cited giveth evidence Vers. 19. But when Herod was dead behold an Angel of the Lord appeareth in a dream to Ioseph in Egypt 20. Saying Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the yong childes life Now Joseph is called back from Egypt Doct. 1. The Lord doth remember his owne in trouble to comfort them in due season for so soon as Herod dieth the Angel carrieth news 2. The death of Persecutors is the delivery of the persecuted therefore saith the Angel Arise for he is dead that sought the Childes life Vers. 21. And he arose and took the the young child and his mother and came into the land of Israel 22. But when he heard that Archelaus did reign in Iudea in the room of his father Herod he was affraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee Joseph is affraid of Archelaus and is delivered of his fear Doct. 1. No wonder the Children of wicked parents be suspected till their regeneration appear therefore Joseph is affraid of Archelaus Herods Son that he shall be father-like or father-worse 2. When God will comfort a man he removeth one doubt as well as another as this fear is removed by another revelation from heaven 3. The Lords warrant and clear direction doth quiet the mind Therefore Ioseph being warned by the Angel turned aside into Galilee Vers. 23. And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophets He shal be called a Nazarene In Christs abode at Nazareth The Evangelist observeth Gods providence intending therby that he should be called a Nazarite that is one separate from sinners Sundry types of Christ did foresignifie and promise that he should be called indeed a Nazarite or one separate for Joseph is called the Nazarite of his brethren or one separate from his brethren Gen. 29.26 first in regard of the measure of love which his Father bare unto him next he is separate from his brethren in regard they sold him unto the Gentiles and thirdly he is separate in Gods providence from his brethren that he might prepare a place for them and preserve the life of his owne people in Joseph was Christ sore-shadowed and promised to be such a Nazarite separate in all these respects Again in the typicall law of the Nazarite Numb 6. it is foresignified that Christ should be separate from sinners and dedicate unto holinesse dead unto the pomp and pleasure of this world that he should be the ornament and flower of Religion and the true pattern of piety to all the Israel of God Moreover in the type of Samson it is foresignified Iudg. 13.15 That Christ should from his birth be a Nazarite unto God who by his power and sufferings should overcome his enemies and bring delivery to Israel Now Christ his dwelling at Nazareth and his being called a Nazarene from his dwelling was a fit mean to call to mens minde the perfections of the Nazarite in him and to make them see the accomplishment of the foresaid prophesies in him And therefore doth the Evangelist mark the providence of God in directing his dwelling to be in this little town Nazareth whereby occasion might be given to all men to observe and perceive in Christ the fulfilling of the prophecies which foretold that he should be really a Nazarite Doct. Whensoever we hear him called Iesus of Nazareth let us remember that he is that true Nazarite that promised pleasant Plant that Holy One of Israel separate from sinners the true Deliverer of Israel from their enemies who hath broken the bars of death and hell and by his death hath overcome the divell and accomplished everything which in the types were foreshadowed of him CHAP. III. The Evangelist passeth over our Saviours life in private and iâ—ts down how John the Baptist by his Ministry as the forerunner of our Lord doth prepare the way for the receiving of him to vers 13. How Christ by him is baptized and how Christ is magnified from heaven in his entry into his publike office Vers. 1. IN those dayes came Iohn the Baptist preaching in the wildernesse of Iudea WHile Christ is dwelling at Nazareth in Galilee at the time appointed of God John Baptist is sent forth to preach in the wildernesse of Judea that is in the Mure lands and Hilly countrey of Judea John is called the Baptist because he was the first that did baptize herâ—by distinguishing him from John the Apostle Doct. 1. God hath set times wherein he will have every thing which was foretold to come to passe therefore it is said In those dayes to wit of which Isaiah did speak chap. 40 3. while Christ is dwelling at Nazareth this appointed work is done 2. How basely soever the world count of preaching yet is it the onely ordinary way to prepare souls for receiving of Christ Therefore it is said Iohn came preaching 3. It is in Gods choice to send the preachers of the Gospel to what place he will for John is sent to preach in the wildernesse of Judea and not in Jerusalem Vers. 2. And saying Repent ye for the kingdome of heaven is at hand The summe of Johns preaching was to move men to repent because the kingdome of Gods grace offered in the Gospel was now ready to receive the penitent Doct. 1. The Gospel finds men mad and out of their wits in an evill way when it is sent unto them they are men who must return to their wits as the originall of the word repent importeth 2. The end of the preaching of the gospel is to perswade men unto repentance for repent is Johns main scope 3. The grace of God offered in the gospel is in effect the Kingdome of heaven for it opens the way unto it and entreth the man not only in the right but also in the begun possession of the Kingdome of heaven 4. There can be no greater allurement to move a man to change his evill course and turn unto God then the offer made unto the penitent of the Kingdome of grace and glory through Christ for this is the motive which John useth saying Repent for the Kingdome of heaven is near 5. Both ability and exercise of repenting is brought about by the preaching and power of the gospel for to beget both John is sent to preach this doctrine saying Repent for the Kingdom of God is at hand Vers. 3. For this is he that was spoken of by the prophet Esaias saying The voyce of one crying in the wilderness Prepare ye the way of the Lord make his paths straight Johns calling and authority to preach is described to be from heaven according to the prophesie past of him Isay 40.3 Doct. 1. The calling and authority of a preacher is chiefly to be looked unto that he take not this honour to himselfe but be called therto
the righteousness of such as suffer in their name and estimation for Christ for Maries chastity is now made manifest from Heaven Fear not to take unto thee Mary thy wise for that which is conceived in her is of the Holy Ghost Verse 21. And she shall bring forth a son and thou shall call his name IESUS for he shall save his people from their sins For the further confirmation of Jâ—seph the Angel sheweth to him how that the conception is of a man child and giveth order to call him after he is born with the reason thereof hereby teaching us these Truths 1. As Christ was really partâ—ker of our flesh and bloud in his conception so Mary his Mother did bring him forth as really and kindly as ever woman bare a child for it is said She shall bring forth a Son The word in the Originall speaketh this plainly 2. The Son of the Virgin Mary is the only true Jesus recommended unto us from heaven to be taken notice of as the true Saviour All who had this name before him were but shadows and types of him at the best for of Christ it is said Thou shalt call His name Iesus for he shall save 3. Natural and civil relations of men and women unto Christ did not take away their obligation and necessity to beleeve in him and to confess him unto salvation as other sinners must do but rather augmented the same for to Joseph it is said Thou shalt call his name Iesus to wit not only as Foster-father giving this name to him but as a Beleever in him and confessor of him avowing him to be the true Saviour because He shall save his people from their sins 4. The Son of Mary Jesus Christ God incarnate purchaseth and giveth salvation by his own proper worth and power for of him it is said absolutely in the strictest sense He himself shall save his people 5. Jesus is not to save every man but only his own people for whose ransome he made paction with the Father in the covenant of redemption for it is said he shall save his own people 6. The Redeemed are no lesse sinners and lost in themselves then others are for it is said He shall save his own people from their sins 7. These things are spoken to Joseph to move him to consecrate himselfe to the service of Jesus whereby we learne that except Christ be known as the Saviour a man cannot heartily do him service nor indure trouble for him Therefore is Joseph instructed to expect salvation from him in saying Thou shalt call his name Iesus for he shall save his people Vers. 22. Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet saying 23. Behold a virgin shall be with child and shall bring forth a son and they shall call his name Immanuel which being interpreted is God with us The fourth Evidence of the incarnation is the manifested accomplishment of the prophesie of Esay 7.14 Wherein the Prophet for the comfort of the church giveth assurance that not only God should save Israel from their enemies whom misbeleeving Ahaz did too much fear but also that the Redeemer of Israel should verily be incarnate and assume humane nature in a wonderfull manner Doct. 1. The mystery of Christs wonderfull conception was not altogether hid from the church under the old Testament for it is here foretold by Esay that a Virgin shall be with child and shall bring forth a Son 2. It was foretold that the child born should be God and Man in one person Immanuel that is God with us God manifested in the flesh God in our nature God reconciling us to himself 3. It was foretold that he should be beleeved on and acknowledged to be God incarnate for it is said They shall call his name Immanuel which is fully seen to be accomplished when this child Jesus is born who is the Saviour of his people from their sins For who except God can redeem and save men who can make the redeemed his own proper and peculiar people except God Who can by his own merit and effectuall power save from sin except God only such a Jesus as is verily God really Immanuel God incarnate the true reconciler of God and Man Ver. 24 Then Ioseph being raised from sleep did as the Angel of the Lâ—â—d had bidden him and took unto him his wife 25. 〈◊〉 knew her not till she had brought forth her first-borne son â—naâ—â—â—â—led his name Iesus Tâ—e 〈◊〉 evidence of Christs holy and wonderfull incarnationâ—â— the quiet faith and ready obedience of Joseph after thaâ—â—â— is now taught of God Doct. 1. From time that a mâ—â—â—bâ— sure of Gods Word and Warrant he should dispute no mâ—re but stop his ear to all carnall reasoning for God having solved Joseph of his doubts and given him assurance that Christ is the promised Saviour he did as the Angel had bidden him 2. A soul that knoweth the worth of Christ will be glad according to its power to do service to him or to any of these who belong unto him for now Joseph as a foster-father taketh home under the shadow of matrimony both Mother and Child 3. When saith beholdeth the Majesty of Jesus it breedeth fear and respect in the Beleever toward him and bringeth all his affections in subjection to him for Joseph understanding that the Virgin is with child that the promised seed is now come to destroy the works of the divell and that the holy one of Israel is now incarnate in the Virgins womb he beareth our LORD at such reverence and so sanctifieth him in his heart that he suffereth the Virgin to remain a Virgin for it is said He knew her not till she had brought forth her first-born Son which is sufficient for evidencing the accomplishment of the prophesie Isaiah 14. CHAPTER II. Christ being born in Beth-lehem is honoured from heaven and earth by the wise mens coming to worship him to vers 12. And by the wonderful disappointing of Herods bloudy plot against him Verse 1. NOw when IESUS was born in Beth-lehem of Iudea in the dayes of Herod the king behold there came wise men from the east to Ierusalem WE hear no more of these wise men but what we collect from Matthew That they were of the Gentiles men of learning and wisdome men of wealth and reputation the circumstances of their coming are set down here They came from the east to Ierusalem when Christ is born in the daies of Herod the king wherein we have these things observable 1. The place of the nativity of Christ well agreeth to the prophesie of Micah 5.2 Jesus is born in Beth-lehem the city of David which is in Judea so called to distinguish it from Beth-lehem in Galilee 2. The time when he should be born agreeth also to the Prophets Gen. 49.10 to wit before or about the time of the Scepters taking altogether from Juda That is before the tribe of Juda
did cease to be a tribe before this tribe was dissipate and so destitute of all sort of government which came not to passe till after our Lords death For now Herod is king in Judea who had slain the Elders of the house of David to confirm the kingdome in his own hand yet the tribe remained and had the own order within it self for the regulating of the common things pertaining unto the severall families thereof as appeareth in the taxing of the family of David in Beth-lehem But after Christs coming and ending of the worke of redemption for which he came the tribe of Juda was so cut off and confounded that it never had a face of a tribe again unto this day therefore the Messia is now come 3. When such as should glorifie God do it not but do misken Christ He can raise up others in their room by whom he will honour himselfe for though the wise men of the Jewish Church do not observe the time of Christs coming yet God prepareth witnesses for himselfe from among the Gentiles Behold a number of wise men come from the east to honour him whether from Chaldea or Persia or how many they were or what were their names it is not materiall to us It is sufficient that Christ is honoured by them and that they are the first fruits of the Gentiles their conversion unto Christ. 4. The Lord faileth not to make the best of all means for his own glory to make these mens testimony famous and most fit to check the security of the Jews they are led in a providence to Jerusalem to ask for Christ. Ver. 2. Saying Where is he that is born King of the Iews for we have seen his star in the east and are come to worship him When these men are come to Jerusalem they ask where Christ is and posesse their faith in him and their purpose to worship him Doct. 1. Though Christs kingdome be not of this world yet is he King of Saints the true King of Israel to whom the throne of David was promised that he should fit theron and raign over souls for ever for he is that born King of the Jews 2. Saving faith looketh through all clouds of humane infirmities in Christ and pitcheth upon some point of excellency in him For these men by faith in a babe new born behold the promised Messiah and the King of Israel They ask for the King of the Iews giving to him the ordinary stile of the Messiah 3. The least spunk of saving knowledg doth set a man on work to seek after Christ for where is he say they 4. Faith ere it want Christ will hazard all to come by him for these men confess him with the danger of their life to be the born King of the Iews and do ask for him in Jerusalem even when and where Herod a stranger is reigning as King 5. Though Christ came in the shape of a servant and humbled himself to be born of a mean Damsel yet is his honour to be seen in heaven and earth for a star is created to give warning to the world that the bright morning Star is arisen and from the east wise men do come to confesse him 6. Though God give signes and evidences of Christs coming yet every man doth not see or observe them but such only as God doth reveal them unto for only these wise men are they who get a right sight of this star we say they have seen his star in the cast 7. Faith in Christ and love to him will spare no pains nor travell to come at him for these men are come from a far from the east to sâ—e him 8. Faith seeth Christ to be God and that maketh men to overcome a world of difficulties in seeking to have communion with him for we are come to worship him say they to wit with religious worship due to the promised Mâ—ssiah the Redeemer of souls Ver. 3. When Herod the King had heard these things he was troubled and all Ierusalem with him At the hearing of these news Herod is troubled and all Jerusalem with him he for fear to lose his kingdome and they for fear of wars betwixt two Kings Doct. 1. It is no new thing that Kings are jealous of Christ when they hear he is a King They can hardly conceive how his Kingdome shall not pre-judg their reign albeit indeed their Kingdome hath no such friend as he is therefore Herod when he heard was troubled 2. Worldly men setled in their honours ease and wealth are feared to be troubled about Christ and could be contented to sit quiet without him for all Ierusalem here is troubled also more fearing temporall inconveniences by occasion of Christs nativity then rejoycing in the hope of salvation through him Vers. 4. And when he had gathered all the chief priests and Sribes of the people together he demanded of them where Christ should be born Herod dissembleth his fear and pretendeth zeal to bring the knowledge of Christ to light and to this â—nd he calleth an assembly of the church to enquire what the Scripture spake of the place of his nativity Then which there could not be any act more plausible to the people more acceptable unto these strangers or a more specious show of religious respect unto Christ. In Herod we have the portrait of Christs enemies he dissembleth like a crafty fox waiting for the prey so do they He befriendeth the wise men who are seeking Christ so far as it may serve for his own ends so do they He abuseth the church-men and their assembly calleth for a meeting of the chief priests and Scribes proponeth questions to be solved as if he minded to make good use thereof In speciall asking of them where Chrâ—st should be born as if none were readier to serve him then he mean time he was seeking to find him out to kill him so do they Ver. 5. And they said unto him In Beth-lehem of Iudea for thus it is written by the Prophet 6. And thou Beth-lehem in the land of Iuda art not the least among the princes of Iuda for out of thee shall come a Governour that shall rule my people Israel The Priests and Scribes of the people assembled answer the question from Scripture â—oct 1. As it is the duty of the church-men to assemble readily when matters of Religion and questions concerning Christ are moved in the church so they ought to determine questions according to the Scripture without seed or favour for being conveened they answer It is written in the text cited by the assembly Matthew and Micah do agree in substance That albeit Beth-lehem was a small city of no great wealth nor estimation among the cities of Israel yet it was not little in effect but a city of renown Because in it was born the Governor of Israel the King and Captain of the Lords people Christ Jesus Doct. 1. Scripture consisteth not in letters or syllables but in sense
Christs servants in civill courts and judgment seats under pretence of law yea civill judicatories and Ecclesiasticall both may turne adversaries to Christs servants and conspire to persecute them for it is said They will deliver you up to councels and scourge you in the synagogues 3. When inferior judicatories are found unjust against the servants of Christ remeed in law by superiors is hardly to be expected at least small confidence is to be put in appellations to supreme Judges but Christs servants must prepare themselves for the enmitie of chiefe governours and Kings also for it is foretold That they shall be brought before governours and kings 4. Whatsoever be the pretence of People against the Preachers of the Gospel the maine quarrell is for Christs sake for it is said Ye shall be brought before Governours and Kings for my sake 5. A testimony given to the truth of Christs Gospell before persecuters which may stand against them at the last day in case it prevail not with them unto conversion is worthy all the sufferings of these that be persecuted for you shall be brought for a testimony against them 6. There are a number to whom the word of the Gospel doth come only for their conviction who receive no benefit therby for so importeth this Testimony against them Ver. 29. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak The fourth reason Ye shall be furnished by my Spirit as you have need in your sufferings and speeches for the defence of the Gospel Therefore fear not Doct. 1. It is good to be resolved and prepared for the crosse ere it come Therfore our Lord brings it as it were to the time of compearance saying When they deliver you up 2. The main matter which a true Disciple should consider and will take notice of is not what he may suffer or what he shall say but what way he may glorifie Christ and maintain the truth best Therefore it is said Take no thought how or what ye shall speak 3. Christs servants must not be perplexed what to do or say in his cause for Christ doth forbid us to be anxious ordinary means or preparation are not forbidden but anxiety only saying Take no thought what or how ye shall speak 4. The Lord will not forsake in the day of tryall such servants as are more feared to offend then to suffer but surely will be present with them to make them give a fair testimony for he promiseth to such It shall be given you in that same hour 5. It is not necessary that God should give before-hand what is needfull for the hour of tryall it is sufficient that assistance be given when the time of need cometh for he saith It shall be given you in that same hour what you shall speak Ver. 20. For it is not ye that speak but the spirit of your father which speaketh in you For confirmation of our faith he assureth such servants of the communion of his Spirit Doct. 1. A testimony or suffering for Christ concerneth the Father and the Spirit no lesse then it doth concern Christ for in this case the spirit of the Father doth own Christs cause for It is the spirit which speaketh Christs cause is not upholden by learning or humane wisdome but by the holy spirit for It is the spirit of your Father which speaketh 3. The servants of Christ are but instruments whose mouth the Lord borroweth in his own cause for Christ saith It is the spirit which speaketh in you Vers. 21. And the brother shall deliver up the brother to death and the Father the Child and the Children shall rise up against their Parents and cause them to be put to death 22. And ye shall be hated of all men for my names sake but be that endureth to the end shall be saved The fifth reason You must resolve to be hated for my sake of all men but if you go on to the end ye shall be saved Therefore Fear not Doct. 1. The worlds hatred against Christ and his Gospel and grace in his servants is stronger then naturall love and is able to dissolve all bonds of blood or friendship between the ungodly and Christs Disciples for The brother shall deliver up the brother to death c. 2. Christs servants are obnoxious not only to be destitute of all mens comfort but also to be hated of all sorts of men for Christs cause for it is said Ye shall be hated OF ALL MEN for my names sake 3. There shall be an end of the troubles of all Christs true Disciples for so importeth He that indureth to the end 4. There is a certain salvation after the troubles are past for He that endureth shall be saved 5. There is need of patience and enduring of the trouble unto the end lest if a man faint and give over he lose his reward for none But he that endureth to the end shall be saved Vers. 23. But when they persecute you in this City flee ye into another for verily I say unto you ye shall not have gone over the Cities of Israel till the Son of man be come The sixth reason Sometime I will reserve you for further service and will open a door for your escaping of persecution and you shall not want some place to welcome you Therefore Fear not Doct. 1. The Lord alloweth Ministers in case of persecution to flee at sometimes namely when their life shall serve more for Gods glory and the Kirks good then their death can in such a case he saith When they persecute you in one City flee c. 2. Preachers must still follow their calling and seek occasion of preaching in another place Therefore saith he Flee to another City 3. When one place refuseth to hear Christs servants God will provide another place where they may preach Therefore saith he Flee into another City 4. He answereth a doubt what if thy servants be persecuted in each city and having gone through all shall finde no city kindly to them whether they may retire He answereth that till the second coming of the Son of Man which second coming now onely rested he being come the first time already there should not be wanting some city of Israel some kindly place to receive his servants which speech is not fitted for the Apostles in their first out sending wherein there was no persecution nor yet onely for the Apostles in their second commission to all the world but for all preachers of the Gospel unto the worlds end who in the Apostles persons are spoken unto Under the name of the Cities of Israel is understood places where his servants will be welcome to preach the Gospel if other places cast them out Whence this doctrine is afforded that However some Ministers may be so persecuted that they cannot flee or fleeing shall not escape the sword of the persecuter but
must glorifie God in their martyrdome yet there shall be other Ministers one after another till the second coming of Christ preaching the Gospel from place to place in despite of all the persecuters in the world for of this our Lord giveth assurance saying Verily I say unto you Ye shal not have gone over the cities of Israel till the Son of Man be come Ver. 24. The Disciple is not above his Master nor the servant above his Lord. 25. It is enough for the Disciple that he be as his Master and the servant as his Lord if they have called the master of the house Beelzebub how much more shall they call them of his houshold The seventh reason It may content you that you shall not be worse used then I your Lord and Master am and shal be used Therefore Fear not Doct. 1. There are very neer and sweet bands between Christ and us for he is our School-master and we his Disciples he is our Lord and we are his servants he is the Good man of the house his church and we his Domesticks and houshhold men so importeth his words saying The Disciple is not above his Master c 2. Christ is a pattern of sufferings from the cradle to the crosse from his birth to his buriall for here he setteth forth his own suffering to encourage us to suffer by like example 3. To seek or look after freedom from persecution is to seek that we who are Christs Disciples should be better dealt with then our Master was which is unreasonable for The Disciple is not above his Master nor the servant above his Lord. 4. Conformity with Christ in suffering may sufficiently comfort any man who suffereth for Christ for It is enough for the disciple that he be as his Master 5. The comparison of Christs excellency and our base condition should make us willing to undergo any sort of humiliation therfore saith he It is enough that the servant be as his Lord. 6. Beelzebub was the idoll of Ekron and one of the chiefest divels names There is no blasphemy so great against Christ but Satan will find mouths to vent it for it is written They called the Master of the house Beelzebub 7. No wonder that Christs servants be called divels when Christ was called a divel so reasoneth Christ saying How much more shall they call them of the houshold Beelzebub Vers. 26. Fear them not therefore for there is nothing covered that shall not be revealed and hid that shall not be known The eight reason The truth of my doctrine and your innocency must both be brought to light upon all hazards Therefore Fear not but avow my Gospel boldly Doct. 1. Christs servants are in danger to minish their testimony concerning Christs truth for fear of men Therefore are they warned not to fear them 2. Albeit the holinesse and innocency of Christs servants be overclouded and born down for a time by scandalous speeches of persecuters and they esteemed no better then Beelzebub yet shall it be brought forth to light in Gods time for our Lord hath said That there is nothing covered that shal not be revealed nor secret which shall not be known Thus may this generall sentence serve the purpose in this place 3. Because at last the light of the Gospel shall break forth and overcome all obstacles Therefore Ministers should boldly preach Christs truth and thus also doth this generall sentence serve Christs intent as the next verse maketh it plain Vers. 27. What I tell you in darknesse that speak ye in light and what ye hear in the eare that preach ye upon the house tops Christ commandeth his Apostles to publish as openly as they could whatsoever he should reveale unto them in any manner of way putting the house top for the most patent places where a man might be best seen and heard for the houses of Judea were covered platform Doct. 1. The matter of Preachers sermons should be nothing but truth revealed by Christ therfore saith he What I tell you that speak 2. Christ doth not reveal any thing to his servants whether ordinarily by ordinary meanes as by reading or meditation or extraordinarily by his Spirit but it is able to abide the light and the tryall of all who shall hear of it and is worthy to be avowed openly for he saith What I tell you in darknesse that speak you in light and what you hear in the care that preach on the house tops Ver. 28. And fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell The ninth reason You must fear me who am able to kill both soul and body therefore Fear not man who cannot harme you so much Doct. 1. Plain and faithfull preaching of Christs truth may readily be met with persecution and hazard of life and a man must be master of death and delivered of the fear not only of smaller losses but even of the losse of life also if he would preach all Christs truth as he should Therefore saith Christ Fear not them which kill the body 2. All that men can do against a faithfull witnesse of Christs truth is to take the life of the body they cannot reach to the soul to destroy it or to take away from it righteousnesse or peace or joy in the holy Ghost for They are not able to kill the soul saith he 3. The true remedy of all base fear of the creature and of death is the true fear of God Therefore saith he Fear him rather which is able to destroy soul and body in hell 4. If a man suppresse the testimony which he should give to Christ for fear of being killed by men he falleth in the danger of being cast in hell and losing soule and body This is imported in the saying Fear him which is able to destroy soul and body in hell Vers. 29. Are not two Sparrows sold for a farthing And one of them shall not fall on the ground without your Father 30. But the very hairs of your head are all numbred 31. Fear ye not therefore ye are of more value then many Sparrows The tenth reason Gods providence which reacheth unto Sparrowes and to the haires of your head to preserve the least of them may incourage you sufficiently against fear of men therfore Fear not to preach my truth Doct. 1. Gods providence is very particular toward all the creatures so that the least of them is not taken or slaine without Gods dispensation for One Sparrow saith he shall not fall to the ground without your Father 2. The Lords care of his servants doth reach to the preservation not only of their life but also of the smallest thing that concerneth them for The very haires of your head are numbred saith he 3. God esteemeth much more of his servants then of other creatures for his children are bought with his Sons blood Therefore saith he
in unto him for She cometh and calleth on him 4. Faith pressed with need is earnest in prayer for She cryed unto him 5. Faith doth fix on Christ as the true promised Messiah for she calleth him Son of David Faith looketh on Christ as compassionate and mercifull it pleadeth for mercy and pretendeth no merit for thus saith she Have mercy on me 6. Love owneth them whom it loveth whatsoever be their condition for here the trouble that her child is troubled with she counteth it as her own saying Have mercy on me for my daughter is troubled 7. Faith giveth Christ the glory of ability to do all that it desireth so she ascribeth unto him power to cast out the divell saying My daughter is vexed of a divell Vers. 23. But he answered her not a word And his disciples came and besought him saying Send her away for she cryeth after us There are 4 means used for the triall of her faith The first is Christs keeping silence when she prayeth Hence learn That God albeit he love the Suppliant and do accept his petition yet possibly he will keep silence and not seem to take notice for a time for He answered her not a word The next means of her triall is the small assistance she hath of the disciples prayers wherin learn That saith loveth the help of the prayers of the Faithfull militant as a means prescribed of God for mutuall comfort for She cryed after the disciples 2. When God thinketh it fit to try our faith by delaying to hear us he will for our tryall make other means which we use to fail us also as here the disciples would be rid of her importunity and have her dispatched that she should not trouble them Therefore say they Send her away She cryeth after us Ver. 24. But he answered and said I am not sent but unto the lost sheep of the house of Israel The third means of the triall of her faith is By our Lords telling her that his commission reached only unto the lost sheep of the house of Israel which was indeed true in regard of his particular and personal Ministry in the days of his humiliation wherein he was to make offer of his grace first and chiefly unto the Jews and this is true again If we take Israel for the Elect of God both Jews and Gentiles He came for these Elect ones only But unto this woman who understood not so high a matter it could not seem but that his commission was to the Jews only and not to the Gentiles of which sort was she Hence learn 1. That among other trialls of the faith of the Lords people this is one To suffer them to be questioned whether they be of the number of the Elect for thus much importeth I am not sent but to the lost sheep of Israel 2. Christ hath an errand to such as find themselves in perill to perish for He is sent to the lost sheep Vers. 25. Then came she and worshipped him saying Lord help me She cannot answer this doubt and therefore passeth it over and insists in prayer what Christs commission is she will not dispute but sure she is she must be helped Hence learn That when any doubt doth tend toward excluding us from the number of such to whom the Gospel is sent we shall do well to passe by such doubts without disputation and to insist in prayer grounded upon Gods goodnesse and power to help for so did this woman Then came she and worshipped 2. The more the Lord seem to refuse us we should so much the more humble our selves before him and continue in prayer for it is marked That then she worshipped and said Lord help me Ver. 26. But he answered and said It is not meet to take the childrens bread and cast it to dogs The fourth means of her tryall is By seeming to exclude her as a heathen or unclean dog without the covenant from al the benefits of the Messiah belonging to Israel who are the children of God by covenant as their proper food and here the former doubt is augmented and put more nearly home unto her Hence learn 1. That the Lord when he will try doth try unto the quick and humbleth unto the dust the soul under triall and for this end maketh the last difficulty more then any of the former for now he saith It is not meet to give to dogs c. 2. Such as are within the externall covenant of Grace are in some respect holy as consecrate to God and appropriate unto him by covenant and such as have the priviledges of Gods people belonging unto them as unto children while others who are without the covenant are counted dogs This he importeth saying It is not meet to cast the childrens bread to dogs 3. The representation of our unworthiness before our eys is a main point of triall of our faith Therfore for her last trial he compares her to a dog Ver. 27. And she said Truth Lord yet the dogs eat of the crums which fall from their masters table The Lords Spirit looseth the doubt unto her Hence learn 1. That Christs commission albeit it was chiefly unto the Jews to set much on their table yet it was not so limited but that crums of their food especially being neglected by them might be bestowed upon the Gentiles this is it she seeth Crums fall from the table 2. The Lord in tryal of faith makes the Believer of quick understanding in the fear of the Lord to mark all advantages whereby it may strengthen it self Therefore saith she Truth Lord yet the dogs eat the crums 3. The Believer is content to be humbled as deeply as the Lord pleaseth and to acknowledg his own unworthiness to the uttermost only he cannot be content to be excluded from God and the benefits of his grace for this woman can be called a dog but cannot want some crums of Christs kindness 4. It is a special wisdom to turn motives unto discouragement into motives to believing and drawing so much the more near to Christ as the motives unto dscouragement do drive us away from him for so this woman doth The more her natural uncleanness unworthiness and her alienation from the common-wealth of Israel is represented unto her she beareth her self the more in upon Christ when she seemeth to be boasted away from him as a dog she creepeth in under the childrens table to catch crums falling from it Ver. 28. Then Iesus answered and said unto her O woman great is thy faith be it unto thee even as thou wilt And her daughter was made whole from that very hour From Christs answer learn 1. That faith doth please Christ exceedingly therfore saith he O woman 2. This is a true and kindly faith not to take a refuse of Christ answer as he pleaseth but to pursue constantly our petition for his grace and by no means to part with him for this cause Christ saith to her Great is thy faith
Son of man came not to be ministred unto but to minister and to give his life a ransome for many Our Lord doth clear his Doctrine by his own example shewing them how he humbled himselfe for the publick good Doct. 1. The example of our Lords humiliation of himselfe serveth to curb all ambition in his Ministers and if it prevaile not shall bear witness against them for Even the Son of Man saith he came not to be ministred unto 2. Christ in his first coming came not to take up an earthly dominion or a stately preheminence as his Disciples imagined but came in the shape and state of a servant and behaved himself so as he was ready for the good of his Disciples to wash their feet for he came not to reign in a worldly manner but to serve in the externall Ministery of the Gospell He came saith he to minister 3. Ministers should not onely quit prelacy for the good of the Church but their life also if need bet for Christ out of the Love to mens Salvation not onely emptied himselfe of Stately Dominion but also emptied himselfe of Liberty and Life And gave himselfe a ransom for many Ver. 29. And as they departed from Iericho a great multitude followed him 30. And behold two blind men sitting by the way side when they heard that Iesus passed by cryed out saying have mercy on us O Lord thou son of David Among these that countenance Christ and follow him from Jericho two are marked Doct. 1. Of all the multitude of Christs followers these are the most remarkable persons who give unto Christ most imployment and draw most vertue by faith out of him therefore above all These two blind men are specially here noted 2. It is wisdom to seek of God the greatest things whatsoever else we need for these men are not so curious for Alms of Mony albeit they were Beggers as to have the benefit of the Mediators mercy Have mercy on us say they 3. Whosoever crave any benefit by Christ must be cleare in this point that Christ is the promised Messiah for Son of David is their great argument 4. We must beleeve his power and love as God incarnate able and willing to save us for so do they saying O Lord thou Son of David Ver. 31. And the multitude rebuked them because they should hold their peace but they cryed the more saying Have mercy on us O Lord thou Son of David From the discouragement offâ—red unto them Learne 1. It is no new thing that such as in appearance are following Christ do hinder these who are following him in eaâ—â—est for The multitude rebuked these poor men and will have them to hold their peace 2. But it is wisdom for such as beleeve in Christ the more they are opposed the more to seek him and to take no answer from any but from himselfe for so doth these blind men who do not forsake their petition till it be granted Ver. 32. And Iesus stood stil and called them and said What wil ye that I shal do unto you 33. They say unto him Lord that our eyes may be opened 34. So Iesus had compassion on them and touched their eyes and immediately their eyes received sight and they followed him Christ heareth them and falleth in conference with them Doct. 1. Christ taketh notice of such suppliants as the multitude doth despise He standeth still to hear these blind mens suit 2. Where there is Faith and Sincerity the Lord will draw it forth to open view for his owne glory and the good of the Believer therfore He asketh what they would have that it might be known that they did not seek money but the fruit of his divine power 3. When misery is laid forth in faith before Christ he meeteth it with compassion as here in these blind men for he is a compassionate high priest 4. It is easie for Christ to do every greatest work as here to open the eyes of the blind and to give sight to them for He touched their eyes and they immediately received sight 5. It is reason that what gift we get of Christ we imploy it for his honour for Their eyes received sight and they followed him CHAP. XXI Christ rideth to Jerusalem to vers 12. Casteth out the buyers and sellers out of the temple to ve 18. Curseth the fig tree vers 22. Defendeth his own authority against the Pharisees challenge ver 28. And in two parables setteth down their sin and Gods judgement in rejecting of them Ver. 1. ANd when they drew nigh unto Ierusalem and were come to Bethpage unto the mount of Olives then sent Iesus two disciples 2. Saying unto them Go into the villages over against you and straightway ye shall find an asse tyed and a colt with her loose them and bring them unto me 3. And if any man say ought unto you ye shall say The Lord hath need of them and straightway he will send them IN this Christ's last voyage to Jerusalem Observe 1. That Christ being resolved to lay down his life the more near he draweth to his suffering the more doth he reveal himself to be the promised Messiah in whom the promises were accomplished Therfore he wil now go riding into Ierusalem 2. Again lest the nature of his kingdom should be mistaken he wil give evidence in his poverty that his kingdome is not of this world Therfore he will borrow an asse to ride on 3. He hath right to whatsoever he liketh to make use of as he sheweth in commanding the disciples To loose the asse and her colt and to bring them to him 4. His knowledge doth reach to the observation of the meanest things and doth take notice of Asses and their colts and their bindings and loosings 5. Whatsoever impediment can occur to any of his servants in their course of obedience unto him he doth foresee it and doth provide for the removing therof as here If any say ought unto you c. 6. He knoweth the master of the Asse will be within and what he wil say and foretelleth how he shall dispose of his will and move him without any more to let them go for the hearts of kings and country-men are in his hand and thus he letteth his disciples see a glimpse of his God head saying Straightway he send them 7. Albeit he be Lord of all yet will he make use of what his friends have with their own consent so that they may be reasonable servants with good will bestowing what he calleth for Therfore saith he Straightway he will send them 8. He is not ashamed to professe himselfe Lord and Master and yet to be so far emptied as to have need of the service of an Asse Say saith he the Lord hath need of them Ver. 4. All this was done that it might be fulfilled which was spoken by the Prophet saying 5. Tell ye the daughter of Sion Behold thy king cometh unto thee meek and sitting upon an
asse and a colt the foal of an asse 6. And the disciples went and did as Iesus commanded them The Evangelist maketh this observation on this passage Whence learn 1. Our Lord will see to the performance of all things written of him He is the promise maker and the performer also Therfore it is said This was done that it might be fulfilled c. 2. It is not our deserving but Gods purpose and promise which is the cause of our Lords gracious carriage toward the world for now he is to be killed in Jerusalem yet will he ride in as king to accomplish promises made to the Kirk by the Prophet Zachary It is sufficient to observe the sense of a Scripture quoted for the Scripture stands not in letters or in syllables but in sense of words compare this with Zach. 9.9.4 It is the matter of the Kirks joy and gladnesse to know of Christ and of his coming to his people whatsoever be their griefe this is sufficient to be their comfort Therfore said the Spirit for comfort Tell the daughter of Zion 5. It matters not how the world fare it is the daughter of Zion the company of the Blest and Beleevers in Jesus whose comfort God doth respect Therfore it is said Tel the daughter of Zion 6. Not onely the dull multitude but even the Daughter of Zion is asleep unto the gracious tydings of the Gospel and hath need to be stirred up by a Behold to observe the Messiah come Therefore saith he Behold thy king 7. Our Lord is a King how lowly soever he look yea Lord of Lords and King of Kings for he saith Thy King cometh 8. The church hath a speciall interest in Christ as King and he hath interest in his church as his own peculiar Subjects for whose good he governeth all the matters of the world for it is said Thy King cometh unto thee 9. This is the glory of his crown that he is so gentle and mercifull to us as he will not forsake the work of our Redemption neither for our mis-deservings and provocations nor for the injuries done to him by his adversaries for our cause for He is meek 10. The manner of his Kingdome is spirituall not after the pompe of this world sitting upon no stately hotse but on an asse colt so as the poorest of his subjects should not be deterred or debarred from accesse to him Ver. 7. And brought the asse and the colt and put on them their cloaths and they set him theron The disciples obedience and success is observed Hence learn 1. When we have a clear call ready obedience is our part without troubling our selves what may be the successe for The disciples went and did as he commanded them 2. It is our paâ—t to honour Christ so farre as we can and to lay aside our ornaments to glorifie him for They put their cloathes on the asse and the colt 3. Christ contenteth himself for any state which is to keep in his Kingdom here on earth with what his disciples can furnish him as here for They set him theron and so he rode Ver. 8. And a very great multitude spread their garments in the way others cut down branches from the trees and strawed them in the way The people are moved and do honour unto Christ. Doâ—â—â— How base soever our Lords kingdom may seem unto spectators yet he can bring to himself Subjects how many he pleaeth and so purchase himself glory not only before a spiritual eye but also in the sight of the world for here great multitudes spread their garments in the way 2. It is every mans part to honour our Lord and set forward his kingdome as they are inabled some one way some another for here Some spread their garments others cut down branches of trees and strawed them in the way Vers. 9. And the multitudes that went before and that followed cryed saying Hosanna to the son of David blessed is he that cometh in the name of the Lord Hosanna in the highest They take in their mouths words of the Psal. 118. where it is prophecied of the coming of Christ to shew himself king Doct. 1. The Lord can open the eyes of whomsoever he will to see his glory and to give him honour as the true King of Israel and to perceive the predictions of prophecies to be accomplished in him for here The people cryed Hosanna 2. The meaner sort of people are usually they whom the Lord chooseth to set forth his glory and to be Trumpeters of his praise as here The multitudes go before and follow after 3. When such as should know Christ and honour him do it not God can raise up others to glorifie him The church-men here mis-regard Christ and God stirreth up the multitudes to confesse him 4. When it pleaseth Christ to shew his kingly power he can make the meanest of his subjects to avow him and set forth his glory even in the faces of his raging enemies for here without fear of the corrupt church-mens excommunication the people make joyfull acclamation to his honour they pray for the prospering of his Kingdome and professe that salvation is the fruit therof for Hosanna in the Hebrew signifieth Give now Salvation we pray They do acknowledge Christ to be the promised Messiah The son of David to be sent of God and in his name into the world to be the Blessed and the Fountain of Blessing to his subjects saying Blessed is he that cometh in the name of the Lord. Ver. 10. And when he was come into Ierusalem al the city was moved saying Who is this Thus he entreth openly in State into Jerusalem Hence learn 1. When it pleaseth Christ to take unto him his kingdome he will avow himselfe king in the midst of his enemies as now he rideth in this glory into Jerusalem 2. Where greatest shew of Religion is it is no new thing to see Christ to be least known for Who is this say they 3. Where he hath a mind to honour himselfe in suffering he will shew himselfe so evidently as he may be taken notice of by his enemies as here All the city is moved saying Who is this Ver. 11. And the multitude said This is Iesus the Prophet of Nazareth of Galilee The multitude describeth Christ rudely as he was commonly talked of Doct. As men do know Christ so do they speak of him and according to the measure of their knowledge should they bear witnesse of him for this was the clearest description of him which the multitude could give This is Iesus the Prophet of Nazareth say they Ver. 12. And Iesus went into the Temple of God and cast out all them that sold and bought in the Temple and overthrew the tables of the money-changers and the seats of them that sold doves Christ sheweth himself King in purging of his Temple Doct. 1. It is the work of King Jesus to take notice of Religion and â—o purge it where he mindeth to reign Therefore
he worketh repentance in him Doct. 1. The Elect may fearfully fall but cannot fall away utterly for Peter by temptation is driven to deny the Lord but doth not lye still in the sin 2. As the forgetting of the Lords word openeth the door to temptation so the calling of it to remembrance mixed with faith is a meanes of repentance for ere Peters repentance be mentioned it is said Peter remembred the words of the Lord. 3. Sincere repentance weepeth seriously and in secret as here Peter went out when he repented and wept bitterly CHAP. XXVII After Christ is delivered unto Pilate Judas hangeth himself and leaveth the money to the priests to be disposed ver 10. Pilate examineth Christ and without cause condemneth him and delivereth him to be scourged and crucified ver 45. after which Christs God-head is more manifested and he is buried with some respect Ver. 1. WHen the morning was come all the chief priests and elders of the people took counsell against Iesus to put him to death 2. And when they had bound him they led him away and delivered him to Pontius Pilate the governour THe corrupt church-men having unjustly condemned Christ do seek now to put him to death by the power of the civill Magistrate Doct. 1. The wicked aâ—e exceeding watchfull and painfull to accomplish an ill turne especially against Christ for late at night and early in the morning are the chief Priests and others busie to have Christ put to death 2. It is no new thing to see corrupt church governours abuse the civil Magistrate in execution of their unjust and cruel conclusions as here the chief Priests and Elders Deliver Christ bound to Pilate the governour Ver. 3. Then Iudas which had betrayed him when he saw that he was condemned repented himselfe and brought again the thirty pieces of silver to the chief priests and elders 4. Saying I have sinned in that I have betrayed innocent blood And they said What is that to us see thou to that 5. And he cast down the pieces of silver in the temple and departed and went and hanged himself Now Judas his conscience is wakened but out of time whereupon he confesseth his sin to them who insnared him but finding them to despise him he casteth back the price of his treachery and hangeth himself Doct. 1. Though before a sin be committed the bait and allurement is â—nly seen and the conscience blindfolded kept captive and benummed yet after sin is committed it shall be wakened at last and see the ugliness of sin discovered for as Judas seeth now and saith now that He hath betrayed the innocent blood 2. When the evill of sin is discovered then is the naughtinesse of every inducement unto it discovered also and the grief is more then any gain or pleasure inducing unto it can counterballance for Judas now counteth little of the thirty peices of silver bringeth back the price and casteth it down in the temple 3. Such as sin by the inducement of others need not look for comfort from the inticers of them unto it but must bear the guiltiness of it alone for when Judas regrateth his sin to the Priests What is that to us say they to him see thou â—e that 4. When Justice pursueth the sinner and he flyeth not to Gods mercy in Christ there needeth no other Judge or witnesse or Burrio against him but his own conscience only it is sufficient to convict condemn and torture him so as he will chuse to strangle himselfe rather then indure the vexation of it for Judas being forsaken of those who insnared him in the sin goeth not to God but departeth and hangeth himself Ver. 6. And the chief Priests took the silver peices and said It is not lawful for us to put them into the treasury because it is the price of blood 7. And they took counsel and bought with them the potters field to bury strangers in 8. Wherfore that field was called The field of blood unto this day This cursed mony the priests wil not bring into the Treasury of the Temple but doe imploy it in a charitable worke to buy a buriall place for strangers by which meanes a prophesie of the Scripture is fulfilled in Gods providence Doct. 1. The Lord will have no offâ—ring made unto him of that which is not a mans own and that in suâ—h a way as may be free of all appearance of allowing of mens unjust or dishonourable gaine for It is not lawful say they Deut. 23.18 to put this mony unto the treasury 2. It is no new thing to see Christs most cruel adversaries deep in hypocrisie pretending to be feared to offend in the least things as these men stand not to give Judas a hire to betray innocent blood but will not meddle with the gain when it is cast back 3. Hypocrites even when they are deepest in a mischief wil seek to hide their course with seeming to do some good work as these men will be charitable to the poor in buying a burying place to the strangers with the price of Christs Blood 4. The Lord can make the Mask of mens hypocrisie the special Means to discover them as here these wicked Priests do seek to hide their cruelty against Christ by seeming to be charitable in buying the potters field for burying of strangers with the price of Christs life and in Gods providence it is turned to the contrary that this field should in all time coming bear the name of their bloudy bargain made with Judas for the field was called The field of bloud unto this day saith the Evangelist Ver. 9. Then was fulfilled that which was spoken by Ieremiah the Prophet saying And they took the thirty pieces of silver the price of him that was valued whom they of the children of Israel did value 10. And gave them for the potters field as the Lord appointed me The Evangelist doth observe the Lords over-ruling providence who by this means fulfilled the words of the Pâ—ophet Zachary cha â—1 ver 12. where the Lord complaineth of the ungratitude of the people who accounted less of all his personall care over them then ordinarily men do account of their basest servants on whom they wil one way or other in a short time bestow more then what they do pâ—ise all the Lords labour on them to be worth and withall the Lord foretelleth that at length they should put no other price upon him when he should come to be bought and sold among them saye thirty pieces of silver with which mony should be bought the potters field for a memoriall unto all ages of their undervaluing of him As for the calling of the Prophet Zachary by the name of Jeremy albeit it were presupposed that this verball mistake did creep into the Tâ—xt by the inadvertance of the first transcribers of the Evangelists Copy yet this is no materiall depraving of the Text but such an accident of the letter only as an intelligent reader being acquainted