Matthew 28:20

Then the eleven disciples went - When the women went and told them that they had seen the Lord, and that he had promised to meet them in Galilee. From the eleventh to the fifteenth verse inclusive, should be read in a parenthesis, as the sixteenth verse is the continuation of the subject mentioned in the tenth. Verse 17 But some doubted - That is, Thomas only at first doubted. The expression simply intimates, that they did not all believe at that time. See the same form noticed on Mat 26:8 (note), and Mat 27:44 (note). Verse 18 And Jesus came and spake unto them - It is supposed by some that the reason why any doubted was, that when they saw Jesus at first, he was at a distance; but when he came up, drew near to them, they were fully persuaded of the identity of his person. All power is given unto me - Or, All authority in heaven and upon earth is given unto me. One fruit of the sufferings and resurrection of Christ is represented to be, his having authority or right in heaven to send down the Holy Spirit - to raise up his followers thither - and to crown them in the kingdom of an endless glory: in earth, to convert sinners; to sanctify, protect, and perfect his Church; to subdue all nations to himself; and, finally, to judge all mankind. If Jesus Christ were not equal with the Father, could he have claimed this equality of power, without being guilty of impiety and blasphemy? Surely not; and does he not, in the fullest manner, assert his Godhead, and his equality with the Father, by claiming and possessing all the authority in heaven and earth? - i.e. all the power and authority by which both empires are governed? Verse 19 Go ye therefore - Because I have the authority aforesaid, and can send whomsoever I will to do whatsoever I please: - teach, μαθητευσατε, make disciples of all nations, bring them to an acquaintance with God who bought them, and then baptize them in the name of the Father. It is natural to suppose that adults were the first subjects of baptism; for as the Gospel was, in a peculiar manner, sent to the Gentiles, they must hear and receive it, before they could be expected to renounce their old prejudices and idolatries, and come into the bonds of the Christian covenant. But, certainly, no argument can be drawn from this concession against the baptism of children. When the Gentiles and Jews had received the faith and blessings of the Gospel, it is natural enough to suppose they should wish to get their children incorporated with the visible Church of Christ; especially if, as many pious and learned men have believed, baptism succeeded to circumcision, which I think has never yet been disproved. The apostles knew well that the Jews not only circumcised the children of proselytes, but also baptized them; and as they now received a commission to teach and proselyte all the nations, and baptize them in the name of the holy Trinity, they must necessarily understand that infants were included: nor could they, the custom of their country being considered, have understood our Lord differently, unless he had, in the most express terms, said that they were not to baptize children, which neither he nor his apostles ever did. And as to the objection, that the baptized were obliged to profess their faith, and that, therefore, only adults should be baptized, there is no weight at all in it; because what is spoken of such refers to those who, only at that period of life, heard the Gospel, and were not born of parents who had been Christians; therefore they could not have been baptized into the Christian faith, forasmuch as no such faith was at their infancy preached in the world. That the children and even infants, of proselytes, were baptized among the Jews, and reputed, in consequence, clean, and partakers of the blessings of the covenant, see proved at large by Wetstein, in his note on Mat 3:16 . - See the note on Mat 3:6 , and particularly on Mar 16:16 (note). In the name of the Father, etc. - Baptism, properly speaking, whether administered by dipping or sprinkling, signifies a full and eternal consecration of the person to the service and honor of that Being in whose name it is administered; but this consecration can never be made to a creature; therefore the Father, and the Son, and the Holy Spirit, are not creatures. Again, baptism is not made in the name of a quality or attribute of the Divine nature; therefore the Father, and the Son, and the Holy Spirit, are not qualities or attributes of the Divine nature. The orthodox, as they are termed, have generally considered this text as a decisive proof of the doctrine of the holy Trinity: and what else can they draw from it? Is it possible for words to convey a plainer sense than these do? And do they not direct every reader to consider the Father, the Son, and the Holy Spirit, as three distinct persons? "But this I can never believe." I cannot help that - you shall not be persecuted by me for differing from my opinion. I cannot go over to you; I must abide by what I believe to be the meaning of the Scriptures. Dr. Lightfoot has some good thoughts on this commission given to the apostles: - "I. Christ commands them to go and baptize the nations: but how much time was past before such a journey was taken! And when the time was now come that this work should be begun, Peter doth not enter upon it without a previous admonition given him from heaven. And this was occasioned hereby, that, according to the command of Christ, the Gospel was first to be preached to Judea, Samaria, and Galilee. "II. He commands them to baptize in the name of the Father, and of the Son, and of the Holy Ghost; but among the Jews, they baptized only in the name of Jesus. See Act 2:38 ; Act 8:16 ; Act 19:5 . For this reason, that thus the baptizers might assert, and the baptized confess, Jesus to be the true Messias; which was chiefly controverted by the Jews. Of the same nature is that apostolic blessing, Grace and peace from God the Father, and from our Lord Jesus Christ. Where then is the Holy Ghost? He is not excluded, however he be not named. The Jews did more easily consent to the Spirit of the Messias, which they very much celebrate, than to the person of the Messias. Above all others they deny and abjure Jesus of Nazareth. It belonged to the apostles, therefore, the more earnestly to assert Jesus (to be the Messias) by how much the more vehemently they opposed him: which being once cleared, the acknowledging of the Spirit of Christ would be introduced without delay or scruple. Moses, (in Exo 6:14 ), going about to reckon up all the tribes of Israel, goes no farther than the tribe of Levi; and takes up with that to which his business and story at that present related. In like manner, the apostles, for the present, baptize in the name of Jesus, and bless in the name of the Father and of Jesus, that thereby they might more firmly establish the doctrine of Jesus, which met with such sharp and virulent opposition; which doctrine being established among them, they would soon agree about the Holy Ghost. "III. Among the Jews, the controversy was about the true Messias; among the Gentiles, about the true God. It was therefore proper among the Jews to baptize in the name of Jesus, that he might be vindicated to be the true Messias. Among the Gentiles, in the name of the Father, and of the Son, and of the Holy Ghost, that they might be hereby instructed in the doctrine of the true God. - Let this be particularly noted. "IV. The Jews baptized proselytes into the name of the Father, that is, into the profession of God, whom they called by the name of Father. The apostles baptize the Jews into the name of Jesus the Son, and the Gentiles, into the name of the Father, and of the Son, and of the Holy Ghost. "V. The Father hath revealed himself in the old covenant; the Son in the new; in human flesh by his miracles, doctrine, resurrection and ascension; the Holy Ghost in his gifts and miracles. Thus the doctrine of the ever blessed Trinity grew by degrees to full maturity. For the arriving to the acknowledgment of which, it was incumbent upon all who professed the true God to be three in one to be baptized into his name." Lightfoot's Works, vol. ii. p. 274. Verse 20 Teaching them to observe all things - Men are ignorant of Divine things, and must be taught. Only those can be considered as proper teachers of the ignorant who are thoroughly instructed in whatsoever Christ has commanded. Persons who are entrusted with the public ministry of the word should take care that they teach not human creeds and confessions of faith, in place of the Sacred Writings; but those things, and those only, which Jesus has commanded. And, lo, I am with you alway - και ιδου εγω μεθ' ὑμων ειμι πασας τας ἡμερας - literally, Behold, I am with you every day. A minister of Christ should consider, that while his soul simply and uniformly follows Jesus, he shall be made a constant instrument of bringing many sons and daughters to glory. The dark, it is true, must be enlightened, the ignorant instructed, the profligate reclaimed, the guilty justified, and the unholy sanctified; and who is sufficient for this work? He with whom the Son of God is Every Day, and none other. Unto the end of the world - Some translate, ἑως της συντελειας του αιωνος, to the end of this age; meaning the apostolic age, or Jewish dispensation; and then they refer the promise of Christ's presence to the working of miracles, and explain this by Mar 16:17-19 . By my name they shall cast out demons, etc., etc. But though the words are used in this sense in several places, see Mat 13:39 , Mat 13:40 , Mat 13:49 ; Mat 24:3 , yet it is certain they were repeatedly used among the primitive ecclesiastical writers to denote the consummation of all things; and it is likely that this is the sense in which they are used here, which the Anglo-Saxon has happily expressed: - And I, be with you all days, until world ending; and this is indispensably necessary, because the presence and influence of Jesus Christ are essentially requisite in every age of the world, to enlighten, instruct, and save the lost. The promise takes in not only the primitive apostles, but also all their successors in the Christian ministry, as long as the earth shall endure. Amen - This word is omitted by some of the oldest and most authentic MSS., and by some versions and fathers. When it is considered that the word amen simply means so be it! we may at once perceive that it could not be added by our Lord. For our Lord could not pray that his own will might be done, or his own promise fulfilled. The word is, therefore, utterly impertinent as a part of the sacred text, and could neither have been added by our Lord, nor by the evangelist. The amens at the end of the sacred books have no other authority than what they derive from the transcribers of copies; and, at best, are only to be considered as the pious wish of the writer, or of the Church, that the promises contained in the sacred volume may be accomplished. Indeed, it seems often to have no other meaning than our finis at the end of our books. In the MSS. and versions there are various subscriptions, or epigraphs, to this Gospel: the following are the principal: - "The Gospel according to Matthew - written by him in Jerusalem - in Palestine - in the east - in the Hebrew dialect - in Hebrew - eight years after the ascension of Christ - interpreted by John - by James the brother of the Lord." The subscription in some copies of the Arabic version is very full: "The end of the copy of the Gospel of Matthew the Apostle. He wrote it in the land of Palestine, by inspiration of the Holy Spirit, in the Hebrew tongue, eight years after the bodily ascension of Jesus the Messiah into heaven, in the first year of the reign of Claudius Caesar, king of Rome." These are sufficient to show how little credit should be attached to the subscriptions found at the end of the sacred books, either in the MSS., or in the versions. 1. In concluding my notes on this evangelist, I cannot express myself better than in the words of the late Mr. Wakefield, to whom this commentary has been in many instances indebted. "I have now finished my observations on the Gospel of Matthew: a piece of history, it must be acknowledged, the most singular in its composition, the most wonderful in its contents, and the most important in its object, that was ever exhibited to the notice of mankind. For simplicity of narrative, and an artless relation of facts, without any applause or censure, or digressive remarks, on the part of the historian, upon the characters introduced in it; without any intermixture of his own opinion, upon any subject whatsoever; and for a multiplicity of internal marks of credibility, this Gospel certainly has no parallel among human productions." 2. One thing the pious and intelligent reader has, no doubt, already noticed: there is not one truth, or doctrine, in the whole oracles of God, which is not taught in this evangelist. The outlines of the whole spiritual system are here correctly laid down: even Paul himself has added nothing; he has amplified and illustrated the truths contained in this Gospel; but, even under the direct inspiration of the Holy Ghost, neither he nor any other of the apostles have brought to light any one truth, the prototype of which has not been found in the words or acts of our blessed Lord, as related by Matthew, in the work which has already passed under review. The Gospel by St. Matthew is the grand text-book of Christianity; the other Gospels are collateral evidences of its truth, and the apostolic epistles are comments on the text. In the commencement of this work, I stated my wish, "to assist my fellow laborers in the vineyard to lead men to Him who is the fountain of all excellence, goodness, truth, and happiness; - to magnify his Law, and make it honorable; - to show the wonderful provision made in his Gospel for the recovery and salvation of a sinful world; - to prove that God's great design is to make his creatures Happy; and that such a salvation as it becomes God to give, and such as man needs to receive, is within the grasp of every human soul." - General Preface, before Genesis. And having thus far done what I could, in reference to these great and important purposes, here I register my thanks to the ever-blessed God, Father, Word, and Holy Spirit, that he has permitted me to cast my mite into this sacred treasury, to add my feeble testimony to his Eternal Truth; and has spared me, in the midst of many infirmities and oppressive labors, to see the conclusion of this Gospel, a consummation which I had long devoutly wished, but which I had scarcely hoped ever to see realized. May the Divine Author of this sacred book give the reader a heart-felt experience of all the truths it contains; make and keep him wise unto salvation; build him up in this most holy faith; and give him an inheritance among the blessed, through Christ Jesus, the Friend of mankind, and the Savior of sinners, who is the object and end of this glorious system of truth! And to Him, with the Father and Eternal Spirit, be glory and dominion, thanksgiving and obedience, for ever and ever, Amen and amen!

, and after his resurrection. Observe, I. How the disciples attended his appearance, according to the appointment ( v. 16 ); They went into Galilee, a long journey to go for one sight of Christ, but it was worth while. They had seen him several times at Jerusalem, and yet they went into Galilee, to see him there. 1. Because he appointed them to do so. Though it seemed a needless thing to go into Galilee, to see him whom they might see at Jerusalem, especially when they must so soon come back again to Jerusalem, before his ascension, yet they had learned to obey Christ's commands and not object against them. Note, Those who would maintain communion with Christ, must attend him there where he has appointed. Those who have met him in one ordinance, must attend him in another; those who have seen him at Jerusalem, must go to Galilee. 2. Because that was to be a public and general meeting. They had seen him themselves, and conversed with him in private, but that should not excuse their attendance in a solemn assembly, where many were to be gathered together to see him. Note, Our communion with God in secret must not supersede our attendance on public worship, as we have opportunity; for God loves the gates of Zion, and so must we. The place was a mountain in Galilee, probably the same mountain on which he was transfigured. There they met, for privacy, and perhaps to signify the exalted state into which he was entered, and his advances toward the upper world. II. How they were affected with the appearance of Christ to them, v. 17 . Now was the time that he was seen of above five hundred brethren at once, 1 Cor. xv. 6 . Some think that they saw him, at first, at some distance, above in the air, ephthe epano — He was seen above, of five hundred brethren (so they read it); which gave occasion to some to doubt, till he came nearer ( v. 18 ), and then they were satisfied. We are told, 1. That they worshipped him; many of them did so, nay, it should seem, they all did that, they gave divine honour to him, which was signified by some outward expressions of adoration. Note, All that see the Lord Jesus with an eye of faith are obliged to worship him. 2. But some doubted, some of those that were then present. Note, Even among those that worship there are some that doubt. The faith of those that are sincere, may yet be very weak and wavering. They doubted, edistasan — they hung in suspense, as the scales of the balance, when it is hard to say which preponderates. These doubts were afterward removed, and their faith grew up to a full assurance, and it tended much to the honour of Christ, that the disciples doubted before they believed; so that they cannot be said to be credulous, and willing to be imposed upon; for they first questioned, and proved all things, and then held fast that which was true, and which they found to be so. III. What Jesus Christ said to them ( v. 18-20 ); Jesus came, and spoke unto them. Though there were those that doubted, yet, he did not therefore reject them; for he will not break the bruised reed. He did not stand at a distance, but came near, and gave them such convincing proofs of his resurrection, as turned the wavering scale, and made their faith to triumph over their doubts. He came, and spoke familiarly to them, as one friend speaks to another, that they might be fully satisfied in the commission he was about to give them. He that drew near to God, to speak for us to him, draws near to us, to speak from him to us. Christ now delivered to his apostles the great charter of his kingdom in the world, was sending them out as his ambassadors, and here gives them their credentials. In opening this great charter, we may observe two things. 1. The commission which our Lord Jesus received himself from the Father. Being about to authorize his apostles, if any ask by what authority he doeth it, and who gave him that authority, here he tells us, All power is given unto me in heaven and in earth; a very great word, and which none but he could say. Hereby he asserts his universal dominion as Mediator, which is the great foundation of the Christian religion. He has all power. Observe, (1.) Whence he hath this power. He did not assume it, or usurp it, but it was given him, he was legally entitled to it, and invested in it, by a grant from him who is the Fountain of all being, and consequently of all power. God set him King ( Ps. ii. 6 ), inaugurated and enthroned him, Luke i. 32 . As God, equal with the Father, all power was originally and essentially his; but as Mediator, as God-man, all power was given him; partly in recompence of his work (because he humbled himself, therefore God thus exalted him ), and partly in pursuance of his design; he had this power given him over all flesh, that he might give eternal life to as many as were given him ( John xvii. 2 ), for the more effectual carrying on and completing our salvation. This power he was now more signally invested in, upon his resurrection, Acts xiii. 3 . He had power before, power to forgive sins ( ch. ix. 6 ); but now all power is given him. He is now going to receive for himself a kingdom ( Luke xix. 12 ), to sit down at the right hand, Ps. cx. 1 . Having purchased it, nothing remains but to take possession; it is his own for ever. (2.) Where he has this power; in heaven and earth, comprehending the universe. Christ is the sole universal Monarch, he is Lord of all, Acts x. 36 . He has all power in heaven. He has power of dominion over the angels, they are all his humble servants, Eph. i. 20, 21 . He has power of intercession with his Father, in the virtue of his satisfaction and atonement; he intercedes, not as a suppliant, but as a demandant; Father, I will. He has all power on earth too; having prevailed with God, by the sacrifice of atonement, he prevails with men, and deals with them as one having authority, by the ministry of reconciliation. He is indeed, in all causes and over all persons, supreme Moderator and Governor. By him kings reign. All souls are his, and to him every heart and knee must bow, and every tongue confess him to be the Lord. This our Lord Jesus tells them, not only to satisfy them of the authority he had to commission them, and to bring them out in the execution of their commission, but to take off the offence of the cross; they had no reason to be ashamed of Christ crucified, when they saw him thus glorified. 2. The commission he gives to those whom he sent forth; Go ye therefore. This commission is given, (1.) To the apostles primarily, the chief ministers of state in Christ's kingdom, the architects that laid the foundation of the church. Now those that had followed Christ in the regeneration, were set on thrones ( Luke xxii. 30 ); Go ye. It is not only a word of command, like that, Son, go work, but a word of encouragement, Go, and fear not, have I not sent you? Go, and make a business of this work. They must not take state, and issue out summons to the nations to attend upon them; but they must go, and bring the gospel to their doors, Go ye. They had doted on Christ's bodily presence, and hung upon that, and built all their joys and hopes upon that; but now Christ discharges them from further attendance on his person, and sends them abroad about other work. As an eagle stirs up her nest, flutters over her young, to excite them to fly ( Deut. xxxii. 11 ), so Christ stirs up his disciples, to disperse themselves over all the world. (2.) It is given to their successors, the ministers of the gospel, whose business it is to transmit the gospel from age to age, to the end of the world in time, as it was theirs to transmit it from nation to nation, to the end of the world in place, and no less necessary. The Old-Testament promise of a gospel ministry is made to a succession ( Isa. lix. 21 ); and this must be so understood, otherwise how could Christ be with them always to the consummation of the world? Christ, at his ascension, gave not only apostles and prophets, but pastors and teachers, Eph. iv. 11 . Now observe, [1.] How far his commission is extended; to all nations. Go, and disciples all nations. Not that they must go all together into every place, but by consent disperse themselves in such manner as might best diffuse the light of the gospel. Now this plainly signifies it to be the will of Christ, First, That the covenant of peculiarity, made with the Jews, should now be cancelled and disannulled. This word broke down the middle wall of partition, which had so long excluded the Gentiles from a visible church-state; and whereas the apostles, when first sent out, were forbidden to go into the way of the Gentiles, now they were sent to all nations. Secondly, That salvation by Christ should be offered to all, and none excluded that did not by their unbelief and impenitence exclude themselves. The salvation they were to preach is a common salvation; whoever will, let him come, and take the benefit of the act of indemnity; for there is no difference of Jew or Greek in Christ Jesus. Thirdly, That Christianity should be twisted in with national constitutions, that the kingdoms of the world should become Christ's kingdoms, and their kings the church's nursing-fathers. [2.] What is the principal intention of this commission; to disciple all nations. Matheteusate —" Admit them disciples; do your utmost to make the nations Christian nations;" not, "Go to the nations, and denounce the judgments of God against them, as Jonah against Nineveh, and as the other Old-Testament prophets" (though they had reason enough to expect it for their wickedness), "but go, and disciple them. " Christ the Mediator is setting up a kingdom in the world, bring the nations to be his subjects; setting up a school, bring the nations to be his scholars; raising an army for the carrying on of the war against the powers of darkness, enlist the nations of the earth under his banner. The work which the apostles had to do, was, to set up the Christian religion in all places, and it was honourable work; the achievements of the mighty heroes of the world were nothing to it. They conquered the nations for themselves, and made them miserable; the apostles conquered them for Christ, and made them happy. [3.] Their instructions for executing this commission. First, They must admit disciples by the sacred rite of baptism; "Go into all nations, preach the gospel to them, work miracles among them, and persuade them to come in themselves, and bring their children with them, into the church of Christ, and then admit them and theirs into the church, by washing them with water;" either dipping them in the water, or pouring or sprinkling water upon them, which seems the more proper, because the thing is most frequently expressed so, as Isa. xliv. 3 , I will pour my Spirit on thy seed. And, Tit. iii. 5, 6 , Which he shed on us abundantly. And, Ezek. xxxvi. 25 , I will sprinkle clean water upon you. And, Isa. lii. 15 , So shall he sprinkle many nations; which seems a prophecy of this commission to baptize the nations. Secondly, This baptism must be administered in the name of the Father, and of the Son, and of the Holy Ghost. That is, 1. By authority from heaven, and not of man; for his ministers act by authority from the three persons in the Godhead, who all concur, as to our creation, so to our redemption; they have their commission under the great seal of heaven, which puts an honour upon the ordinance, though to a carnal eye, like him that instituted it, it has no form or comeliness. 2. Calling upon the name of the Father, Son, and Holy Ghost. Every thing is sanctified by prayer, and particularly the waters of baptism. The prayer of faith obtains the presence of God with the ordinance, which is its lustre and beauty, its life and efficacy. But, 3. It is into the name ( eis to onoma ) of Father, Son, and Holy Ghost; this was intended as the summary of the first principles of the Christian religion, and of the new covenant, and according to it the ancient creeds were drawn up. By our being baptized, we solemnly profess, (1.) Our assent to the scripture-revelation concerning God, the Father, Son, and Holy Ghost. We confess our belief that there is a God, that there is but one God, that in the Godhead there is a Father that begets, a Son that is begotten, and a Holy Spirit of both. We are baptized, not into the names, but into the name, of Father, Son, and Spirit, which plainly intimates that these three are one, and their name one. The distinct mentioning of the three persons in the Trinity, both in the Christian baptism here, and in the Christian blessing ( 2 Cor. xiii. 14 ), as it is a full proof of the doctrine of the Trinity, so it has done much towards preserving it pure and entire through all ages of the church; for nothing is more great and awful in Christian assemblies than these two. (2.) Our consent to a covenant-relation to God, the Father, Son, and Holy Ghost. Baptism is a sacrament, that is, it is an oath; super sacramentum dicere, is to say upon oath. It is an oath of abjuration, by which we renounce the world and the flesh, as rivals with God for the throne in our hearts; and an oath of allegiance, by which we resign and give up ourselves to God, to be his, our own selves, our whole selves, body, soul, and spirit, to be governed by his will, and made happy in his favour; we become his men, so the form of homage in our law runs. Therefore baptism is applied to the person, as livery and seisin is given of the premises, because it is the person that is dedicated to God. [1.] It is into the name of the Father, believing him to be the Father of our Lord Jesus Christ (for that is principally intended here), by eternal generation, and our Father, as our Creator, Preserver, and Benefactor, to whom therefore we resign ourselves, as our absolute owner and proprietor, to actuate us, and dispose of us; as our supreme rector and governor, to rule us, as free agents, by his law; and as our chief good, and highest end. [2.] It is into the name of the Son, the Lord Jesus Christ, the Son of God, and correlate to the Father. Baptism was in a particular manner administered in the name of the Lord Jesus, Acts viii. 16 ; xix. 5 . In baptism we assent, as Peter did, Thou art Christ, the Son of the living God ( ch. xvi. 16 ), and consent, as Thomas did, My Lord, and my God, John xx. 28 . We take Christ to be our Prophet, Priest, and King, and give up ourselves to be taught, and saved, and ruled, by him. [3.] It is into the name of the Holy Ghost. Believing the Godhead of the Holy Spirit, and his agency in carrying on our redemption, we give up ourselves to his conduct and operation, as our sanctifier, teacher, guide, and comforter. Thirdly, Those that are thus baptized, and enrolled among the disciples of Christ, must be taught ( v. 20 ); Teaching them to observe all thing, whatsoever I have commanded you. This denotes two things. 1. The duty of disciples, of all baptized Christians; they must observe all things whatsoever Christ has commanded, and, in order to that, must submit to the teaching of those whom he sends. Our admission into the visible church is in order to something further; when Christ hath discipled us, he hath not done with us; he enlist soldiers that he may train them up for his service. All that are baptized, are thereby obliged, (1.) To make the command of Christ their rule. There is a law of faith, and we are said to be under the law to Christ; we are by baptism bound, and must obey. (2.) To observe what Christ has commanded. Due obedience to the commands of Christ requires a diligent observation; we are in danger of missing, if we take not good heed: and in all our obedience, we must have an eye to the command, and do what we do as unto the Lord. (3.) To observe all things, that he has commanded, without exception; all the moral duties, and all the instituted ordinances. Our obedience to the laws of Christ is not sincere, if it be not universal; we must stand complete in his whole will. (4.) To confine themselves to the commands of Christ, and as not to diminish from them, so not to add to them. (5.) To learn their duty according to the law of Christ, from those whom he has appointed to be teachers in his school, for therefore we were entered into his school. 2. The duty of the apostles of Christ, and his ministers; and that is, to beach the commands of Christ, to expound them to his disciples, to press upon them the necessity of obedience, and to assist them in applying the general commands of Christ to particular cases. They must teach them, not their own inventions, but the institutions of Christ; to them they must religiously adhere, and in the knowledge of them Christians must be trained up. A standing ministry is hereby settled in the church, for the edifying of the body of Christ, till we all come to the perfect man, Eph. iv. 11-13 . The heirs of heaven, till they come to age, must be under tutors and governors. 3. Here is the assurance he gives them of his spiritual presence with them in the execution of this commission; And lo, I am with you always, even unto the end of the world. This exceeding great and precious promise is ushered in with a behold, to strengthen their faith, and engage their observation of it. "Take notice of this; it is what you may assure yourselves of and venture upon." Observe, (1.) The favour promised them; I am with you. Not, I will be with you, but I am — ego eimi . As God sent Moses, so Christ sent his apostles, by this name, I am; for he is God, to whom past, present, and to come, are the same. See Rev. i. 8 . He was now about to leave them; his bodily presence was now to be removed from them, and this grieved them; but he assures them of his spiritual presence, which was more expedient for them than his bodily presence could be; I am with you; that is, "My Spirit is with you, the Comforter shall abide with you, John xvi. 7 . I am with you, and not against you: with you to take your part, to be on your side, and to hold with you, as Michael our prince is said to do, Dan. x. 21 . I am with you, and not absent from you, not at a distance; I am a very present help, " Ps. xlvi. 1 . Christ was now sending them to set up his kingdom in the world, which was a great undertaking. And then doth he seasonably promise them his presence with them, [1.] To carry them on through the difficulties they were likely to meet with. "I am with you, to bear you up, to plead your cause; with you in all your services, in all your sufferings, to bring you through them with comfort and honour. When you go through the fire or water, I will be with you. In the pulpit, in the prison, lo, I am with you. " [2.] To succeed this great undertaking; "Lo, I am with you, to make your ministry effectual for the discipling of the nations, for the pulling down of the strong holds of Satan, and the setting up of stronger for the Lord Jesus." It was an unlikely thing that they should unhinge national constitutions in religion, and turn the stream of so long a usage; that they should establish a doctrine so directly contrary to the genius of the age, and persuade people to become the disciples of a crucified Jesus; but lo, I am with you, and therefore you shall gain your point. (2.) The continuance of the favour, always, even unto the end of the world. [1.] They shall have his constant presence; Always, pasas tas hemeras — all days, every day. "I will be with you on sabbath days and week days, fair days and foul days, winter days and summer days." There is no day, no hour of the day, in which our Lord Jesus is not present with his churches and with his ministers; if there were, that day, that hour, they were undone. Since his resurrection he had appeared to them now and then, once a week it may be, and scarcely that. But he assures them that they shall have his spiritual presence continued to them without intermission. Wherever we are the word of Christ is nigh us, even in our mouth, and the Spirit of Christ nigh us, even in our hearts. The God of Israel, the Saviour, is sometimes a God that hideth himself ( Isa. xlv. 15 ), but never a God that absenteth himself; sometimes in the dark, but never at a distance. [2.] They shall have his perpetual presence, even to the end of the world. There is a world before us, that will never have an end, but this is hastening towards its period; and even till then the Christian religion shall, in one part of the world or other, be kept up, and the presence of Christ continued with his ministers. I am with you to the end of the world, not with your persons, they died quickly, but, First, With you and your writings. There is a divine power going along with the scripture of the New Testament, not only preserving them in being, but producing strange effects by them, which will continue to the end of time. Secondly, With you and your successors; with you and all the ministers of the gospel in the several ages of the church; with all to whom this commission extends, with all who, being duly called and sent, thus baptize and thus teach. When the end of the world is come, and the kingdom delivered up to God, even the Father, there will then be no further need of ministers and their ministration; but till then they shall continue, and the great intentions of the institution shall be answered. This is an encouraging word to all the faithful ministers of Christ, that what was said to the apostles, was said to them all, I will never leave thee, nor forsake thee. Two solemn farewells we find our Lord Jesus giving to his church, and his parting word at both of them is very encouraging; one was here, when he closed up his personal converse with them, and then his parting word was, " Lo, I am with you always; I leave you, and yet still I am with you;" the other was, when he closed up the canon of the scripture by the pen of his beloved disciple, and then his parting word was, " Surely, I come quickly. I leave you for awhile, but I will be with you again shortly," Rev. xxii. 20 . By this it appears that he did not part in anger, but in love, and that it is his will we should keep up both our communion with him and our expectation of him. There is one word more remaining, which must not be overlooked, and that is Amen; which is not a cipher, intended only for a concluding word, like finis at the end of a book, but it has its significancy. 1. It bespeaks Christ's confirmation of this promise, Lo, I am with you. It is his Amen, in whom all the promises are Yea and Amen, "Verily I am, and will be, with you; I the Amen, the faithful Witness, do assure you of it." Or, 2. It bespeaks the church's concurrence with it, in their desire, and prayer, and expectation. It is the evangelist's Amen—So be it, blessed Lord. Our Amen to Christ's promises turns them into prayers. Hath Christ promised to be present with his ministers, present in his word, present in the assemblies of his people, though but two or three are gathered together in his name, and this always, even to the end of the world? Let us heartily say Amen to it; believe that it shall be so, and pray that it may be so: Lord, Remember this word unto thy servants, upon which thou hast caused us to hope.

Lo, I am with you. That is, by my Spirit, my providence, my attending counsel and guidance. I will strengthen, assist, and guide you. This also proves that Christ is Divine. If a mere man, or a creature of the highest order, how could he promise to be with his disciples always --or at all? They would be scattered far and wide. His disciples would greatly increase. If he was with them always, he was God; for no finite creature could thus be present with many men scattered in different parts of the world. Unto the end of the world. The word rendered world, here, sometimes means age or state; and by some it has been supposed to mean, I will be with you until the end of this age, or during the continuance of the Jewish state, to the destruction of Jerusalem. But as the presence of Christ was no less necessary after that than before, there seems to be no propriety in limiting the promise to his own age. It may, therefore, be considered as a gracious promise to aid, strengthen, guide, and defend all his disciples, but more especially his ministers, to the end of time. (t) "Teaching" Acts 2:42, 1Cor 11:2 (u) "I am with" Mt 18:20, Rev 1:18 HARMONY OF THE ACCOUNTS OF THE RESURRECTION, APPEARANCES, AND ASCENSION OF CHRIST. I. THE RESURRECTION. As there has been much difficulty felt in reconciling the accounts of the different evangelists respecting the resurrection of Christ, and as infidels have maintained that they are utterly irreconcilable, it may be proper, in closing the Notes on Matthew, to give these accounts at one view. One thing should always be borne in mind by all who read the gospels, viz.: that the sacred narrative of an event is what it is declared to be by ALL the evangelists. That a thing is omitted by one does not prove that another is false because he has declared it; for the very object of the different gospels was to give the testimony of independent witnesses to the great facts of the life and death of Jesus. Nor does it prove that there is a contradiction because one relates facts in a different order from another; for neither of them professes to relate facts in the precise order in which they occurred. The object was to relate the facts themselves. With these principles in view, which are conceded to profane historians always, let us look at the accounts which are presented in the sacred narrative respecting the resurrection, appearance, and ascension of Christ. 1. Jesus was laid in the tomb on Friday evening, having been wrapped in linen with myrrh and aloes, in a hurried manner, Jn 19:39,40. The women, not apprized of that, or desiring to testify their regard farther, prepared spices on the same evening to embalm him, Lk 23:56. As it was too late that night to complete the preparation, they deferred it till the first day of the week, resting on the sabbath, Lk 23:56. 2. On the first day of the week, early, the women completed their preparation--purchased more spices, and properly mixed them to make an unguent to anoint the bandages in which the body was rolled, Mk 16:1. Or this may refer to the same purchase as is mentioned by Luke. They had bought them--i.e., on Friday evening. 3. They came to the sepulchre just as the day began to dawn, or just as the light appeared in the east, yet so dark as to render objects indistinct. It was "in the end of the sabbath, as it began to dawn toward the first day of the week," Mt 28:1. "Very early in the morning, at the rising of the sun;" or as the sun was about to rise, Mk 16:2. "Very early in the morning," Lk 24:1. "Early, when it was yet dark," Jn 20:1. 4. The persons who came were Mary Magdalene, ( Mt 28:1, Jn 20:1 ); Mary, the mother of James and John, ( Mt 28:1, Lk 24:10, Mk 15:40 ); Salome, the wife of Zebedee, and mother of James and John, (compare Mt 27:56, Mk 15:40; Joanna, the wife of Chuza, Herod's steward, (compare Lk 24:10, 8:3 ) and certain others not specified, ( Lk 24:1,10.) 5. The object of their coming: (1.) To see the sepulchre, Mt 28:1. (2.) To embalm him, or to finish embalming him, Mk 16:1, Lk 24:1. 6. While on the way, they inquired who should roll away the stone for them, that they might have access to the body of Jesus, Mk 16:3. 7. When they arrived, they found there had been an earthquake, or shaking of the tomb, so that the stone was rolled away, Mt 28:2, Mk 16:4. 8. The angel, who rolled the stone away, had sat down on it, and appeared to the keepers, and frightened them; though he did not appear in this place to the women, but only to the keepers, Mt 28:2-4. At that time probably our Saviour had risen--how long before the women came there, is not known, and cannot be ascertained. 9. When they came there, Mary Magdalene, greatly agitated with the appearance, and probably supposing that the body had been stolen, left the other women, and ran to the city, at the distance of half a mile, to inform the disciples, Jn 20:2. 10. While Mary was gone, the others probably looked round the garden in search of the body, and then came and examined the sepulchre to see if it was not there. The tomb was large, and they entered into it. There the angel spake unto them, Mt 28:5. "They saw a young man"--i. e. an angel in the appearance of a young martin,, sitting on the right side," Mk 16:5. When they entered he was sitting; as they entered he rose and stood, Lk 24:4. Luke adds that there was another with him, Lk 24:4; this other one was not seen when they entered into the sepulchre, at the time mentioned by Mark; but was seen when they had fully entered in, as mentioned by Luke. 11. The angel charged them to go and tell the disciples and Peter, ( Mt 28:7, Mk 16:7 ) and to assure them that he would see them in Galilee. The angel also reminded them of what Jesus had said when they were in Galilee, Lk 24:6,7. 12. They went immediately towards the city, yet taking a different way from the one Mary had taken, or going in such a way that they did not meet her when she was returning from the city with Peter and John, Mt 28:8, Mk 16:8. "Neither said they anything to any man," Lk 24:9,10. In Lk 24:10, it is said that it was Mary Magdalene, and Joanna, and Mary the mother of James, that told these things to the disciples. Not that Luke affirms that they were together when they told them, but that the information was given by them, though perhaps at different times. 13. While they were gone, Mary Magdalene returned to the sepulchre, following Peter and John, who came running, Jn 20:2-9. They examined the sepulchre, and found that the body was really gone; but as yet they did not know the reason, not having seen the other women to whom the angel had told the cause, and Mary Magdalene having left the women before the angel had spoken to them. As yet, therefore, she was ignorant of the reason of his removal. 14. Peter and John then left the sepulchre, returned home, and left Mary alone, Jn 20:10. 15. While Mary was there alone, she looked into the sepulchre, and saw two angels, probably the same that had appeared to the other women, Jn 20:11-13. 16. Jesus appeared to Mary while she was alone at the sepulchre, Jn 20:14-18. Thus, according to Mark, ( Mk 16:9,); he appeared to Mary Magdalene " first." 17. Mary then went to tell the disciples that she had seen him, but they did not fully believe her, Jn 20:18, Mk 16:10,11. 18. Afterwards Jesus appeared to the other women, Mt 28:9. "As they went to tell his disciples, behold, Jesus met them, saying, All hail." This would seem, in Matthew, to be immediately after they left the sepulchre the first time. But many critics observe, that the words "to tell his disciples" are wanting in many manuscripts, and of doubtful authority. It may be farther said, that the words "as they were going" might have been rendered, " after they were gone." They do not imply, of necessity, that the appearance took place immediately, but only after they were gone, without specifying the time. Probably it was not long after he had appeared to Mary Magdalene. They would probably return to the garden after they had informed the disciples, and linger around there that they might ascertain what had become of him, or learn whether he had been seen by any one. It was then, probably after they had been away and returned, and after he had been seen by Mary, that they saw him. II. APPEARANCES OF JESUS AFTER THE RESURRECTION. 1. To Mary Magdalene, Jn 20:14, Mk 16:9. 2. To the other women, Mt 28:9. 3. To Peter, 1Cor 15:5, Lk 24:34. 4. To two disciples as they were going to Emmaus, Mk 16:12. Lk 24:13-32. 5. The same day at evening, to the apostles, in the absence of Thomas, 1Cor 15:5, Mk 16:14, Lk 24:36, Jn 20:19,24. 6. To the apostles when Thomas was present, Jn 20:24-29. 7. In Galilee, at the sea of Tiberias, to Peter, Thomas, Nathanael, James, and John, and two others, Jn 21:1-14. This is said to be the third time that he showed himself to the disciples--i.e., to the apostles--when they were assembled together, Jn 21:14. 8. To the disciples on a mountain in Galilee, Mt 28:16. 9. To more than five hundred brethren at once, 1Cor 15:6. 10. To James, one of the apostles, 1Cor 15:7. 11. To all the apostles assembled together, 1Cor 15:7. He was seen by them forty days after he rose--probably conversing with them familiarly. 12. To the apostles at his ascension, Lk 24:50,51, Acts 1:9,10. 13. To Paul, 1Cor 15:8, Acts 9:3,4,5, 22:6-10. III THE ASCENSION. 1. It was forty days after his resurrection, Acts 1:3. 2. He ascended from the Mount of Olives, near Bethany, Lk 24:50, Acts 1:12 3. It was in the presence of all the apostles, Lk 24:50 Acts 1:9,10 4. He was received into a cloud, and ascended to heaven, Acts 1:9,11, Lk 24:51, Eph 1:20-22.

s in accordance with the general command of Christ, the rule that is to be taught and observed. Some believe, but are not baptized. Some do not believe, and yet they are baptized. Some do not believe, and are also not baptized. 64 This distinction is made by the text itself. (To the first two points belongs, as we have said, that part of this passage affirming and promising salvation, namely, “Shall be saved.” Ed. 1546). It has always unanimously been believed that a person dying a believer is not lost, though he be not baptized; for it may happen that a true believer is suddenly overtaken by death before he can receive the desired baptism. (It also occurs that infants sometimes die before, during or immediately after their birth. These, having already been commended to the Lord by the faith and prayers of the parents or other Christians, without doubt Christ will accept, according to his words: “Suffer the little children to come unto me.” But as to the other two points, namely, those who do not believe, whether God grant they be baptized or not, judgment of condemnation is pronounced over them. Ed. 1546). Concerning this it is not necessary to speak further. 65 But the troublesome Anabaptist sects speak contemptuously of holy baptism, claiming that no one should be baptized who does not first believe. Their intent is to abolish infant baptism. But since enough has been written against this error of the Anabaptists in former postils and elsewhere. we will not now dwell on this matter. It is enough to know that Christ and the apostles make a distinction between these two points, namely, teaching and baptizing. Baptism is administered but once. We would need many to perform the ceremony if baptism had to be administered as often as we preach and teach. The teaching and preaching are of the most important and must be done constantly. 66 It is not stated here whether baptism should be administered before or after the teaching, but may God grant that the office of preaching should be exercised above everything else; then baptisms will follow. It is evident that he who receives baptism once, does not need this sign again. But the teaching of the Word, by which faith is kindled, strengthened and preserved, we need continually. For this reason, we observe, the office of baptizing was committed to people of much humbler station than was the office of preaching. Christ, himself, baptized no one, as we read in John 4:2, but commanded his disciples to do so. St. Paul says that he was sent, not to baptize, but to preach the Gospel, 1 Cor 1:17, and that he himself baptized but few people, though he preached the Gospel among all the heathen. 67 The sum and substance of the lesson, therefore, is, for us to give heed to the Word and teaching, and not to judge whether one truly believes or not. Where the Word is, there we shall also administer baptism, be the people young or old. For we are not commanded to accomplish the impossibility of looking into a man's heart to judge whether he believes or not. This must be left to Christ alone. Neither is it commanded us, in our office of preaching, to seek to know how each one may believe, or who accepts the Word and who does not. It will not do for you to say that you would preach only to those whom you could first know to be ready to believe and accept the Word. In that case you would never dare to preach at all. The same holds in baptism. You must not wait until you are sure as to who believes and who does not, but give heed to this: Wherever the Word is preached and heard, and baptism is desired, there you are commanded to administer baptism, both to young and old. Where the Word, the all-important thing, is rightly preached, the other will naturally follow. And, again, where the teaching of the Word is in error, all else is in vain; because there is neither faith nor Christ. It is the Word that brings us everything, the sacraments with their power, peace of conscience and even Christ himself; for it is his power and strength, or, as David calls it: “The rod of his strength out of Zion,” Ps 110:2; or, as St. Paul says, “The power of God unto salvation to everyone that believeth,” Rom 1:16. 68 Preaching is, then, the chief work that Christ and all the apostles performed and commanded us to do. Christ gives the commission: V.15. “Go ye into all the world and preach the Gospel to the whole creation” etc. The other work, being inferior in importance, can, indeed, be performed by those who are not charged with the greater responsibility of preaching. It will be recalled that both Christ and the apostles sent many to lay hands on the sick. We may safely assume that, in the instance when, by the preaching of the apostles on Pentecost and afterwards, the number of believers who received the Word and were baptized increased to five thousand, not all of this multitude were baptized by the apostles alone. The apostles had to attend to their office of preaching, as commanded. Baptisms were accomplished by the assistance of others who accompanied the apostles. St. Paul, having already been called to the apostleship, was baptized by the disciple Ananias. Acts 9:18. 69 Therefore, it depends not on the person, whoever it may be, that administers baptism or that receives it; who it is that preaches the Word or hears it. They may be saints or sinners, believers or unbelievers; if only the Word is preached and taught in its purity, then the ministry is also right, no matter who the minister may be. The office of preaching being first observed, then Christ speaks to you and me who hear the Word and desire to be Christians, admonishing us with this passage: V.16. “He that believeth and is baptized shall be saved.” 70 The Christians filling this office and possessing the talent that must bear interest, are commanded to preach wherever possible, and, together with the preaching, administer also baptism. But as to who may believe or disbelieve, this you must commit to Christ himself, for it is not in the preacher's power to save or condemn, but in the power of Christ alone. He is Lord over life and death, and may, therefore, grant it or withhold it from whomsoever he will. 71 However, Christ is not silent upon the point, to whom will he grant salvation. He says: V.46. “He that believeth and is baptized shall be saved.” And again: “He that disbelieveth shall be condemned.” Naught else can help or hinder; no difference of person or station avails; one being is as dear to him as another. Only that one believes and desires baptism, will avail to save. All who are disciples or hearers of this message must so learn. 72 Preachers and teachers must see to it that they preach and teach faithfully, and, as St. Paul says, shrink not from declaring the whole counsel of God, Acts 20:27, that the hearers may know what God demands and has decreed concerning them. All the world has always desired, searched and sought to know this, but no one ever attained such knowledge, till it was revealed from heaven through Christ. It is embodied in this message. We should no longer seek nor expect any other revelation. Here it may be clearly perceived that the Gospel itself is witness that the Word of preaching and the sacraments are the means by which you may know God's decree concerning yourself. If you believe the message, you shall be saved. But if you do not believe, then it is also decreed that you shall come under the judgment of condemnation, no matter how earnestly you may have sought, by your works and deeds, to obtain salvation. Though you had accomplished all the works and wonders of angels and men, it would be unavailing. The whole world is hereby divided into two classes, entirely separated from each other, the one for heaven and the other for hell. On the last day no other judgment shall be pronounced than that in accordance with this message, namely, the reward of belief or disbelief. 73 Therefore, we ought to thank God that we belong to those who shall be saved. For we are among those called God's creatures, to whom he commands this message to be preached. And we are, also, thanks to God, baptized into Christ, and have preached and confessed him before the world as the Lord that is sitting at the right hand of God the Father, and is ruling over all the world. Our preaching, faith and confession is, indeed, pure and true; God grant that our lives be according to our faith and confession. All this is said concerning the preaching of the Gospel, which Gospel Christ commanded to be proclaimed in the whole world after his ascension into heaven. Now follows the last part, namely: V.17. “And these signs shall accompany them that believe.” 74 Here the sectarians have brooded over the question of signs, vainly asking why they do not accompany our preaching and whether they no longer can be expected. It is enough to know, that these signs followed as a testimony to, and public confirmation of, this Gospel message. They were especially necessary in the beginning, to further the spread of the Gospel. But with the preaching of the Word in all lands and tongues accomplished, their prevalence became less frequent, and their testimony less necessary. 75 Yet it is true that the same power and efficacy of Christ remains in Christendom. If it were necessary, such signs could even now be performed. It often took place, and still does, that devils were cast out in Christ's name; likewise the sick are healed by prayer in his name, and many receive help in great distress of both body and soul. The Gospel is now being preached in new tongues, where it was unknown before. Signs are given to all Christendom, as Christ says--to those who believe. True, we do not always observe this gift in every Christian believer, and even the apostles did not do these wonders with equal power. 76 These signs are inferior and very insignificant in comparison with the really great wonders that Christ unceasingly works in the world through his divine omnipotence. He makes frequent allusions to them. These are truly great wonders: That Christendom is defended and preserved on earth; that God's Word and faith, or even a single Christian believer, remains on earth in spite of the devil and his angels; that he protects us against so many tyrants and sects, so many false and unthankful people among the Christians, yea, even against our own flesh and blood--all of them raging against Christ's kingdom. Yet the devil, with all his power and the help of all his servants, will never be able--though he has attempted to do so in his great wrath and still attempts it through the pope, the Turk and all his hosts--to remove the baptismal font from the church, the Gospel from the pulpit, to extirpate Christ's name or destroy from out his kingdom in the world the little flock that clings to him. This great wonder, the power of Christ, is prophesied of and to it praise is given, in Ps 110:2: “Rule thou in the midst of thine enemies,” who are indeed so wroth and bitter that, if they could, in one moment, they would pervert and overthrow all that lives and moves in Christendom. And yet, one single Christian believer, by his preaching and prayer, can be the means of salvation to uncounted multitudes. In spite of Satan's hatred and desire to hinder, many people hear the Gospel, receive baptism and become teachers of the faith; and through the influence of the Gospel, the sacredness of home and country are preserved. 77 This good work may well be called by believing Christians, casting out devils, taking up serpents and speaking with new tongues. Those visible wonders were only signs to the ignorant unbelievers, as Paul says in 1 Cor 14:22, and for the purpose of bringing them to Christ. But why should we, who know this and believe the Gospel, need such signs? And if they were necessary, we can easily believe they were done, We see that through Christ greater wonders are done among us; the power of Satan and the terrors of sin and death are overcome in our hearts, and many Christians, both young and old, cheerfully die in Christ and by their faith tread Satan under foot. The marvelous power of Christ's kingdom is constantly the theme of St. Paul and the other apostles, and Christ himself lauds it above all other signs and wonders in Lk 10:19-20, saying: “Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy; and nothing shall in any wise hurt you,” etc. “Nevertheless in this rejoice not, that the spirits are subject unto you, but rejoice that your names are written in heaven” etc. 78 Thus, even in our day, are great signs and wonders upon wonders. Here is an example: In a great city a little flock of Christians is kept in the knowledge of God and in true faith, notwithstanding that more than a hundred thousand devils are turned loose upon them and the world is filled with sects, with scoundrels and tyrants. In spite of the opposition of all these, the Gospel, baptism, Lord's Supper and confession of Christ are still preserved. We can see that, for the heathen, outward, tangible signs were necessary. Christians, however, behold spiritual signs, in comparison with which the former ones are but earthly. We need, therefore, not wonder that they are no longer in evidence now that the Gospel reigns throughout the world and among those who aforetime could not comprehend God until he had brought them into the fold by visible signs, as little children are persuaded with apples and pears. 79 Moreover, we should marvel at and extol the great and glorious miracles that Christ is daily accomplishing in his Christendom, wherein Christians conquer the power of the devil and snatch so many souls from the jaws of death and hell. Against their work the devil daily battles in the world and fumes in his awful wrath and rancor. Yet he must flee from the Christian. What though he be cast out of one poor heart, in which he has raged? The whole world still remains helpless in his power unless it is brought to the knowledge of Christ. But wherever a Christian, in spite of the terrors of sin, death and hell, with cheerful heart dies in Christ, there Satan has been truly cast out from his dwelling-place, and deprived of his power and kingdom. 80 The wicked world shall not see nor heed such signs and wonders, but with open eyes and hardened hearts shall pass by and blaspheme them, just as it always despises God's works, blaspheming even the public and indisputable miracles of Christ and the apostles. The world would but the more despise such signs, were they done by us. God must withhold them, since the Gospel is now revealed everywhere, giving the world only those other signs, by which it is offended and therefore is overthrown and destroyed by the power of God. The Jews so fared when they despised the signs by which Christ manifested his proffered help and blessings. They looked for and demanded other signs. Then he refrained and would give them no other sign than the sign of Jonah, lying, after his crucifixion, for three days in the grave in weakness and death. Afterward he came forth from death and the grave, demonstrating his power by his resurrection and ascension. Now he mightily rules over all the world, and will overthrow and destroy it, together with all its power and glory.