in regard of their office Doct. 1. Some things were necessary to be done by Christ in the time of his humiliation which otherwise was unbeseeming the dignity of his person Therefore saith Christ suffer it be so now 2. It is a thing both right and comely for each man to do what his calling requireth for It becometh us to fulfill all righteousness saith Christ. 3. When the Lord maketh his will clear unto us we should renounce our wil and follow his whatsoever blind zeal or carnal humility shall speak to the contrary for when John was informed of Christs mind then he suffered him Verse 16. And Iesus when he was baptized went up straightway out of the water and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him As Baptism was the figure of death unto Christ so his speedy coming upon dry land did fitly foreshadow that he could not be holden long of death Therefore it is marked That straight way he went up out of the water Now after his Baptism three wonders do appear The first a vision of the opening of the Heavens towards Christ and to him to shew that as he came down from Heaven so he should return unto it and that Heaven closed against us is made open through him unto these for whom he presented himself upon Baptism The next wonder is The Spirit of God descended like a dove and lighted unto him by this visible sign of his presence shewing that Christ is that meek and gentle One that innocent and harmlesse One that most loving and lovely dove in whom the Holy Spirit hath his constant residence in and through whom alone we are to receive of the gifts of the Spirit and out of his fulness grace for grace of this wonder it is said that he meaning John Baptist saw this to wit in a more speciall manner then the rest of the multitude for this was the sign promised unto John Iohn 1 31 32 33. whereby he should be certified of the person of the true Messiah Ver. 17. And lo a voyce from heaven saying This is my beloved Son in whom I am well pleased Now followeth the third wonder unto the observation wherof we are stirred up by a new Lo or Behold for we are dull to conceive heavenly things 2. Beause we cannot conceive what the Lord doth except he declare his mind by his word A voyce speaketh from Heaven 3. Of this man now baptized and demonstrated by the glory of the opened Heaven shining on him and by the residence of the holy Ghost upon him in the similitude of a dove the Father saith This is my Son to wit my Son properly so called my native and only begotten Son by eternall Generation This is he who from all eternity was with God the Father and was God John 1. 1. and who Heb. 1 2 3. is called The brightness of the Fathers glory and the expresse image of his person 4. The Father testifieth of this person that he is his beloved Son beloved in a singular way as his Native Son Beloved for himselfe and for his proper worth being God and Man in one person 5. God loveth Christ and is well pleased with him as he standeth in our room for as he stood now in his office of the Mediator and surety for us offering himself for us unto death in Baptism the Father was well pleased and satisfied with him as with a perfect ransome for our redemption beside or above which he craved no more but rested so fully contented with the Son and with all these in whose name he did offer himself that he made open proclamation of it from Heaven saying This is my beloved Son in whom I am well pleased The demonstrative particle in the originall twice repeated importeth as much as he is that Son that beloved One by way of Excellency to wit that Son spoken of in Paradise shadowed forth in the sacrifices and other figures of the Law prophesied of by the Prophets and declared by them to be Iehovah our righteousness and waited for by all the Faithfull before his coming as the consolation of Israel namely the consolation of such as were baptized by John for salvation in him and thus we have the glorious mystery of the Trinity most clearly revealed for the eternall Father the first Person by a voyce from heaven speaketh of his eternall Son now incarnate the second Person and the Spirit of God the third Person proceeding from the Father and the Son descendeth in the similitude of a Dove all three thus distinguished remaining One infinite and undivided God blessed for ever Amen By this also we have the covenant of Redemption laid open to us for The Son incarnate offereth here himself Redeemer and suerty for the Elect to be baptized unto death The Father accepteth the offer and declareth himself well pleased in him and so it resteth that wee being unable to pay our debts by our selves or to do any thing of ourselves which may please God or profit our souls betake our selves unto Christ who is surety for all those who come unto him CHAP. IIII. Our Lord prepares himself for his publick Ministry by a conflict with Satan to vers 12. Then returning unto Galilee he taketh up his dwelling at Capernaum and preacheth the Gospel vers 17. calleth four Apostles vers 23. and manifesteth his power in the miraculous manner of relieving all sort of miserable persons Vers. 1. THen was Iesus led up of the spirit into the wildernesse to be tempted of the divel AFter that our Lord is baptized and publickly installed in his office he is moved by the spirit to enter the lifts with Satan and his temptations Doct 1. The experience of temptations is a fit preparation for a profitable discharge of the holy Ministry for this exercise was a sitting of Christ unto his office 2. All men are subject to temptations and no man needeth to be discouraged for them for even Christ our Lord was tempted and that to the end he might conquer Satan who had overcome us and might give us also the victory over him and comfort in all our temptations while wee behold the power of holinesse in him who neither had sin in him nor could be drawn by temptation unto sin 3. Whatsoever exercise we go about especially where hazard and danger appeareth we should be sure to have warrant for our ingaging
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
silent and to keep up truth for any earthly gain will yeild also to speak contrary to known truth for gain as these men took the money and did as they were taught 7. Such as do not apprehend any wrath from God for sin do seek no guard against it but do think it sufficient to be secure at mens hands as here Money and Assurance to be secure at the Governours hand suffice these souldiers having these granted unto them They do as they were taught 8. He that taketh the bait of sin will also swallow the hook for so soon as these men took the money They did as they were taught 9. Where truth is rejected a lie will be received were it never so incredible and it is righteousnesse with God so to plague those that do not receive the truth in love for what lesse probable speech could be spoken than that Christ's few and fearfull Disciples should hazard to open the Sepulchre when a Guard of souldiers were about it that all the Guard set about the Sepulchre should be sleeping at once and be so fast asleep as the great stone of the Sepulchre should be rolled back and none be awake yea that there should be an earthquake in the mean time and none of them for this be awaked and yet This saying findeth credit among the misbelieving Iews Ver. 16. Then the eleven Disciples went away into Galilee into a Mountain where Iesus had appointed them 17. And when they saw him they worshipped him but some doubted Beside sundry other meetings which Christ had with his Apostles we have here a solemn and appointed meeting which we judge to be that meeting wherein there were above five hundred Brethren whereof the Apostle Paul speaketh 1 Cor. 15.6 In which meeting Christ establisheth a Ministry in his church for Preaching of the Word Administration of the Sacraments and exercise of Discipline for the better observation of his commands unto the end of the World Doct. 1. Let the Lord shew himself to us as he pleaseth it is our duty to attend and keep what means and meetings he hath appointed as the eleven Disciples went away into Galilee into a mountain where he had appointed them 2. Christ loveth the Assembly of his Saints and doth not disappoint the expectation of those that wait upon him in the appointed means for in the appointed place it is said The Apostles saw him 2. The Faith of believers is not alwayes alike vigorous and active neither in comparison one of another nor in comparison of a man with himself at divers times for here are disciples who doubt nothing of Christ's Resurrection when they see him and some also are who doubted at the first sight 4. As Faith is clear and vigorous so doth it see Christ to be God and bringeth the soul down before him to worship for such as did not doubt When they saw him they worshipped him Ver. 18. And Iesus came and spake unto them saying All power is given unto me in heaven and in earth 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the holy Ghost 20. Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the World Amen To remove all doubting from every man Christ draweth nearer to them and speaketh to the people in open audience and giveth order for gathering and ruling his church unto the end of the World Doc. 1. The Lord draweth near unto his own and communicateth himselfe familiarly to them when it is needfull and leaveth no means unassayed which may remove doubting from his weak Disciples as here knowing that some doubted He came and spake in their hearing 2. Christ not only as the Son of God hath joynt equal and the same Soveraignty in Heaven and Earth with the Father communicate unto him by eternal Generation but also as God Incarnate God-man he hath supreme and absolute Authority given unto him over all things in Heaven and Earth to and for the church all things for the good therof being put under his Feet without exception of any thing save of him who hath put all things under his Feet and he hath supreme sole and absolute Authority as onely Head and King of the Church to appoint and maintain the way and means of gathering preserving and ruling his church and all the affairs thereof unto the end of the World for so much will these Words being compared with other Scriptures bear All power is given unto me in heaven and in earth 3. Christ hath instituted a Ministry of Teachers and rulers of his church to continue from his Resurrection unto the end of the World for he saith Goe ye make Disciples Teach them obedience unto me I wil be with you to the end of the world 4. The community of Ministers and Rulers of the church respective have all the Nations of the earth under their charge to gather Disciples unto Christ out of them Go make all nations disciples saith he Now these are made disciples whosoever are given up unto Christ to be taught and governed by him whether by themselves or being brought by others who have power of them as Parents and Masters are dedicate and consecrate unto Christ who hath said of children elsewhere Suffer little children to come unto me and forbid them not All those may and should be taken charge of admitted into the Church as Disciples and baptized for hee saith Go make Disciples of all Nations and baptize them 6. The community of believers or the body of covenanted and baptized disciples are not the subject of this authority granted for gathering of churches administration of doctrine Sacraments Discipline and other publick Ordinances but the community of the Ministers Teachers and Rulers contradistinguished from the body of Disciples which is taught and governed for it is said Go ye my Ministers make ye Disciples Baptize yee and Teach ye them 7. Ministers or church-rulers in this their Ecclesiastics charge do not derive their power and authority from any under Heaven but from Christ who hath made all in heaven and in earth who giveth unto them a commision to make disciples unto him out of all nations for after he hath said All power is given to mee Hee subjoyneth Goe ye therefore and make Disciples of all Nations 8. The commission of Christs Ministers doth extend unto the drawing Nations into subjection unto Christ and into covenant with him to be his disciples and to obey all his commandements only by way of doctrine for Goe saith hee by Doctrine make all nations Disciples this is the force of the Word Teach in the Original 9. The Ministers of the Gospel Teaching and Ruling-elders respective are the true successours of the Apostles in the dispensation of the Doctrin Sacraments and Discipline appointed by Christ for they are appointed in the same Parent with the Apostles and spoken unto in the Person by Christ saying I will be with you unto the end of the world 10. Baptisme is the seal of the covenant made between God and all initiate Disciples elder and younger for after that they are commanded to make disciples they are commanded to baptize them Go make Disciples and baptize them 11. There are three persons in the God-head distinct one from another in order of subsistence and Operation the Father the Sonne and the Holy Ghost for so beareth the text 12. These three are one GOD undivided in Essence and Operation equall and one in Authority and Power their Name and their exercise of Authority is one for it is said Baptizing them not in the names but in the Name of the Father Sonne and Holy Ghost 13. The Covenant of Grace on both sides is made for cleansing and putting away sinne according to the way and order prescribed by GOD in whose Name Baptisme or sprinkling with water for assuring Disciples of remission of sinnes through CHRIST and obliging them to study Holinesse is given and taken 14. The Ministers and Rulers of the Church are limited unto the commands given to them from CHRIST they may not injoyne unto the Church any thing save the commands of CHRIST These and all these and only these must they teach Teaching them saith he to observe whatsoever I commanded you 15. The baptized Disciples of Christ may not walke as they list but must study to observe all that Christ hath commanded his Ministers to teach them for hee saith Teaching them to observe all things whatsoever I have commanded you 16. Faithfull Ministers have assurance of Christs assistance and blessing in whatsoever part or time of the World they fall into I am with you saith he unto the end of the world 17. People need not feare to joyne themselves in church society with any Nation under such Pastors as do faithfully teach whatsoever Christ hath commanded for Christ hath promised to bee with such Teachers and to blesse their labours to the end of the world Behold I am with you to the end of the World 18. This whole Gospel is solid Truth and worthy to bee imbraced to be sealed and to bee setled upon by all Men according as the Evangelist giveth example unto us closing the whole doctrine and this last Promise with AMEN FINIS
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
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-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
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
Ye are of more value then many Sparrowes 4. The consideration of Gods estimation of his servants and of his particular providence about them may give them assurance that tyrants and persecuters shall do them no further hurt then God pleaseth and so may deliver them from all fear in the discharge of their message this Christ inferreth saying expresly Fear ye not therfore Vers. 32. Whosoever therfore shall confesse me before men him will I confesse also before my Father which is in heaven 33. But whosoever shal deny me before men him will I also deny before my Father which is in heaven The eleventh reason If ye confesse me confidently before men I will confesse you before God but if for fear of men ye deny me I will deny you Therefore fear not to avow the truth of my Gospel Doct. 1. Christ will not only have Preachers but also all christians to avow his name and his truth before all men and that for Gods glory and mens edification This is it he saith in the generall Whosoever shall confesse me before men 2. Men by confessing Christs truth cannot honour him so much as he shall honour them who boldly do avow him for Him will I confesse before my Father saith he 3. If men refuse to stand for Christ or for his truth or cause or for his servants troubled for his service they deny Christ and in substance do say They know him not and that they will not be for him in danger for not to confesse Christ is here to deny him for Whosoever shall deny me saith he instead of saying whosoever shall Not confesse me 2. Such as refuse to avow Christ and his cause before men he will disclaim them before God as men that belong not unto him for he saith Him will I also deny before my Father This threatning strikes not against such as do slide at a time and do afterward repent and are ready to confess Christ in no less hazard as Peter did for such men do not refuse to avow Christ but resolve to confes him and do keep their resolution albeit in some surprizall they slide Ver. 34. Think not that I am come to send peace on earth â— came not to send peace but a sword The twelfth reason Ye must resolve for trouble even from your nearest friends and not look for worldly peace if ye follow me Therefore Fear not Doct. 1. We are ready to promse to our selves worldly ease and wealth and honour and friendship by professing of the Gospel albeit we have no warrant for â—o therefore wil our Lord have us purged of such conceits saying Think not that I am come to send peace c. 2. Christs errand is indeed to bring peace heavenly peace between God and man but not to bring earthly peace between the Godly and wicked therefore saith he Think noâ— that I am come to send peace on the earth 3. Albeit it be true that the Gospel of Christ is not the cause of peâ—secution conâ—ention and warâ— but the cause is in the wickedness of 〈◊〉 and malice of Satan who cannot indure the Gospel 〈◊〉 she setting up of Christs throne in any place is so frequently the occasion of contention and trouble and wars that Christ is esteemed by men to be a raiser of trouble in the world while as his part is only this he chuseth that contention trouble persecution and wars should come rather then his kingdom should not be erected and promoved in and among men Therfore is it that he saith I came not to send peace but the sword 4. Albeit the Gospel be not the cause of war but by accident of mans wickednesse yet Christ will take it on him that in some sense he came to send the sword â—â—â— because he 〈◊〉 appointed troubles persecution wars and 〈◊〉 that may be comprehended under the sword to come that he may make use thereof as of a fan in his hand for the trying and purging of his followers and therfore howsoever he be not accessory to the sin or persecuters yet iâ— he the author of the purging of his own Church and the appointer of all the means tending thereunto in which sense he saith He came not to send peace but the sword Ver. 35. For I am come to set a man at variance against his Father and the daughter against her mother and the daughter in law against her mother in law 36. And a mans foes shall be they of his own houshold This is explained in these verses wherein the most bitter sort of contention for the Gospel is foretold Doct. 1. The naturall hatred which men have against the Gospel will make then break all the bands of allyance and nature and persecute their dearest friends for hatred of Christs Gospel and this trouble we must resolve to endure for it is told us There shall be variance Between Children and Parents Father and Son Mother and Daughter 2. As this variance is a part of the tryall and exercise of his own people Christ will avow himselfe to be the cause of it saying I came to set a man at variance 3. In the case of persecution for the Gospel at no unrenewed mens hands is friendship or favour or help to be expected but rather the contrary may be looked for that the more obligation of friendship be betwixt them and us we shall have the more opposition by them for A mans foes shall be they of his own houshold saith Christ. 4. The Gospel doth not work on all alike but may take effect in one and passe by the rest for A mans foes shall be they of his own houshold doth import so much Ver. 37. He that loveth father or mother more then me is not worthy of me and he that loveth son or daughter more then me is not worthy of me The thirteenth reason Whosoever shall chuse to please kindred friends or allyance rather then me I will disclaim them Therefore stand not to avow the word of my Gospel albeit nearest and dearest friends should storm at it Doct. 1. in the case of persecution for Christs cause He who to please friends standeth not to disavow Christs cause doth chuse to offend Christ rather then his friends is unworthy of the name of a Christian for he is unworthy of me saith Christ. 2. Love to Christ hindereth not love to friends but only seasoneth it and keepeth it in the own place for Christ only saith he that loveth them more then me Ver. 38. And he that taketh not his crosse and followeth after me is not worthy of me The fourteenth reason if any man refuse trouble for me I will disclaim him therefore Fear not to professe me Doct. 1. Whosoever is not content to submit himselfe to whatsoever trouble can be imagined may befall him for following of Christ and his cause is unworthy of the name of a Christian for so much doth the text import 2. Such damage pain and ignominy as Christ indured must
reason why he did not send the Gospel to Tyrus and Sidon and yet would offer it Chorazin and Bethsaida 3. Such as do hear the Gospel daily may readily be found more hard hearted then they who never heard it Chorazin more impenitently disposed then Tyrus 4. There shall be proportion of judgment at the last day as there hath been of sin in this life and the torment of such as perish without the meanes of the Gospel shall belesse then of such who under the meanes are found impenitent for It shall be more tolerable for Tyre and Sidon then for Chorazin and Bethsaida Ver. 23. And thou Capernaum which art exalted â—â—neâ— heaven shalt be brought down to hâ—ll for if the mighty works which have been done in thee had been done in Sodom it would have remained untill this day Verse 24. But I say unto you that it shall be more tolerable for the land of Sodom in the day of Iudgement then for thee The like judgement is threatned against Capernaum Doct. 1. The honour of a town is the Gospel and where it is most clearly preached that place is exalted most and made nearest heaven Therfore Is Capernaum said to be exalted to heaven 2. Abused means of grace if they prevail not unto true conversion do bring a man deeper in the state of condemnation Therfore saith he Thou Capernaum shalt be brought down to hel 3. Abuse and contempt of the Gospel impernitent unbelief and misregarding the offers of Gods grace do weigh heavier in Gods ballance then the grossest sins against the Law and are attended with heavier wrath for this the comparison of Capernaumâ— sin and judgement with Sodoms sin and judgment maketh evident Vers. 25. At that time Iesus answered and said I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes 26. Even so Father for so it seemed good in thy sight Sometimes one is said to answer when he openeth his mouth and speaketh to them who were expecting some speech from him albeit none have spoken before as here in this speech Christ glorifieth his Father for the wise and free dispensation of saving Grace manifested in the good successe which his Disciples had whom as it is Luke 10.17.21 he sent forth to preach and work miracles verse 25 26. He declareth his own power to give light and life to as many as came unto him vers 27. And last of all exhorts the needy to come unto him with sundry motives to induce them ver 28 29 30. For the first Learn 1. That the mystery of salvation is at Gods disposing to hold it from or shew it unto whom he pleaseth for saith he Thou hast hid it from the wise c. Thou hast revealed it unto babes c. 2. The worldly wise and prudent men in this world are not these for the most part to whom the Gospel is revealed for thou hast hid it saith he from the wise and prudent 3. The people of weaker understanding and babes in comparison of others are found to be the Lords choice in election and the persons who get the saving light of the gospel for the greatest part for he saith Thou revealest them to babes 4. Christ will not want followers despise him who will for whose conversion how base soever they seem God is to be praised Therefore Christ for those little ones saith I thank thee O Father and doth rejoyce in them how contemptible soever they seem to be no lesse then if they had all the excellencies of the world in them 5. Gods supremacy over Heaven and earth maketh him free to chuse or refuse whom he pleaseth I thank thee saith he Lord of Heaven and Earth 6. The cause of election of some and reprobation of other some of this or that man rather then of others is to be found only in Gods good pleasure Therfore saith Christ O Father for it seemed good in thy eyes 7. Christ heartily consents unto and approveth the Fathers decree of election and reprobation as it standeth Therfore saith he Evenso Father and I thank thee for God and Christ are glorified in both Vers. 27. All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he so whomsoever the Son will reveal him Here Christ proclaimeth his riches and authority that he may make way for the offer following Doct. 1. Beside the right and power which Christ as God hath unto and over all things he hath received of the Father as God-man or God incarnate right unto and oyer all things in and for the church nothing being excepted except him who hath delivered all things unto him for All things are delivered to me of my Father and Christ hath taken the gift of all things for our behove as power to gather his Church appoint Ministers bestow the spirit as he will open and close Heaven and hell as he pleaseth and to dispose of all his enemies and of all creatures as they may best serve for the well of his people 2. The excellency of the Son of God is a mystery which neither man nor Angel can know comprehensively as he is indeed but the Father only for No man knoweth the Son but the Father and so except a man he taught of the Father and learn of the Father he can never attain the right knowledg of the Son 3. The distinction of the Father from the Son and the glory of the Fathers person is a mystery which neither man nor Angel can know perfectly No man knoweth the Father but only the Son 4. Any measure of right knowledg of the Father which we can attain unto must come by revelation from the Son who is the ingraven character of his person who by his word and spirit doth the Father known unto so many as he pleaseth Therfore saith he No man knoweth the Father but he to whomsoever the Son will reveal him Ver. 28. Come unto me all ye that labour and are heavy laden and I will â—â—ve you rest From the former doctrine Christ draweth forth two exhortations the first unto faith in himselfe the next unto new obedience Doct. 1. The right use of the doctrine of election and reprobation verse 28. and of the riches which is in Christ and of the mystery of the Father and of the Son is this to draw neer to Christ and to seek communion with him for having spoken of those he calleth upon us saying Come unto me 2. All things being delivered unto Christ he cannot be quiet till he have needy soules made partakers of the riches which is in him Therfore doth he call unto us saying Come unto me 3. Such as have wearied themselves in seeking in themselves or in any of the creatures something to quiet their soules and cannot find rest have warrand to come to him for he saith Come unto
their own confessions that it was lawfull to do more on the sabbath to a beast then they did question him for doing unto a man ver 11 12. Ver. 13. Then said he to the man Stretch forth thine hand and he stretched it forth and it was restored whole like as the other The Lord goeth on to heal the impotent man Doct. 1. Whatsoever impediment be put in Christs way to hinder him to do good he will go on to do what he intendeth for He saith to the man stretch out thy hand 2. There is no need to presuppose power to obey in those to whom God giveth commands for he can call things that are not and make them to be he saith here to the man whose hand was withered who was unable to stretch forth his hand Stretch forth thy hand 3. Albeit we know we have no power to obey what is commanded yet at Gods command it is good to essay and set to as if we had power for the man at command stretched forth his hand 4. While men are in the way of obedience of a command how difficult soever it be God can blesse the beginning of obedience with ability to perform what is commanded for His hand was restored whole as the other He preased to stretch forth a withered arme and it became whole in the stretching forth Ver. 14. Then the Pharisees went out and held a councel against him how they might destroy him Now the Pharisees being confounded in dispute by Scripture and experience they resolve to kill Christ Hence learn 1. That Christs enemies when arguments do fail them do fal to violence for The Pharisees seek now how to destroy Christ. 2. Christs adversaries take help one of another and combine against him with joint wit and power as here They took counsell to destroy him Ver. 15 But when Iesus knew it he withdrew himself from thence and great multitudes followed him and he healed them all Christ withdraweth himselfe from these murtherers Hence learn 1. It is lawful for Christs Ministers to go out of the way of furious persecuters for a time when the adversaries plot to kill them for even Christ who was able to resist Withdrew himself from that place where they consulted to destroy him When a Minister perceiveth that his life may do unto God and his Church more service then to be killed at such a time and in such a way it is no wisedome for him to be stouter then his Master 2. It is better that such as love the Gospel should follow the persecuted Preachers thereof then that they should want the benefit of the Gospel as here multitudes follow persecuted Christ. 3. None follow Christ in earnest and for the right end but they shall obtain their desire for He healed them all that followed him for obtaining health Verse 16. And charged them that they should not make him known Albeit it was Christs mind that his miracles should not be buried yet having his own meanes and men and time how and by whom and when he wil be made known he loveth not that himself or his great works should be the subject of common newes rashly and idly to be divulged and talked of by every man Therfore He chargeth them that they should not make him known Ver. 17. That it might be fulfilled which was spoken by Esaias the Prophet saying 18 Behold my servant whom I have chosen my beloved in whom my soul is wel pleased I wil put my Spirit upon him and he shall shew judgment to the Gentiles The Evangelist observeth a design of God by this means to fulfill or rather make manifest the fulfilling of a Prophesie of Isaiah chap. 42.1 wherein it is foretold that Christ should work great and glorious works descreetly and with little din. Hence learn 1. That Christs coming into the world was not with worldly pomps and much noise as worldly princes do carry themselves with much shew for so was it foretold of him by the Prophet 2. As for the words of the Prophet they are worthy that notice should be taken of them and that men should attend unto them Therefore is Behold prefixed 3. Christ is the fathers servant in regard of his humane nature and in regard of his office of a Redeemer and Mediator being imployed in the noblest service that ever was that is to bring home the Elect for God saith Behold my Servant 4. He is a person singled out for the purpose in Heaven or Earth there is none like to him for this is He whom I have chosen saith the Father 5. The Father loveth Christ as himself for his own worth â—t the Son of his love as the ingraven form of his own person in this sense he calleth him My Beloved 6. In Christ God is wel contented and satisfied every way and namely as he is Surety and Under-taker for us The Father craveth no more no other thing for our full ransome then what Christ hath laid down and no more in us then he hath promised to work in us for of him saith he In him I am well pleased 7. He is so throughly well pleased in him for us and in our name that he wished no more My soul is well pleased 8. Christ as man is furnished fully unto all the employment of a Mediator for ever and the Spirit of God is bestowed on him as he is Man without measure for I will put my spirit upon him saith he 9 Not only the Elect of the Jews but also the Gentiles were designed to be Christs flock that he should labour among us and teach us how to behave our selves towards God and man how God will save us and how he wil be served of us how he governs the world now and what he hath decreed to do hereafter for it is said He shall shew judgment to the Gentiles Now judgment is whatsoever God would have us beleeve or do Ver. 19. He shall not strive nor cry neither shall any man hear bk voyce in the streets From these words Learn 1. That the manner of Christs first coming was not to subdue by strong hand as an earthly Conquerour as many supposed he should have come for it was prophesied of him He shall not strive that is by externall force he shall not set up his throne 2. Though in zeal and affection to his Fathers glory and mens salvation he uttered his voice and cryed yet not the voice of contention the voice of oftentative ambition and imperious proclamations for in this respect he uttered it not He shal not cry neither shal any man hear his voice in the streets Ver. 20. A bruised reed shall he not break and smoaking flax shall he not quench till he send forth judgement unto victory Another point of Christs commendation teaching us 1. That there may be much weaknesse and tendernesse in the beginning of Gods work of grace in a converted soul comparable to a smoaking flax or bruised reed 2. Christ will
temptation as Christs question in answering of it doth import What is a man profited in this case saith he 2. He that in fear to lose or in hope to gain some earthly thing refuseth to maintain Christs cause shall lose more then he can gain were it a Kingdom for he loseth his soul and what profit hath he if he gain the whole world and lose his own soul A fourth reason Nothing in the earth can redeem a mans soul when he hath shed from me for fear of the crosse or hope of gain therefore resolve to bear my crosse rather then to deny me Doct. 1. There is no ransome of a mans soul beside Christ if any man deny him for What shall a man give in exchange for his soul 2. It is a special means to strengthen us against the fear of the crosse for Christs cause to foresee our irreparable losse if we deny him and to say with our selves What shall a man give in exchange for his soul Vers. 27. For the Son of man shall come in the glory of his Father with his Angels and then he shall reward every man according to his works A fifth reason Though I may seem mean and abased in that my followers are put to bear my crosse yet I will be found the glorious Son of God worthy to be suffered for Therefore let no man think shame of my crosse The Son of man saith he shall come in the glory of the Father The sixth reason The fruit of bearing my crosse or refusing of it shall be seen at the day of judgment when I shall be Judg and shall reward the backslider with deserved judgment and shal crown the grace of suffering for me with the reward of life He shall reward every man saith he according to his works Hence learn 1. That Christs incarnation neither should nor shall derogate any thing from the glory of his God-head for The Son of man shall come in the glory of the Father 2. The Son of man and the Son of God is onely one person for it is said The Son of man shall come in his Fathers glory 3. The fruit of every mans works whether good or ill shall be found at the second coming of our Lord for Then he shall reward every man according to his works Verse 28. Verily I say unto you There be some standing hâ—re which shall not taste of death til they see the Son of Man coming in his Kingdome The seventh and last motive is I do promise a glance of the glory of my kingdom unto some of you my hearers before I die as much as may incourage you and all others my followers to indure any crosse for me Therefore resolve to bear the crosse Now some little glance of his glory he gave shortly after this in the transfiguration but this was not the main matter his coming in the power of his kingdome was then made more evident when after his resurrection he declared himself Lord and King in erecting his church with all her officers where he pleased in subduing Jews and Gentiles unto himself by the power of his Word and Spirit in separating his church and his people from the world without the church This Kingly power was seen most evidently by such of the Apostles as lived longest and this his coming in the power of the gospel is a pawn and evidence of his future coming to judgment in the glory of his Father Hence learn 1. Whosoever get a right sight of the glory of Christs power in converting soules in erecting his church with all his ordinances therin and governing of it will not refuse to bear his crosse for To encourage the disciples to bear the crosse this promise here is made 2. Christs power and grace manifested by conversion of soules and erecting of the church in the Apostles dayes is a demonstration of Christs Kingly Power and an evidence of his coming unto judgement for Some saith he here standing shall not taste of death till they see the Son of man coming in his Kingdome CHAP. XVII After Christs transfiguration to vers 14. He healeth the lunatick to vers 22. Fore-telleth his own passion and payeth tribute Ver. 1. ANd after six dayes Iesus taketh Peter Iames and Iohn his brother and bringeth them up into an high mountain apart HOwsoever the last verse of the former chapter is not altogether fulfilled in this transfiguration of Christ yet is it some earnest of performance of the promise there made for by this glance of Christs glory they had evidence how glorious he should be in the morefull manifestation of his Kingly power and Majesty He chooseth witnesses not all but some and these in a sufficient number three the same whom he was to make witnesses of his agony in the garden therafter Peter Iames and Iohn and these he takes apart into an high mountain that being separate and set above distractions they might attend the vision without interruption Doct. 1. Our Lord will not use all his servants alike familiarly but some such as he pleaseth he will make in some cases more intimate for here he chooseth only three to see his glorious transfiguration 2. Such as he minds to acquaint most with his sufferings he will readily acquaint most with his glory for their incouragement and preparation for these three are they who are made witnesses hereafter of his agony in the Garden Peter Iames and Iohn Ver. 2. And was transfigured before them and his face did shine as the sun and his raiment was white as the light In the transfiguration the Lords glory appeareth in three things The first is the alteration of the naturall obscurity of his flesh into a glorious shining brightnesse flowing from the in-dwelling of the God-head in him in so farre that the darknesse of his â—aiment is swallowed up in this light springing through the same so as it made his raiment appeare white as light Hence learn 1. Where the Lord pleaseth to let forth his glory it is able to beautifie our earthly and obscure bodies as this transfiguration far transcending Moses his face shining giveth evidence 2. Glorification taketh not away the substance nor naturall properties of the body for here is a glorious transfiguration but no abolition of the substance of Christs body Ver. 3. And behold there appeared unto them Moses and Elias talking with him The second point of Christs glory is the apparition of Moses and Elias whether in their owne proper bodies resumed for a time or in bodies formed for the present purpose to be laid down again as garments it is not materiall to inquire for either this or that was alike easie to the Lord and presuppose their bodies had been raised and laid down again in dust yet wherein soever Moses and Elias could be serviceable to their Redeemers glory it was not their trouble or loss but their advantage The main matter which we have to learn is 1. That Moses and Elias and so all the
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
your Master pay tribute 25. He saith Yes And when he was come into the house Iesus prevented him saying What thinkest thou Simon of whom do the kings of the earth take custom or tribute of their own children or of strangers 26. Peter saith unto him Of strangers Iesus saith unto him theâ— are the children free 27. Notwithstanding lest we should offend them go thou to the sea and cast an hook and take up the fish that first cometh up and when thou hast opened his mouth thou shalt find a piece of mony that take and give unto them for me and thee In this history of Christs paying tribute Learn 1. That tribute is due to Magistrats for their publick service this is imported in Doth your Master pay tribute 2. Christ is no unfriend unto Magistrats and Rulers nor any wayes a hinderer of paying any thing due unto them for Peter affirmeth that Christ payed ordinarily 3. He wil not exempt his Ministers or Followers from the common civil duties wherunto other subjects are lyable Therfore he saith to Peter What thinkest thou c. 4. Christ by no ordinary course of Law was subject unto any power under heaven for as Kings sons are naturally free from tribute so is the Son of God naturally free also for he is the Heir and Owner of all things for as every King and his native children are naturally free from the burdens proper unto the subject so is God the Father and his native Son Christ coeternall with the Father naturally also free from all things which the creatures can impose upon him What King is he who will subject Gods Son unto him Therfore Christ said That Kings children are free of all whom he was the chief 5. Howsoever Christ was the rich Heir of Heaven and Earth as of his own workmanship yet for our cause he voluntarily subjected himself and became poor that he might make us rich for he had no mony to pay his tribute 6. As in matters of civil losse Christ did dispense with his own right civill and subjected himself to pay tribute which he was not bound to do so must his servants do and not only must they pay tribute which is their due by civil obligation but rather then they mar the Gospel and breed scandall they must bear burdens which civilly they are not bound to bear 7. Christ was never so far abased at any time but the glory of his God-head might have been seen breaking forth in the mean time or shortly after lest his humiliation should at any time prejudice his glory at our hands as here at the time when he doth subject himself to pay tribute at the same time he sheweth himself Lord of all the creatures who can make the most wild of them to come to his angle and bring mony with them in their mouth unto him as here he giveth evidence in this fish which Peter catcheth CHAP. XVIII Our Lord dischargeth prelacy among his Disciples to ver 7. Commandeth to eschew offences to ver 15. And to remove them when they should fall out by discipline and forgivenesse mutuall Ver. 1. AT the same time came the Disciples unto Iesus saying Who is the greatest in the kingdom of heaven THe Disciples dreaming of a worldly kingdome of Christ do strive for state among themselves Hence learn 1. The seed of ambition and prelacie is old in Ministers and ground was found to foster it in the unmortified corruptions of the Apostles for here they are disputing Who is the greatest in the kingdome 2. Neither Peter nor any other of the Apostles had supremacie or majority of power over the rest for here they ask Christ Who is the greatest They did not acknowledge any one greater then another but referred the determination of this unto Christ who simply disallowed the question as sinfull Ver. 2. And Iesus called a little child unto him and set him in the midst of them 3. And said Verily I say unto you Except you be converted and become as little children ye shall not enter into the kingdom of heaven This pestilent and pernicious evil Christ dischargeth disswadeth them from by six reasons The first reason which comprehendeth a doctrine in it except you study to be as far as this little child is from seeking of preheminence one over another in the church or kingdom of heaven here beneath you shal not enter into the kingdom of heaven which is above 2. Learn that the mortifying of ambition and renunciation of prelacy and folowing of humility is so hard a lesson to be learned that there is need of teaching of it in an odd way by the eye as well as by the ear therfore Is a yong child set as a copy of the lesson before the Disciples eyes 3. Howsoever Christ hath ordained sundry degrees of office-bearers in his house yet he will have no majority of power of any one over the rest of that office but will have men so far from affecting of it as a young child is who knoweth not what striving for state doth mean therfore saith he Except ye become as children 4. If this wicked root set up the self in a man he must repent him of any motion toward it and be converted and if being convinced of the sin he shall not be converted and repent of it he shall not enter into the Kingdom of Heaven which is above for so much saith our Lord here to the Apostles Except ye be converted and become as little children ye shal not enter into heaven Verse 4. Whosoever therfore shall humble himself as this little childe the same is the greatest in the kingdome of heaven A second reason The man furthest from affectation of preheminence is the man worthy of most estimation before men therfore beware of looking toward prelaticall preheminence of one over another Doct. True greatness of Ministers stands not in being one over another in majority of power but in humility and farnesse from seeking a prelacy or preheminence over their brethren for Whosoever shall humble himself as this little child saith he is the greatest in the kingdome of heaven Ver. 5. And whoso shall receive one such little child in my name receiveth me 6. But whoso shall offend one of these little ones which beleeve in me it were better for him that a milstone were hanged about his neck and that hee were drowned in the depth of the sea The third reason I give authority unto every messenger of the Gospel even to the meanest and most averse from this sort of preheminence that Whosoever receiveth him receiveth me c. Therefore be content with this common honour and seek not greatnesse of one over another The fourth reason the ministeriall authority is not augmented by prelatical power erected among you nor diminished for want of it therfore beware of prelacy for I do give the authority of Embassadors to the meanest whom I send even to the most humble so as Whoso receiveth such an
soul Thou shalt love the Lord thy God c. and if the words be exponed thus then indeed upon these two commands all the Doctrine of the Law and Prophets doth hang as explications of them and inducements and directions unto the obedience of them Ver. 41. While the Pharisees were gathered together Iesus asked them 42. Saying What think ye of Christ Whose Son is he They ay unto him The son of David 43. He saith unto them How then doth David in spirit call him Lord saying 44. The LORD said unto my Lord sit thou on my right hand til I make thine enemies thy foot-stool 45. If David then call him Lord how is he his son Our Lord thinketh it not sufficient wisely to answer the tempting questions of his adversaries but he will also ask questions of them to put them to shame and so to humble them and withall will shew forth his own God-head spoken of in scripture if possibly some of them might beleeve and be saved and howsoever that his own might be edified Doct. 1. As it is good to be zealous of the Law so it is necessary to know the Messiah who redeemeth men from the curse of the Law for our Lord having answered the Pharisees question about the Law asketh them What think ye of Christ 2. Christ is a very man lineally descended of David for he is David's Son so say even the Pharisees 3. Christ is also very God for he is David's Lord equal with the Father The Lord said to my Lord saith David 4. The son of David and David's Lord distinguished from the Father as one of the persons of the Godhead is but one person for David's God and David's Son is here spoken of as one person 5. Christ is Fellow-partner of divine glory with the Father for Sit thou at my right hand saith the Father 6. Christ shall not want enemies who shall oppose his kingdom this is imported in Thine enemies 7. Christs enemies shal be put under his power for it is said of the Father Till I make thine enemies thy foot-stool 8. There is but one divine power of the Son and Father for as the Son reigneth in majesty over his enemies so the Father putteth them down also for Sit thou till I put them down is Reign thou till this be done 9. None can conciliat the speeches in scripture concerning Christ except he who beleeveth and acknowlegeth him to be God and Man in one person for if David call him Lord how is he his son no answer but he is both God and Man Ver. 46. And no man was able to answer him a word neither durst any man from that day forth aske him any moe questions The issue of this disputation is set down to teach us 1. That all Christ's enemies will be beaten in disputation and put to silence the force of divine Truth prudently put forth is irresistible therefore it is said No man was able to answer him 2. The conviction of Gods enemies may be expected but the conversion of all the convicted can hardly be expected for They could not answer and they durst not ask mo questions there is all we hear of no good use they make of this CHAP. XXIII Our Lord painteth forth the Scribes and Pharisees in their owne colours before the people and denounceth wo and wrath on them to verse 37. and destruction on Jerusalem Ver. 1. THen spake Iesus to the multitude and to his disciples 2. Saying The Scribes and Pharisees fit in Moses seat 3. All therefore whatsoever they bid you observe that observe and do but do not ye after their works far they say and do not OUr Lord having put his adversaries to silence doth take course to save his people from their wayes Doct. 1. The people must be warned to beware of the contagion of corrupt Teachers when they will not amend their doings for this is the course which Christ taketh about the Pharisees and Scribes 2. Albeit the faults of teachers must not be spared yet their authority and office must be guarded lest the message of God by their mouth be marred their office must be defended albeit their persons be corrupt Therefore saith he They sit in Moses chair that is they succeed to Moses in the ordinary office of teaching the word of God 3. What Moses successours teach as Moses successours must be obeyed that is The truth which from the warrant of Gods Word is recommended unto us from corrupt teachers clad with lawfull authority to teach we ought to obey it because the message is the Doctrine of God albeit the Messenger be corrupt for it is said Whatsoever they bid you do as Moses successours with Moses warrant from the Lords mouth That observe and do 2. People are in danger to follow the example of the evil life of corrupt teachers rather than the command of God delivered in their doctrine and therefore had need to be warned for saith he After their works do not 3. Whatsoever commanded works a man doth and not for the commanded ends before God it is as good as no doing Therefore albeit the Pharisees did many works commanded in the Law yet because they did them to be seen of men and as works meritorious to oblige God and were more carefull of the outward ceremonies of the Law then to observe the morall duties of justice and mercy therefore what they did was counted as If they did not and Christ saith of them They say and do not Ver. 4. For they bind heavy burdens and grievous to be born and lay them on mens shoulders but they themselves wil not move them with one of their fingers The Lord giveth a reason of this caveat given concerning the Pharisees Doct. 1. The Doctrine of the Law morall and ceremoniall separate from the true intent of it which is to lead unto the Gospell where grace and strength is to be had for righteousnesse and new obedience is a yoke unsupportable and here called A heavie burden and grievous to be borne and therefore to presse morall duties on a people without teaching them how to draw strength from Christ for obedience is To binde heavie burdens on their shoulders 2. Hypocrites do teach people most imperiously and with least compassion contributing least of any men unto the inabling of the people unto obedience whether by wisdome of doctrine or example or prayer therefore saith Christ They do not move them with their finger Ver. 5. But all their works they do for to be seen of men they make broad their phylacteries and enlarge the borders of their garments Phylacteries were some ribans or fringes wherupon were drawn the words of the Law to put them in mind to keep the ten Commands as is prescribed among other ceremonies Exodus 13. Numbers 15.38 Deut. 6.8 and here our Lord reckoneth up their faults more specially the first is their vain oftentation of holinesse and ambitious seeking of vain applause of men to which end they did
together his elect from the four windes from one end of heaven to the other The fifth signe There shall be a great sound of a trumpet as it were summoning all to compear before the Tribunall of Christ unto judgement which teacheth us That the Day of Judgement shall be no lesse terrible thâ—n the Day of Promulgation of the Law upon Mount Sinai as for other reasons so for this that as there was an audible Trumpet which sounded at the giving out of the Law so 〈◊〉 there be an audible Sound of a Trumpet at the Day of judging Men for transgressing the Law The sixth signe or evidence of Christ's coming is That the Elect being raised from death or in stead of death changed from this mortall life unto the estate of Immortality the Angels shall be set on work to gather them from all the quarters of the earth whence the winds do blow or from the utmost paâ—eâ— of the earth where the sight of the Heavens have an end Doct. Albet the Elect be now fat scattered one from another in sundry respects yet then shall they all meet together not one shal be in lacking for the Angels shall gather Christ's Elect in unto him from one end of heaven unto another Ver. 32. Now learn a parable of the fig-treeâ— When 〈◊〉 branch is â—et tender and putteth forth leaves ye know that Summer is high 33. So likewise ye when ye shall see all tâ—â—â—e things know was it is near even at the doors 34. Verily I say unto you this generation shall not passe will all these things be fulfilled 35. Heaven and earth shall passe away but my words shall not passe away After he hath given the signes of the destruction of Jerusalem and of his own second coming he confirmed them in the certainty of the coming of both and draweth all this doctrine to good use and first he certifieâ—h them of the destruction of the Temple under the parable of a fig-tree that when the fig-tree beginneth to bud Summer is near So when they should see the Jews dâ—ting on false Christs hearkâ—â—ing to false prophets persecuting the preachers of the Gospel growing tumultuous and seditious under hopes of a bodily liberation from the yoke of the Romans rumours of wars arising Armies coming in upon Judea then let them perswade themselves saith he When these signs should appear judgment was at the door upon that Nation and that both these signes and the destruction of Jerusalem with the Temple should all come to passe in the dayes of them that were then living vers 33 34 and he forbiddeth them to doubt hereof because his words were more firm then heaven or earth vers 35. And so much for the destruction of the Temple and the signes and time therof Doct. 1. When we see some part of the truth of God come to passe in our sight it should help us to beleeve and expect the fulfilling of the rest as When we see the trees bud we know that Summer is near 2. It is hard to our misbeleeving hearts to give that credit to Christs words whereof they are worthy but by so much more is our Lords love to us and care of us to be praised and admired that he by so many meanes goeth about to confirm and perswade us therfore saith he Verily I say unto you c. 3. Whatsoever Christ doth say shal be or shal not be his word is more firm then the Fabrick of heaven and earth for these shal be altered but the Lords word is solid and endureth for ever Heaven and earth shal pass rather saith he c. Ver. 36. But of that day and hour knoweth no man no not the Angels in heaven but my Father only Concerning the precise time of his second coming he saith that neither man nor Angel knoweth but only the Father wherby he doth not exclude the rest of the persons of the God-head but only the creatures Doct. 1. The peremptory time of the day of judgement â—nd keepeth it to himself secret and will not have it particularly known and therefore it should not be narrowly pryed into for Of this day and hour knoweth no man c. 2. All things are not revealed neither to the Angels nor to men but so much at may edifie the Church and as concerneth us to know for My Father only knoweth saith he Ver. 37. But as the dayes of Noah were so shall also the coming of the Son of man be 38. For as in the dayes that were before the flood they were eating and drinking marrying and giving in marriage untill the day that Noah entred into the Ark. 39. And knew not untill the flood came and tooke them all away so also shall the coming of the Son of man be Our Lord draweth this doctrine unto use to stir us up unto watchfulness and to this end he setteth before us seven motives the first motive is There is no small hazard in case men be sound secure and not watching when Christ cometh therefore watchfulnesse is necessary Doct. 1. It is safer to make ready for the day of judgment and to watch lest we be surprised then to be curious to know the particular time of it for As the dayes of Noah were c. 2. As the old world did not beleeve judgement coming albeit forewarned by Noah that it was coming so fares â—â— with the world and will be so with the multitude of the world till the day of judgment for As in the dayes of Noah 3. When men beleeve not things concerning the day of judgement and another life no wonder they be given over unto and drowned in the matters of this life for They were eating c. that is This and the like was al their care 4. Whatsoever truth men do not beleeve when it is told them that they do not rightly know though they conceive the meaning of the word told them for it is said They knew not 5. Who so beleeve not judgment when it is threatned shall feele judgement and be taken away with it when it cometh for The flood came and tooke them all away Ver. 40. Then shall two be in the field the one shall be taken and the other left 41. Two women shal be grinding at the mil the one shal be taken and the other left This second motive of watchfulnesse teaching that at the day of judgement they who have lived in near fellowship shal be shed one from another as for example they who had been joyned in one work Some in the field some in the miâ— 2. The meanest degree of people shall be taken notice of Even women labourers in the field grinding at the mill 3. Judgement shall passe exceeding exactly to take one and leave another to pull up one to meet Christ in the clouds and leave another to be punished with the damned Therefore watchfulnesse is necessary Ver. 42. Watch therefore for ye know not what hour your Lord doth come The third motive teaching
and took an account of each mans fidelity so shall Christ call all men and especially Ministers to account one day and shall search how faithfull every man hath been in his service 5. As in the parable the faithfull servant whether his talents were fewer or more was accepted of his Master and made partaker of his joy So every man who in the discharge of his calling doth seek faithfully the glory of Christ and increase of his Kingdome shall be accepted in the day of judgement and put in ful possession of eternall life 6. As before the Master in the parable so also before Christ in the day of judgement no excuse shall serve to save the slothfull and unfaithfull servant let a man deceive himselfe now as he list and please himselfe with pretences as he will all excuses shall be retorted and made matter of his condemnation and the unfaithfull servant shall be cast in hell 7. As in the parable he who had one talent but had it not for his Masters use is counted as if he had none and is deprived of the possession of what he possessed but not for his masters use So whosoever hath gifts whereby others are not profited or Christs kingdome not promoved what he hath is counted as if he had it not or as if he had lost it or put it away and as others were not profited by his gift so neither shall he himself be profited by it but he that useth his gifts wel for the glory of Christ shall be amply rewarded the reason wherof he giveth for Unto every man that hath gifts so as he hath them for his Masters use which is in effect to have them It shall be given he shall have increase of gifts and graces and rewards but such as have not what they have for the Lord's service shall be deprived of all good which they themselves might have of such gifts and shall be utterly deprived of whatsoever good they sâ—em to have and They themselves also shall perish Ver. 31. When the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his glory In the rest of the chapter the form of the day of judgement at Christs second coming is described 1. The glorious sitting down of the Judg ver 31. Then the presenting of parties to be judged and the ordering of them in their several ranks v. 32 33 3. The sentence of absolution of the godly to v. 44.4 The sentence of condemnation of the wicked to the end hence learn 1. Christs humane nature assumed is not to be laid down again but the union of the divine and humane nature is constantly to remain that so we may take heart and confidence being 〈◊〉 to have our Redeemer in our nature to be our judg The Iudg shal be the Son of man 2. His second coming shal be glorious all infirmities being removed He shal come in glory 3. The glory of Christ then to be seen shall be no borrowed glory such as the creatures have but his own which he had before the world began for He shal come in his own glory 4. All the Angels in heaven shall attend our Lord that day to honour him and give service to him as he shall imploy them for The holy angels shal come with him 5. A glorious throne beâ—coming the Son of God and the Judg of quick and dead shal be errected in the clouds such as none can imagine how glorious it 〈◊〉 be til they see it for it is said Then he shall sit upon the throne of his glory Ver. 32. And before him shall be gathered all nations and he shal separate them one from another as a shepherd divideth his sheep from the goats 33. And he shall set the sheep on his right hand but the goats on the left Thus the Judg is set Now they who are to be judged are presented 1 Doct. 1. There shall be a resurrection of the dead and a gathering together of these that are risen together with them who shall be then living toward the place of his appearance even all that were from the beginning of the world unto that day without exception all shall compâ—â—r from the least to the greatest for All Nations shal be gathered before him 2. Albeit now there be a confusion of the elect and reprobate of the godly and the wicked yet theâ— there shall be a separation of the one from the other as the shepherd separates the sheep from the goats so shall our Lord make a perfect separation of the godly from the wicked that not one of the one sort shall be in company with the other for He shall separate the sheep 3. The godly and Elect compared unto sheep for their harmlesnesse simplicity obedience and attendance upon the Shepherd shall be placed more honourably as it were at the right hand which the Apostle Paul expoundeth by being caught up off the earth unto the clouds to meet the Lord 1 Thes. 3.17 But the wicked and reprobate compared to goats for their unrulinese and uncleanness shal have the place of least respects for we hear nothing of their being list oâ— the earth for He shal set the sheep on his right hand and the goats on his left that is He shall set the Elect in a more honourable place then the Reprobate Ver. 34. Then shall the king say to them on his right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world In the pronouncing of the sentence learn 1. That the judging of the world is a part of the Kingly Office of Christ wherin he shall shew his Soveraign Authority to give out decrees irrevocable and to see them executed for Then shall the King say 2. Before the fearfull sentence of condemnation shall be pronounced upon the wicked the godly shall be absolved that without fear they may hear this dreadful doom given on the reprobate for Then shall he say to them on his right hand c. 3. The Elects compleat and nearest communion with Christ shal not be till they be in soul and body both translated unto Heaven there to be with him for ever for now and not before this time Come saith the King 4. The godly in whatsoever estate they be are no lesâ—e beloved and blessed by the Father than by the Son who redeemed them for he saith Come ye blessed of my Father 5. The estate which the godly are to enjoy in Heaven is A Kingdom that is the higest honour and happinesse that can be imagined for it is said Comâ— inherit the Kingdom 6. This Kingdom cometh not from the Elects merit but from Gods free-gift derived from the Fathers love an inheritance not purchased by themselves in their own time but Prepared for them from the foundation of the world that is from eternity wherewith we do presently meet when we begin to think of the foundation of
the old church and new to be one in him and the Sacraments of both to have himself for their signification for the Sacrament began as They were eating that is sitting sâ—ill at table and the Supper not closed 2. For the nature of the action it is required there be a Table prepared and Elements ready to be made use of For the first Supper which is our patern was celebrated at the same Table whereat the Passeover was celebrated wherupon there were yet remaining Elements for eating for this much is imported in As they were eating 3. It is requisite also that the Minister of the Gospel and his stock so many of them as may communicate together at one Table at once be assembled together and joyntly set down together for celebration of this holy Feast for so was it in the patern As they were eating they that is Christ as minister and his disciples as the flock 4. The fittest posture of the Communicants in the action of this holy Feasting is social sitting together at the Lords Table for this was the behaviour of the first communicants the Lord began to give the Sacrament As they were eating that is as they yet continued sitting together socially at the Table materials foâ— eating not being removed daâ—ing which time men are said to be eating 5. The Elements of this holy Feast are only bread and wine for Christ took bread and 〈◊〉 cup. 6. The part of the Minister is to take the Elements and by the word of Institution and Prayer to sanctifie separate and appoint them for this holy and sacramental use so much of them and in so far as they shall be imployed by the communicants for Christ blessed the bread blessed the cup and gave thaâ—â—s to the Father 7. The part of the Minister also is to break the bread and give it unto the community of the Communicants with a command unto them in common or in the plural number to take the bread and eat it for Christ brake the bread and gave it to his disciples saying Take ye eat ye 8. It is the part of the Minister to expoâ—e and declare with authority in the Lords Name what this Bread thus blessed thus broken thus given and taken doth signifie exhibit and seal up by Christs appointment unto the beleeving communicant to wit that This bread is Christs body which speech is not to be understood physically nor miraculously but judicially that is to say in the sense that civil judgement maketh the instruments of security of any thing to be called by the name of it and holden in law for it and therfore as the instrumental elements wherby men are infeoff'd in any house or land or rent being orderly given and taken are by the appointment of mens law the very house or land or rent really and truly in law made sure to the receiver for all lawfull and profitable effects before the Barre of civil Justice so this bread thus given and thus taken is by the institution and appointment of divine Ordinance in a judicial sense the very body of Christ suffering judicially and truly or really in divine Law made sure to the receiver for all profitable effects before the Bar of divine Justice and as the instrumental Elements of seising a man in a house or land or rent such as are for example cause a piece of earth or a stone or a staffe or a penny orderly given and taken do signifie exhibit and confirme in law a mans right and title unto such a house or land or rent more strongly then if a man did take the house or land physically in his armes if it were possible So this bread by Divine Ordinance doth signifie exhibit and and confirme the Beleevers right and title unto Christs body as suffering for the beleevers redemption more certainly and surely then if Christs body suffering were physically imbraced by him in his armes if it were possible and therefore as the instrumental elements of civill inseoffment in the termes of humane ordinance and institution are rightly called by the name of the lands disponed so the Sacramentall element of bread is rightly called Christs body disponed in the termes of Divine Ordinance and institution which appointeth hereby right to be given unto us unto Christs body as suffering for our redemption 9. To assure us of ful satisfaction and compleat furniture for eternall life Christ our Lord hath not only taken bread in the Sacrament but also hath instituted a cup that is both meat and drink for certifying us that we shall have compleat nourishment in him commanding the community of the Beleevers or communicants in the plurall number to drink therof for He also took the cup and gave thanks and gave it to them saying Drink ye al of it 10. As it is necessary that the people receive the sacramental bread with the exposition and declaration in the Lords Name of what it giveth them right unto by Divine Institution so it is also necessary that the people receive all of them the Sacramentall Cup with declaration of what it giveth them right unto by Christ's Ordinance for this cup or wine in the cup is my blood saith the Lord to wit Appointed of me judicially to make you truely or really sure of your right unto my death and the blood shed and unto all benefits bought thereof 11. There is a Covenant of Redemption past between the Father and Mediatour Christ wherein Christ was bound to lay down his life by the shedding of his blood to purchase to the Redeemed remission of sins This is impoâ—ted in the words of The blood of the Covenant for the remission of sins shewing that the Son had before promised to pour out his blood for purchasing remission and the Father had granted remission upon this condition 12. Christ did make his Testament before his death and left remission of sins in legacy to his redeemed people namely to believing Communicants This is imported in the words of a Testament for remission of sins 13. Christ did make his Testament two wayes one in typicall promises under the Law before he came in the flesh and so also in types and figures he died as it were and was the Lamb slain from the beginning of the World Again He made his Testament after his Incarnation in plain and clear terms after which he fulfilled the types of his death and actually laid down his life for his Redeemed People This is imported in the words New Testament is my blood shed Presupposing an Old Testament in the blood of typicall lambs and other sacrifices 14. Conforme to this two-fold manner of making of a Testament there was also a two-fold manner of making of a Covenant of Grace between God and the Church in her head Christ one called An Old Covenant before he came of typicall promises painfull and chargeable rites and harder conditions to the externall Beholder another after his Incarnation called A New Covenant of better promises and