: and testimony of miraculous healing which outward sign was for the strengthening of the faith of such as were healed: assuring them, that as certainly as their bodies were anointed, so certainly should their health and strength be restored. The Papists upon this ground their sacrament of Extreme Unction; but very vainly: for the apostles anointed those that were sick, as a sign of their recovery; but the Papists anoint those that have the pangs of death upon them, that their sins may be blotted out, and the snares of the devil avoided. Observe, 4. The charge given by Christ to his apostles at the time of their sending out. This is threefold: first, Touching their preparation for their journey, he bids them not take much care, nor spend much time in furnishing themselves with victuals, money, apparel, weapons of defence, and the like; only taking a waiking-staff in their hands, because they were to finish their journey speedily, and to return again to Christ. This command of our Saviour to his apos tles, not to incumber themselves when going forth to preach the gospel, teaches his ministers their duty, to free themselves as much as possibly they can from worldly incumbrances, which may hinder them in the performance of their office and function, 2 Tim. ii. 4. No man that warreth entangleth himself with the affairs of this life. Secondly, Touching their lodging in their journey. Our Saviour advises them not to change it, during their stay in one place; but into whatsoever house they first entered, they should there continue till they departed out of that place; that so they might avoid all show of lightness and inconstancy, and testify all gravity and stayedness in their behaviour, this being a special mean to win authority to their persons and ministry. Thirdly, Christ gives a charge to his apostles touching their carriage towards such as should refuse to give entertainment to them and their doctrine. They were to denounce the judgments of God against such contemners, by shaking off the dust of their feet for a testimony against them. Thence learn, That the contempt of God's ministers, and especially of their ministry and doctrine, is an odious and execrable sin, detested by God, and which ought to be abhorred by man: Shake off the dust of your feet. This action was emblematical, signifying that Almighty God would in like manner shake them off as the vilest dust. Learn, 2. That wherever the word is preached, it is for a testimony; either for or against a people. For if the dust of a minister's feet bear witness against the despisers of the gospel, their sermons much more. Observe, lastly, The dreadful judgment denounced by our Saviour against the contemners of the apostles' doctrine : Verily it shall be more tolerable for Sodom and Gomorrah in the day of judg ment than for that city. Where note, 1. That there shall be a day of judgment. 2. That in the day of judgment some sinners shall fare worse than others. 3. That of all sinners the condition of such will be saddest at the day of judgment who having lived under the gospel, have died after all in impenitency and infidelity: Verily I say unto you, It shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for that city. him; (for his name 14 And king Herod heard of was spread abroad ;) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him. 15 Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. 16 But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. 17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife; for he had married her. 18 For John had said unto Herod, It is not lawful for thee to have thy brother's wife. 19 Therefore Herodias had a quarrel against him, and would have killed him; but she could not. 20 For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. 21 And when a convenient day was come, that Herod on his birth-day made a supper to his lords, high captains, and chief estates of Galilee; 22 And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. 23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. 24 And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. 25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me, by and by in a charger, the head of John the Baptist. 26 And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her. 27 And immediately the king sent an executioner, and commanded his head to be brought and he went and beheaded him in the prison, 28 And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. 29 And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. The history of John the Baptist's death is here recorded by this evangelist, as St. Matthew had done before, chap. xiv. 1, 2. Here we have these particulars further observable; 1. The character and description of a zealous and faithful minister. He is one that deals plainly, and dares tell the greatest persons of their faults. Herod, though a king, is reproved by the Baptist for his incest, in taking his brother's wife. The crown and sceptre of Herod could not daunt the faithful messenger of God. There ought to meet in the ministers of God both courage and impartiality. Courage, in fearing no faces; impartiality, in sparing no sins. Observe, 2. Who it was that commanded the Baptist to be beheaded. It was Herod the king, whom he had reproved. How sad is it when kings, who should be nursing fathers to the church, do prove the bloody butchers of the prophets of God! The severest persecutions which the prophets of God have fallen under, are usually occasioned by their telling great men of their crimes. Men in power are impatient of reproof, and imagine that their authority gives them a licence to transgress. Observe, 3. The time of the Baptist's death; it was upon Herod's birth-day. It was an ancient custom among the eastern kings to celebrate their birth-days: Pharaoh did so, Gen. xl. and Herod here, but both with blood; yet these personal sins do not make the practice unlawful, when we solemnize our birth-days with thankfulness to our Creator and Preserver, and recommend ourselves by prayer to his gracious providence and protection for the remainder of our days; this is an act of picty and religion. But Herod's birth-day was kept with revelling, with feasting, with music and dancing: all which were made sinful to him by the circumstances which did attend it. Great men's feasts and frolics are too often the season and occasion of much sin. Observe, 4. The instigators and promoters of the holy Baptist's death: Herodias and her daughter. Lord, how deadly is the malice of souls debauched with lust! Imprisonment would not satisfy them, they must have his blood. Resolute sinners, who are mad upon their lusts, run furiously upon their opposers, and resolve to bear down all opposition they lawful desires. Observe, 5. With what meet with in the gratification of their ungreat reluctance Herod consented to this villany: The king was exceeding sorry. Wicked men oft-times sin with a troubled and disturbed conscience; there is a mighty struggle betwixt their reason and their lusts; but at last they master their consciences, and choose rather to gratify their lusts, than to obey their reason. So did Herod here: for notwithstanding his sorrow, he commands the act; he sent and beheaded John in the prison. Observe, 6. The motives and inducements which prevailed with Herod to behead this holy man. 1. The conscience of his oath : Nevertheless, for his oath's sake. risy; he made scruple of a rash oath, who made no scruple of real murder. See here not only the folly, but great impiety of rash vows; especially in ignorant persons, who think themselves obliged by them, whereas it is their duty, first to repent of them, and then to break them as fast as they can. St. Chrysostom says, Herod might have spared the Baptist's head, and yet have kept his oath to Herodias; for he swore to give her only half of his kingdom, and his head was worth more than his whole kingdom. 2. Respect to his reputation, not only for his oath's sake, but for them that sat with him. They heard See his hypoc him promise, and will be witness of his inconstancy if he do not perform. Insisting upon punctilios of honour has hazarded the loss of millions of souls. 3. His great unwillingness to discontent Herodias and her daughter. O vain and foolish hypocrite, who dreaded the displeasing of a wanton mistress more than the offending of God and conscience! Observe, 7. These bloody women do not only require the Baptist to be beheaded, but that his head be brought in a charger to them. What a dish was here to be served up at a prince's table on his birth-day! a dead man's head swimming in blood. How prodigiously insatiable is cruelty and revenge! Herodias did not think herself safe ill John was dead; she would not think him dead till his head was off, and would not believe his head was off till she had it in her hand. Revenge never thinks it has made sure enough. O how cruel is a wicked heart, that could take pleasure in a spectacle of so much horror! Methinks I see how that holy head was tossed upon Herod's table by impure and filthy hands. That true and faithful tongue, those sacred lips, those chaste eyes, those mortified cheeks, are now insultingly handled by a lewd and incestuous harlot, and made a scorn to Herod's drunken guests. Observe, 8. That neither the holiest of the prophets, nor the best of men, are more secure from violence than from natural death. The holy Baptist, who was sanctified in the womb, conceived and born with so much observation, is now at midnight obscurely murdered in a close prison. Observe, 9. That it is as true a martyrdom to suffer for duty as for faith. He dies as truly a martyr that dies for doing his duty, as he that dies for professing his faith, and bearing witness to the truth. Observe, 10. How far men may go in religion, and yet be far enough from saving grace: they may reverence God's ministers, believe them to be holy and just men, hear them with delight and pleasure, protect and defend them from their opposers; they may reform, and do many things; and yet be far from the kingdom of God. Herod miracle, lived with so much reverence and did all this; he knew John to be a holy and just man, reverenced and respected him, guarded and kept him safe from Herodias's malice. For though he was imprisoned before, yet Herod suffered none to hurt him, but heard him often with pleasure and delight. Wicked and un regenerate men may be so affected with the word of God as to become protectors and defenders of those that dispense it, and yet receive no saving advantage by it. The plain and powerful preaching of the word may win upon and prevail with an unregenerate man to perform many good duties, and to forsake many known sins; and yet may he, after all, remain under the power of hypocrisy. Nay, from Herod's example we may learn, That a wicked man may take some pleasure and delight in hearing the word preached; either the generality of the truths asserted, or the novelty of the notions delivered, or the wit and fancy, the graceful elocution and delivery, of the preacher, may create a present delight; but it is neither a spiritual delight, nor an abiding delight. And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. When his disciples heard of it; that is, the disciples of John hearing that their holy master was thus barbarously murdered, they took up his dead body, and decently interred it. Learn hence, That the faithful servants of God are not ashamed of the sufferings of the saints, but will testify their respect unto them, both living, dying, and dead. The disciples of John gave their master an honourable and respectful burial, fearing neither Herod's power nor Herodias's malice. 30 And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. 31 And he said unto them, Come ye yourselves apart into a desert place, and rest awhile: for there were many coming and going, and they had no leisure so much as to eat. 32 And they departed into a desert place by ship privately. 33 And the people saw them departing, and many knew him, and ran a-foot thither out of all cities, and outwent them, and came together unto him. 34 And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd; and he began to teach them many things. Observe here, 1. How the report of John's death being brought to Christ, he presently withdraws, and his disciples with him, from that place into the desert. Christ will not long continue his presence in those places where any of his servants are slain, and others of them are in danger. Observe, 2. How our Saviour, upon the notice of John's death, flies into the desert for his own preservation; his hour was not yet come, and therefore he keeps out of Herod's way. It is no cowardice to fly from the rage of persecutors. Christ himself both practised it, and directed his disciples to it, saying, When they persecute you in one city flee to another. We must not expose our lives to hazard, but when the laying down our lives will do God and religion more service than we can do by living. Observe, 3. With what condolency and sympathizing pity our blessed Saviour exercised acts of mercy and compassion, when the objects of compassion were before him. Jesus seeing the multitude, was moved with compassion toward them. Christ, when here on earth, did bear a tender and compassionate heart towards poor creatures in distress and misery and to our comfort he retains the same compassionate nature and disposition now in heaven which he had here on earth. Observe, 4. The ground or cause of this compassion in our Saviour, because they were as sheep having no shepherd. Learn thence, That the case of such people is very sad, and their condition to be much lamented and pitied, who are destitute of able, faithful, and conscientious pastors and teachers, to feed them with the spiritual food of the word and sacraments. Where provision fails, the people perish. But was the Jewish church now without pastors, as sheep without a shepherd? Had they not the Pharisees, the scribes, and doctors, to teach and instruct them? Yes, no doubt; but they were no pastors in Christ's account, because unfaithful pastors. Thence learn, That idle, negligent, and unfaithful pastors, are no pastors in the sight of God, and in the account of Christ: Jesus had compassion on the multitude, because they were as sheep having no shepherd. 35 And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed: 36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread for they have nothing to eat. 37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? 38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. 39 And he commanded them to make all sit down by companies upon the green grass. 40 And they sat down in ranks, by hundreds, and by fifties. 41 And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves; and gave them to his disciples to set before them; and the two fishes divided he among them all. 42 And they did all eat, and were filled. 43 And they took up twelve baskets full of the fragments, and of the fishes. 44 And they that did eat of the loaves were about five thousand men. This miracle of our Saviour's feeding five thousand men, besides women and children, with five loaves and two fishes, is recorded by all the four evangelists, and in the history of it these following particulars are observable. Note, 1. The disciples' pity towards the multitude, who had long fasted and wanted now the ordinary comforts and supports of life. It well becomes the ministers of Christ to respect the bodily necessities, as well as regard the spiritual wants of persons. Observe, 2. The motion which the disciples make to Christ on behalf of the multitude; Send them away that they may buy victuals. Here was a strong charity, but a weak faith. A strong charity, in desiring the people's relief; but a weak faith, in supposing that they could not otherwise be relieved but by sending them away; forgetting that Christ, who had healed the multitude miraculously, could also feed them miraculously if he pleased; all things being equally easy to an almighty power. Observe, 3. Our Saviour's strange reply to the disciples' request; They need not depart; give ye them to eat. Need not depart! Why, the they must have, and a dry desert will afford people must either feed or famish. Victuals none. Yes, says Christ to his disciples, Give ye them to cat. Alas, poor disci ples! they had nothing for themselves to eat, how then should they give the multitude to eat? When Christ requires of us what we are unable to perform, it is to show us our impotency and weakness, and to provoke us to look upon him, and depend by faith on his almighty power. Observe, 4. What a poor and slender provision the Lord of the earth has for his household and family; five barley loaves and two small fishes. Teaching us, That these bodies of ours must be fed, but not painpered; our belly must not be our master, much less our god. The end of food is to sustain nature, we must not stifle it with a gluttonous variety. And as the quality of the victuals was plain, so the quantity of it was small; five loaves and two fishes. Well might the disciples say, What are these amongst so many? The eye of sense and reason sees an utter impossibility of those effects which faith can easily apprehend, and divine power more easily produce. Observe, 5. How Christ, the great Master of the feast, doth marshal his guests: He commands them all to sit down in ranks by hundreds and by fifties. None of them reply, "Sit down, but to what? Here are the mouths, but where is the meat? We may soon be set, but when or whence shall we be served?" Not a word like this, but they obey and expect. Lord, how easy it is to trust to thy providence, and rely upon thy power, when there is corn in the barn, bread in the cupboard, or money in the purse: but when our stores are all empty, and we have nothing in hand, then to depend upon an invisible bounty, is a true and noble act of faith. Observe, 6. The actions performed by our blessed Saviour: He blessed, and brake, and gave the loaves to his disciples, and they to the multitude. 1. He blessed them, teaching us by his example, never to use or receive the good creatures of God for our nourishment without prayer and praise; never to sit down to our food as a beast to his forage. 2. He brake the loaves. He could have multiplied them whole, why then would he rather do it in the breaking? Perhaps to teach us, that we may rather expect his blessing in the distribution of his bounty, than in the reservation of it. Scattering is the way to increasing liberality is the way to riches. 3. Christ gave the bread thus broken to his disciples, that they might distribute it to the multitude. But why did our Lord distribute the loaves by his disciples' hands? Doubtless to gain respect to his disciples from the people. And the same course doth our Lord take in spiritual distributions. He that could feed the world by his own immediate hand, chooses rather by the hand of his ministers to divide the bread of life among his people. Observe, 7. The certainty and the greatness of the miracle: They did all cat, and were filled. They did all eat, not a crumb or a bit, but to satiety and fulness. All that were hungry did eat, and all that did eat were satisfied, and yet twelve baskets full of fragments remain. More is left than was at first set on. It is hard to say which was the greatest miracle, the miraculous eating, or the miraculous leaving. If we consider what they eat, we may wonder that they left any thing: if what they left, that they ate any thing. Observe, 8. These fragments, though of barley loaves and fish-bones, must not be lost, but, at our Saviour's command, gathered up. The liberal Housekeeper of the world will not allow the loss of his orts. O how tremendous will their account be, who having large and plentiful estates, spend them upon their lusts, being worse than lost in God's account. 45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. 46 And when he had sent them away, he departed into a mountain to pray. 47 And when even was come, the ship was in the midst of the sea, and he alone on the land. 48 And he saw them toiling in rowing; for the wind was contrary to them; and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. 49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: 50 For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid. 51 And. he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. 52 For they considered |