Expositions Upon Matthew 1-10, Treatise · Chapter 4

Expositions Upon Matthew 1-10 · Treatise · Chapter 4

p. 88CHAP. IV.

IN this Chapter there are four parts.

1 Chriſt his Tentation, from v. 1. to v. 12. 2 Chriſt's Preaching in Galilee, from v. 12. to v. 18. 3 Chriſt's calling of four Diſciples, Peter, Andrew, James, John. 4 The Confirmation of his Doctrine by Miracles, v. 23, 24, 25.

In the Temptation obſerve, 1 The Time, v. 1. immediately after Baptiſm. 2 The Place, in the Wilderneſs, v. 1. 3 The efficient Cauſe, viz. the Spirit of God. 4 The End, to be tempted of the Devil, v. 1. 5 The kindes of the Temptations, which are three, 1 To Unbelief, v. 2, 3. 2 To Preſumption, v. 5, 6. Caſt thy ſelf down, for he ſhall give his Angels charge of thee. 3 To the vain glory of the glory of the World, v. 7, 8, 9.

6 The Victory Chriſt got over theſe Temptations, ſo that the Devil was forced to give ground, v 11. amplified from the Weapon wherewith Chriſt overcame him, which was the Word of God.

7 The comfort Chriſt had after the Temptation was over, The Angels came and miniſtred to him.

V. 1. Then was Jeſus led up of the Spirit into the Wilderneſs, to be tempted of the Devil.

This Temptation of Chriſt is ſet down, 1 From the Time Then] When? Even preſently after his Baptiſm, Mark 1.12. Immediately the Spirit driveth him into the Wilderneſs, and being full of the Holy Ghoſt he was led by the Spirit into the Wilderneſs. So that in the ſame day he was baptized he began his Faſt of forty days.

He was led of the Spirit] 2 His Tentation is ſet down from the efficient Cauſe, v. 12. the Spirit, He was led of the Spirit, or driven or caſt out by the Spirit, foreign, ſo Mark, or foreign, led away or ſnatched away. Theſe phraſes p. 89ſet down the violent impulſion and force of the Spirit in his heart, as appears Luke 4.1. Jeſus being full of the Holy Ghoſt returned from Jordan, and was led by the Spirit into the Wilderneſs. It was not then Satan that led him, but the Spirit of God. Whether carried through the air, as Elias, 2 Kings 2.16. and Ezekiel cap. 3.12. and Philip when he was taken from the Eunuch, or whether he went on his feet, I leave it in the midſt; but from the word foreign, of foreign ſurſum, and foreign duco, I incline to think he was carried up into the air.

3 Whither he was led, viz. [Into the Wilderneſs] It's like the great Wilderneſs, where he was with the wilde Beaſts, yet are not any perſons to live in Wilderneſſes now for Penance, for though every action of Chriſt be for our inſtruction, yet is it not for our imitation. What popiſh Eremite is ſo carried as Chriſt was? Chriſt went into the Wilderneſs to teſtifie his divine glory, in abſtinence, not onelyonly from fleſh, but from all manner of meat, which hath no place in Eremites: he went to be tempted of the Devil, and therefore choſe the fitteſt place, even a ſolitary Wilderneſs. We pray that we may not be led into Tentation. If there were any ſuch end of an Eremitical or Wilderneſs Life, as Penance, yet were it meet to be profeſt rather among men than beaſts, that they who have beheld our Fall, may behold our Repentance. And if the Warrant of a Wilderneſs Life be fetcht from the Example of Chriſt, it muſt of neceſſity be ſhut up in the ſpace of forty days and forty nights; after the end of which forty days Temptation he lived the reſt of his life in the ſociety of men.

To be tempted of the Devil] This was the end Chriſt was led into the Wilderneſs. Chriſt was thus tempted, firſt, that he might be fitted for his Miniſtry by Tentations; for knowledg of Tentations is one great requiſite to make an able Teacher. 2 To ſhew with what Weapons a Chriſtian ought to oppoſe the Temptations of the Devil. 3 That p. 90he might be ſuccouring and helpfull to us in our Tentations, Heb. 2.17. For that he himſelf hath ſuffered, being tempted, he is able to ſuccour them that are tempted.

4 To ſhew that Chriſt is ſtronger than Satan in time of Tentation, 1 John 4.4. Chriſtians overcome, becauſe greater is he that is in them, than he that is in the World.

5 That we may come unto him with boldneſs and confidence, ſeeing he was in all the principal points of Tentations tempted as well as we, Heb. 4.15, 16. He was in all points tempted like unto us, let us come therefore unto him with boldneſs.

6 Satan tempted Chriſt, that in overcoming Chriſt he might hinder the Work of our Redemption, by drawing him to ſin; for the high Prieſt that was to redeem us was to be holy, and harmleſs, and undefiled. Heb. 7.26.

7 That by his combating with Satan he might obtain victory to us, John 14. ult.

8 To let young Converts ſee, that after Baptiſm, that is, the profeſſion of a ſincere and holy life, Temptations hang over ſuch.

9 To let us ſee, that bare Tentations are not ſins, unleſs we give our conſent to them. Satans Temptations to evil are our croſſes and Satan's ſins, provided we groan under them and oppoſe them. In holy men God works a diſtaſte of Satans Temptations, yet may a Saint have as horrid thoughts caſt into his heart as the Devil can invent, who is indeed the great temptation-maſter.

10 That we, by Chriſt his Example, may learn to fight it out with Satan and not to give way, like valiant Souldiers that ſtand and maintain their ground againſt their Adverſary, Epheſ. 6.11. Put on the whole Armour of God, that ye may be able to ſtand againſt the wiles of the Devil.

Learn we from this, ſeeing Chriſt was led or driven of the Spirit to his Tentation, that we do not raſhly caſt our ſelves into Tentations, becauſe we know not what weakneſs we may ſhew therein.

p. 91V. 2 And when he had faſted forty days and forty nights, he was afterwards an hungred.

When he had faſted forty days] Chriſt his temptation is amplified from the concomitants that accompanied his temptation, which was prayer and faſting. Becauſe faſting kindles prayer, therefore he uſed faſting, as Moſes and Elias had communion with the Lord miraculouſly, Exod. 24.18. forty days and forty nights, 1 King. 19.8. ſo had Jeſus Chriſt.

From hence Papiſts ſtabliſh Lent. They ſay Chriſt his example is a command for us, but by this reaſon all the miracles of Chriſt ſhould be inſtead of a command, but who can imitate Chriſt in miracles? Moſes at the receiving of the Law, and Eliah at the reſtoring of it, and Chriſt the reſtorer of the new Law, faſted forty days apiece, but what is this to us? The example of Moſes and Elias gave no warrant to the Jews to imitate that faſt, no more doth Chriſts faſt give warrant to us to imitate that.

2 There is great difference between Chriſt his faſts and Papiſts; for Chriſt faſted but once, they yearly; Chriſt abſtained from all meat and drink, they onelyonly from fleſh and that which comes of it; Chriſt abſtained from food without need or appetite to it, they hunger when they faſt: Beſides in their faſts the Shambles are onelyonly chang'd into Fiſhmarkets, or into Grocers and Comfit-makers ſhops, which are more pampering to the fleſh. Luke ſaith, that in thoſe forty days Chriſt did eat nothing, Luke 4.2. but they eat every day.

Now for the faſt of Chriſt it was ſupernatural. For to faſt above ſeven days is death; for though ſick perſons in whom there is abundance of ſlimy phlegm, and their natural heat is weak, may live above ſeven days without meat, for they are nouriſhed of the moiſture of the body and phlegm, which the little heat in their body doth ſlowly eat up. Yet man naturally cannot live without meat ſeven p. 92days, becauſe for want of nouriſhment the natural heat dies. As the fire of a Lamp is put out for want of oyl, the body alſo being dried becomes unfit, that the ſoul ſhould inform it; beſides, the bowels (as Hippocrates obſerves) wanting chylous moiſture growes together and then the man dies.

For Chriſt, his divine power did keep his body ſtrong without hunger, and did likewiſe ſuſpend the action of natural heat, and other contrary qualities weakning one another; and in the mean time afforded ſtrength and animal ſpirits to the head and brain, which were neceſſary to the contemplation of 40 days: For though Chriſts natural heat might be ſuſpended by his deep contemplation ſo that he might ſlowly digeſt (for the powers of the ſoul when they go into contemplation they have little left for digeſtion and nouriſhment (as we ſee generally in great ſtudents) and ſo might keep him alive without meat the longer, yet not forty days.

He was afterwards an hungred] When Chriſt began to be hungry the tempter came to him: hitherto he ſtood doubtful, and durſt not come, partly becauſe of the voice he had heard out of heaven, and partly becauſe his forty dayes faſt did portend ſome great thing, but now ſeeing Chriſt to be hungry he comes the more impudently; as he came to the head ſo to the members, when the feeling of affliction begins to touch them. He was not hungry all the forty days, but after, he was hungry to ſhow he was man. Some think Chriſt by his hunger did objectively allure Satan to tempt him, that ſo he might overcome him, as a party of ſouldiers ſometimes feign a running away that they may allure the enemies to follow them, and ſo cut them off, either by an ambuſh, or by an orderly facing about, ſo the devil tempted Chriſt as man, not knowing him to be God, or if he did know him to be God, Chriſt doth as it were encourage his cowardly enemy that durſt not ſet upon him as God, ſhewing himſelf to be man.

p. 93V. 3. And when the tempter came to him, he ſaid, If thou be the Son of God command that theſe ſtones be made bread.

We have here the firſt of the three temptations wherewith the devil aſſaults Chriſt.

And when the tempter] So he is called, 1 Theſ. 3.5. from the firſt temptation wherewith he ſupplanted Eve, he is called the Tempter; not becauſe he is the alone tempter, but becauſe he is the chiefeſt, for ſometimes our fleſh, and ſometimes the world tempts. This tempting of Satan was nor barely by way of ſuggeſtion, for that would eaſily have been repelled from the holy heart of Chriſt, but in ſome outward and bodily form, perhaps of a man. To tempt is to try, but Satan is an enſnaring trier.

He ſaid unto him, If thou be the Son of God] Meaning, as that voice at thy baptiſm declared, and as John Baptiſt hath preached thee to be; do not thou ſuffer hunger having whereby thou mayeſt aſſwage thy hunger. Satan thought, either by the miracle, or by Chriſts inability to do the miracle, he might know whether he were the Son of God or no, that ſo he might vent his old wrath and envy againſt him.

It's like the devil did not come abruptly upon him, but firſt ſaluted him courteouſly, as what, Sir, art thou meditating of? I ſaw thee to be baptized of John in Jordan, I heard a voice from heaven, ſaying, This is my beloved Son, I would fain know whether the voice meant that thou art truly the Son of God by nature, or an adopted Son by grace. I ſee alſo by thy long faſt of forty days that thou art hungry, if therefore thou art the Son of God ſuccour thy hunger, and turn theſe ſtones into bread, for thou canſt eaſily do it.

The ſcope of Satans temptation was to tempt Chriſt, 1 To unbelief, as if he ſhould ſay, Thy father hath hitherto forg…ten thee, and ſent thee no meat, now thou ſeeſt thy p. 94God fails thee, therefore neceſſity puts thee upon to provide for thy ſelf. The ſcope of Satan was to draw Chriſt from reſting on Gods word, and to follow what unbelief ſhould ſuggeſt, and this appears by Chriſt his anſwer, Man doth not live by bread alone.

So that though I will not deny but Satan might tempt Chriſt to a vain boaſting of his own power, yet ſpecially he tempts Chriſt to unbelief, either that he ſhould not believe that teſtimony that was given at his baptiſm, or to doubt that God would fail him of neceſſary livelihood: As he overcame the firſt Adam with unbelief of the threatning, Gen. 3.3. ſo doth he endeavour to overcome the ſecond Adam with unbelief of the promiſe. And ſeeing Satan dare call in queſtion the Son-ſhip of Chriſt, no wonder if he tempt Saints to call in queſtion their ſon-ſhip.

Where we may ſee Satans craft. Chriſt being hungry is tempted to provide bread in ſuch a way as Satan preſcribes. He uſually fits his temptations according to mens preſent conditions, marking in his temptation whereunto perſons are inclining, or wherein they are wanting; ſo that as Fowlers lay ſeveral baits for the birds, and Hunters for the wilde beaſts, and Fiſhers for the fiſh, and lays for every one their proper bait for to catch them, ſo to the hungry or poor, Satan ſets before them bread and livelihood; to the full, idleneſs and ſloth; to the proud, honours; to the covetous, gain; to the revengefull, wrongs and diſcontents; to the curious, Magick and inch…ntments; to the adulterer, beauty; to the drunkard, wine, &c. as he tempted the head ſo doth he the members; to the afflicted, deſpair; to the idle wantonneſs; to the buſie, trouble; to the ſevere, cruelty; to the mercifull, flattery.

V. 4. But be anſwered and ſaid, Man ſhall not live by bread alone, but by every word that proceedeth out of the mouth of God.

p. 95But he anſwered and ſaid] We may ſee the defence Chriſt had againſt Satans temptation, it was the Scripture: for that is our ſword we are to fight with, Epheſ. 6.17. which the Papiſts taking from the people, expoſe them to Satans open violence. A man that is to go where thievs way-lay him will be ſure to have his ſword; yet is not the bare repeating the word in an heartleſs manner a defence againſt Satan, but to repeat it believingly, after which the temptation uſes preſently to vaniſh.

But herein we muſt joyn precept, promiſe and threat; precept, forbidding ſuch a ſin and commanding ſuch a duty; the promiſe, in caſe we conſent not, nor obey Satans temptations, this we muſt ſet againſt all Satans proffers; the threatning in caſe we yield to the temptation: becauſe Eve ſet not the threatning againſt the devils temptation, and minc'd off the temptation, which was, In the day thou eats thereof thou ſhalt die, which ſhe minc'd into this, Leſt ye die, Gen. 3.3. ſhe was overcome of the tempter.

Man ſhall not live by bread alone, but by every word that proceedeth out of the mouth of God] As if he ſhould ſay, Man ſhall live of every thing which the Lord hath commanded or appointed to the ſuſtenance of mans life, and not onelyonly of bread, as the Jews lived of Manna 40 years. So that if the Lord ſhould command us to eat graſs and ſnakes, &c. we ſhould live by them as by the moſt delicate meat: yea, if he ſhould command it, we ſhould live without any meat, as Moſes and Elias did. Therefore by word here, is not onelyonly meant the promiſes, but the decree, for the word that goes out of a man is his will, pleaſure or decree. So that by word is meant the decree of God, which he hath publiſhed for the nouriſhing the creatures. Now Chriſt herein doth not anſwer to that which the devil kept ſilent, which was, the devil deſired to know whether he were the Son of God or no, but onelyonly to what he ſpake, which was, to command that theſe ſtones ſhould be made bread.

p. 96So that firſt Gods promiſes are not to be meaſured by the want of bodily things, for God is able to make a new meat for us to live upon. 2 When ſecond cauſes are wanting, we muſt not depart from the faith of a promiſe to be helped by a miracle, but we muſt live upon that word, for God will rather work a miracle, then fail of a promiſe.

Every word] That is, every divine command, whether general or ſpecial, wherein there is an expreſs or ſilent command of neceſſary things. Moſes, to ſtir up the Jews to obedience of the Law, tells them, God would give them things that were needfull, either by ordinary means or by extraordinary, as he had done when he fed them with Manna, which Chriſt applies to himſelf, when the devil lyingly would make him believe that he ſhould periſh, if he turned not ſtones into bread.

V. 5. Then the devil taketh him up into the holy City, and ſetteth him on a Pinacle of the Temple;

V. 6. And ſaith unto him, If thou be the Son of God caſt thy thy ſelf down, for it is written, He ſhall give his Angels charge concerning thee, and in their hands they ſhall bear thee up, leſt at any time thou daſh thy foot againſt a ſtone.

Here is the ſecond temptation wherewith the devil aſſaulteth Chriſt.

Then the devil taketh him and ſetteth him on a Pinacle of the Temple] It's queſtioned whether the matter were onelyonly in viſion? Anſw. It was a real rapture of the body of Chriſt through the permiſſion of God, neither was this any diſparagement to Chriſt, for that the devil carried him through the ayr and ſet him upon a Pinacle, neither is this any wonder that Chriſt ſhould ſuffer himſelf to be ſo uſed, ſeeing he ſuffered himſelf to be crucified of the Jews.

Now though the devil did ſo take Chriſt that he might be ſeen of all, yet Chriſt (as Aquinas obſervs) did ſo inviſibly act (the devil not knowing it) that he could be beheld p. 97of no man, either by hindering the ſight of his body, or the ſight of their eys. Yet was the devil notably mockt, for he thought if Chriſt were the Son of God he would not ſuffer himſelf to be taken up by him, and carried through the ayr, and thence he ſhould know whether he were the Son of God or no; but Chriſt concealing his Godhead, ſuffered his body to be taken up by the devil, and ſo fruſtrated the devils expectation and left him ſtill in doubt.

Into the holy City] He means Jeruſalem, called the holy City, Matth. 27.53. the beloved City, Revel. 20.9. the City Jeruſalem, called Gods holy Mountain, Dan. 9.16. the City of the great King, Matth. 5.35. the City of God, and Mountain of holineſs, Pſal. 48.1.

And ſetteth him on a Pinacle of the Temple] A Pinacle is the top of a building with a ſharp point, yet hath it ſome breadth upon it, wherein a man may ſtand. Others think the Temple to be plain with a battlement, and ſo all their houſes were commanded to be made, Deut. 22.8. Thence Satan tempted Chriſt to throw down himſelf, as if he ſhould ſay, Show by this miraculous fall to all that thou remaineſt not hurt, that thou art the Son of God, and ſo all the people will acknowledge thee for the Meſsias. We ſee the devil hath no power to compell, no not in the height of his temptation.

If thou be the Son of God caſt thy ſelf down] A true voice of the devil. The voice of God is to all believers, as Paul ſpeaks to the Jaylor, Do thy ſelf no harm, but ſatan ſays, caſt thy ſelf down. All temptations of ſelf-deſtruction come from ſatan. Againſt theſe let us reaſon,

1 We muſt not kill another, much leſs our ſelves.

2 We read not that Saints, but wicked men, to have kild themſelves, as Judas, Saul, Achitophel. For Jonah, and Sampſon, they did it by private motion, or elſe prophetically they knew the minde of God. And as Jonah was a Prophet, ſo Sampſon was like a good Captain, that had rather p. 98die then his enemies prevail. Some examples are heroical, ſome Moral: Heroical examples are which do not agree with laws. An heroical man breaks the rule, but doth not leave behinde him an example, Luth. in Gen. 29. ſuch was Sampſon and Jonah in Heroical actions. An example is of no force, unleſs it be like in all things.

3 Take heed of Satans reaſons; As its likely Satan brought this reaſon to Chriſt; Thou dependeſt upon the providence of God in thy greateſt hunger and want, now depend upon the ſame providence in bearing thee up, if thou fall down from the pinacle. So Satan comes to many ſouls, Make away thy ſelf, its ſoon done, the pain is quickly paſt, thou art like to lie in anguiſh all thy life; the longer thou lives the more will the ſcore of thy ſins be, and thy torments in hell more. If it be once done it will appear to be Gods decree, and I hope thou wilt not be againſt the accompliſhment of that; if thou live longer thou wilt increaſe thy ſins, and make away thy ſelf at laſt. Do not then reaſon with Satan, but paſs eaſily from his ſuggeſtions by diverſion of thoughts, alſo ſlight them, they oftener (as ſome think) go away by ſlighting then by force. As its moſt ſafe to paſs by a barking Dog and to contemn him, ſo one way of overcoming is to deſpiſe Satans ſuggeſtions, and not to diſpute long with them, ſo will they fall of themſelves, the more you rowl them in your minde, the more vehement are they; beſides Satan can bear nothing worſe then contempt, Luth. Tom. 3.376.

4 Labour to draw good out of ſuch helliſh ſuggeſtions, and ſo Satan will be weary of ſuch tempting, as to ſpend the time with leſs ſin with them then without them.

5 Conſider, God will require blood at the hand of man, Gen. 9.5. not onelyonly at the hand of him that ſlays his brother, but at the hand of a man ſelf: now if God require it, what a wofull condition art thou in, ſeeing if God enter into judgement for one ſin with us, we are undone.

p. 996 As ſouldiers are not to leave their ſtation without the command of their Officers, no more are we to go out of the body when we pleaſe. Hierom ſpeaks in the perſon of Bleſella that kild her ſelf, I will not receive thoſe ſouls which have gone out of the body againſt my will. Job and the Apoſtles who were ſtill under perſecutions, never thought to ſhorten their troubles this way; and therefore though ſome heathens lookt on life as a banquet, from which they might riſe full and then go away, or as a play which a man may leave when he liſt, yet ought we not to go from life till God call us. Hence Simeon asks leave to die, Luk. 2.29. Lord let thy ſervant to depart in peace, and Paul, I deſire to be diſſolved, Phil. 1.23. the priſoner muſt not go out till the priſon door be open.

7 Thou doeſt not onelyonly murder thy body, but hereby thou murdereſt thy ſoul, which is the moſt heynous murder.

8 Remove outward accidents, as knives, going near rivers, wells, &c. if inclined to this, unleſs when thou art in thy due calling; as if thy journey lye by ſea, or thou muſt have a knife to eat thy meat; here fight it out by faith, that thou mayſt not give place to the devil, for if a perſon ſo tempted be called to go over a bridge over any great river, when it is in the compaſs of his calling, let him not fear, but fight it out by faith and go on his way, that he may not do ſervice to the devil.

9 Walk cloſe with God, and by degrees the temptation wil vaniſh, thou believing and repenting; After the Jaylor believed, we read nothing of his former temptation to deſtroy himſelf.

10 Be much in prayer that God would bridle the tempter, lay open the violence and unceſſancy of his temptations.

11 Take heed of diſpondency of ſpirit, as to think that none of Gods children were ever in your condition, for the p. 100ſame afflictions are accompliſhed among the brethren that are in the world. 1 Pet. 5.8.

12 Uſe conſtant reſiſtance and diſtaſte of his temptation, Jam. 4.7. Reſiſt the devil and he will flee from you; it's not onelyonly a command but a promiſe.

13 Set faith on work to quench his fiery darts, Eph. 6.16. 1 Pet. 5.8. Your adverſary the devil goes about as a roring Lion ſeeking whom he may devour, whom reſiſt ſtedfaſt in the faith. Let faith be acted as upon Chriſt for pardon, ſo upon the power of God, that he is able to keep you, and upon the promiſe of God that he will keep you, and not ſuffer you to be tempted above what you are able.

For it is written, He ſhall give his Angels charge concerning thee] We may ſee Satans malice and craft in abuſing Scripture, to take away, if poſſible, Chriſts life. Chriſt thus ſtrove with him, to warn us to take heed leſt by a deceitful pretence or allegation of Scripture, we fall into Satans ſnares. Nor muſt we think worſe of Scripture becauſe Satan abuſes it, no more then we do of meat and drink becauſe Drunkards and Gluttons abuſe it.

And in their hands they ſhall bear thee up, leſt at any time thou daſh thy foot againſt a ſtone] The Angels have no hands unleſs when they aſſume bodies: by hands he means the help of the Angels, as if he ſhould ſay the help of the Angels in every danger and fall will be ſo preſent, that thou ſeems to be carried in their hands.

OnelyOnly Satans deceit is to be noted, that in citing Pſal. 91.11. he leaves out theſe words, To keep thee in all thy wayes] that is, in the ways of thy calling. And Satan applies it to actions done without our calling, without command, without neceſſity, meerly of preſumption. Some underſtand the Angels protection to be from caſual evils which we not knowing come upon us, but we may rather extend it to all evils that come upon us in the compaſs of our callings.

p. 101V. 7. Jeſus ſaid unto him, It is written again, Thou ſhalt not tempt the Lord thy God.

Chriſt ſhews that Satans ſtrange Interpretation of this Scripture was contrary to other Scriptures. Where we ſee a Rule in interpreting Scriptures, ſo to interpret them, that one part may not jar with another. [Again] That is, on the contrary, in oppoſition to thy depravement.

Thou ſhalt not tempt the Lord thy God] As if Chriſt ſhould ſay, We are ſo to hope for help from God in time of Dangers, that we do not tempt God.

1 To tempt God, is to require an Experiment of his Power, other than he hath appointed. So Pſalm 78.18. the Iſraelites, when God gave them Manna to nouriſh them, they not content herewith, tempted God by asking Meat for their Luſts.

2 To tempt God, is to impoſe a Law upon the Creator, and to alter his Appointment, when God ſhall give us ſuch means to maintain and preſerve us and we will ſeek for other.

3 To tempt God, is when out of preſumption, or without neceſſity, we ſeek the experiment of his power, wiſdom, goodneſs and truth, Exod. 17.2. compared with v. 7. they tempted the Lord, ſaying, Is the Lord amongſt us or not? The Iſraelites had a Promiſe that God would be preſent with them in the Wilderneſs, but now, when they wanted Water, in their thirſt they cry out, If God do not now give us Water to drink, we will not believe he is in the midſt of us.

4 When we caſt our ſelves into dangers, and neglect ordinary means, Mal. 3.15. They that tempt God are even delivered.

5 When we ſin boldly againſt a manifeſt Command, and yet think the Promiſes belong unto us; ſo thoſe who walked in the imagination of their own evil hearts, adding drunkenneſs to thirſt, promiſed themſelves peace, Deut. 29.19, 20. Num. 14 22.

p. 1026 By preſſing indifferent things as neceſſary, Acts 15.10, 11. They tempted God by preſſing Circumciſion as neceſſary to Salvation, which was onelyonly an indifferent thing, when the Lord had appointed the righteouſneſs and grace of Chriſt the way of Salvation.

7 By deſiring a needleſs Miracle; ſo the Jews would have Chriſt ſhew a ſign that they may believe on him, as Moſes gave their fathers Manna in the Wilderneſs, John 6.30. Chriſt had given them a ſufficient ſign herein, but that would not content them, they had ſeen Chriſt feed five thouſand men with five Barley Loaves and two Fiſhes, yet muſt they have a ſign.

Divers of theſe ways, if not all, the Devil tempts Chriſt, as to work a needleſs Miracle; to throw himſelf headlong, that the Angels might take him up in their hands; to caſt himſelf down, when there were ſteps to go down. In ſum, Chriſt lets Satan ſee the Promiſes of God are ſo to be taken and applied that we do not tempt God.

V. 8. Again the Devil taketh him into an exceeding high Mountain, and ſheweth him all the Kingdoms of the World, and the glory of them.

Here is the third Tentation Satan brings to Chriſt, which is the preſentment unto him the glory of the World, with which Chriſt's ſenſes were ſo delighted, that no Luſt or inordinate affection was in his heart; Satan ſhewed him all the Kingdoms of the World and the glory of them in a moment of time, Luke 4.5. Satan ſhewed unto Chriſt the multitude of Nations, the excellency of Cities, the riches, attendance, and glory of Princes Courts, that ſo Chriſt ſeeing them might deſire them, and deſiring them might fall down and worſhip him.

Sheweth him all the Kingdoms of the World] Some think Satan ſhewed them by pointing at them with his finger, and that Satan told Chriſt by words in what thing every Kingdom excelled. Others think the Devil flew with p. 103Chriſt through all the Kingdoms of the World, and in a little time ſhewed them to him. But the Text ſaith, The Devil took him into an high Mountain and ſhewed them to him. Some think the Devil by an imaginary Viſion preſented all the Kingdoms of the World. But this Tentation was outward, not inward. Therefore I lean to the firſt, that the Devil from that high Mountain ſhewed Chriſt onelyonly the coaſt and ſituation of all the quarters and Kingdoms of the World, ſaying, this is Europe, this is Africk, this Aſia, this England, this France, Spain, &c. And becauſe he ſhewed him the glory of them, it's like the Devil like a Painter repreſented unto Chriſt all the glorious things that were in every Kingdom, by thickening of the air, wherein the Devil made certain Images of things which were no leſs apparent to Chriſt, than Colours in the Rain-bowe to us, for neither were the eys, nor imagination of Chriſt deluded.

3 Satan ſhewed the Kingoms of the World by way of proportion, ſhewing the wealth, pomp, and glory of ſome one Kingdom, that was nigh that high Mountain. For the Kingdoms of the World have onelyonly a greater quantity of that which may be ſeen in one Kingdom.

We may by the way obſerve the order of the Tentations. The firſt Tentation was of Diſtruſt, from which Satan being driven away by the Promiſe, the Devil ſets upon Chriſt by a ſecond, which was, If thou aſcribe ſo much to the Promiſe, then caſt thy ſelf down, for it is written, He ſhall give his Angels charge over thee. His third Tentation was taken out of Pſalm 2.8. Ask of me and I will give thee the Heathen for thine Inheritance, and the utmoſt parts of the earth for thy poſſeſsion, which though it were the ſpeech of the Father to Chriſt, yet ſo much Satan gathered, that all the Nations of the World belonged to Chriſt. The Devil therefore ſhews them to him, as if he ſhould ſay to Chriſt, That way thou goeſt in humbling thy ſelf, thou ſhalt never p. 104ſubject the Kingdoms of the World to thy ſelf, for thou ſeeſt they are poſſeſt of them that are my Servants, therefore if thou wilt worſhip me, thou mayſt become Lord and Heir of all theſe Kingdoms, more eaſily, ſpeedily, and ſurely, than if thou truſteſt to that voice that ſounded unto thee from Heaven.

V. 9. And ſaith unto him, All theſe things will I give thee, if thou wilt fall down and worſhip me.

Here is the Devils proffer to Chriſt, All theſe things will I give thee; The condition, If thou wilt fall down & worſhip me.

All theſe things will I give thee] In this Proffer, ſee the Devils Lyes, 1 He challenges that to be his which belongs to Chriſt, for he is Heir of all things, Heb. 1.2. All power is given unto him in Heaven and Earth, Matth. 28.19. 2 That he had power to give the Kingdoms of the World to whom he will, as Luke ſets it down. Whereas this onelyonly is Gods property, Dan. 4.25. for though Satan be called the Prince of the World, John 12.31.14.30. and the God of this World, 2 Cor. 4.4. yet this is meant onelyonly of the World of the Wicked, in whom he reigns, Epheſ. 2.2. Not that he is Proprietary of any Kingdom of the World.

Queſt. But how durſt Satan to have the impudence to ſpeak thus to Chriſt?

Anſw. Becauſe he had ſeen Chriſt again and again to forbear to do any Miracle, though ſollicited thereto, therefore Satan began more certainly to think he was not the Son of God,

2 Becauſe he feigned himſelf to be the Son of God, and to be God, in that he ſays, The Kingdoms of the World were delivered to him, and that he gives them to whomſoever he will, Luke 4.6.

3 He was blinded with the ambition of God-head even from the firſt, and therefore he deſires ſo to be worſhipped.

4 He hereby thought to try whether Chriſt were the p. 105Son of God, for it's like he reaſoned thus, If this Chriſt be the Son of God he will be angry at me for taking his Dignity from him, and counterfeiting my ſelf to be Gods Son, wherefore being angry he will reply, whence is this arrogance of thine? how dares thou thus blaſphemouſly ſpeak, thou proud and lying ſpirit? I am the Son of God, thou art Satan; it's thy duty to worſhip me, how dares thou then require me to worſhip thee?

If thou wilt fall down and worſhip me] Here is the condition: None get any thing of the Devil at a cheap rate. For falling down in worſhip it was the manner of the Eaſtern People, not onelyonly to their Kings but to their God, yea it was the manner of the Jews ſo to worſhip God, Pſalm 95.6. Dan. 3.7. Ezra 9.5. Nathan ſpeaking to David about Adoniſah's reigning, he fell on his face to the ground, 1 Kings 1.23. That outward ſign of Reverence was not proper to divine worſhip, when it was uſed out of divine worſhip. We may know when it is done …ightly or otherwiſe, by the meaning of him, that gives it, and of him that requires it, therefore Grotius out of Sozomen praiſes a certain Chriſtian, who having worſhipped the King of Perſia in a civil way, being after ſollicited to fall off from Chriſt in the ſame manner to worſhip the King again, he refuſed.

Now there being no manner of Worſhip, neither civil, nor divine, due to Satan, Chriſt abhorred ſo much as to give him civil Worſhip.

Now for the Tentations wherein he tempted Chriſt, they were 1 To Covetouſneſs, for the Devil knows how unſatiable the heart of man is after earthly things, and to many the Devil need not proffer ſo largely, neither a houſefull of Gold as Balaam, nor all the Kingdoms of the World for a handfull of Gold, nay a far leſs matter will ſerve the turn.

Alſo the Devil tempts Chriſt to a falſe faith, th… …e p. 106may believe him to be the Son of God; alſo to Idolatry, that he might worſhip him as God; alſo to Pride, If thou wilt worſhip me, Ile make thee the greateſt King in the World.

Now whereas moſt men among us would ſpit in their faces that ſhould ſay they worſhip the Devil, know that when thou art overcome of Covetouſneſs, and Pride, in the reign thereof, thou worſhips the Devil: and on this condition Satan helps many men to glory and riches.

From Chriſt his Repulſe of Satan, learn we to drive him back: drive back his Temptations of Unbelief, by faith in God and in his providence; his Temptation to Preſumption by keeping our ſelves in the fear of God, and the duties of our callings; his Temptations of Covetouſneſs and Ambition, by a weaned affection to the world, Not to love the World, or the things thereof, 1 Joh. 2.16. His Temptation to Idolatry, by giving God both inward and outward worſhip.

V. 10 Then Jeſus ſaid unto him, Get thee behinde me Satan, for it is written, Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerve.

We have here a twofold Anſwer of Chriſt to Satan's Argument. Firſt he anſwers to the perſon of the Tempter, and then to the Temptation. 1 To the perſon of the Tempter, Get thee behinde me Satan; foreign, Hupage, Get thee gone, depart, appear no more before me, but get thee behinde me, for I will neither hear thee, nor look upon thee, thou doſt not onelyonly promiſe falſe things, but alſo thou requireſt wicked and blaſphemous things of me, to wit, that I who am thy Creatour ſhould worſhip thee who art my Creature.

This word [behinde me] is not in ſome Copies. This word [begone] is uſed, when we reject thoſe whom we have a while endured with ſome trouble and tediouſneſs. Blaſphemous words ſhould not be patiently heard of Chriſtians, no more than they were of Chriſt, but to be rejected with great indignation.

p. 107Alſo we may learn when the Devil grows troubleſom with blaſphemous Temptations, not to diſpute with him, but to drive him away with anger, ſaying with one of the Ancients, Thy uncleanneſs be upon thee, O Satan, becauſe thou art an unclean Spirit, uncleanneſs is thy work. Let not Satans blaſphemous thoughts which he caſts into thee, fill thee with doubting, whether ſuch Injections can befall Gods children, and ſo put thee into an habit of heavy walking: but drive him back as Chriſt doth by the Word. Satan being he cannot torment Saints in Hell, will labour to torment them here on Earth.

It's a point of wiſdom to draw ſome ſpiritual good out of Satans blaſphemous Tentations: When he ſuggeſts there is no God, ſay, Nay Satan, the Word to which I am confined ſays there is; beſides in the Lights of Heaven I ſee a ſhadow of his divine countenance, in the Creation of the World I ſee his infinite greatneſs, in his univerſal proviſion I ſee his goodneſs, let theſe motions make us ſee Satans malice that he hath againſt the Majeſty of God, let us alſo with more dearneſs adore and love the Majeſty of God. Be alſo humbled that thou canſt not with greater abhorrency abominate ſuch helliſh Blaſphemies, alſo ſtrive to be more ſtrongly ſettled that there is a God, that there is a Heaven and Hell, becauſe Satan endeavours to inſtill the contrary. Let it alſo be a ſtrong Argument that thou in more likelihood than formerly belongs unto God, for ſo long as thou lieſt dead in thy ſins the Devil never affrighted thee with blaſphemous thoughts; but now ſince thou cameſt home to God, and beganneſt to imbrace his ways. Beſides, gather experience by theſe blaſphemous thoughts to comfort others in the ſame kinde.

For it is written, Thou ſhalt worſhip the Lord thy God] The meaning of Chriſt's words are, thoſe things which properly belong to the Worſhip of God are not to be given to any Creature, neither ought a Diſpute concerning any ſuch p. 108thing to be received, but angerly to be rejected, as Chriſt here doth. Yea thoſe things which belong to Worſhip they are to be given to no Creature, nor to be divided betwixt God and Creatures. This place is taken out of Deut. 6.13. in ſtead of Worſhip there it is Fear, Thou ſhalt fear the Lord thy God; for the Hebrews put Fear for all the Worſhip of God, hence Rabbi Juda in libro Chaſidim ſaith, If any man ſee the Devil and be afrid of him he falls down before him.

And him onelyonly ſhalt thou ſerve] foreign, Latreuſeis, this word render'd ſerve, neither in the riſe or uſe of it is proper onelyonly to God. See Acts 7.42.10.25.

And therefore their diſtinction of Latreia, that it is onelyonly due to God, and Doulia to Saints, and Hyperdoulia to the Virgin Mary. This word onelyonly excludes all others, ſave the Lord, from divine Worſhip. And therefore the popiſh diſtinction of Adoration which they acknowledg onelyonly to be given to God, and that of Invocation, wherein they acknowledg Saints may give good things, and drive away evil, is vain. All Invocation preſuppoſes three things, 1 Omniſcience, that he that is called on may hear our Groans. 2 Omnipreſence, that he every where hears our Prayers. 3 Omnipotence, that he can ſuccour us in our miſeries: now can Saints departed do any of theſe? and therefore why ſhould they be invoked? and therefore that it's not lawful to give divine Service or Worſhip to any ſave God onelyonly, Ile give theſe Reaſons.

1 We have a Command onelyonly to call upon God in the Name of Chriſt, John 16.23, 24. Epheſ. 2.18. Heb. 7.25.

Now we have no Command to call upon any Saint departed.

2 We have no Promiſe of being heard, if we ſo call.

3 We have no Example of one godly man that did ſo.

4 The Saints departed know not our Wants, Iſai 63.16. Abraham is ignorant of us▪ and Iſrael knows us not.

p. 1095 It darkens and derogates from Chriſt's Mediatorſhip, to whom it belongs to intercede for his People, which they blaſphemouſly aſcribe to Saints, eſpecially to the Virgin Mary. Now Chriſt alone conveys the things that are Gods to us, and miniſters the things that are ours to God. Now we are commanded to come in our Wants, not to Saint departed or Angel, but to this Mediator, Heb. 4.14, 15, 16.

6 By calling thus upon Saints we put them into the Throne of Chriſt, and inveſt them with Gods properties, as to hear Prayers and to know our Wants. Rom. 10.14. We are onelyonly to call upon him on whom we believe. Yea hereby we inveſt them with Gods properties, for we acknowledg the perſon we pray to the ſearcher of our heart, and the authour of our good. And therefore Chemnicius writes, The Papiſts in their Temples paint Chriſt threatening and caſting Darts againſt ſinners, the affrighted ſinners they fly to Mary, who puts her ſelf betwixt as a Mediatreſs and drives back the Darts, this honour Chriſt gets hereby that he is leſs loved, leſs ſought, and counted leſs mercifull.

7 He that we call upon muſt know the ſtates of all that call upon him every where, that he may judg what is expedient, or not expedient for them: but this is proper to God alone, Pſalm 65.2. neither doth it help them to ſay that Saints departed know the ſtates of all by the revelation of the Angels, or in the glaſs of the Trinity, or from thoſe that dy, for our Prayers ought not to be founded on ſuch Dreams, but on plain Scriptures, and ſo much more in that the Saints the Papiſts call upon are ſcarcely any where to be found, ſave in the Popes Kalender.

Yet do we not think ſlightly or ſpeak reproachfully of the Saints departed, whoſe Memories are celebrated in Scripture, Pſalm 106.16. for there's Memory of Saint Moſes and Saint Aaron, as well as of Saint Matthew, Saint Mark, &c. In the New Teſtament, there's a Catalogue of many p. 110Saints, Heb. 11.32. Yet doth it not follow that Saints are to be called upon; we are to praiſe God in his Saints, and to acknowledge the grace of God in them, and to imitate them, but not to worſhip them, Gal. 1.23. Neither that divine benefits may deſcend upon us through their mediation; nor as helpers together or workers together with Chriſt in the work of our ſalvation, or that they plead our cauſe with God, by offering their merits for to obtain our ſalvation, or that they obtain pardon of ſin or the grace of God to us, which Popiſh Writers make the ends of invocation of Saints; All which ends are blaſphemouſly derogatory to the glory of Chriſts merits and interceſſion. Thus are men more ready to do all things, which either themſelves chuſe, or men have ordained, then thoſe things which God hath commanded, becauſe in the commands of men, the old man is untoucht, yea is nouriſhed by the commands of men, but in the commands of God it is mortified.

It were endleſs to ſet down the multiplication of this ſuperſtition, to ſhow all the ends Papiſts give of calling upon Saints, as becauſe Chriſt is a more hard and juſt Judge, therefore we muſt have mediators to come to him, and becauſe we want deſerts, that therefore the Saints would apply the deſerts which they have more then enough for themſelves unto us, to interpoſe them betwixt Gods juſtice, and our unworthineſs, that ſo we may be made worthy of the promiſes of God. Moreover they teach that all the benefits we want are beſtowed of God upon the bleſſed in heaven, that they being implored may give all things which belong to this life and the life to come. Men are taught in their neceſſities to flye to the grace, mercy and help of Saints, and to place their faith and hope in them, alſo they think the bleſſed in heaven know every mans vows and the thoughts of their mindes.

Now this invocation of Saints, 1 is no where in Scripture. Hence Chriſt brands the Samaritans, they worſhipped p. 111they knew not what. Now Scripture tells us that God onelyonly in the name of Chriſt is to be called upon, Joh. 14.6. Heb. 4.15, 16.7.25.13.15. Now it muſt needs be dangerous to go from the rule of the word for prayer. 2 They inveſt the Saints departed with thoſe things which are proper to God, as to be a refuge, a deliverer, to give good things which God onelyonly gives, Jam. 1.17. to flye to them in prayer for grace and mercy. 3 Papiſts derogate from Chriſts interceſſion, which is one part of his Prieſthood, for whereas we for our ſins are unworthy to come into the preſence of God with our prayers or perſons, God hath given Chriſt as a mediator to appear in our behalf, Heb. 2.17.7.25.9.24. Papiſts call upon Saints directly, that they would interpoſe their merits betwixt Gods juſtice and our unworthineſs.

For 200 years after Chriſt, there was no news of invocation of Saints, Juſtin Apol. 2. Tert. Apol. c, 30. Iren. l. 2. c. 58. About the year 240 Origen was the firſt that began to ſow the ſeeds of invocation of Saints, who, as Hierom obſerves, brought in many poyſonous opinions into the Church of Chriſt, and in that age it began onelyonly to be diſputed, and Origen from ſome Apocryphical Scriptures began to think it might be ſo, and after manifeſtly to affirm it; but he affirms, theſe aſſertions were onelyonly private opinions, but not the received opinions of the Church. Orig. l. 2. in Roman. and in his diſputation againſt Celſus he doth in effect deny it. In Cyprians time invocation of Saints about the year 250 took another ſtep; for Cyprian and others ſpoke to the living Saints before they departed out of this life, that after death they would be mindfull of them with God, Cypr. l. 1. ep. 1. ad Cornel. l. 2. de habitu Virg.

All this while they were not called upon after death, but about the year 370, by occaſion of Panegyrical Orations that were made at the deceaſe of friends, &c. it began to be brought into the Church by Baſil, Nyſſen and Nazianzen, p. 112bringing it from the private devotions of Monks, into open aſſemblies. And in their Panegyrical orations, they cald up the ſouls of them whoſe memory they celebrated, and ſo Nazianzen calls up the ſoul of Conſtantine.

Yet muſt we know that theſe opinions were not received every where, and of all, for true opinions; yea the very Authors hereof in their ſtrains of Rhetorick do not diſſemble their doubts, that the Saints in heaven pray'd for thoſe here; Hence they uſe theſe words, As I think, and, As I perſwade my ſelf, and, If it be not a raſh thing to ſay it, and ſo that phraſe here, Thou ſoul of Conſtantine, if thou haſt any underſtanding.

Yea this opinion in that time was ſtrongly oppoſed by Epiphanius, and put into the Catalogue of Hereſies, and he inveighs againſt it in his book againſt the Collyridians. And Chryſoſtome in many places inveighs againſt the perſwaſions of the common people, who neglecting repentance and godlineſs, caſt all the buſineſs of hearing their prayers and ſalvation upon the interceſſion of others. Hom. 44. in Gen. Hom. 5. in Matth, &c.

Moreover the Synod of Laodicca, about the year 368, ſaith, It behoves not Chriſtians, the Church being left, to go away, and to make Congregations of Idolatry to Angels, all which are forbid: whoſoever ſhall be found at this hidden Idolatry let him be accurſed, becauſe leaving our Lord Jeſus Chriſt the Son of God he goes to Idols.

Cyril anſwering the Emperor Julian, telling the Chriſtians they worſhipped many miſerable men that were uſed by a hard Law, meaning Martyrdome, Cyril ſaith, I confeſs the memory and honour of the Martyrs, but deny the worſhip of them.

For the Latin Church, paſſing by Ambroſe, who is ſometimes for it and ſometimes againſt it, Vigila…us, as appears … of H…er…m, maintained theſe three propoſitions. 1 That the Marty…s or Saints which departed out of this l…e are p. 113not to be worſhipped; 2 That while we live we may pray one for another, but after death no man prayes for another. 3 That the ſouls of the bleſſed are not preſent at their graves, nor come not betwixt God nor the affairs of the living, which firſt poſition Hierom doth not deny; to the ſecond, he ſaith, The Church in another world prayes for the Church of believers in this world; from whence it follows not that Saints are to be called upon when dead.

To conclude, Auguſtine falling into thoſe times wherein all perſons were full of preſumptions, was forced to give way to the times, yet did he endeavour to call perſons back to call upon the name of God, when he durſt not freely reprehend the commonly received preſumptions, l. cont. Fauſtin.

This preſumption then prevail'd, that the ſouls of the bleſſed heard prayers, and brought them to God, and beſtowed benefits, and therefore they came together to their graves to pray to them; but he concludes againſt this, that ſouls departed know not things done here, and he was ſure that if it were ſo, his mother would no night forſake him, which he found otherwiſe. In a word, generally Auguſtine was againſt invocation of Saints, ſetting aſide in ſome ſuppoſititious writings falſely aſcribed unto him.

V. 11. Then the devil leaveth him, and behold Angels came and miniſtred unto him.

We have here the victory over the tempter. The devil brought the worſt of his fiery darts, but Chriſt overcomes him. We may ſee the temptations of Satan are limited, that God will not ſtill ſuffer Satan to tempt, 1 Cor. 10.13. nor us to be tempted above ſtrength.

Luke adds, when the devil had ended all the temptation …e departed from him for a ſeaſon. Satan left not Chriſt altogether, but onelyonly for a ſeaſon, to let us know that the reſt of his life was not free from temptations, and to teach p. 114us that ſometimes Satan politickly gives way, to try afterwards whether he can finde us ſecure. Satan will try whether we have not loſt our former ſtrength, care or vigilance, or whether God that now doth not, will not at another time, for ſome cauſes, ſuffer us to be led into temptation. Satan would come oftner, but that God who knoweth our ſtrength, or rather our weakneſs, will not ſuffer him. Satan is apt to come again with the ſame temptation, to ſee if he cannot tyre and weary us out with the anguiſh and vexation of it, 2 Cor. 12.8. Satan thrice tempted Paul with pride: and ſometimes he changes his weapon. Let us do as the Pilot doth, have our compaſs ready, and ſtand ready to turn your needle to any point, knowing that your luſt within is for any ſin, and Satan can as eaſily tempt us to prodigality as to covetouſneſs.

OnelyOnly when Satan comes with ſome other weapon God doth it for our good; as change of Phyſick is good for the body, for the ſame Potion always uſed will not work ſo well, ſo the longer we are uſed to the ſame temptation the leſs it worketh. God will have Satan turn ſome other way, to purge ſome other ſtream of luſt.

Beſides, God will have us learn skill by experience at all ſorts of weapons: by the falls of Hezekiah, and Jehoſaphat, and David, learn we that when one temptation is over another will come, which will be a mean to prevent ſpiritual pride and ſecurity.

As we muſt not be ſecure when the temptation comes, but ſet againſt it before Satans ſuggeſtion joyn with our corruption, ſet againſt it while it is young, ſo let us not be ſecure when the ſtorm of the temptation is blown over, let us do as Mariners that mend their tacklings againſt another storm come. We are apt to think we ſhall have no more ſuch temptations, and then comes the tempter. Satan was never ſo beaten by any, as by Chriſt; yet he came again p. 115and again. A man that is once well beaten in the Field will hardly be brought to fight with the ſame man again, but it is not ſo with Satan. We muſt have ſome good days to breath in, elſe we ſhould not be willing to live, and more fits of Temptations we muſt have, or elſe we ſhould not be willing to dy.

And behold the Angels came and miniſtred to him] Here's the comfort Chriſt had after the Temptation was over, Angels come to miniſter to him. Conſolations are wont to follow after Temptations. Hereby Chriſt ſaw the Father had a care of him, and whereas ſolitarineſs in a Wilderneſs was one Trial, here's the company of good Angels; nor had he onelyonly their company, but alſo he had them miniſtring to him Meat and other neceſſaries till he came out of the Wilderneſs.

The word [Behold] lets us ſee that this was no little wonder that the Son of God, who was even now expoſed to Satans ſcorns, ſhould have not onelyonly one, but divers Angels miniſtring to him. The like was in his paſſion, Luke 22. As in Battel when the Enemies are diſpoiled and driven away, Friends come to congratulate with us; ſo the Devil being overcome the Angels come to rejoyce with Chriſt As the Angels miniſtred to Chriſt after his Combate, ſo do they ſerve Believers, they are all miniſtring ſpirits, Heb. 1.14. but it's not to Run-aways, but to then who have valiantly ſtood it out.

Thus we ſee Satan's great Temptations, 1 Diſtruſt in Adverſity.

2 Preſumptuous undertakings without a Call.

3 To ſeek ſucceſs in our Calling, as Riches, Honour, &c. without and againſt a Command of God.

The ſecond part of the Chapter containing Chriſt's Preaching in Galilee, in which obſerve,

1 The time when, which was when John was caſt into Priſon.

p. 1162 The place where, viz. in Galilee.

3 The end wherefore Chriſt preached, which was, 1 For the fulfilling the Propheſie, v. 14. 2 For the enlightening of thoſe in darkneſs, v. 15, 16.

4 The ſubject matter of his Preaching, which was the Doctrine of Repentance, v. 17.

V. 12. Now when Jeſus had heard that John was caſt into Priſon he departed into Galilee.

We have Chriſt's Preaching ſet forth, 1 By the time when, which was when Jeſus heard that John was caſt into Priſon, from that time Chriſt began to preach, v. 17. which was as ſoon as John Baptiſt his fore-runner was caſt into Priſon: of this mention is made Acts 10.36, 37. The Word which God ſent unto the Children of Iſrael, preaching peace by Jeſus Chriſt: that Word you know that was publiſhed throughout all Judea, and began from Galilee after the Baptiſm which John preached. This circumſtance of time notes to us, that this Jeſus was the Lord whom they looked for, who ſent John as a Meſſenger to prepare the way of his Goſpel; which was propheſied by Iſai, cap. 40.6. and Malachy, cap. 4, 5, 6. Hence the Diſciples when they ſaw Elias come after Chriſt in the Transfiguration, they ſcrupled, ſaying, Why do the Scribes ſay that Elias muſt firſt come? Chriſt tells them that John Baptiſt was that Elias the fore-runner of Meſsiah, according to thoſe words of his father Zachary, Thou Childe ſhalt be called the Prophet of the Higheſt, for thou ſhalt go before the face of the Lord to prepare his way: namely, (as the Angel told him) in the power and ſpirit of Elias, Luk… 1.17. This John was Chriſt's fore-runner, both in his Birth, being born ſix Moneths before him, and in his Preaching, and alſo in his Paſſion and Suffering. Matth. 17.12. Elias is come, and they knew him not, but have done to him whatſoever they liſted, even ſo alſo ſhall the Son of man ſuffer of them.

Now ſeeing the coming of Chriſt is twofold, the firſt in p. 117the fleſh, the ſecond to judg the World, whether do not the Propheſies imply that there muſt be an Harbinger of his ſecond coming as well as of his firſt: for though the Propheſie of Iſai 40.6. ſeems applicable onelyonly to his firſt coming, yet that Mal. 4 5. ſeems to be applicable to both his commings, I will ſend you Eliah the Prophet before the coming of that great and terrible Day of the Lord; and he ſhall turn, or reſtore, the hearts of the fathers to the children, that is, he ſhall bring the unbelieving Jews to have the ſame heart then holy fathers and progenitor… had; that is, he ſhould convert them to the faith of Chriſt their fathers hoped in and looked for, leſt, continuing obſtinate to the great and terrible Day of the Lords Judgment, they ſhould periſh among the reſt of his Enemies: to underſtand which, the old Prophets (Daniel excepted) for the moſt part, ſpake of the coming of Chriſt, without diſtinguiſhing his firſt and ſecond coming, and applying thoſe things which reſpectively concerne the ſtate of either of them.

Again it appears from Matth. 17.10. the Diſciples upon the Transfiguration asked Chriſt, Why ſay the Scribes that Elias muſt firſt come? Chriſt anſwers, Elias truly ſhall firſt come, and ſhall reſtore all things. Theſe words being ſpoken of Chriſt after John Baptiſt was beheaded, imply plainly that he is to come again: beſides, how can this reſtoring of all things be verified of the Miniſtry of John Baptiſt, which continued but a ſhort time, and did no ſuch thing as theſe words ſeem to imply? for the reſtoring of all things belongs not to the firſt but to the ſecond coming of Chriſt, Acts 3 19. Repent and be converted for the blotting out of your ſins, that the times of refreſhing may come from the preſence of the Lord, and that he may ſend Jeſus Chriſt which before was preached unto you, whom the Heavens muſt receive untill the times of the reſtitution of all things. If the M ſter come not to reſtore all things till then, ſurely his Harbinger who is to prepare his way for reſtoring all things is not to be looked for till then.

p. 118Whereas Malachy ſaith, Behold I will ſend you Eliah the Prophet, it proves no more that it ſhould be Eliah the This bite in perſon, than when it is ſaid, David ſhall rule over you, proves Chriſt ſhould be David in perſon. It's like if it be one that comes again it ſhould be John Baptiſt himſelf, who was the Harbinger of the firſt coming, ſo that as Chriſt had two comings, ſo his Harbinger ſhould have.

2 We have Chriſt his Preaching, ſet forth by the place, which was Galilee, The Word begun from Galilee, Acts 10.37.

Galilee was part of the Land of Canaan, it was divided into two parts, the higher and lower, the higher was for the moſt part the Land of Nephtali, wherein ſtood Capernaum, the chiefeſt City of Galilee, ſituate upon the bank of Jordan, over againſt which on the other ſide ſtood Chorazin: the lower Galilee contained the Tribes of Zebulon and Iſſachar, wherein were the Cities Nazareth and Bethſaida near the Lake or Sea of Galilee, and Cana. Alſo Mount Iabor where he was transfigured.

In Galilee was Chriſt's converſation principally when he was upon earth, there it was Chriſt healed the Nobleman's ſon, John 4.46. In Nazareth a City of Galilee he was conceived, Luke 1.26. and brought up, Matth. 2.23. there he began his Preaching in Capernaum: thence it was that his Diſciples were, Acts 1.11. Ye men of Galilee why ſtand ye gazing up into Heaven? Acts 2.7. When the Holy Ghoſt was given it's ſaid, Are not all theſe that ſpeak Galileans? Jeſus went about all Galilee, teaching in their Synagogues, and healing all manner of ſickneſs, Matth. 4.23. at Cana in Gatilee he turned Water into Wine, his Transfiguration was upon Tabor a Mount of Galilee, his ordinary reſidence was in Galilee, he came into Judea, (as it's thought) onelyonly at the Feaſt times when the whole Nation aſſembled at Hieruſalem; during which times (partly during his ſtay there, partly in his going and returning) he did all in a manner that he did out of Galilee, and the laſt Feaſt he came thither, p. 119offered himſelf a Sacrifice upon the Croſs. And when he was riſen from the Dead he appoints his Diſciples to go ſee him in Galilee, Matth. 28.10. OnelyOnly his Nativity was at Bethlem upon the occaſion of the Taxing, his Paſſion at Hieruſalem, and his Aſcenſion upon Mount Olivet near to Hieruſalem.

V. 13. And leaving Nazareth he came and dwelt in Capernaum, which is upon the Sea coaſt, in the Borders of Zebulon and Nephtali.

V. 14. That it might be fulfilled which was ſpoken by Eſaias the Prophet, ſaying,

V. 15. The People which ſate in Darkneſs ſaw great Light, and to them that ſate in the Region of the Shadow of Death Light is ſprung up.

We have in this Hiſtory the beginning of Chriſt's Miniſtry, ſet down, 1 From the occaſion of it, which was Chriſt's hearing that John was caſt into Priſon.

2 From the place of it, which was Capernaum, a City in the Coaſts of Zebulon and Nephtali lying near the Sea.

3 The end of his Miniſtry there, which was twofold, 1 For the fulfilling of the Propheſie of Eſaias, mentioned cap. 9.1, 2. v. 14, 15. 2 For the enlightening of People that ſate in darkneſs, v. 16.

4 The ſum of his Doctrine, which was Repentance, v. 17. Repent for the Kingdom of Heaven is at hand.

Leaving Nazareth] John gives the Reaſon hereof, Becauſe a Prophet hath no honour in his own Countrey, John 4.44. This was the Town where his Parents dwelt, Luke 2.39. wherein he had lived thirty years, Luke 4.16. Matth. 2.23. hence called Jeſus the Prophet of Nazareth of Galilee, Mat. 21 11. the Reaſon why he could have no honour, there was, becauſe it was his own Countrey. Many Prophets that have their gifts and graces admired in ſtrange places, are (partly from meanneſs of Parentage, and partly from childiſh weakneſs in their childhood acted, partly p. 120from obſervation of ſome Infirmities in them, partly from Paſſions to which the holieſt are liable, (Chriſt onelyonly excepted) and partly from curioſity, men being apt to loath Manna becauſe of the commonneſs of it, and partly from wantonneſs, men having itching ears and deſiring change) apt to be contemned by their own People.

As it ſhould be the care of a faithfull Teacher to keep up the authority of his Miniſtry, Titus 2.15. ſo ſhould it be the care of Gods People to honour the Prophets of God, and to eſteem them that are over them in the Lord, 1 Theſſ. 5.12. leſt their Miniſtry become ineffectual; for the Meſſage will never be eſteemed where the perſon is vilified. Chriſt was exceeding contemptuous of the glory and praiſe of men, as appears John 7.3, 4. but he knew none could receive good by his Miniſtry that did not eſteem reverently of his perſon: which reverence and honour becauſe he could not have it at Nazareth, he goes to Capernaum. Teachers ſhould have ſuch ſanctity of life, powerfulneſs and impartiality in Doctrine, ſufficiency of maintenance, as may keep their perſons from contempt, and the People of God ſhould count it their happineſs to have ſuch as they can reverence; for the obtaining ſuch let them ſpare no pains nor coſt.

He came and dwelt in Capernaum upon the Sea-coaſt] Capernaum did adjoyn to Jerdan, where Jordan flowed into the Sea of Tiberias: it was, by reaſon of its lying on the Sea, the Metropolis of Galilee, and the chief Mart town; here Chriſt and his Diſciples lived the beſt part of three years, hence it was called his own City. Faithfull Teachers when they are rejected by one they are received by another, Matth. 10.23, 37. What then, though thy perſon and Doctrine be contemned by ſome it will be received by others. Some perſons fearing God probably drew Chriſt thither, here being come he works Miracles, preaches p…ull Sermons, and calls the People from their Pride and Riot, p. 121aſſerting no doubt the doctrine of John, for which he was caſt into priſon, yea he preached upon the ſame text, aſſerting the doctrine of repentance, ſaying, Repent for the Kingdome of God is at hand.

Chriſt indeed began his Miniſtry at Nazareth, Luk. 4.16. and preached a gracious ſermon to them, and ſome wondered at the gracious words that proceeded out of his mouth, v. 22. but the greateſt part being contemptuous of him, and being inraged from a cloſe application of his doctrine to their conſciences, thought to break his neck, from v. 23. to v. 31. he went through the midſt of them and came to Capernaum, where the people were aſtoniſhed at the powerfulneſs of his doctrine, v. 32.

In the borders of Zebulon and Nephtali] The Prophet Eſaias mentions theſe places to have been haraſſed by Tiglath Pileſer King of Aſſyria, 2 King. 15.29. in the days of King Pekah, as Ijon, Abel-Bethmaacah, which were in theſe Tribes, &c. and carried them captives to Aſſyria, by occaſion of which calamity, Eſaias cap. 9.1, 2. comforts them, that in recompence of their grievous vexation above the reſt of their brethren, they ſhould have the firſt and chiefeſt ſhare of the preſence of the Meſsiah, who ſhould preach and work miracles among them, and he ſhowes how this ſhould be, v. 6, 7. Unto us a childe is born, and unto us a ſon is given, and the government ſhall be upon his ſhoulders, &c. And this was that which was fulfilled in this time, when Chriſt came to Capernaum and the adjoyning places, making Galilee the place of his preaching, and Capernaum the chief ſeat thereof.

V. 14, 15. That it might be fulfilled which was ſpoken by Eſaias the Prophet, ſaying, The land of Zebulon and the land of Nephtali, by the way of the ſea beyond, Jordan, Galilee of the Gentiles.

That it might be fulfilled which was ſpoken by Eſaias] The Evangeliſt means that propheſie mentioned, Eſa. 9.1, 2. p. 122which Mr. Mead tranſlates thus. According as he the firſt time debaſed the land of Zebulon and the land of Nephtali, ſo in the latter time (meaning by the incurſions of the Aſſyrians) he ſhall make it or them glorious. Meaning by the coming of the Meſsias who ſhould converſe among them, referring the former part of the Verſe to the laſt Verſe of the eighth Chapter, which makes the ſence moſt plain and eaſie.

If any ask why the Meſsias ſhould make theſe people glorious, it follows, The way of the ſea by Jordan, Galilee of the Gentiles, the people that walked in darkneſs, viz. of affliction, have ſeen a great light, the meaning is, the way of the Sea-coaſt from Capernaum and through Bethſaida, ſuppoſed to be the great road from Syria to Egypt, By the ſide of the red Sea or Mediterranean, and then by the Mountains of Trachonitis, and the Cities of Cedar, and Chor…zin, and the River Jordan, and then to Capern…um, and then by the ſea of Galilee near Bethſaida. Adrichom. p. 115.which is ſuppoſed to be meant by the way of the ſea, even theſe inhabitants were much enlightned by the doctrine and miracles of Chriſt, according to the propheſie of Eſaias.

By the way of the Sea] He means the inhabitants dwelling on the Sea-coaſts beyond Jordan were enlightned by Chriſts miniſtry. It's ſaid to be beyond Jordan, in reſpect of Jeruſalem, in reſpect whereof the Scripture ſets down the ſituation of places.

Galilee of the Gentiles] So called either becauſe part of it was long, and even till Solomon's time inhabited by Gentiles, or becauſe that Solomon gave to Hiram King of Tyre twenty Cities in the land of Galilee, which its like were peopled in a great meaſure with the King of Tyre's ſubjects, who were Gentiles, or becauſe it was the outmoſt part of the Land, and ſo next unto the Gentiles. Becauſe of the adjoyning ſea it was inhabited with men of ſeveral ſorts of nations; as Aegyptians, Arabians, Phenicians, as Strabo notes; and therefore ſome think it was called ſo of old, for tion is made of Tidal King of Nations, Gen. 14.1. ſee alſo Joſ. 12.23.

V. 16. The people which ſate in darkneſs ſaw great light, and to them that ſate in the region and ſhadow of death light is ſprung up.

p. 123The people which ſate in darkneſs ſaw great light] He means ſuch as lived in darkneſs, and in the ſhadow of death, ſo expounded Luk. 1.79. Darkneſs is taken for affliction, Pſ. 112 4. Unto the upright ariſeth light in darkneſs, alſo it's taken for ignorance and unbelief, Acts 26.18. both are here meant; whereas formerly the inhabitants of Zebulon and Nephtali had a mixture of Judaiſm and Gentiliſm, now they come to ſee the truth of the Goſpel.

And to them that ſate in the region and ſhadow of death light is ſprung up] By the region and ſhadow of death, he means a natural eſtate, for by nature all are dead in ſins and treſpaſſes, Eph. 1.2. Luke 15. ult. Col. 2.13.

V. 17. From that time Jeſus began to preach and to ſay, Repent, for the Kingdom of heaven is at hand.

Here was the ſum of Chriſts preaching, to invite men to repentance. This doctrine was preached by John Baptiſt his fore-runner, and confirmed by Chriſt. See my Treatiſe of repentance, alſo the notes in Matth. 3.2.

V. 18. And Jeſus walking by the ſea of Galilee, ſaw two brethren, Simon called Peter, and Andrew his brother, caſting a net into the ſea, for they were fiſhers:

We have from v. 18. to v. 23. 1 Chriſt calling ſundry of his Diſciples, amplified; 1 From the place, which was as Jeſus walked by the ſea of Galilee; 2 From the occaſion, which was their fiſhing, ſaying, I will make you fiſhers of men, v. 19.

2 Their obedience to the call of Chriſt, They immediately left their nets and ſhip, and followed Chriſt, v 20, 22.

And Jeſus walking by the ſea of Galilee] There's a twofold call of Chriſt, 1 To diſcipleſhip that they might be inſtructed in the doctrine of Chriſt: of this the Evangeliſt ſpeaks, Joh. 1. There were ſundry beſides the twelve thus called.

2 To Apoſtleſhip, thus Chriſt took out of the number of his Diſciples, twelve, whom he appointed to preach, whom p. 124he appoints to be fiſhers of men, of this the Evangeliſt Matthew ſpeaks, and it's ſuppoſed there was a year betwixt theſe two. Now Chriſt called them as he was walking by the ſea of Galilee, elſewhere called the ſea of Tiberias, becauſe Herod had built a City there, and called it by the name of Tiberius Caeſar, to ingratiate himſelf with the Emperor Tiberius Caeſar, Joſeph. Antiq. l. 8.

Saw two brethren, Simon called Peter, and Andrew his brother] Luke ſets down all the Apoſtles were called together, cap. 6.13. Mar. 3.19. John ſets down, c. 1.40, 41. firſt Andrew was called, then Peter; therefore we muſt remember the fore-mentioned diſtinction of Diſcipleſhip and Apoſtleſhip.

Caſting their nets into the ſea, for they were fiſhers] The calls of Chriſt uſually meet perſons when they are employed in their lawful callings.

V. 19. And he ſaith unto them, Follow me and I will make you fiſhers of men.

Chriſt doth not call the learned men of the world, the eloquent Orator, the ſubtile Logician, for to make his own power more manifeſt, whiles he had ſuch weak and ſimple inſtruments, 1 Cor. 1.23. Where is the wiſe? Where is the Scribe? Where is the diſputer of this world?

Follow me] Leave not onelyonly your luſts, but your ordinary imployments, that you may be inſtructed in the way that leads to life.

And I will make you fiſhers of men] It's a metaphor, the ſea is the world, the fiſhes, men, the net the Goſpel, Math. 13.47. the fiſhers are the preachers.

Preachers are compared to fiſhers, 1 For their painfulneſs; fiſhermen muſt riſe at all hours, and undergo many hard ſtorms, ſo muſt preachers.

2 For their watchfulneſs, they muſt riſe at all hours, ſo preachers.

3 For diligence, Fiſhers muſt let down their net at all p. 125hours, whether they take ſomething or nothing, ſo muſt preachers.

Men are like unto Fiſhes, 1 As fiſh ſtands need of ſalt to keep it from putrifaction, ſo do men ſtand need to be ſeaſoned with the Goſpel, and with gracious diſcourſe, Col. 4.6.

2 As fiſhes are begotten of water and live in it,Rondel. l. de piſe. c. 13. and are nouriſhed by it, and die without it; ſo if you be taken by the Goſpel, You muſt be born of water and the ſpirit, Joh. 3.5. of the bloud of Chriſt, compared to water, Ezek. 36.25. Rev. 7.14. and of the ſpirit of Chriſt, without which you can neither live nor be nouriſhed.

3 As the greater fiſhes devour the leſs, and the great Whale devours all, ſo the great men of the world devour the ſmaller, and the devil devours all, unleſs reſcued by Chriſt.

4 Fiſhes, as ſoon as they perceive the net, ſwim away from it; ſo natural men put away the Goſpel from them, Job 21.14. Acts 13.46.

5 As fiſhes are not taken unleſs they take the bait, ſo are not ſouls unleſs they receive the glorious things of the Goſpel, Rom. 1.16.

6 As fiſhes wander in the ſea confuſedly, until they be taken and put into fiſh-ponds; ſo do natural men in the ſea of this world, till they be converted and brought into the Church.

V. 20. And they ſtraightway left their nets and followed him.

The powerful work of Chriſt upon their hearts was ſo great, that they leave their ſhip and nets to follow Chriſt, yea every enjoyment they had, as ſervants, kindred, calling. There ſhould nothing be too much for us to leave when Chriſt calls for it, Luk. 14.33. we cannot elſe be Chriſts Diſciples: yea our very lives are to be left for Chriſt, Matth. 10.39. God forbid we ſhould rejoyce in any thing ſave Chriſt, Gal. 6.14.

p. 126Moreover, what obedience they performed to Chriſt was ſpeedy and preſent. When God calls we muſt give preſent obedience, ſo Abraham in ſacrificing Iſaac, Exo. 22.29. Pſal. 119.60. we muſt not conſider the iſſues and events of things, when we have a clear command of God before us.

V. 21. And going from thence he ſaw other two brethren, James the ſon of Zebedee and John his brother, in a ſhip with Zebedee their father, mending their nets, and he called them.

We have here two called more from their Fiſher-craft to be Chriſts Diſciples, whom he retains a good while with him about the doctrine of the Goſpel; For though men of mean parts and callings may teach, yet not before they have learned themſelves. In that he calls poor Fiſher-men, we may admire the free grace of God, and the greatneſs of his power, who by ſuch weak means could overcome the world, 2 Cor. 4.7. The treaſure of the Goſpel was in ſuch earthen Veſſels, That the excellency of the power might be of God, 1 Cor. 1.26, 27.

V. 22. And they ſtraightway left the ſhip, and their father, and followed him.

We may ſee, 1 Their dependance upon the providence of Chriſt, for they did not reaſon, how ſhall we do to live if we leave our callings?

2 All worldly things muſt be held with a diſpoſition to part with them; when Chriſt calls for them they preſently left their nets. This beſides the command of God, and example of Saints, ſhould move us, that what we part with for Chriſts ſake, We ſhall have an hundred fold in this preſent world, and life everlaſting hereafter, Matth. 19 27.

3 From their not going till they had …, we ſhould learn when we attempt any thing hazar…ious. … to ſee our call, Heb. 11.8. Abraham being called … went, not knowing whither he went. The children of F…aim going againſt p. 127their enemies without a call, turned their backs in the day of battel, Pſ. 79.9. compared with 1 Chron. 7.21, 22. So Iſrael going up againſt the Canaanites, when God forbad them by Moſes to go, were ſmitten by them, Numb. 14.41, 42, 43, 44, 45.

4 In that they leave ſhip and father, learn that matters of affection as well as matters of profit muſt give way to Chriſt, Gen. 12.1, 2.

V. 23. And Jeſus went about all Galilee, teaching in their Synagogues, and preaching the Goſpel of the Kingdom, and healing all manner of ſickneſs, and all manner of diſeaſe among the People.

We have in this laſt part to the end of the Chapter two things, 1 The diligence of Chriſt in preaching and working Miracles. v. 23.

2 The effect hereof, viz. Multitudes followed him bringing their ſick unto him.

He went about all Galilee] Perſons that are not fixt to the overſight of one Church, but have a Call to go into the World, muſt not content themſelves to tarry in any one place. Chriſt went about all Galilee preaching in their Synagogues. Where the ſeed is caſt among much ground it's probable ſome of it will take root and bring forth fruit.

And preaching the Goſpel of the Kingdom] That is, the glad Meſſage of the Kingdom of Heaven, and the way to attain it. If any man ask how Chriſt could be permitted to preach in the Synagogues; it was partly becauſe grave and godly and knowing men, either known ſo to be, or commanded by others, were ſo permitted to ſpeak: ſo the chief Ruler of the Synagogue permitted Paul to ſpeak unto the People, Acts 13.15. After the reading of the Law and the Prophets, the Rulers of the Synagogue ſent unto them, ſaying, Ye men and brethren, if ye have any word of exhortation to the People, ſay on

p. 128Beſides, Chriſt confirmed his Doctrine with Miracles, and ſo all men whom malice blinded not might ſee that he was a Teacher come from God, and therefore might eaſily have acceſs into the Synagogue. Now a Synagogue is the ſame with a Convent or Meeting, it is every Aſſembly of men that meet together, whether for judgment or for counſel, or for holy things. After the word Convent, or Meeting, or Synagogue (for they are all one) came to be transferr'd and brought to thoſe places where theſe Meetings were, Luke 7.5. He hath loved our Nation, and built us a Synagogue, as the word Church in continuance of time came to be transferr'd to the place where the Church met. The Chriſtian Aſſembly is called by the name of Synagogue in the Greek, James 2.2.

For the diſtinction betwixt Teaching and Preaching, both which Chriſt uſes, foreign and foreign, Teaching may have reſpect to the opening prophetical Scriptures, for the ſame Greek word is uſed by Luke, when Chriſt opened the Propheſie of the ſixty firſt of Eſay, Luke 4.15, 16, 17. Preaching is the gathering Doctrines and Obſervations from the Word, with an application of them by reprehenſion, Exhortation, Inſtruction and Conſolation.

Now Chriſt preached thus in the Synagogues, partly to take advantage of a Concourſe of People, and partly that his Doctrine might come to the teſt, being not preached in a corner, but before judicious Hearers, John 18.20. Jeſus ſaid, I ſpake openly to the World, I ever taught in the Synagogue and in the Temple, whither the Jews always reſort, and in ſecret have I ſaid nothing.

There was of theſe Synagogues almoſt in every great City, as at Antioch, Acts 15.22. at Corinth, Acts 18.8, &c. which Jews that traded about Merchandiſe, and out of a zeal to gain Proſelytes ſet up, whom Heathens did not hinder there to profeſs their faith: nor Chriſt diſdain to go into them, though ſome of them had been defiled by p. 129the Samaritan mixtures, whoſe Religion was jumbled with ſuperſtitions, 1 Kings 17.33. Learn we from Chriſt's example to ſeek for loſt ſouls, Ezek. 34.4.

Healing all manner of ſickneſs and all manner of diſeaſe among the people] By ſickneſs called foreign, he means an habituated, rooted diſeaſe; by weakneſs he means want of ſtrength, wearineſs, languiſhing, which are the predictions of a diſeaſe. This diſtinction is 1 Cor. 11.30. Many are weak and ſick among you; now Chriſt healed all weakneſſes and ſickneſſes,

1 To gain authority to his Doctrine not heard of before in the World.

2 To fulfill Propheſies, as Iſai 35.5.

3 That being healed in their Bodies they might ſeek to him for their Souls.

4 To prove himſelf to be the Chriſt, Matth. 11.2. when John's Diſciples ask, Art thou he that ſhould come, or ſhall we look for another? Chriſt anſwers, Go tell John what you ſee, the blinde receive their ſight, the lame walk, the Lepers are cleanſed.

Chriſt could have done other Miracles, as Moſes did, Exod. 4.4.6.9. but he chuſes ſuch Miracles as were uſefull and beneficial to men, the more to affect them; he heals their diſeaſes and weakneſſes, and this not by Plaiſters and Medicines, after the manner of Phyſicians, but by the Word of his Power, and all this to ſtrengthen our weak faith.

V. 24. And his fame went through all Syria, and they brought unto him all ſick People that were taken with divers Diſeaſes and torments, and thoſe which were poſſeſſed with Devils, and thoſe which were lunatick, and that had the Palſey, and he healed them.

We have the effects that followed his Preaching and Miracles, 1 His fame went through all Syria, that is, the fame of his Miracles and Doctrine. God makes glory and praiſe p. 130to accompany worthy and renowned actions, as the ſhadow accompanies the body: let us not then purſue our own glory.

Through all Syria] Syria lies upon the Mediterranean on the Weſt, on the Eaſt bounded by Euphrates, on the North bounded by Cilicia and Armenia, on the South by the Deſarts of Arabia and Egypt.

And they brought unto him all ſick People] That they might ſee his power extended to all ſorts of Diſeaſes he heals all the ſick, in particular he heals,

1 Torments, that is, racking Diſeaſes that ſo torment the ſick as if they were upon the Rack, as Malefactors are, to confeſs their wickedneſs and their Confederates.

2 Poſſeſſed with Devils, in whom the Devil had ſuch a power to cauſe them to miſchieve themſelves and others.

3 Lunatick, theſe were ſuch as the Moon had an influence upon, eſpecially at the full, at which time they dote, or are mad. The Moon hath an influence over them that have a moiſt and weak Brain, in the new Moon and full Moon it increaſes, and mingles the Humours, to wit, Phlegm and Melancholy, and troubles the Brain, ſo that ſome are carried to dotage, others to madneſs, others to the falling ſickneſs, and with theſe evils the Devil ſometimes gets in, and by ſtirring up the Humours of black and yellow choler, ſorely afflicts the ſick, ſo that ſometimes he drives them to deſpair, ſometimes to murder themſelves.

4 Palſeys. A Palſey is a Convulſion of the Sinews, that a man that hath it is not able to move.

And he healed them] Without requiring faith of them, for he had not yet ſhewn his power, and many of them coming from far, had little faith in him; afterwards when he had ſhewen many Miracles among them he required faith of the ſick.

1 We may learn from theſe Multitudes, from the neceſſities of our wants and weakneſſes to ſeek after Chriſt.

p. 1312 How great ſoever our Diſeaſes be, to be confident; there is power enough in Chriſt to heal us.

V. 25. And there followed him great Multitudes of People, from Galilee, and from Decapolis, and from Jeruſalem, and from Judea, and from beyond Jordan.

Here is the laſt effect of Chriſt's healing, to wit, Multitudes followed him. When Chriſt will let forth his power he can make Multitudes follow him. Some followed him for heavenly things, ſome to be healed of their diſeaſes, ſome out of curioſity, ſome out of envy to carp at him. In theſe times, ſome follow Chriſt becauſe of profit, ſome for honor, ſome from examples, ſome for their relations ſake, few out of ſincere love, as reſolving to ſuffer with him, but as ſoon as Chriſt and his Croſs come together they leave him, as the ſtony ground, Matth. 13.21. The people of God are not multitudes but a people redeemed from tongues, and people, nations, and languages, Revel. 5.9. If we follow Chriſt becauſe multitudes follow him, we ſhall as eaſily leave him when multitudes forſake him. Uſually multitudes are corrupt young and old: compaſſed Lot's houſe, Gen. 19.4. in the old world all fleſh had corrupted their ways, Gen. 6. Multitudes worſhipped the golden Image Nebucadnezz…r had ſet up.

From Decapolis] In Engliſh from ten Cities, the name of theſe ten Cities according to Brocard and Adricomius are, Tiberias, Sephet, Aſar, Cedes, Caeſarea Philippi, Capernaum, Bethſaida, Chorazin, Bethſan, or Scytopolis, and Jotapata, where Joſephus was Governour fighting againſt the Romans and Titus.

From Ju…ea and from Hieruſalem] That is, not onelyonly from the City of Jeruſalem, but from the Countrey lying thereabouts.

And from beyond Jordan] That is, from the Countreys placed beyond Jordan, in reſpect of Calilee, as Gilead, Trachonitis, Abilene, and all that Countrey that fomerly belonged p. 132to Sihon and Og, and the Countreys of Arabia, which were the happy Arabia abounding with Spices, and the rocky Arabia, and the deſert Arabia which was a Wilderneſs. And from many other remote countreys; ſo that a while after Chriſt his death Juſtin Martyr ſaid, There is no one kinde of Mortals whether Barbarians or Greeks, or by what other names they be called, either of the Hamazobians or Nomades that want a houſe, and live in tents, among whom by the Name of Jeſus Chriſt crucified, prayers and thankſgivings are not made to the Father and Creator of all things, Juſtin. cont. Tryph.