unto him Doct. 1. The Lord knoweth the intentions of his honest servants and sets a price on their good deeds therby therfore saith he She did it for my buriall 2. Our Lord knew that the gospell should be preached through the world c what was to be preached also for Where this gospel shal be preached saith be this shall be told c. 3. True faith seeth afar off for this woman seeth life in death believeth the Lord Jesus to be the true Saviour worthy of all honour in his death as well as in his life believeth that he should not see corruption believeth that his death should be a sweet smelling sacrifice to God and the savour of life unto his people for She did it saith Christ for my buriall 4. The memorial of the just shall not go to the grave with them but their good deeds shal be had in everlasting remembrance In this woman we have assurance of it for This shall be preached for a memorial of her saith he 5. Whosoever do any thing for Christ shall never have cause to rew Christ accounts more of it then it is all worthy for She hath wrought a good work on me saith Christ before and now This shall be told of her for a memoriall Ver. 14. Then one of the twelve called Iudas Iscariot went unto the chief Priests 15. And said unto them What will you give me and I wil deliver him unto you and they covenanted with him for thirty pieces of silver 16. And from that time he sought opportunity to betray him Iudas minding to have gain some way seeketh opportunity first to sel then to betray Christ. Doct. 1. When a wicked man is ingaged to do an evill turne he never taketh rest till he act it as is here seen in Judas from that time he sought opportunity to betray Christ. 2. When men have an evil turne in their heart and want opportunity only they shall not want occasion long as Judas minding to sell Christ doth seek and find fit Merchants the chief Priests 3. God will suffer wicked men to follow their designes even against himselfe when he seeth it fit for his own glory as here he wil not hinder a Judas to go to the high priests 4. He that is greedy of gain will sel his Soul and Heaven and Christ for money as Judas here doth 5. He that is not Christs friend in truth will soon turn Traitour as Iudas here doth 6. Hypocrites wil be found in best societies for here a Traitour is one of the twelve 7. The wicked shall bear their own blame and the society shall be free as here Judas is named alone 8. Secret enemies and open will easily agree together and own one another as here Judas and the high Priests make a short bargain 9. He thaâ—â—ellâ—th Christ knoweth not his worth for Whâ— wilâ— you giâ—e me saith the seller 10. He that will sin and sell Christ will do it upon a naughty condition ere he want all Thirty pieces of silver or what may be had will make the bargain â—all Ver. 17. Now the first day of the Feast of unleavened bread the disciples came to Iesus saying unto him Where wilt thou that we prepare for thee to eat the passeover The doctrine of the covenant of grace being delivered by our Lord and confirmed abundantly by miracles the institution of the Sacrament of the Lords Supper followeth for sealing up of this covenant unto the believer and to this intent mention is made of Christs last eating of the Sacrament of the Passover unto which was subjoyned the institution celebration of the Sacramental Supper for the clearing of some circumstances whereof and of the duty of preparation for right receiving of it that which is here spoken of the Passeover doth give light Doct. 1. It is commendable to remember Gods Ordinances in due time and to prepare for them as here The first day of the Feast the Disciples came and make ready for it 2. Our Lord made himself so poor that he had not a house of his own albeit he was Owner of all the earth as Where wilt thou that we prepare doth import 3. Our Lord subjected himself unto the Law and did keep exactly both the Moral and ceremoniall Law that he might deliver us from the yoke of the one and from the cursefor breaking of the other He kept the Passover 4. The terms of Sacramental speech were wel understood by Christs disciples as to put the thing signified for the sign namely by this phrase To cat the Passeover they mean to â—at the Lamb the Sacramental memorial of the Angels passing over of the houses of the Israelites in Egypt Ver. 18. And be said Go into the city to such a man and say unto him The Master saith My time is at hand I will keep the Passoever at thy house with my Disciples 19. And the Disciples did as Iesus had appointed them and they made ready the Passeover Christ directeth them to a friends house a worthy man for so holy a service Doct. 1. The Lord wil not want friends whersoever he is here in Jerusalem he hath friends as he had also in Bethany Go into the city to such a man saith he 1. He hath such commandement of the spirits of men as he can bow their will to do what service he pleaseth for he is sure to make such a man obey 3. Christ hath taken on him to be our Teacher and to him only the dignity of Master is due therefore he calleth himself the Master 4. It is of his own free choise that our Lord doth imploy any man more thâ—n another for Go to such a man and say importeth this 5. The more near our time to depart this life doth draw the more carefull should we be to have all things done by us which should beâ— done therefore saith he My time is at hand I will keep the Passeover 6. It is the part of true Disciples to follow Christs direction in all things and being clear in the command to go about the obedience of it for The Disciples did as Iesus appointed Ver. 20. Now when the even was come he sate down with the twelve For clearing of the history of the Lords Supper which was instituted at the close of the Passeover we have here set down the circumstances of eating of the Passeover as time place and persons whereby we have ground to conceive that Iudas was present at the Sacrament of the Passeover he being one of the twelve for first seeing there is no question made that as Iudas was imployed in the Apostleship with the rest so he was admitted also with the rest unto the fellowship of all Worship and Divine Ordinances and was present at so many former feasts of the Passeover as Christ did keep with his Disciples there can be no inconvenience to suppose him present at the Passeover at this time also Secondly seeing whatsoever is said by Historiographers concerning a
the Inward baptism of the spirit I have need saith John to be baptized of thee 4. When Christs excellency and his low dismission of himselfe are compared it is a wonderfull thing to the beholder therefore saieth John by way of wondring Comest thou to me Vers. 15. And Iesus answering said unto him suffer it to be so now for thus it becometh us to fulfill all righteousness Then he suffered him Christ will have John to consider the time of his Lords humiliation and what belonged to them both in regard of their office Doct. 1. Some things were necessary to be done by Christ in the time of his humiliation which otherwise was unbeseeming the dignity of his person Therefore saith Christ suffer it be so now 2. It is a thing both right and comely for each man to do what his calling requireth for It becometh us to fulfill all righteousness saith Christ. 3. When the Lord maketh his will clear unto us we should renounce our wil and follow his whatsoever blind zeal or carnal humility shall speak to the contrary for when John was informed of Christs mind then he suffered him Verse 16. And Iesus when he was baptized went up straightway out of the water and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him As Baptism was the figure of death unto Christ so his speedy coming upon dry land did fitly foreshadow that he could not be holden long of death Therefore it is marked That straight way he went up out of the water Now after his Baptism three wonders do appear The first a vision of the opening of the Heavens towards Christ and to him to shew that as he came down from Heaven so he should return unto it and that Heaven closed against us is made open through him unto these for whom he presented himself upon Baptism The next wonder is The Spirit of God descended like a dove and lighted unto him by this visible sign of his presence shewing that Christ is that meek and gentle One that innocent and harmlesse One that most loving and lovely dove in whom the Holy Spirit hath his constant residence in and through whom alone we are to receive of the gifts of the Spirit and out of his fulness grace for grace of this wonder it is said that he meaning John Baptist saw this to wit in a more speciall manner then the rest of the multitude for this was the sign promised unto John Iohn 1 31 32 33. whereby he should be certified of the person of the true Messiah Ver. 17. And lo a voyce from heaven saying This is my beloved Son in whom I am well pleased Now followeth the third wonder unto the observation wherof we are stirred up by a new Lo or Behold for we are dull to conceive heavenly things 2. Beause we cannot conceive what the Lord doth except he declare his mind by his word A voyce speaketh from Heaven 3. Of this man now baptized and demonstrated by the glory of the opened Heaven shining on him and by the residence of the holy Ghost upon him in the similitude of a dove the Father saith This is my Son to wit my Son properly so called my native and only begotten Son by eternall Generation This is he who from all eternity was with God the Father and was God John 1. 1. and who Heb. 1 2 3. is called The brightness of the Fathers glory and the expresse image of his person 4. The Father testifieth of this person that he is his beloved Son beloved in a singular way as his Native Son Beloved for himselfe and for his proper worth being God and Man in one person 5. God loveth Christ and is well pleased with him as he standeth in our room for as he stood now in his office of the Mediator and surety for us offering himself for us unto death in Baptism the Father was well pleased and satisfied with him as with a perfect ransome for our redemption beside or above which he craved no more but rested so fully contented with the Son and with all these in whose name he did offer himself that he made open proclamation of it from Heaven saying This is my beloved Son in whom I am well pleased The demonstrative particle in the originall twice repeated importeth as much as he is that Son that beloved One by way of Excellency to wit that Son spoken of in Paradise shadowed forth in the sacrifices and other figures of the Law prophesied of by the Prophets and declared by them to be Iehovah our righteousness and waited for by all the Faithfull before his coming as the consolation of Israel namely the consolation of such as were baptized by John for salvation in him and thus we have the glorious mystery of the Trinity most clearly revealed for the eternall Father the first Person by a voyce from heaven speaketh of his eternall Son now incarnate the second Person and the Spirit of God the third Person proceeding from the Father and the Son descendeth in the similitude of a Dove all three thus distinguished remaining One infinite and undivided God blessed for ever Amen By this also we have the covenant of Redemption laid open to us for The Son incarnate offereth here himself Redeemer and suerty for the Elect to be baptized unto death The Father accepteth the offer and declareth himself well pleased in him and so it resteth that wee being unable to pay our debts by our selves or to do any thing of ourselves which may please God or profit our souls betake our selves unto Christ who is surety for all those who come unto him CHAP. IIII. Our Lord prepares himself for his publick Ministry by a conflict with Satan to vers 12. Then returning unto Galilee he taketh up his dwelling at Capernaum and preacheth the Gospel vers 17. calleth four Apostles vers 23. and manifesteth his power in the miraculous manner of relieving all sort of miserable persons Vers. 1. THen was Iesus led up of the spirit into the wildernesse to be tempted of the divel AFter that our Lord is baptized and publickly installed in his office he is moved by the spirit to enter the lifts with Satan and his temptations Doct 1. The experience of temptations is a fit preparation for a profitable discharge of the holy Ministry for this exercise was a sitting of Christ unto his office 2. All men are subject to temptations and no man needeth to be discouraged for them for even Christ our Lord was tempted and that to the end he might conquer Satan who had overcome us and might give us also the victory over him and comfort in all our temptations while wee behold the power of holinesse in him who neither had sin in him nor could be drawn by temptation unto sin 3. Whatsoever exercise we go about especially where hazard and danger appeareth we should be sure to have warrant for our ingaging
must glorifie God in their martyrdome yet there shall be other Ministers one after another till the second coming of Christ preaching the Gospel from place to place in despite of all the persecuters in the world for of this our Lord giveth assurance saying Verily I say unto you Ye shal not have gone over the cities of Israel till the Son of Man be come Ver. 24. The Disciple is not above his Master nor the servant above his Lord. 25. It is enough for the Disciple that he be as his Master and the servant as his Lord if they have called the master of the house Beelzebub how much more shall they call them of his houshold The seventh reason It may content you that you shall not be worse used then I your Lord and Master am and shal be used Therefore Fear not Doct. 1. There are very neer and sweet bands between Christ and us for he is our School-master and we his Disciples he is our Lord and we are his servants he is the Good man of the house his church and we his Domesticks and houshhold men so importeth his words saying The Disciple is not above his Master c 2. Christ is a pattern of sufferings from the cradle to the crosse from his birth to his buriall for here he setteth forth his own suffering to encourage us to suffer by like example 3. To seek or look after freedom from persecution is to seek that we who are Christs Disciples should be better dealt with then our Master was which is unreasonable for The Disciple is not above his Master nor the servant above his Lord. 4. Conformity with Christ in suffering may sufficiently comfort any man who suffereth for Christ for It is enough for the disciple that he be as his Master 5. The comparison of Christs excellency and our base condition should make us willing to undergo any sort of humiliation therfore saith he It is enough that the servant be as his Lord. 6. Beelzebub was the idoll of Ekron and one of the chiefest divels names There is no blasphemy so great against Christ but Satan will find mouths to vent it for it is written They called the Master of the house Beelzebub 7. No wonder that Christs servants be called divels when Christ was called a divel so reasoneth Christ saying How much more shall they call them of the houshold Beelzebub Vers. 26. Fear them not therefore for there is nothing covered that shall not be revealed and hid that shall not be known The eight reason The truth of my doctrine and your innocency must both be brought to light upon all hazards Therefore Fear not but avow my Gospel boldly Doct. 1. Christs servants are in danger to minish their testimony concerning Christs truth for fear of men Therefore are they warned not to fear them 2. Albeit the holinesse and innocency of Christs servants be overclouded and born down for a time by scandalous speeches of persecuters and they esteemed no better then Beelzebub yet shall it be brought forth to light in Gods time for our Lord hath said That there is nothing covered that shal not be revealed nor secret which shall not be known Thus may this generall sentence serve the purpose in this place 3. Because at last the light of the Gospel shall break forth and overcome all obstacles Therefore Ministers should boldly preach Christs truth and thus also doth this generall sentence serve Christs intent as the next verse maketh it plain Vers. 27. What I tell you in darknesse that speak ye in light and what ye hear in the eare that preach ye upon the house tops Christ commandeth his Apostles to publish as openly as they could whatsoever he should reveale unto them in any manner of way putting the house top for the most patent places where a man might be best seen and heard for the houses of Judea were covered platform Doct. 1. The matter of Preachers sermons should be nothing but truth revealed by Christ therfore saith he What I tell you that speak 2. Christ doth not reveal any thing to his servants whether ordinarily by ordinary meanes as by reading or meditation or extraordinarily by his Spirit but it is able to abide the light and the tryall of all who shall hear of it and is worthy to be avowed openly for he saith What I tell you in darknesse that speak you in light and what you hear in the care that preach on the house tops Ver. 28. And fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell The ninth reason You must fear me who am able to kill both soul and body therefore Fear not man who cannot harme you so much Doct. 1. Plain and faithfull preaching of Christs truth may readily be met with persecution and hazard of life and a man must be master of death and delivered of the fear not only of smaller losses but even of the losse of life also if he would preach all Christs truth as he should Therefore saith Christ Fear not them which kill the body 2. All that men can do against a faithfull witnesse of Christs truth is to take the life of the body they cannot reach to the soul to destroy it or to take away from it righteousnesse or peace or joy in the holy Ghost for They are not able to kill the soul saith he 3. The true remedy of all base fear of the creature and of death is the true fear of God Therefore saith he Fear him rather which is able to destroy soul and body in hell 4. If a man suppresse the testimony which he should give to Christ for fear of being killed by men he falleth in the danger of being cast in hell and losing soule and body This is imported in the saying Fear him which is able to destroy soul and body in hell Vers. 29. Are not two Sparrows sold for a farthing And one of them shall not fall on the ground without your Father 30. But the very hairs of your head are all numbred 31. Fear ye not therefore ye are of more value then many Sparrows The tenth reason Gods providence which reacheth unto Sparrowes and to the haires of your head to preserve the least of them may incourage you sufficiently against fear of men therfore Fear not to preach my truth Doct. 1. Gods providence is very particular toward all the creatures so that the least of them is not taken or slaine without Gods dispensation for One Sparrow saith he shall not fall to the ground without your Father 2. The Lords care of his servants doth reach to the preservation not only of their life but also of the smallest thing that concerneth them for The very haires of your head are numbred saith he 3. God esteemeth much more of his servants then of other creatures for his children are bought with his Sons blood Therefore saith he
deeds for this is the intent of the similitude 2. As a man carryeth himself for Christ or against him so is he good or evil and though he were as blameless otherwise as these Pharisees yet he is a wicked man if he be against Christ for The tree is known by his fruit Ver. 34. O generation of vipers how can ye being evil speak good things For out of the abundance of the heart the mouth speaketh A second reason because the whole â—ect of the Pharisees were a wicked Pack seeming to be friends to the Law but adversaries to Christ the true intent thereof adversaries to the grace of God and to righteousnesse by faith and so not only by nature but also by succession to their Predecessours in holding their poisonable doctrine they were a generation of vipers the worst sort of adders who being evill could not speak good and having their heart full of poison could not but speak as their heart dyted unto them Hence learn 1. It is impossible for unrenewed men to speak good far more impossible to do good for How can you that are evil speak good saith he 2. Men who glory in their forebears as these men did in Abraham Isaac and Jacob and do not follow their footsteps are in Gods account to be fathered on Satan and are the viperous brood of his children Therefore justly doth our Lord call these men Generation of vipers A third reason Because the overflowing of their hearts in blasphemous words did prove them to be wicked blasphemers Doct. 1. The heart is the fountain of a mans words and works as it is set so is the current of a mans words and works good or evil for Out of the abundance of the heart the mouth speaketh 2. Whensoever evill doth break forth in a mans words for that time at least evil aboundeth in the heart for Out of the abundance of the heart the mouth speaketh Ver. 35. A good man out of the treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things A fourth reason proving them to be wicked is because they did delight to lay up wickedness in their heart and to bring forth ill out of their heart Doct. Whether a man be renewed and a good man or unrenewed and an evil man it may be known by the stuffe which delibrately he layeth up in his heart and deliberately brings forth out of his heart for If it be a good treasure he is a good man if it be an evil treasure he is an evill man for here such as the man is such is his treasure for A good man out of the good treasure and an evil man of the evil treasure of his heart bringeth forth c. Ver. 36. But I say unto you That every idle word that men shal speak they shal give account thereof in the day of judgement Thus Christ hath removed the pretext and conceit of the Pharisees holiness now he removeth the conceit of the smalnesse of their sin in respect it was a matter of words for two reasons The first is Idle words should be punished much more blasphemous words Hence learn 1. How little soever men do esteem of words yet in Gods ballance they weigh not light for not only wicked words but also idle words such as serve for no good purpose or for no lawfull end shall come in reckoning as so many sins Therefore saith he Every idle word they shall give account therof 2. There shall be a day of judgment wherein all sins even words shall come to be judged for here a day of judgment is set and this judgment shall passe upon particulars even upon words whereof men have not before given account and received pardon Ver. 37. For by thy words thou shalt be justified and by thy words thou shalt be condemned Another reason shewing that words will be respected by God whatsoever men think of them because the course of a mans words being naughty shall be sufficient to be a ditty to prove a man unrighteous and being well seasoned shall be a sufficient evidence to prove a man righteous therfore words are not to be slighted Hence learn That as a well governed tongue and the course of wisely ordered speeches is and shall be in Gods judgement a sufficient evidence of a man renewed and justified so also a loose tongue is and shal be an evidence of the contrary Ver. 38. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee Another dispute about signes which the Pharisees craved of Christ wherein learn 1. That Christ was exercised with divers sorts of temptations by his adversaries some openly blaspheming some subtilly insinuating as if they would deal reasonably with him Master say these men we would see a sight as if they never had seen any of his miracles before or as if upon the doing of some miracle they minded to believe in him 2. Christs miracles were sufficient to cleare that he was the Messiah for even his enemies can crave no more but to have a sign for say they We would see a sign from thee 3. Obstinat unbeleevers wil not be satisfied with any of Gods words or works but stil wil crave new ones as these men after numbers of signes crave yet a sign 4. Mis-beleevers are also limitators of the Holy One of Israel nothing will satisfie these men but a sign at their direction We desire to see a sign say they Ver. 39. But he answered and said to them an evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Ionas 40 For as Ionas was three days and three nights in the Whales belly so shall the son of man be three dayes and three nights in the heart of the earth Our Lord refuseth to give them any signe save this That after they had killed him he should rise from the dead as Jonas came out of the Whales belly and so they would not prevaile over him for all their malice In this answer learn 1. That a people that doth not embrace the Lord as he is pleased to offer himselfe is a people alienate from God and is a follower of another God of their own devising for therefore he calleth them Adulterous generation 2. As when Jonas his doctrine was rejected by the Jewes God made him be accepted in Niniveh So shall it be with such as will not receive Christ offering himselfe unto them he shall find others to take the offer If the Jews refuse the Gentiles shal receive him this is one way of having the signe of Ionas 3. Again the enemies of Christ who will not cease to peâ—secute him shall know by Christs victory over them that he is the Messiah for as Jonas was proved to be the Lords Peophet by his miraculous delivery from death so shall Christ be found to be the true
Lord did suffer much contradiction and temptation by wicked Sectaries here divers mo at one time come against him 2. Satans children how opposite soever one to another can agree to oppose Christ for the Pharisees and Sadduces here do joyne against Christ though they were otherwise adversaries one to another The Pharisees maintaining the resurrection of the body the immortality of the soul the Sadduces denying both 3. Such as would make shew that they would believe if such and such signes or not promised conditions were granted unto them are both lying hypocrites and tempters of God also in prescribing new means of believing when God hath given sufficient already Therfore it is said They came tempting him in desiring a signe Ver. 2. He answered and said unto them When it is evening ye say It will he fair weather for the skie is red 3. And in the morning It will be foul weather to day for the skie is red and lowring O ye hypocrites ye can discern the face of the skie but can ye not discern the signes of the times 4. A wicked and adulterous generation seeketh after a signe and there shal no signe be given them but the signe of the prophet Ionas And be left them and departed Because Christs doctrine and miracles did prove that the Messiah was come and the time of the Kingdome of grace Therefore he reproveth them for not discerning the times Doct. 1. The Lord hath made the offer of the means of grace a signe of the time of grace as well as he hath made signes in the sky of foul or fair weather approaching therfore are they worthy to be blamed who do not observe the time for Can yâ— not discern the signes of the times saith Christ. 2. Hypocrites and men in nature are able to discern of naturall things but not of spirituall Thus Christ taxeth the Pharisees saying Ye can discern the signes of the sky but not the time of grace 3. Such as set not their heart on God revealed in Christ are not of the true church nor Spouse of Christ but are adulterers Therefore Christ calleth these Pharisees and Sadduces Adulterous generation 4. Christs enemies shall get no satisfaction in signes such as they prescribe to help them to discerne Christ by in his Doctrine and Operations shall be suffered to go on in opposition till they have vented their malice to the full and then shall they know by Christs victory over them and over death it self and over all his enemies that Christ is indeed the true Messiah for saith Christ No signe shall be given them but the signe of the prophet Ionas who after three daies arose as it were out of the grave 5. Hypocrites and such as tempt God shall be left unto themselves as here Christ left them and departed Ver. 5. And when his disciples were come to the other side they had forgotten to take bread This forgetting to take bread is told us partly That we may know how our Lords train was maintained to wit As souldiers they carried their bread with them and to shew us that our Lord had a care that his followers should not be burdensom to any But in speciall it is spoken of to clear the occasion of the disciples mistaking of the speech of Christ herafter set down in his warning of his disciples to beware of corrupt doctrine under comparison of leaven Ver. 6. Then Iesus said unto them Take heed and beware of the leaven of the Pharisees and of the Sadduces Under the similitude of leaven Christ bids his disciples beware to be infected by the corrupt doctrine of these sectaries Doct. 1. False doctrine is like leaven for it infects the lump secretly and totally therfore Beware of leaven saith he 2. The doctrine of justification by works professed by the Pharisees and the doctrine of the Sadduces denying the resurrection of the body and the immortality of the soul are both poisonable leaven therfore Beware of the leaven of the Pharisees and Sadduces saith he putting both the sects in a like condition of infection Ver. 7. And they reasoned among themselves saying It is because we have taken no bread The disciples imagine that Christ was speaking of bodily leaven Doct. Readily are our Lords words mistaken even by disciples and upon a mistake wrong conclusions are drawn and so the intent of Christs words are lost for Because we have no bread is this admonition given say the disciples Ver. 8. Which when Iesus perceived he said unto them O ye of little faith why reason ye among your selves because ye have brought no bread 9. Do ye not yet understand neither remember the five loaves of the five thousand and how many basket ye took up 10. Neither the seven loaves of the four thousand and how many baskets ye took up 11. How is it that you do not understand that I spake it not to you concerning bread that you should beware of the leaven of the Pharisees and of the Sadduces 12. Then understood they how that he had them not beware of the leaven of bread but of the doctrine of the Pharisees and of the Sadduces Christ is offended that they should be so carefull of bread and imagine that himself was anxious about bread also seeing they had experience lately of his power to provide bread at his pleasure Doct. 1. Our Lord will not change his speech for our mis-taking but rather reprove our dulnesse and then help to a right understanding as here he doth saying Why do ye reason thus 2. Christ will make it a matter of reproof if he see his disciples anxious about any thing in this world as here for this Because they had brought no bread 3. Not to profit in faith is the matter of greatest controversie between Christ and his followers as here O ye of little faith 4. The right use of Christs works in speciall of his miraculous feeding many with a little food is to assure us of Christs power to provide bread for his servants and that they need not to be anxious about that matter Therefore saith he Remember the miracle of the loaves 5. The Lords reproof is a mean of rectifying our understanding for after the reproof then they understood that he meaned by leaven The corrupt doctrine of the Pharisees Vers. 13. When Iesus came into the coasts of Cesarea Philippi he asked his disciples saying Whom do men say that I the Son of man am 14. And they said Some say that thou art Iohn the Baptist some Elias and others Ieremias or one of the prophets 15. He saith unto them But whom say ye that I am Christ is about to clear and confirme his disciples in the knowledge of himself and maketh way for this by questions Hence learn 1. That it is expedient for Pastors to examine the knowledge of their flock as Christ here asked his disciples 2. It is no new thing to see diversity of judgement concerning Christ and the matters
of his Kingdom for there were in Christs dayes divers opinions of men about him even among them who were not his opposite enemies for Some said he was Iohn Baptist c. 3. Of such as have most means of the knowledg of Christ most is to be expected and if Christs Disciples have a right estimation of him the less matter what others have but chiefly it is necessary that such as are to preach Christ know him rightly Therefore saith Christ But whom say ye that I am Ver. 16. And Simon Peter answered and said Thou art Christ the Son of the living God From Peters answer Learn 1. That the Apostles knew Christ to be very God and very man in one person for Peter saith Thou art that Christ i. e. The promised Christ. 2. The vail of his humane nature and infirmities did not keep the eye of their faith from seâ—ing him to be one in substance with he living God for Thou art Christ the son of the living God say they Vers. 17. And Iesus answered and said unto him Blessed art thou Simon Bar-jona for flesh and blood hath not revealed it unto thée but my Father which is in heaven 18. And I say unto thee that thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it Christ commendeth this confession of Peter as a saving truth revealed from Heaven whereupon in despite of Satan he would settle his church and rule the same by the Ministry of his servants and would ratifie in heaven their service done upon earth Doct. 1. It is very acceptable and pleasant unto Christ that his disciples do profit in knowledge and grace Therfore saith he Blessed art thou 2. None get saving knowledge of Christs person and offices but by special revelation from God for Flesh and blood hath not revealed it saith he 3. Such as know Christ rightly are truly blessed for this cause he saith Blessed art thou 4. Such as bear testimony unto Christ he will bear testimony for them and will give them a new name as here he pronounceth Peter A lively stone builded on a sure rock and that by way of confirmation of the name which he had given unto him at his first calling saying Thou art Peter or a stone 5. The truth that Jesus Christ is the promised Messiah very God and very man in one person the anointed Saviour of the world is The main ground-stone wherupon the faith of all believers is founded as upon a rock for Upon this rock I will build saith he 6. All the power and policy of the divel and his instruments shall not be able to overturn this truth nor the Lords building of his church upon it nor the work of Gods grace in any member of the church which is builded on this truth for so he promiseth in a speech borrowed from the manner of these times when the Judges sat at the Port and gave judgement And so what wisdome or power was in the towne was in the gates thereof The gates of hell shall not prevail against it saith he 7. The church properly belongeth to Christ as his own peculiar neither Pope nor King nor Parliament nor any one or moe in heaven or earth may subject the Church unto themselves as it is the church for Christ hath reserved the church for himself and hath appropriate this incorporation as such unto himself alone and called the church his own proper saying I wil build my Church 8. Howsoever there be many particular churches distinguished one from another yet must they all endeavour for an unity among themselves that they may be one church with and to Christ and among themselves keeping the unity of faith in Christ and unity of subjection to all his ordinances in the bond of peace among themselves for Christ hath called them one and appointed them to be one saying I will build my Church in the singular number 9. Whatsoever externall defence comfort cherishing and assistance unto the church be required of the Magistrate for the service of Christ yet all the means of edification of the church and all the administration of the means of the internall building of the church Christ reserveth unto himself to be done by his own means and his own chosen instruments for this worke he taketh unto himselfe saying I will build my Church Ver. 19. And I wil give unto thee the keyes of the kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven In this promise made to Peter in name of the Apostles and their Successours in the Pastorall charge in whose name he did speak learn 1. Christs church visible is his Kingdom even on this earth not an earthly Kingdom but a spiritual and heavenly Kingdom wherein he as King of heaven in heavenly things doth reign therfore he calleth the church visible The Kingdom of Heaven 2. This Kingdom or church hath keys to let in and keep in subjects to cast out and hold out rebels by doctrine and Discipline and is not left without Ordinances and Order for the preservation and inlargement of it self for I will give Keyes saith he 3. The Ministriall power of their keyes is promised to the Ministers of this Kingdom that is the Apostles and their Successours in the Pastorall charge in whose name Peter did speak unto Christ and in whose name he is spoken unto by Christ for he saith I will give to thee 4. Such as have the office of administration of the keyes have their authority in that office only from Christ in whose Name the keyes are to be used for He only is the Giver of the keyes for it is said I will give thee the keyes 5. What the Lords Ministers do by vertue of their office in admitting unto the fellowship of God and his Saints or excluding from the same binding unto judgment and loosing from judgment in Christs Name according to their commission it is ratified by God in Heaven as done by his warrant for it is promised Whatsoever ye shall binde on earth or loose shall be so in Heaven Ver. 20. Then charged he his disciples that they should tell no man that he was Iesus the Christ. This mystery he commandeth them to keep to themselves till he should give further order Hence learn Christ hath his own fit times when he will reveal his own mysteries therefore be charged them that they should tel no man that he was Iesus the Christ for if they had known they would not have crucified the Lord of Glory He will not have his death hindred by the untimous proclamation of his Truth Vers. 21. From that time forth began Iesus to shew to his disciples how that he must go into Ierusalem and suffer many things of the elders and â—hief priests and Scribes and be killed and be raised again the third day The disciples being now
from the last to the first 9. And when they came that were hired about the eleventh hour they received every man a peny 10. But when she first came they supposed that they should have received more and they likewise received every man a peny 11. And when they had received it they murmured against the good man of the house 12. Saying these last have wrought but one hour and thou hast made them equall unto us which have born the burden and heat of the day 13. But he answered one of them and said Friend I do thee no wrong didst not thou agree with me for a peny 14. Take that thine is and go thy way I wil give unto this last even as unto thee 15. Is it not lawful for me to do what I wil with mine own iâ— thine eye evil because I am good 16. So the last shal be first and the first shal be last for many be called but few chosen THe scope of the parable is to shew that such as conceit of the merit of their works are of no estimation with Gâ—d who giveth eternal life of Free grace and not of merit The parable is propounded to ver 16. And applyed to the purpose or scope ver 16. To this intent as in the vineyard all these labourers who esteemed much of their own labour notwithstanding they had wrought longer then others yet were last taken notice of least esteemed of and disappointed of their expectation and rebuked as adversaries to Free grace but such as had no confidence in their own working were first rewarded and liberally dealt with So is it in the visible church which is the vineyard of the Lord such as esteem most of their own works merits sufferings shall be least esteemed of by God but such as have no confidence in their own works shal be first taken notice of and most liberally dealt with Thus the last shall be first and the first shall be last A reason whereof is given from the paucity of the Elect in comparison of the greater number of these who are externally called but not elect Herein giving us to understand that it is grace to be imployed in any service or suffering for Christ with any sincerity and it is grace to have a low estimation of our selves and of whatsoever we do or suffer for the Gospel as also to have our persons and works acceptable to God and graciously rewarded with eternal life it doth flow altogether from Gods grace free love electing such a one unto holiness blessednes and not from any good thing in the person And here let us remember that neither similitude nor parable are to be followed further then the scope and intention of the speaker true it is that many witty similitudes may be made here to represent Gods care of his church men â— duty in serving God in their callings Gods incouraging men to work by setting before them a reward Gods calling of some men in their youth some in their old days the distributing to every man the reward of his work after this life is ended and such like but these doctrines are not soundly grounded on this place wherein the scope only is to be the rule of the expositionâ— wherfore if a man once depart he may easilyfal not only in impertinent questions but also in perilous conceptions and such as are contrary to the scope for if theâ— Penny be the reward and the reward be eternall life if the penny be made Hire or due by debt and all the workers do get the Penny then by this parable all shall be saved and all shall be saved by merit of their work then all shall be equall in the gift of eternall life which they make the Penny of reward and so none shall be first or last and none shall be workers in the vineyard or visible Church but Elect only and so the parable shall be close everted and turned to be contrary to the scope expresly declared in the text Thus much may suffice for advertisement to be sober in the exposition not only of this but of al other parables that nothing be a ground to build upon save what the Lord the Speaker intendeth as his scope Ver. 17. And Iesus going up to Ierusalem took the twelve disciples apart in the way and said unto them 18. Behold we go up to Ierusalem and the Son of man shall be betrayed unto the chief Priests and unto the Scribes and they shall condemn him to death 19. And shall deliver him to the Gentiles to mock and to scourge and to crucifie him and third the day he shall rise again In Christ his forewarning the Disciples of his sufferings that in the way that he went the last time to Jerusalem Learn 1. How necessary it is that the doctrine of the crosse be often inculcated that being provided for before it may trouble us lesse when it shall come for this is it which in sundry times before Christ had told them 2. The often foretelling of our Lords passion doth serve to confirme us of the resolute willingnesse of the Redeemer to suffer for us for he knew all that he was to suffer and was never dashed 3. It is necessary that we never separate the consideration of the crosse from the issue nor Christs death from his resurrection which followed lest we be overcome and stumble at the crosse for Christ doth alwayes joyn the mentioning of both together Ver. 20. Then came to him the mother of Zebedees children with her sons worshipping him and desiring a certain thing of him 21. And he said unto her What wilt thou She saith unto him Grant that these my two sons may sit the one on thy right hand and the other on the left in thy Kingdom Concerning the requâ—st made to Christ for preferment of the two Apostles James and John Learn 1. How hard a thing it is to be rid of the love of this world and of pleasaâ—t dreames about it for still the Apostles and their friends did dream of an earthly Kingdom of Christ and of worldly honour unto his servants notwithstanding Christ did so often tell them the contrary â—and did study to prepare them for the crosse rather in this world 2. How necessary it is for all men to watch over their hearts that the love of the honour of this world creep not in upon them when occasion of a Bait doth offer for in hope of prevailing by their mothers mony these two chiefe Apostles are thus tickled and intangled with a vain and corrupt lust 3. What means and mony men will imploy to gain any earthly thing which they love the mother for her naturall bands with Christ must be set on to make suit a preface must be made in general in her speech to oblige Christ for fear of refuse if the particular should first have been propounded I desire a certain thing of thee saith she Grant that these my sons c. Ver.
tribute money And they brought unto him a peny 20. And he saith unto them Whose is this image and superscription 21. They say unto him Cesars Then saith he unto them Render therfore unto Cesar the things which are Cesars and unto God the things which are Gods By calling for the stamp of the tribute mony and finding by the Im age and superscription of the money that they had by agreement subjected themselves unto Cesar and taken him for their King and stricken coyne for his use he concludeth the question as solved and biddeth them Give unto Cesar that which is Cesars and unto God that which is Gods Hence learn 1. Where a Kingdome hath subjected themselves unto a King and become his Subjects and tributaries it is lawfull to pay tribute unto him Give unto Cesar that which is his 2. Christ is no enemy to Magistrayey nor to civill rulers but teacheth men to give therin their due for Give unto Cesar that which is Cesars saith he and therfore it is reason that magistrates be as carefull that God have what is due to him in Religion and obedience of his commands as he is carefull that their due be given to them 3. Men should so regard Kings and Rulers as they do not mistake God but respect honour and obey him above all Therfore saith he Give unto God that which is Gods Ver. 22. When they had heard these words they marvelled and left him and went their way They find themselves disappointed and with a fruitlesse admiration of Christs wisdom do depart Doct. Christs adversaries in the end will find themselves mistaken in their vain hopes which they have had to ensnare him or his and all that open the mouth against him shal be ashamed as These men marvelled and went away Ver. 23. The same day came unto him the Sadduces which say that there is no resurrection and asked him 24. Saying Master Moses said if a man dye having no children his brother shall marry his wife and raise up seed unto his brother In Christs ran counter with the Sadduces learn 1. Christ will yoke with all his adversaries and will dispute with all Sectaries and confound them new exercises new disputes new contradictions new temptations abide our Lord and his Church for after the Pharisees and Herodians are gone the Sadduces come 2. It is a speciell policy of Satan to multiply his temptations one after another so near in time as he can for The Sadduces came that day 3. Multitudes of sects and schismes is not new nor strange but the just punishment of a corrupt Church not onely Pharisees and Herodians but Sadduces also set on by turn upon our Lord. 4. No errour so monstrous but it will finde Patrons and Followers among them who do not follow Christ for the beastly errour of the mortality of the Soul and denying the Resurrection of the body findeth here Sadduces to professe it Ver. 25. Now there were with us seven brethren and the first when he had married a wife deceased and having no issue left his wife unto his brother 26. Likewise the second also and the third unto the seventh 27. And last of all the woman died also 28. Therefore in the resurrection whose wife shall she be of the seven for they all had her Because that in the resurrection the Sadduces conceived that every man is to return to his wordly estate and condition as wife children and goods and thus do see many absurdities follow as they apprehend upon their own suspicion therefore they reject this article of faith and propound their conceit as an unanswerable doubt unto Christ. Hence learn 1. The conceiving of spirituall things in a fleshly manner is the ground of mistaking the truth and setting up of errours and heresies as appeareth in these Sadduces they apprehend the doctrine of eternall life to be this That the course of this temporary life shall be renewed and made perpetuall 2. No man seemeth wiser in his own eyes then the blindest hereticks do they conceive that Christ himself cannot answer their objections against the truth and this imboldneth these Sadduces to dispute Ver. 29. Iesus answered and said unto them Ye do erre not knowing the Scriptures nor the Power of God 30. For in the resurrection they neither marry nor are given in marriage but are as the angels of God in heaven Christ confuteth them by Scripture Doct. 1. If the Scriptures be not understood and believed it cannot misse but errours will arise for nothing else but this light can prevent or remove errours for They erred not knowing the Scriptures 2. It is necessary for quieting our minds in the truth of Gods Word that we look onely to the promise of God and to his ability to performe all what he hath promised Therefore saith he Ye erre not knowing the Scriptures nor the Power of God 3. After the resurrection we shall be set free from the infirmities whereunto now we are subject and shall neither need meat nor drink nor marriage but shall be upholden immediately of God without means as Angels are and shall be imployed onely in the immediate service of God as the Angels of Heaven are Vers. 31. But as touching the Resurrection of the dead have ye not read that which was spoken unto you by God saying 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Having reproved their errour he confirmeth the true Doctrine by Scripture Hence learn 1. That no sufficient silencing of errour can be till the contrary truth be made clear by Scripture Therefore saith he Have ye not read 2. Whatsoever is said in the Scripture should be taken as spoken unto us and that by God for Have ye not read that which is spoken unto you by God saith he 3. Whatsoever the Scripture doth import by good consequence is to be accounted for Godâ— speech and that which in reading should be so understood as if it were expressed as here Christ reckoneth Concerning the Resurrection have ye not read saith he for the Scripture doth not stand in letters or syllables but in the sense of words and in the truely inferred consequences from thence 4. Whosoever are within the Covenant of Grace whose God the Lord is by Covenant they are sure to live in Heaven with God after this life and to have their bodies raised at last unto immortall life because God is the Saviour and Redeemer not of the soul of his Elect only but also of the body therefore there must be a resurrection of the body for God is not the God of the dead but of the living that is His Covenant to be a mans God will not suffer the man to perish in soul or body but though temporall death overtake the body yet the soul must live and not die but be for ever in a blessed condition with God and the body must not alwayes remaine under
their robbery were not free of mocking the innocent Son of God for one of them did cast the same scoffe in his teeth also Doct. 1. It is no wonder to see the innocency of Christ mocked by rascals for our Lord did suffer cruell mocking by a condemned robber 2. Straits and torments will not tame a reprobate even in the threshold of hell he will blaspheme God without a cause offered as here is to be seen Ver. 45. Now from the sixth hour there was darknesse over all the land unto the ninth hour In the midst of this infirmity of the humane Nature Christ lets forth the Glory of his God-head in shewing himselfe Lord of Heaven and Earth as by other evidences remarked by the rest of the Evangelists so by darkning the whole land at the Noon-tide of the Day for the space of three Houres and drawing as it were the curtain of darknesse over his naked Body while he hung upon the crosse and thus not suffering the creatures to shew their glory where their Maker is suffering the extremity of Shame Doct. Our Lord did not empty himselfe in the dayes of his humiliation but so as he did ever let some spark of his Glory appear to such as believed in him whereby they might discern the Divine Majesty of his Person even in his lowest condition Ver. 46. And about the ninth hour Iesus cried with a loud voice saying Eli Eli lama-sabachthani that is to say My God my God why hast thou forsaken me Our Lord a little before his Death being now under the full weight and burden of the curse due to our sins and finding all sensible consolation from Heaven and Earth withdrawn from his humane Spirit breaketh forth into this heavy representation of his case in the words of Psalm 22. wherein this agony was foretold By which speech we understand that howsoever the humane Nature of the Mediatour kept constantly the same room in Gods estimation and love and could no more be loosed from the incomprehensible-fervent love of God then the Personall Union of the Divine and humane Nature could be dissolved yet was it necessary that it should suffer the punishment of our sins and feel the effects of the wrath and curse of God due to us for sin in as high a degree and measure as should be equivalent to our perpetuall destruction and be found satisfactory to Divine Justice for us and therefore albeit it was impossible that the humane nature could be deserted in regard of Gods love or of sustaining strength or in regard of inherent Holinesse or any other thing else necessarily joyned with the stability of the Hypostaticall Union yet in regard of sensible consolation it was not onely possible but also necessary that for a time it should be deserted and should taste of horrible bitternesse and accompanying such a desertion and this sort of torment and anguish of Spirit could as well consist with the personall Union as the Pain and Torment of Body could consist with it yea as the Personall Union gave way to his death and remained fast till the time of the seperation of His Soul and body so did it also give way to the temporall affliction of his humane Spirit and to this desertion in regard of Felt comfort and yet remained constantly fixed and unmoveable notwithstanding and if any should doubt how Christ his perswasion of the union of the two Natures and of the necessity and profitablenesse of his sufferings could stand with this expression let us consider that no perswasion of whatsoever truth can make holy Nature senslesse of what is destructive of it nor hinder it to expresse how it is naturally affected and what it naturally feeleth and as perswasion of the necessity and profitableness of the searing of a bleeding wound with a hot iron cannot hinder nature to be sensible of the pain or to crie out in the sense thereof so no knowledge or perswasion of the Personall Union of the two Natures in Christ or certainty of the necessity and profitablenesse of his sufferings could reasonably hinder such an expression as this wherein perswasion of love and union with God crieth My God my God and holy nature filled with the sense of wrath due to our sins and destitute of all comfortable feeling of Gods presence for the time crieth forth Why hast thou forsaken me not by way of quarelling but by way of admiring the terriblenesse and abhorring the bitternesse of Divine Wrath now felt to be far surpassing all humane apprehension which could precede the feeling of it Doct. 1. Christ our surety beside all the sufferings which he suffered in his body did suffer also sorrow grief anguish torment and desertion in regard of comfort in his soul for this and other expressions prove so much 2. Our sins deserved that we should have been utterly forsaken of God and it behoved our Redeemer to taste a little of the hell of being forsaken ere we could be redeemed 3. Heavinesse of spirit sense of wrath appearance of being forsaken and want of fel consolation may consist with the Love of God toward a mants person yea and with a mans adoption unto the state of a child of God for here is consisteth with the personall union of the Man-hood of Christ with the Divine Nature 4. Whensoever naturall sense doth misse the consolations of God faith must gripe more straitly unto God as Christ his faith doth here crying My God my God when sense seeth nothing but forsaking Ver. 47. Some of them that stood there when they heard that said This man calleth for Elias This his speech unto God some of the beholders did mock and say of him as much as if he had left God and prayed to Elias Doct. 1. No wonder the griefs and troubles of the souls of Gods children be ridiculous to the World for even the deep anguish of Christ and his prayer to the Father were mocked by some as here we see 2. In common reason it is a just reproach for any man to call upon any other except God only for even profane sinners here do make it a matter of mocking to pray to Elias supposing that Christ had done so This man calleth for Elias say they Ver. 48. And straightway one of them ran and took a spunge and filled it with vineger and put it on a reed and gave him to drink Here in his thirst as was before signified Psal. 69. vineger is given him to drink Doct. No consolation no not so much as a drink of water was yeilded unto our Lord till he paied all our debt but only what could be devised to augment his grief as here They gave him vineger to drink Ver. 49. The rest said Let be let us see whether Elias will come to save him They had wrested his Prayer before as if he had prayed not to God but to Elias now they mock also the falsly supposed Prayer to Elias in this speech importing that there was no help
56. Among which was Mary Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedees children When the Disciples were fled except John It is observed here that many women waited on and were witnesses of Christs Death Doct. 1. It is usuall with the Lord to shew his power and grace most upon the weak and the despised for here he giveth strength and courage to women to attend his sufferings when men had failed 2. Whatsoever grace the Lord bestoweth upon his own it is so bestowed as their weaknesse in themselves doth usually appear also for these women attend But for fear they behold afar off 3. The power of faith in Christ and love to him is such that it will make these that are weakest in the midst of fear and infirmities to spare no travell nor expences but to hazard if need be their life for him Many even women were there who had followed Iesus from Galilee ministring unto him 4. So acceptable unto Christ are the evidences of Believers love that he will subject himselfe to the standing in need thereof and will receive the fruit of their love and cause to register it for the parties honour and others edification as here he causeth to write down that these women ministred unto him of their means followed him out of Galilee and attended on him at his death The name of some of whom he causeth to be set down to let us see that none of them nor such as they are forgotten Ver. 57. When the even was come there came a rich man of Arimathea named Ioseph who also himself was Iesus disciple 58. he went to Pilate and begged the body of Iesus then Pilate commanded the body to be delivered 59. And when Ioseph had taken the body he wrapped it in a clean linnen cloth 60. And laid it in his own tomb which he had hewn out in the Rock and he rolled a great stone to the door of the Sepulchre and departed 61. And there was Mary Magdalene and the other Mary sitting over against the Sepulchre The manner of our Lords buriall is set down to verse 61. and the securing of the buriall place by the adversaâ—ies to the end Our Lord being dead it was expedient that he should be buried 1. That the type of Jonah and other figures in Scripture should be fulfilled 2. That the truth of his death might be known 3. That his buriall might be as a step lower in humiliation so also a mid passage unto a more glorious resurrection 4. That he might sanctifie our burials and by following death as it were to its den make a way through the grave unto our resurrection and full victory over death and the grave Doct. 1. When shame and sufferings are ended some degrees of glory do begin as God provideth here for an honourable buriall unto Christ after the shame of the crosse is past 2. Grace maketh no difference of rich or poor but sanctifieth riches and poverty to his own for Ioseph of Arimathea is a rich man and a Disciple of Iesus also 3. Love to Christ feareth no inconveniences neither thinketh shame of any service unto Christ for Ioseph goeth boldly unto Pilate and professeth it a favour to have liberty to take care of Christs crucified body 4. Christ both in life and death was a friend to magistracy he will have justice satisfied and order kept in his taking down from the crosse no lesse then in his crucifying he will be taken down at Pilates command 5. God provided for Christs buriall so as it should be known that he verily arose for he is put in A new Tombe hewen out of a rock wherein never man did lie before him 6. As persons are more zealous for Christ so are they more particularly taken notice of by God Therefore these women which did attend him so carefully are specially spoken of 7. Love will never shed with Christ in what condition soever he be and will bestow on him what it may as these holy women do bestow looks upon the place he is put into when they can do no more Vers. 62. Now the next day that followed the day of the preparation the chiefe Priests and Pharisees came together unto Pilate 63. Saying Sir we remember that that deceiver said while he was yet alive After three dayes I will rise again 64. Command therfore that the sepulchre be made sure untill the third day left his disciples come by night and steal him away and say unto the people He is risen from the dead so the last errour shal bee worse then the first 65. Pilate said unto them Ye have a watch go your way make it as sure as ye can 66. So they went and made the sepulchre sure sealing a stone and setting a watch To make the matter of our Lords buriall and resurrection yet more cleare Divine providence makes use of the adversaries malice they think to keep Christ under and to provide against his resurrection by setting a guard about the Sepolchre and sealing of the stone Doct. 1. Christs enemies are vexed about him how to suppresse him as here is to be seen while he is alive and while he is dead they can never be secure enough for fear he shall overcome them when they have him dead they know not how to make the sepulcher sure 2. They make of his words and of his servants words as best serveth their purpose for when hee told them that though they destroyed the Temple of his body yet hee would raise it again the third day they passed by his meaning and made it a matter of his ditty and now they take up his meaning and make advantage of it against him 3. When Christ and his cause is brought low every wicked man wil speak as he pleaseth as here they call the God of truth A deceivâ—r 4. Hypocrites do respect religion only for their own ends and as it may serve their turn They pretended to have great respect to the sabbath that they may have Christ shortly out of the way and now they stand not to pollute the sabbath by making a business to secure his sepulchre 5. Magistrates are in a dangerous condition when the rulers of the church are enemies to Christ they will ever be insnaring them in some one thing or other against Christ as here Pilat is used 6. He that sets not God before his eyes but is given to please men will prove a slave to every mans affection such a man is Pilat who granteth whatsoever Christs enemies doe require 7. Whatsoever power of craftinesse can work for obscuring of Christs glory his enemies will go about it carefully albeit with ill successe as here They seal the grave-stone and set a watch thinking to keep Christ fast in the tomb CHAP. XXVIII In this chapter Christs resurrection is declared by Angels to vers 9. By Christ himself ver 11. by the watch to the priests who do corrupt the watch and make them to