of him but as he is directed therefore he would have the work found to be divine by the Priest before it should be known that it was his work for his own greater glory therfore saith he See thou tell no man 3. That Christ would have the ceremoniall law kept so long as the time thereof indured saying Offer the gift that Moses commanded 4. That if our Lord suspend the manifesting of his glory it is for manifesting of it in a fitter time to the convincing of his adversaries and confirmation of the faith of his own Therefore he will have a Sacrifice offered unto God for the cleansing that the God-head of the cleanser may be seen and a testimony given against them who would not acknowledg his power to be divine Ver. 5. And when Iesus was entred into Capernaum there came unto him a Centurion beseeching him 6. And saying Lord my servant lieth at home sick of the palsie grievously tormented Another evidence of Christs divine power is the healing of the Centurions seavant Wherein learn That Gods elections calling and saving grace runs to all ranks of men without exception for here a man of War a Commander inâ—ued with faith a Centurion and a Gentile cometh to him 2. That faith working by love can make an earrand to Christ for others no lesse then for it self for My servant lieth sick saith the Centurion 3. Faith accounts misery laid before Christ a motive good enough for mercy to work on Therfore saith he My servant is grievously tormented Verse 7. And Iesus saith unto him I will come and heal him In Christs answer learn 1. How ready our Lord is to hear prayer proceeding from faith and love for he answereth quickly I wil heal him 2. That when the party afflicted cannot stir Christ will be content to make the travell as here he saith I will come and heal him 3. The Centurion did not expresly ask so much as is here granted but half a word from saith serveth Christ he wil give unto it a compleat answer My servant is sick saith the Centurion I wil come and heal him saith Christ. Ver. 8. The Centurion answered and said Lord I am not worthy that thou shouldest come under my roof but speak the word only and my servant shall be healed 9. For I am a man under authority having souldiers undermâ—â— and I say to this man Go and he goeth and to another Come and he cometh and to my servant Do this and be dâ—â—â— it In the Centurions answer learn 1. That Faith hath a high esteem of Christ and a low esteem of it selfe as is seen in the Centurions saying I am not worthy that thou shouldest come under my roof 2. That faith is content with Christs word without bodily presence and looks for no lesse effect from his word then from his presence for Speake saith he the word only and my servant shall be made whole 3. Thâ—â— faith acknowledgeth all power and authority over all things to be eminently in Christ and in speciall that all sicknesses are Christs souldiers and servants to go or stay as he commandâ— in a far more excellent way then a centurion can command his souldiers for saith he I am a man under authority c. therefore thou who art supream in authority overall may it do more then I. Ver. 10. When Iesus heard it he marvelled and said to them that followed Verily I say unto you I have not found so great faith no not in Israel Christ is said to Marvel not that he is ignorant of the cause of this glorious faith of the Centurion for Christ was author of it and did give it unto him but because it was to be wondred at by the Disciples and Christ did use some externall gesture of wondring to make the centurions faith to be so much the more taken notice of and therefore â—eâ— is said to marvell Hence learn 1. That faith the greater it is the more it pitcheth on Christs Deity the more work it purs upon him it is the more pleasing to him he delights in his own gift of grace where-ever he sees it he will marvellously entertain it and hold it forth as a rarity unto others this is it that He marvelled and spake of it to his followers 2. That the more means and the more time that a man hath had to grow strong in the faith and yet hath profited little the more is he to be blamed and to be reproached in comparison of these who profit by few meanes This is it which Christ saith I have not found so great faith in Israel as in this Centurion a born Ethnick Ver. 11. And I say unto you that many shall come from the east and west and shall sit down with Abraham and Isaâ—c and Iacob in the kingdom of heaven 12. But the Children of the Kingdome shall be cast out into utter darkenesse there shall be weeping and gâ—ashing of teeth Upon this occasion our Lord prophesieth of the calling of the Gentiles verse 11. and rejection of the Jews verse 12. Whence we learn 1. That such of the Gentiles as beleeve In Jesus Christ are joyned in society with Abraham Isaac and Jacob and that out of whatsoever Nation they shall come unto Christ they shall be incorporate in the same fellowship of grace and glory for they shall sit down in the Kingdome of Heaven with Abraham c. 2. Whatsoever was our Lords purpose about the choosing of the Sacramental Signs of his Supper we are sure that he esteemed sociall fitting of the Saints at Table a fit sign to represent their fellowship one with another in grace and glory and that he thought it good before the institution of the Sacrament to acquaint his Disciples with such a form of speech as might expresse so much for in stead of saying Many shall be partakers with Abraham Isaac and Iacob of life joy and honour He saith Many shall SIT DOWN TO TABLE with Abraham Isaac and Iacob 3. Whosoever are born within the compasse of a Nationall covenant with God are children of the Kingdome that is have an external title to be heirs of the Kingdome for therefore are the Jews who were born under the covenant called Children of the Kingdom 4. If a man have no more but the externall honour of a Covenanter for the Kingdom and do want faith in Christ he shall be stripped naked of that externall honour also for here it is said of such The children of the Kingdom shall be cast out 5. Such as are debarred from heaven are cast into utter darknesse that is in extreme misery confusion horror and torment in hell Where shall be weeping and gnashing of teeth that is where shall be nothing but desperate sorrow Ver. 13. And Iesus said unto the Centurion Go thy way and as thou hast beleeved so be it done unto thee And his servant was healed in the self same hour After reproving and threatning the Jews Christ turneth about and speaketh
Son of man came not to be ministred unto but to minister and to give his life a ransome for many Our Lord doth clear his Doctrine by his own example shewing them how he humbled himselfe for the publick good Doct. 1. The example of our Lords humiliation of himselfe serveth to curb all ambition in his Ministers and if it prevaile not shall bear witness against them for Even the Son of Man saith he came not to be ministred unto 2. Christ in his first coming came not to take up an earthly dominion or a stately preheminence as his Disciples imagined but came in the shape and state of a servant and behaved himself so as he was ready for the good of his Disciples to wash their feet for he came not to reign in a worldly manner but to serve in the externall Ministery of the Gospell He came saith he to minister 3. Ministers should not onely quit prelacy for the good of the Church but their life also if need bet for Christ out of the Love to mens Salvation not onely emptied himselfe of Stately Dominion but also emptied himselfe of Liberty and Life And gave himselfe a ransom for many Ver. 29. And as they departed from Iericho a great multitude followed him 30. And behold two blind men sitting by the way side when they heard that Iesus passed by cryed out saying have mercy on us O Lord thou son of David Among these that countenance Christ and follow him from Jericho two are marked Doct. 1. Of all the multitude of Christs followers these are the most remarkable persons who give unto Christ most imployment and draw most vertue by faith out of him therefore above all These two blind men are specially here noted 2. It is wisdom to seek of God the greatest things whatsoever else we need for these men are not so curious for Alms of Mony albeit they were Beggers as to have the benefit of the Mediators mercy Have mercy on us say they 3. Whosoever crave any benefit by Christ must be cleare in this point that Christ is the promised Messiah for Son of David is their great argument 4. We must beleeve his power and love as God incarnate able and willing to save us for so do they saying O Lord thou Son of David Ver. 31. And the multitude rebuked them because they should hold their peace but they cryed the more saying Have mercy on us O Lord thou Son of David From the discouragement offâ—red unto them Learne 1. It is no new thing that such as in appearance are following Christ do hinder these who are following him in eaâ—â—est for The multitude rebuked these poor men and will have them to hold their peace 2. But it is wisdom for such as beleeve in Christ the more they are opposed the more to seek him and to take no answer from any but from himselfe for so doth these blind men who do not forsake their petition till it be granted Ver. 32. And Iesus stood stil and called them and said What wil ye that I shal do unto you 33. They say unto him Lord that our eyes may be opened 34. So Iesus had compassion on them and touched their eyes and immediately their eyes received sight and they followed him Christ heareth them and falleth in conference with them Doct. 1. Christ taketh notice of such suppliants as the multitude doth despise He standeth still to hear these blind mens suit 2. Where there is Faith and Sincerity the Lord will draw it forth to open view for his owne glory and the good of the Believer therfore He asketh what they would have that it might be known that they did not seek money but the fruit of his divine power 3. When misery is laid forth in faith before Christ he meeteth it with compassion as here in these blind men for he is a compassionate high priest 4. It is easie for Christ to do every greatest work as here to open the eyes of the blind and to give sight to them for He touched their eyes and they immediately received sight 5. It is reason that what gift we get of Christ we imploy it for his honour for Their eyes received sight and they followed him CHAP. XXI Christ rideth to Jerusalem to vers 12. Casteth out the buyers and sellers out of the temple to ve 18. Curseth the fig tree vers 22. Defendeth his own authority against the Pharisees challenge ver 28. And in two parables setteth down their sin and Gods judgement in rejecting of them Ver. 1. ANd when they drew nigh unto Ierusalem and were come to Bethpage unto the mount of Olives then sent Iesus two disciples 2. Saying unto them Go into the villages over against you and straightway ye shall find an asse tyed and a colt with her loose them and bring them unto me 3. And if any man say ought unto you ye shall say The Lord hath need of them and straightway he will send them IN this Christ's last voyage to Jerusalem Observe 1. That Christ being resolved to lay down his life the more near he draweth to his suffering the more doth he reveal himself to be the promised Messiah in whom the promises were accomplished Therfore he wil now go riding into Ierusalem 2. Again lest the nature of his kingdom should be mistaken he wil give evidence in his poverty that his kingdome is not of this world Therfore he will borrow an asse to ride on 3. He hath right to whatsoever he liketh to make use of as he sheweth in commanding the disciples To loose the asse and her colt and to bring them to him 4. His knowledge doth reach to the observation of the meanest things and doth take notice of Asses and their colts and their bindings and loosings 5. Whatsoever impediment can occur to any of his servants in their course of obedience unto him he doth foresee it and doth provide for the removing therof as here If any say ought unto you c. 6. He knoweth the master of the Asse will be within and what he wil say and foretelleth how he shall dispose of his will and move him without any more to let them go for the hearts of kings and country-men are in his hand and thus he letteth his disciples see a glimpse of his God head saying Straightway he send them 7. Albeit he be Lord of all yet will he make use of what his friends have with their own consent so that they may be reasonable servants with good will bestowing what he calleth for Therfore saith he Straightway he will send them 8. He is not ashamed to professe himselfe Lord and Master and yet to be so far emptied as to have need of the service of an Asse Say saith he the Lord hath need of them Ver. 4. All this was done that it might be fulfilled which was spoken by the Prophet saying 5. Tell ye the daughter of Sion Behold thy king cometh unto thee meek and sitting upon an
condemnation upon the Offender Vers. 33. Again Ye have heard that it hath been said by them of old time thou shalt not for swear thy self but shalt perform unto the Lord thine oaths 34. But I say unto you Swear not at all neither by heaven for it is Gods throne 35. Nor by the earth for it is his footstool neither by Ierusalem for it is the city of the great King 36. Neither shalt thou swear by thy head because thou canst not make one hair white or black As our Lord hath cleared the exposition of some commandments in the second Table so for further clearing the sense of the Law he taxeth a fourth corrupt glosse of the Pharisees and tradition of the elders concerning the first table who made no breach of the third command except perjury and made the affirmative part of the command to stand onely in the observation of vowes this their clipped commentarie our Lord doth correct by teaching 1. That by this commandment is discharged all idle or unnecessary swearing for he saith Swear not at all to wit when God doth not cal us to take an oath for otherwise to swear by God when he calleth us unto it in weighty matters for deciding controversies and ending strife it is a part of his worship then religiously to take an oath but except in the foresaid case Swear not at all 2. Hereby also is discharged all swearing by the creatures for Swear not by heaven saith he or by earth c. or by any part of mans selfe as Head or Heart or any other oath the reason is first because these are creatures Heaven and Earth are not God and ought not therefore to be sworn by and next because God indirectly is imported in such oaths by reason of the relation which the creatures have to him as Gods Footstool or City or Work and thirdly because as none of the creatures are our Judge to take order with us if we swear falsly so none of all the creatures no not our own Head or the least hair thereof are so our own as we may ingage the same by an oath for the least change to be made thereon were it but of the colour of our hair to be put in pawn in case our oath be not true and so we may not swear upon any pretence at all by any of them for Thou canst not make one hair white nor black saith he Ver. 37. But let your communication be Yea yea Nay nay for whatsoever is more then these cometh of evill For eschewing rash swearing our Lord commandeth that our sayings be averred by a constant plain and uniforme pronouncing of truth imported in Yea yea when the matter is so and Nay nay when the matter is to be denyed to be so The reason whereof is weighty for whatsoever idle oath or idle asseveration is more then these is from evill that is from the divell and our corruption and therfore to be eschewed Ver. 38. Ye have heard that it hath been said An eye for an eye and a tooth for a tooth 39. But I say unto you that ye resist not evill but whosoever shall smite thee on the right cheek turn to him the other also He corrects a fifth corrupt glosse of the Law wherein they abused an appendicle of the sixth command namely a Judiciall Law given unto the Judges for execution of Justice and did draw the law unto the authorizing of private revenge as if God had put the sword in every mans hand to avenge himself for correcting of which error our Lord teacheth his disciples that it were better to suffer injuries and to expose our selves by our patience unto the hazzard of double wrongs rather then to follow the corrupt doctrine of men and by way of private revenge to break the commandement of God for the consideration of the scope of Christs speech doth make it plain that thus the words must be taken comparatively with the obedience of the Pharisees false doctrine guilded with pretence of tradition and antiquity for our resisting of evill or of injuries after our own way as their tradition did give warrant cannot fall but draw on a greater evill out of Gods hand and so it followeth that it is better to be smitten on both cheeks then that by a wrong way of revenging ourselves we should provoke God to destroy head and feet soul and body together Ver. 40. And if any man will sue thee at the Law and take away thy coat let him have thy cloak also The same doctrine he applies unto injuries done under pretence of Law that in private revenge they be not met with the like to this sense if any man sue thee wrongfully at Law and by unjust cavillation take away thy coat rather then thou should meet him in a wicked way under pretence of Law to wrong him it were better for thee to lose thy cloak also How harsh doth this doctrine sound in the carnal ears of naturall men who thinke much to suffer any wrong done to them by men but think nothing to do wrong both to God and men and to draw mischief on their own heads therby Ver. 41. And whosoever shall compel thee to go a mile go with him twain Another sort of injury comprizing wrongs done by oppression and unjust exaction under pretence of authority If under pretence of Service to be done to the publike any man press thee to be a Post or a guide unto a Post do not thou for thy part contend for thy ease but rather then thou shouldest fail in some duty by resisting bear double burden for peace cause lest thou be ensuated in a sin by contending Ver. 42. Give to him that asketh thee and from him that would borrow of thee turn not thou away Last of al to teach us not to be weary of weldoing even then when we think we have many reasons which may hinder us to bestow upon such as do either beg or borrow from us oftner and more possibly then we can well endure our Lord commandeth to give almes and to lend the needy albeit not all that is craved yet what we may spare and the parties present need requireth Ver. 43. Ye have heard that it hath been said Thou shalt love thine neighbour and state thine enemy 44. But I say unto you Love your enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you A sixth corrupt glosse put upon the Law by the corrupt Doctors who taught that the command of love to our neighbour was to be understood only toward Kindred Friends and Acquaintance and that it is lawfull to hate every man that is our enemy our Lord doth vindicate the Law from this both clipped and false exposition Doct. 1. For obedience to God and pity to perishing men we must keep love even to such as be our private enemies for Christ hath so commanded saying Love your enemies 2. Love
the world Ver. 35. For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in 36. Naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me The manner of judging of those who are of the visible Church where mainly intended as the sentence of Absolution and the sentence of Condemnation describing the parties do impoâ—t â— for this concerneth us most who are members of the visible Kirk to take heed unto and to make use of it In these words our Lord doth prove the Elect to be blessed and destinate unto the inheritance of Heaven by the evidence of the fruits of their faith toward himselfe Doct. 1. The judgment of Jesus Christ shall be pronounced upon men to whom the Gospel hath come acording to the evidence of their affection towards him and 〈◊〉 works specially as they stand in relation to Christ shall be then brought forth to bear witnesse whether they have been believers or not whether blessed of the Father or not for he saith here Ye fed me â—lad me 2. The godly having their sins forgiven them in this World there shall be no mention made then of what ill was done by them and repented of but only of what good they did as here Ye clad me fed me visited me doth shew 3. Christ is so nearly conjoyned with his faithfull servants the Ministers of the Gospel and with every faithfull person that in all their afflictions he accounteth himself afflicted and hungâ—y thirsty sick and in prison when any of his own are in that condition for I was an hungred c. saith he 4 Love to Christ's people especially manifested in reall â—eeds of charity are true marks of faith in Christ and of election unto eternal life as here appeareth 5. Even A visit performed unto any for Christ's cause shall be taken notice oâ— and rewarded by Christ for Ye visited me is reckoned up among other effects of love Ver. 37. Then shall the righteous answer him saying Lord wheâ— saw we thee an hungred and fed thee or thirsty and gave thee drink 38. When saw we thee a stranger and took thee in or naked and clothed thee 39. Or when saw we thee sick or in prison and came unto thee This forme of speech is used by Christ to shew us that the righteous and such as are justified by faith shal wonder at their works which they in their life time justly esteemed little of and had no confidence in should be so much taken notice of and rewarded so as at the last day they shall perceive as also they shall wonder that Christ findeth himselfe so much concerned in the works of love discharged to his children for his sake this wondering is imported and expressed in this interrogation When saw we thee an hungred c. Ver. 40. And the King shall answer and say unto them Verily I say unto you in as much as ye have done it unto one of the least of these my brethren ye have done it unto me In Christ's answer learn 1. That whosoever have believed in the Messiah from the beginning of the World are accounted of by him as Brethren and sisters and he will not be ashamed to point them forth and avow them his brethren yea he shall not be ashamed to call the least of them his brethren and to esteem of the least courtesie done or kindnesse shewn to the least of them as if it had been done to himselfe 2. Howsoever we can hardly believe this yet he will have us assured of the truth hereof for to assure us Verily it is so saith he Ver. 41. Then shall he say also unto them upon the left hand Depart from me ye cursed into everlasting fire prepared for the devil and his angels After the absolution of the Faithfull the wicked shall receive the sentence of condemnation Doct. 1. Such as were never brought unto the sense of the curse deserved for their sins and made to flie unto Christ Jesus to be delivered from the curse shall finde the curse of God cleave fast to them in the last day then shall they be called Ye cursed 2. Such as did not in their life time seek communion with God in Christ shall be separate and chased out of his sight with a fearfull Depart ye 3. There is not part to go unto save hell for them whom Christ as Judge at the day of judgment commandeth to depart Therefore saith he Depart ye into everlasting fire 4. The pain of hell is most horrible for in respect of extremity of pain it is called Fire and for the indurance it is without Ending Therefore saith he Depart ye into everlasting Fire 5. Satan the prince of unclean spirits and all the apostate angels with him and all the wicked of the world who have served Satan by their ill deeds shall be tormented together for it shall be said to them Depart ye into the fire prepared for the divel and his angels 6. No question is to be made of the execution and manner of their torment for it is ready prepared Depart ye into the fire prepared saith he that is Into the fore-devised most extream pain that can be imagined for tormenting of spirits or bodies Ver. 42. For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink 43. I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not In the reason of their condemnation Learn 1. That the unrepented ill deeds of the wicked and namely their mis-regarding of the Messiah Christ in his Person and Members shall prove the pretence to be just for You did not so and so to me saith he 2. The omission of good deeds will serve sufficiently for a ditty against the wicked for Ye fed me not clothed me not c. 3. The common fault of all the wicked shall be found want of love to Christ and his members for because they did not cherish such as did believe in Christ it shall be said to them Ye did it not to me and here it appeareth that all his processe concerneth them especially to whom the Gospel cometh for unto them to whom the Gospel never came this cannot be said and therefore we have not to search any further of the day of judgement then what doth concern our selves and what we may make use of Ver. 44. Then shall they also answer him saying Lord when saw we thee and hungred or athirst or a stranger or naked or sick or in prison and did not minister unto thee 45. Then shall be answer them saying Verily I say unto you in as much as ye did it not to one of the least of these ye did it not to mâ— 46. And these shall go away into everlasting punishment but the righteous into life eternall In the answer which
the governour said Why What evill hath he done But they cried out the more saying Let him be crucified The people choose Barrabbas and refuse Christ by their rulers perswasion Doct. 1. Wicked men have a greater hatred against Christ then against the most vitious amongst them as here they ask Barrabbas to be saved and seek that Christ may be destroyed 2. Wo to the people when their leaders are corrupt for then shall they be tempted by wicked counsel and wo unto them yet more if they follow their wicked directions for so might they be led with these cursed Jewes to preserve Barrabbas and destroy Christ. 3. Halfe friendship lake warme affection toward Christ wily-working for him so as men who are Christs adversaries may be pleased also may well shew the righteousnesse of Christs cause but cannot deliver him or his servants from suffering nor exempt the cold-rise friend from sin therfore either must a man be a right down friend plain and frank for Christ or nothing Pilates wiles striving to save Christ and to please the people also do not serve the turn but do rather ensnare him and inrage Christ's adversaries the more for They cryed out the more Let him be crucified Ver. 24. When Pilate saw that he could prevail nothing but that rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Pilat overcome with the temptation of pleasing the People first absolveth Christ and then yeildeth him over to the fury of his adversaries and will have them only to be guilty of his death Doct. 1. He that is not resolute to resist sin upon all hazards will yeild to it at last as Pilat doth here 2. Ignorant men are easily deceived counting themselvs free of such sins as men or inconveniencies from men do presse them unto as Pilat is here for because the people made a tumult he washeth his hands and saith I am innocent of the blood of this just person 3. Whatsoever be the fault of instruments in a wicked deed the prime authours and instigatours have the chief guiltinesse therefore not without ground saith Pilate to the Jews See you to it Ver. 25. Then answered all the people and said His blood be on us and on our children The mad people deluded by their leaders take on them the guilt without fear Doct. The stupidity of a misled conscience is fearfull when it is most deep in guiltinesse it dare defie Gods Justice in the opinion it hath of its owne innocency as here the people answer â—ilate His blood be upon us wherein their mouth doth pronounce their own doom and Wrath is from that time come on them unto this day Ver. 26. Then released he Barrabbas unto them and when he had scourged Iesus he delivered him to be crucified Thus is Jesus absolved from all guiltinesse in himselfe and declared in the face of his Accusers to be a just person and yet is he dealt with as a guilty man scourged and delivered to be crucified wherein we must look up unto the dispensation of a higher Judge who had the sins of the whole Elect in a Roll to charge upon him and now to exact of him above what he had already suffered yet more satisfaction to justice for the full Redemption of his people that so they may behold him as he is to wit the eternall and only begotten Son of God in his humane Nature suffering according to the paction of Redemption past between him and the Father all that Justice could crave for the expiation of our sins and purchase of righteousnesse and life eternall unto us and to this end we must take along with us in all Christ's sufferings 1. The consideration of the worthinesse of the person who is surety suffering for us that he is the Lord God Almighty filling the whole Earth with his Glory the Redeemer and holy One of Israel personally united with our Nature now upon him while he standeth before Pontius Pilate Secondly The consideration of the fearfull and horrible deservings of sin in us which calleth for our everlasting torments with the curse of God upon us Thirdly the consideration of the strictnesse of Divine Justice which will have sin punished condignly and will neither quit the sinner without a ransome nor the Redeemer without full satisfaction and punishment equivalent to the principall Debters deservings Fourthly the consideration of the wonderfull grace of God who is content to take satisfaction unto justice for the sins of men from one man in the name of all those for whom he offereth to satisfie Fifthly the consideration of the unspeakable love of God who giveth his own eternall Son to be the man who shall pay for the rest of the adopted children Sixthly the consideration of the meeknesse and patience of our dear Lord and Saviour Jesus Christ who loved us and gave himselfe for us even to the cursed Death of the crosse yea to be made a curse for us that we might obtain the blessing of righteousnesse and eternall life through him if these considerations go along with us we shall see our selves worthy for ever of the shame and torment which our Lord endured for a short time and we shall see Christ in his deepest humiliation shining gloriously in our eyes our faith shall find food and our sins shall find poison in the sufferings of our Redeemer Doct. 1. Such as think they cannot stand except by the good will of Princes or People whensoever they are put to declare themselves whether they love Christ or the World better will certainly choose to please Princes or People whatsoever may become of Christ as here the People will have Barabbas set free and Christ executed to please their Rulers and Pilate will both release Barabbas and scourge Christ to give unto the People satisfaction 2. It is no wonder that Christ's Servants find hard measure of men at the Bar of Justice for no fault is found in Christ And yet he is scourged and delivered to his Adversaries to be crucified 3. Christ's Servants should resolve after lesser sufferings to endure yet more and at last to suffer death for Christ after suffering of many things is scourged and then delivered to be crucified 4. Our sins deserve to be punished with extremity of pain and torment and with extremity of shame and disgrace for our Redeemer behoved to be scourged and crucified also Ver. 27. Then the Souldiers of the Governour took Iesus into the common Hall and gathered unto him the whole Band of souldiers 28. And they stripped him and put on him a Scarlet Robe 29. And when they had platted a Crown of Thorns they put it upon his Head and a Reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Iews 30. And they spit upon him and took a Reed and smote him on the Head 31. And after
One eminently carefull of the purity of Gods ordinances hath with others of our Renowned Nobility faithfull Gentrie and Burrows run the hazard of all things in this life and of life it self to purge the land from superstition and Heresie and to give freedome not only to the preaching of the Truth of the Gospel but also unto Pens and Presses for propagation of it What singular Proofes of Integrity and inflexible Constancy your Honour hath given in this great work of uniting these three kingdomes more nearly unto God and among themselves in the matters of Religion it is so well known that I need say nothing but bless God for the raising up of so many precious Sons of Sion to take their Mother by the Hand in the day of her calamity and give thanks to his Majesty for your Lordships in particular ANd as for Your Honour My Lord Mauchlin I could not but joyn your Lordships Name with Your Noble Father in this Dedication partly because you follow up so hard after his foot-steps that your gracious and prudent Behaviour observed by all Beholders hath drawn from your Condesciples in Philosophy a more ample elogy then either your Lordships Modesty or my measure of Commendation of men will suffer me to repeat partly that your Lordship may be thus yet more ingaged to drink in and maintain that Doctrine of Salvation by Christ which giveth the text of his Testament for a Pawn and Pledg of its verity The love and fruitfull Profession whereof that it may bâ— the constant Glory of the House of Loâ—doun is the hearty prayer of Both your Honours affectionate Servant in the LORD DAVID DICKSON To the honest-hearted Reader BEside what I have said in the Epistle Dedicatory I must acquaint thee worthy Reader yet further with my purpose and way in this Piece The speciall intent of the putting forth of it is not onely that measure of edification which thou maist reap by this small Work but also that in satisfying the desire of sundry worthy men of GOD who have â—btâ—stâ—d me to make proof how some other place of Scripture may be fitted for the Churches edification after the mould of the Short Explanation of the Epistle to the Hebrews I may engage them all if it be possible and others also with them who are more able then I am to quicken and prosecute as partners the motion made by me heretofore and now renewed to wit That by the consent of a number of able Workmen dividing the task among them some such brief Explanation of the whole Text of Scripture containing the chief Doctrines in a way accommodate unto the capacity of common people may see the light for the setling of saving Truth in their hearts by the force of divine Faith closing immediatly with the Text of Scripture Then which Work I conceive there can be no one mean after powerful Preaching more forcible for rooting out of Errours and manifesting unto all men the true Religion which wee profess in Brittain and by Covenant are obliged to maintain and propagate according to our power In this Explanation of the Gospel according to Matthew I have laboured to fit the mould so that the deduction of the Doctrines from the Text may be more obvious to the Readers up-taking then it is in the Short Explanation of the Epistle to the Hebrews I have contented my self with some few observations upon each Text which might serve most for the cleering of the place leaving to every Reader as he hath time for Meditation and ability of Gifts to observe what further the Text may afford it being sufficient for my designe that thou find so much clearnesse and sweetnesse in the Lords Word by what I offer to thy taste as may make thee more in love with the daily reading of the Scripture and the Learned and Able may be stirred up to help thee with more Stuffe of this kinde I point ordinarily at some words in the Text for a Ground of the Doctrine proponed from which words if the Doctrines do not immediately arise and formally follow yet from these words such Doctrines may be inferred after some little larger Explication of them as these illate Particles FOR and THEREFORE do at least import The History being all along most part plain I have forborn to trouble thee with large Contents or Analysis or Exposition of words and have insisted onely where some difficulty is and that so long onely as was necessary to give some light hasting in all other places unto the Doctrine and couching in them frequently so much Exposition of the words as I could with clearnesse and brevity of which I have had a speciall care resolving with my self that as larger Commentaries serve onely for them who have Leasure and love to read much so this sort of Writing must be for those onely who for one reason or other must either have something in short or nothing at all If this Mould seem unto thee fit for opening of the sealed Book pray with me that the Lord would fit and stir up a sufficient number of Instruments for hastening forth this wished-for Work unto thy Edification and I will remain Thine to serve thee for CARIST'S cause D. D. Before the Evangel written by MATTHEW a Title is prefixed common to it and all the rest of the Writings of the Apostles and Evangelists which is this THE NEW TESTAMENT Or COVENANT OF OUR LORD AND SAVIOUR JESUS CHRIST THe whole Bible is commonly called by the name of Old and New Testament or Covenant one word signifying both Covenant and Testament as it were A Testamentary Covenant The reason why the holy Scriptures written before and since Christ came are called by the name of Covenant is because the Covenant of Redemption between the Father and the Son for purchasing of salvation and saving graces to the Elect and the Covenant of Grace made with the Church through Christ for application of all purchased graces leading unto salvation are the sum and substâ—nce of the 〈◊〉 Bible The reason why the Scriptures are called also by the name of Testament is because the Son of Goâ— having undertaken to lay down his life which now he hath peâ—foâ—mâ—â— as the Pâ—ce of Redemption and so having made all things belonging to life to be his own by paction he doth by way of Legacy dispone and bequeath unto the children of promise in the holy Scriptures as in a written and sealed Testament whatsoever by his death hee hath purchased unto them that whosoever in the sense of sin and fear of wrath doe flee unto Christ may lay claim unto righteousnesse and eternall life as Heirs of Christ and may seek with confidence not onely to have the first fruits of his conquest in this life but also to have the full possession thereof in the life to come and that as a Legacy left unto them by Christ. But because these heavenly Mysteries are not so cleerly and fully set down in the Writings
of Moses and the Prophets as they are now revealed in the Writings of the Evangelists and Apostles Therfore the Books of Scripture written before Christ came in the flesh are called the Old Covenant or the Old Testament and these which are written since he came are called the New Covenant or the New Testament of our Lord Jesus The speciall Title prefixed to this Evangel is THE GOSPEL By or According to MATTHEW THis Book is called the Gospel or glad Tidings because the doctrine contained in it concerning our redemption from sin and misery by Christ the Son of God is the most joyfull news that ever the world did hear especially after that the Law and Covenant of works have discovered unto us the vilenesse of sin and the unsupportable burden of Gods wrath due to our sin It is called The GOSPEL by or according to Matthew who also was called Levi because God in a speciall providence did make choice of him to write this Evangel to the world as of one who had found in a speciall manner by experience in his own person the power of life and riches of grace is Christ making him not onely of a sinner a Saint but also of 〈◊〉 Publican an Apostle CHAP. I. In this Chapter is contained the Genealogy of JESUS CHRIST as he is Man unto vers 18. And five evidences of his holy and wonderfull incarnation from vers 18. to the end Vers. 1. THe Book of the generation of JESUS CHRIST the son of David the son of Abraham IN this Title of the Genealogie Or Roll of the Pedigree of Christ the Evangelist holdeth forth unto us these things The person of whom we have to take notice here is not a meer man but the Saviour of men for the inscription calleth this Roâ—l The book of the generation of IESUS CHRIST such a man as is true God also and worthy to be called in the most proper ond strict sense IESUS the true SALVATOR and DELIVERER of men from sin and wrath which still properly taken belongeth only to him who is almighty God and IESUS in effect 2. This person IESUS is throughly able and fully furnished for accomplishing the work of mans salvation and one who is anointed unto the offices of Prophet Priest and King to bring about and perfect the salvation of his own for this IESUS is that CHRIST the eminently anointed SAVIOUR 3. He is the Saviour of Jew and Gentile who in his Hebrew name IESUS and his Greek name CHRIST doth lift up a Banner of love unto both That the Hebrews and Grecians the Jews and Gentiles may come to him for salvation the one no lesse then the other 4. As the Lord did promise in Paradise in the assumed seed of the woman to tread down the head of the serpent and did renew his promise in Abrahams seed to blesse all the nations of the earth and in Davids seed to reign and rule over the true Israel of God for ever so hath he performed yea he hath carefully provided not only to make his promise good but also that the degrees of his lineall descent according to his humanâ— nature should be marked partly in the holy Scripture from Abraham unto the Jews captivity in Babylon and partly in the publick registers of the family and posterity of David from the captivity unto his birth Thâ—rfore he is called the Son of Abraham â—he Son of David and mention is made of a Book or Roll drawn forth of the records This Register was from age to age so punctually filled up in every family and made notour to all men Ezra 2.62 that not only Davids posterity was known thereby and according to it was taxed by Caesar in Beth-lehem but also all the rest of the families of the Hebrews then in Judea could reckon their genealogie by the publick records and were taxed in their severall places accordingly Luke 2.3 4 5. Verse 2 Abraham begat Isaac and Isaac begat Iacob and Iacob begat Iudas and his brethren 3 And Iudas begat Phares and Zara of Thamar and Phares begat Esrom and Esrom begat Aram. 4 And Aram begat Aminadab and Aminadab begat Naasson and Naasson begat Salmon 5 And Salmon begat Booz of Rachab and Booz begat Obed of Ruth and Obed begat Iesse 6 And Iesse begat David the king and David the king begat Solomon of her that had been the wife of Urias 7 And Solomon begat Roboam anâ— Roboam begat Abiâ— and Abiâ— begat Asa. 8 And Asa begat Iosaphat and Iosaphat begat Ioram and Ioram begat Ozias 9 And Ozias begat Ioatham and Ioatham begat Achaz and Achaz begâ—â— Ezekias 10 A Ezekias begat Manasses and Manasses begat Amon and Amon begat Iosias 11. And Iosias begat Iechonias and his brethren about the time they were carried away to Babylon 12 And after they were brought to Babylon Iechonias begat Salathiel and Salathiel begat Zorobabel 13 And Zorobabel begat Abiud and Abiud begat Eliaâ—im and Eliakim begat Azor. 14. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud 15. And Eliud begat Eleazear and Eleazear begat Matthan and Matthan begat Iacob 16 And Iacob begat Ioseph the husband of Mary of whom was born Iesus who is called Christ. 17 So all the generations from Abraham to David are fourteen generations and from David untill the carrying away into Babylon are fourteen generations and from the carrying away into Babylon unto Christ are fourteen generations This Catalogue of the posterity of David being so notourly known from the publick Registers and records of the families of David that no doubt nor question was made of Christs descent from David no not by his enemies Therefore the Evangelist doth not scrupulously name here every one of his Ancestors but only draweth the line along so far as it might suffice for the churches edification and by so much as is here set down he doth teach us these things 1. Jesus Christ is the very true Messias promised to the fathers who now in the fulness of time hath assumed humane nature of the seed of Abraham and David whose Son he is called according to the flesh and this he pointeth at when he saith Abraham begat Isaac c. 2. For our confirmation in the faith of Jesus Christ we should acquaint our selves with the prophesies which went before of him and with the history of his Ancestors here recorded from the Scripture of the Old Testament and in speciall from Abraham to the captivity of Babylon 3. Seeing it is a hard matter to beleeve that God should so empty himselfe for us and become a man like unto us we should receive so many impressions of the verity of his humane nature as there are severall names of his Ancestors according to the flesh named in this Catalogue for to this end we are led from one to another by he begat and he begat 4. No man should be astrayed to offer himselfe to be ingrafted as a branch in Christ because Christ hath been pleased
The constitution of the visible Church and the dispensation of Gods grace in it unto the end of the world and how the separation shal be at the day of judgement is set down in divers parables to vers 53. and what smal respect our Lords countrey-men carried towards him Ver. 1. THe same day went Iesus out of the house and sat by the seaside THe time is marked of this following sermon and the place also to teach us that nothing could hinder Christ from spreading the doctrine of salvation no opposition of foes no misconstructions of friends were able to discourage him from his calling for That same day wherein he had a bitter conflict with the Pharisees and interruption from his friends That same day without wearying or fainting in labour he goeth to the sea side to teach Ver. 2. And great multitudes were gathered together unto him so that he went into a ship and sat and the whole multitude stood on the shore The gathering of great multitudes to hear Christ teach is marked to shew us That when Christs enemies do set themselves most to disgrace him then can he and doth he glorifie himself most for when the Pharisees had set themselves by bitter blasphemies to scare the people from following Christ so great a confluence of people is gathered unto him that he must for eschewing the croud and prease of the people Go into a ship Ver. 3. And he spake many things to them in parables saying Behold a lower went forth to sow 4. And when he sowed some seeds fel by the wayes side and the fowls came and devoured them up 5. Some fell upon stony places where they had not much earth and forthwith they sprung up because they had no deepnesse of earth 6. And when the sun was up they were scorched and because they had not root they withered away 7. And some fell among thorns and the thorns sprung up and thoaked them 8. But others fell into good ground and brought forth fruit some an hundred fold some sixty fold some thirty fold The scope of this parable is to shew That not all hearers of the word do profit thereby but some only and this is set down under comparison of sowing seed in divers grounds to verse 9. Then is it enquired after while may he the meaning of it and exponed to verse â—4 From this phrabolick similitude learn 1. That Christ in his care which he hath of the Church is like a diligent husband-man labouring The people are like to the field or ground and the word preached is like to seed sown 2. Albeit the word as seed be one yet the ground is of sundry sorts the hearers 〈◊〉 of divers kindes some comparable to stony ground some to thorny ground some to high-way ground some to good ground 3. The Lord maketh triall of all and doth not spare to cast seed on all sort of ground 4. In most hearers through their own default the seed of Gods word bringeth not forth fruit Ver. 9. Who hath ears to hear let him hear The parable being proponed our Lord careth for no more but that so many onely as should have grace to understand it shall make use of it Doct. 1. Of outward hearers of the Lords Word some are destitute of the inward ear of understanding destitute of belief other some have an open ear to understand and beleeve for this is imported by He that hath an ear to hear let him hear 2. It is Christs intention that his own to whom he giveth understanding and faith should profit by hearing and when these do beleeve he rests satisfied therfore saith he let him that hath an ear hear whatsoever may become of the rest 3. This Doctrine being proponed to a people in common without application to any particular person serveth much to waken and stir up the hearers to study and to understand and to make use of what is spoken as appeareth in the Disciples question which followeth for this saying Let him that hath an ear hear importeth as much as God will not regard the loss of such as do not regard to understand his word to make use of what they hear Ver. 10. And the Disciples came and said unto him Why speakest thou unto them in Parables The Disciples ask the meaning of the parables and a reason of this manner of Christs teaching Doct. 1. It is a duty of love to be soliciters for the common multitude therfore the disciples do regrate their case saying Why speakest thou unto them in parables that is in a way which they wil not understand 2. Our questions about the manner of the Lords dealing with people manner of speaking unto them should be proponed unto the Lord himself and satisfaction sought from him for Why speakest thou to them in parables say they the question otherwise proponed by way of quarrelling is dangerous Ver. 11. He answered and said unto them Because it is given unto you to know the Mysteries of the Kingdom of Heaven but to them it is not given Our Lord doth answer them in a very satisfactory way teaching that the matters of the Kingdom of Heaven are mysteries which none can understand till it be given them from God and that there are some to whom God mindeth not to give understanding of his mysteries they being reprobate therfore To them it is not given saith he 2. There are others to wit his elect ones to whom he wil give the undeâ—standing of the mysteries of Heaven for he saith To you it is given 3. The cause of putting difference betwixt one and another in the matters of the Kingdom of Heaven it is in the will of God the giver for so doth Christ reckon saying To them it is not given to you it is given Ver. 12. For whosoever hath to him shall be given and he shall have more abundance but whosoever hath not from him shall be taken away even that he hath Our Lord doth clear and confirme his Answer by shewing the course kept by God in the dispensation of grace wherein having and not having is to be understood of saving grace Doct. 1. Such as find grace in God's eyes through Christ have indeed a gift or possession worthy to be called a gift for so he describeth the Elect Whosoever hath 2. Such as are Reprobates or are not elected and do not find grace in the Lord's eyes whatsoever they have of others gifts it is nothing in effect but a seeming to have for such are described Whosoever hath not 3. Whosoever hath gotten the Fountain-gift of saving grace or of God's love in Christ he shall have all other gifts which tend to perfect salvation for it is said Whosoever hath to him shal be given that in abundance 4. Whosoever hath not this gift of grace favour in God's eyes shall want and be deprived also of all other gifts tending to salvation or at least of the right use of them for even that which they
but cometh to them in due time Doct. 1. God keepeth back comfort and delivery till it be time as Christ suffereth the disciples to be exercised long and cometh not to them till the fourth watch of the night but then he cometh in due season 2. Christ is Lord of Sea and Land and can make way unto his peopleâ— relief through the most stormy Sea no impediment can â—nder him nor hold him from his disciples society for Christ here cometh walking on the Sea 3. The Lords coming to his own sometimes is fearfull and sometimes destruction is apprehended when delivery is most near as here They cry out for fear 4. Apparitions of spirits in bodily shapeâ— is possible and the truth of it in all ages hath been received as here They say It is a spirit 5. When the Lords disciples are in greatest extremity then useth he to comfort them speedily and to reveal himselfe unto them most kindly as here straightway he cryeth It is I be of good cheer 6. Wheresoever Christ sheweth himselfe present there is no reason to be afraid of any trouble or danger for he is able to deliver his owne in whatsoever strait therefore saith he It is I be not afraid 7. When he speaketh he maketh his word to be discerned by his people and so satisfies them for he maketh his owne know his presence Be of good cheer it is I saith he Ver. 28. And Peter answered him and said Lord if it be thou â—id me come unto thee on the water 29. And he said Come and when Peter was come downe out of the ship â—e walked on the water to go to Iesus Zealous Peter cannot stay till Christ enter the ship and so cometh to be exercised a little Doct. 1. Fervent love hasteth to be at Christ it looketh to no danger but will hazard through fire and water to be at him as here Peters heart fliâ—â—ers to be aâ— the Lord when he seeth him 2. When men mistake the measure of their own strength and gifts they are ready to seek a calling ere it be given them and to enterprise things too hard for them as here Peter saith Lord bid me come unto thee on the water 3. If God give a calling however it seem to be procured a man may relye on it and have reason to believe for assistance in following of it for Peter heareth Christ say Come and presently he casteth himselfe on the sea and his faith for a time upheld him so long as he kept the gripes Vers. 30. But when he saw the wind boisterous he was afraid and beginning to sinke he cryed saying Lord save me The storme continueth and Peter beginneth to fear and doubt and sink Doct. 1. It is not Christs presence but his will and command which maketh a storm calme Christ and trouble may be both present together for notwithstanding Christ is come the wind is boisterous stil. 2. The continuance of the triall of faith bringeth to light the weaknesse of faith for a man may hold out a while who at length may faint as Peter here doth 3. When men look more to the dangers then to God calling them to it no wonder that their faith beâ—brangled for Peter seeth the wind too much and Christ presence too little 4. It is safest to ponder all that faith is to meet with if we can overtake it before we enter in the conflict with difficulties for Peter should have prepared against the wind as well as against the sea and waters 5. Somtimes perill presseth a man more when he is in the dangers then before and a man may seem stout before the experience of the danger who shall prove feeble in it men know not readily their own weaknesse till they be put to a proof Peter doubted nothing to walk on the Sea till now 6. As faith groweth feeble courage and strength and all begin to fail as soon as Peter doubteth he beginneth to sink 7. When our faith groweth weak our prayer should be strong for doubting Peter cryed in prayer 8. Whatsoever be our danger let Christs power be exalted as sufficient to help us as Peter doth saying Lord save me 9. Seen danger and felt weaknesse doth cut off presumption and put faith to rely upon God altogether for now Peter cryeth Lord save me Ver. 31. And immediately Iesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Christ draweth neer quickly and helpeth him Doct. 1. Albeit our Lord be displeased with our sins yet will he not delay to help when need calleth for present relief as here suddenly He stretched forth his hand 2. To doubt where we have warrant to believe is worthy of a reproof therefore saith Christ Why didst thou doubt Christ wil neitheâ— deny that to be faith which is mixt with doubting nor refuse to help the weaknes thereof by gryping by his powerful grace such as do but faintly gripe him by their faith as here he caught Peter and said unto him O thou of little faith Ver. 32. And when they were come into the ship the wind ceased 33. Then they that were in the ship came and worshipped him saying of a truth thou art the Son of God Now the exercise is ended the disciples weaknes and Christs strength is manifested Doct. 1. When the triall is at an end the trouble is at an end Christ and Peter come up into the ship and the wind ceased 2. It is a blessed trouble which endeth in glorifying of Christ and in the increase of knowledg for Now the Disciples come and worship Christ. 3. New experience doth furnish deep impressions of Christs divine power and Godhead for now say they Thou art the Son of God 3. Delivery out of imminent death speaketh more of Gods power to the humble person then the greatest works doth speak unto the secure as the delivery of the Disciples from the raging sea maketh them more sensible of Christs Godhead then the miraculous feeding of five thousand with so few loaves in the wilderness for now it is and not till now that they say Of a truth thou art the Son of God Ver. 34. And when they were gone over they came into the land of Genesaret 35. And when the men of that place had knowledg of him they sent out into all that countrey round about and brought unto him all that were diseased 36. And besought him that they might only touch the hem of his garment and as many as touched were made perfectly whole Now the Lord landeth and goeth to Genâ—saret and healeth the sick Doct. 1. Our Lord goeth ever where he hath an errand and delighting to do good where ever he goeth and as the common Saviour of all sorts of persons in all places doth heal all who in the sense of their need do seek the benefit of him as here all the sick in Genesaret that come to him Are made whole 2. Then have people right
the power of death but must be raised at last to an immortall condition that it may also live for e-ever by his Power who hath proclaimed himselfe the Goâ— of his own people and hath taken this stile and will keep it for ever Ver. 33. And when the multitude heard this they were astonished at his doctrine This is the issue of the Controversie Doct. The end of disputation against the truth is a further clearing of it and glorifying of Christ as here The multitude were astonished at his Doctrine Ver. 34. But when the Phrisees had heard that he had put the Sadduces to silence they were gathered together 35. Then one of them which was a Lawyer asked him a question tempting him and saying 36. Master which is the great commadement in the law This is a new rancounter with the Pharisees who though they were refuted sundry times before and had heard that the Sadduces were put to silence yet they do resolve a new assay and after consultation do find out one of their learned Rabbies thinking to give Christ some affront upon a disputable question concerning What is the greatest Commandement in the Law Doct. 1. In these perverse men the blindnesse the boldnesse the obstinacy the malice of Christs enemies is to be seen they renew their onsets frequently They gathered together and sent out one to tempt him 2. The adversaries of Christs grace will seem to be much for the Law even when they are against the true end of the Law that is against forgivenesse of sin through Christ which is the greatest matter of the word of God Ver. 37. Iesus said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind 38. This is the first and great Commandement Our Lord having to do with a proud hypocrite puffed up with a conceit of his own righteousnesse doth so answer him as he sayeth out the spirituall meaning of the Law that the man might see how short he came in the obedience thereof and so doth teach us 1. That the commandements are not obeyed except the obedience proceed from love this is imported Thou shalt love the Lord. 2. The commands are not satisfied except the whole man wholly in all things obey with his whole mind affections and the strength of all the powers of soule and body therefore saith he With all thy heart soule and mind 3. To love God is the greatest command because it is the Fountain of the obedience of all the commands and also because all the commands of the first Table are but branches and evidences in part of our love to God 4. The great commandment is not fulfilled except a man in the sense of his short coming in love to God seek for reconciliation with him enter in a covenant of grace with him and make use of his friendship as of a reconciled God therefore saith he Thou shalt love the Lord thy God 5. The commandment of loving God with all our might and adhering to him as reconciled unto us and made ours by covenant is first to be looked unto as being of greatest consequence for This is the first and great command to love the Lord thy God Ver. 39. And the second is like unto it Thou shalt love thy Neighbour as thy selfe The Pharisees asked of one commandment and our Lord in his answer giveth two comprehending all this commandment is called the second because it is in the next room after immediate worship of God to be looked unto and because it is the summe of the second Table It is called like unto the first because it hath the same authority it requireth like spirituall and constant obedience as the first and must be joyned with the first by such as would be found obedient unto the first and herein the envy and malice of these Pharisees is taxed who pretended to love God and yet did hate the Saviour his Son and all peoples salvation who must be saved onely by him Doct. 1. So many as professe love to God must set themselves to love their Neighbour also at his command for he cannot love God who will not love his Neighbour therefore saith he The second is Love thy Neighbour 2. It is lawfull to love our selves yea it is a commanded duty after ouâ— love to God and with our love to God and from our love to God that is to say So as our love to our selves be not in the first room which belongeth to God so as our love to our selves be subordinate unto the love of God and may make us forth-coming to the honour of God and do not prejudge our love to God but fuâ—ther the same for the command which saith Love thy Neighbour as thy selfe saith Love thy selfe by a second and like command depending on and flowing from the first 3. A right ordered and measured love to our selves is the rule and measure of our love to our neighbour the love of God must be preferred both to our selves and neighbour so as we must not please our selves or our neighbour by displeasing God but our love to God being fixed in the own place then in reason as we would have others to do unto us do we also unto them for Thou shalt love thy neighbour as thy self that is Sincerely and constantly Ver. 40. On these two commandements hang all the Law and the Prophets The Pharisee did move the question concerning the greatest commandement in the Law meaning the moral Law Christ having answered telling him that he had not only satisfied the question concerning the greatest commandement of the moral Law but also had given him the summe of the whole Law yea not only so but also had given him the summe and scope of the whole Books of Scripture wherupon doth hang the whole doctrine of Moses and the Prophets On these two commandements saith he hang all the Law and the Prophets and so shall we find it to be if we consider the matter for the summe and scope of the Scriptures may be comprehended in these three The first is To shew us what duties the perfect Law of God requireth of us The second is To shew how being found short of our duties and guilty of fearful transgressions of the Law we may be reconciled with God The third is To shew how and by what rule we shall walke before God in new obedience Now all these three will befound in Christs answer and in these two great commandements for 1. In these great commands the duty of perfect love is first enjoyned for it is said Love God with all thy heart and thy neighbour as thy selfe 2. Upon our presupposed short-coming in our duty the seeking unto the covenant of reconciliation is insinuate and injoyned in these words thy God Thou shalt love the Lord thy God 3. After the covenanting there is injoyned an indeavour of sincere setting unto the obedience of the whole Law with our heart mind and
write the words of the law on the borders of their garments as if they had been all made up of the love of the law Doct. 1. The nature of hypocrites is to study more to seem religious than to be religious to please men with appearances rather than to please God in truth for They do saith he All to be seen of men 2. Hypocrites are most in affecting of ceremoniall observations and outward parts of commanded duties neglecting the substance for They make broad saith he their phylacteries Ver. 6. And love the uppermost rooms at feasts and the chief seats in the Synagogues 7. And greetings in the markets and to be called of men Rabbi Rabbi Their second fault is vain affectation of preheminence and respect in all things above other people in all sort of conventions within doores and without at feasts in churches in mercats and to have stately stiles of Rabbi Rabbi Doct. 1. Albeit the Lord doth not condemne respects and reverence due to men according to their callings and places yet he condemneth love and ambitious affectation of these respects saying They love the uppermost roomes 2. Hypocrites and vain men least worthy of respect or honour are most ambitious and desirous to have respect for They love the first seats the first Salutation and the stile of Rabbi Rabbi Ver. 8. But be not ye called Rabbi for one is your Master eveâ— Christ and all ye are brethren Christ dischargeth such vain titles and giveth reason for it Doct. 1. Stately stiles whereby men are not simply distinguished for order and for their office cause from other men but also are exalted over their brethren in stately dignity after the manner of civill or stately stiles of honour given to men in the kingdomes of this world do not be seem the Ministers of Christ therefore saith he Be not ye called Rabbi Rabbi for all ye are brethren 2. Such as take such stately stiles unto them wherby they will seem eminent above their brethren in that same office are injurious to Christ who in the church hath appointed only a Ministry and hath reserved to himselfe alone all stately preheminence and they are injurious also to their fellow Ministers whom Christ hath made equal in office as brethren howsoever naturall and civil differences for age and other respects be kept For one is your Master saith he to wit in stately Excellency even Christ for all ye are brethren Ver. 9. And call no man your Father upon the earth for one is your Father which is in heaven Our Lord doth not discharge the simple Name of Father but the stately exaltation of any man under this Name to the prejudice of God's glory and teacheth us that we should not put too high an estimation upon any man for whatsoever gifts is in him or good received from him because this doth derogate unto the glory of God when we attribute too much unto men for all the glory of father-hood and derivation of any good thing towords us ought to be given unto God alone for One is your Father that is in heaven saith he Ver. 10. Neither be ye called Masters for one is your Master even Christ. From this learn 1. That we are very ready to ascribe something unto our selves if by any gifts given unto us any should profit or be informed therefore as before he said Be not called Rabbi so here again he saith the second time Be not called Master The meaning is arrogate to your selves no more then is the creatures due when you teach others by Gods gift bestowed upon you and if any do ascribe unto you any more then is due see that ye admit not this sacrilegious commendation that is Be not called Master 2. All the authority of teaching and all the light in the Teacher and all the successe of teaching doth slow from the powerfull Teacher Christ for One is your Master even Christ and from him it is taken sacrilegiously whatsoever is given unto the creature above the place of his instrument Ver. 11. But he that is greatest among you shall be your servant Here he teacheth the right strife for greatnesse and dischargeth prelacy Doct. The Majority of the Ministers in the Church standeth not in the exalting of any man with higher power over the rest but in true humility and subjection of a man unto his brethren and being ready to serve them for promoving the work of God in their hands therefore saith he He that is greatest among you let him be your servant Ver. 12. And whosoever shall exalt himselfe shall be abased and he that shall humble himselfe shall be exalted This doctrine Christ doth confirm by a promise on the one hand and a threatning on the other Doct. 1. The more ambitious a man sheweth himself the less shall he be esteemed of by good men and the more shall God put contempt upon him for Whosoever shall exalt himself shall be abased 2. The more a man in conscience of his own inlakes of love to his brethren and obedience unto God shall humble himselfe before God and Men the more respect and estimation shall be put upon him for He that humbleth himself shall be exalted Ver. 13. But wo unto you Scribes and Pharisees hypocrites for ye shut up the Kingdome of heaven against men for ye neither go in your selves neither suffer ye them that are entring to go in Upon the Scribes and Pharisees Christ denounceth wo eight times for their severall vices The first wo for hindering the Gospel Doct. 1. The Lords indignation is great against corrupt teachers and church-men he will have more sharply handled then any other vicious persons saying Wo unto you Scribes and Pharisees 2. To belie our profession is an odtous sin Therfore saith he Wo to you hypocrites 3. Men by nature are exiles from Heaven and from the grace of God offered in the gospel but by the right or wrong ministeriall dispensation of the Word and Ordinances of God the door of heaven is opened or shut You saith he shut up the Kingdome of Heaven against men 4. It is a fearful challenge against corrupt teachers that they do not come to Christ themselves and also do divert others to their power by their ill example or doctrine This is it he saith You neither go in your selves nor suffer others to go in Verse 14. Wo unto you Scribes and Pharisees hypocrites for ye devoure widowes houses and for a pretence make long prayer therfore ye shall receive the greater damnation A second wo is for their avarice Doct. 1. As ambition and hypocrisie go together so also ambition and avarice go together Therfore saith he You hypocrites devour widows houses 2. The simple and ignorant helplesse soules are the prey of corrupt church-men such as are Widowes houses 3. It is no new thing that corrupt church-men find out shifts to catch peoples goods as by satisfactions merits indulgences absolution soul-masses c. for You devoure widowes houses 4.
do appâ—ove for so Christ reckoneth saying That on you may come all the blood whom ye slew c. 5. The sufferers for righteousnesse from the beginning of the world are all in the rank of Martyrs and their sufferings are kept in fresh remembrance From righteous Abel unto Zacharias the son of Iehojada otherwise called Barachias of whose slaughter is spoken 2 Chron. 24.21 as here appeareth 6. Raging persecuters look neither to place nor person nor consequence of thâ—ir cruelty but as blind beasts do follow forth their own fury for Betwixt the porâ—h and the altar was Zacharias slain Ver. 36. Verily I say unto you all these things shall come upon this generation Now he foretelleth the ruine of Jerusalem and giveth them over till the day of judgement at what time they should know who was the Christ for whom they pretended to be preparing the song which is foretold in the Psalm 118.26 As if he had said I foretell you that Jerusalem and this Nation shall be destroyed and after you have killed me you shal not see me till the day of judgement when you shall be forced to acknowledge me to be the blessed Messiah come in the Name of the Lord which for the present ye will not do Doct. 1. The destruction of Jerusalem and rejection of the Jews was foretold by Christ sundry times ere it came for here he saith O Ierusalem your house is left desolate unto you 2. It is a speciall motive unto repentance to tell men of the propinquity of judgment therefore saith he All these things shall come on this generation Ver. 37. O Ierusalem Ierusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not In this lamentation our Lord is not to shew what power is in mens wicked nature to convert themselves or to make use of the means of conversion nor what power there is in corrupt nature to oppose that power which God putteth forth in conversion of soules neither is he lamenting their case as one unable to obtain his own desired end in the salvation of such as he intended to save for no reason can extract these conclusions necessarily from these speeches the true sense of them is obtained without any such inferences for our Lord as man and a kindly Minister of the circumcision moved with humane compassion of the miseries of his native Countreymen letteth forth his love in this lamentation and weeping while he beholdeth the desperate obstinacy of the multitude running to perdition thereby intending to make the reprobate who should hear of his tender bowels inexcusable and to move the Elect unto repentance by this means Doct. 1. Our Lord as man in the bowels of compassion was moved in the dayes of his flesh with the misery of the most wicked as this lamentation sheweth 2. When Christ was most moved with the provocations of the wicked there was no sinfull perturbation in him to make him forget to fulfill the law of love unto his most desperate enemies therefore he lamenteth thus Ierusalem Ierusalem 3. As oft as the Lord sendeth forth his Ministers with offers of mercy to sinfull people so oft is he lovingly calling them to come in unto him so saith he As a hen gathereth her chickens how oft would I have gathered thee 4. When the Lord is about to save his own Elect children in the visible church the body or the greatest part of his people may oppose the work and nill the work which he willeth and albeit they be not able to impede his effectuall gathering of so many as he intendeth to save yeâ— may they make themselves guilty of impeding and resisting the will of God which they cannot overcome therfore saith he to this sense O Ierusalem how oft was I about to convert thy children so many as I had elected by the offers of mercy which my servants made unto thee the visible Kirk their Mother And thou wouldst not but opposed my work so far as thou couldst in slaying the Prophets and stoning them who were sent unto thee for the Elects cause who were in the midst of thee 5. The Lord will pursue his purpose and renew messages till he both gain his own and also make the reprobate inexcusable to the ful for how oft saith he Would I have gathered thy children and ye would not Ver. 38. Behold your house is left unto you desolate Having told the sin of the visible Kirk there he telleth them now of their judgement Doct. When mercy hath been often offered unto a visible church and â—hath been rejected or opposed it is righteousnesse with God to remove his dwelling from that place and to take away the face of a church from it therefore saith he Thy house shall be left desolate unto thee even the most glorious place shall not be spared but when mercy findeth no place judgement shall have place Verse 39. For I say unto you ye shall not see me henceforth till ye shall say Blessed is he that cometh in the name of the Lord. Here our Lord smiteth these desperate enemies with irrevocable blindnesse that from that time forward they should never get grace to acknowledge him to be the Messiah till at the day of Judgement they should be forced to confesse him to be the true Christ prophesied of in the 118. Psalm Doct. 1. It is righteousnesse with Christ to smite them with judicial blindnesse who refuse obstinately to acknowledge him when he offers himselfe unto them as here he saith Ye shall not see me henceforth that is You shall not perceive me to be the Messiah for otherwise bodily they did see him and did crucifie him but they saw not who he was for had they known they would not have crucified the God of glory 2. At last Christ's most cruell enemies shall see and know and acknowledge him to be that blessed Messiah for all knees shall bow to him and all tongues shal confess to him and his adversaries among the rest shall say Now we see that Jesus is the blessed Son of God and the true Lambe of God Hils and Mountaines fall on us and hide us from the wrath of the Lamb yonder is the blessed Saviour Who came in the name of the Lord. CHAP. XXIV Our Lord having told that the Temple shall be destroyed the disciples aske of the time therof and of the signes of his coming to vers 4. For answer He forewarneth them of trial and persecution wherein all his disciples had need to beware least they should be deceived and sheweth the signes of the utter destruction of Jerusalem to vers 23. and again teacheth them that the chief care of his disciples should be that they be not deceived with false Religion and false Christs wherin the danger was to be great even untill his second coming when he should gather all his
shall many be offended and shall betray ouâ—â—nother and shall hate one another The fourth temptation or fourth sort of exercise of Christ's Disciples is the apostasie of professours when persecution ariseth for the Gospel Doct. 1. This is a narrow trial when many who ran fast in profession with prospâ—rity do turn their back on Christ when trouble cometh yet it must come to passe for Then saith he shall maâ—y be offended that is Stumble at Christ's Crosse and forsake the true Religion 2. Such professours as make apostasie from true Religion shall be the chiefe adversaries of the true members of the Church Traitours and Enemies for of Professours it is said They shall betray and hate one another Ver. 11. And many false prophets shall rise and shall deceive many The fifth temptation or fifth sort of exercise is The arising of many false Teachers within the Church who shall brangle the faith of the Godly and deceive many Doct. 1. Christians may be tempted to defection by their own Teachers who ere people be aware may make defection themselves and then fall to reduce the people for it is said Many false prophets shall arise 2. This sort of temptation is ready to prevail with people and to draw such away whom open persecution could not drive from the truth for it is said They shall deceive many Because disputation and opposition against the Truth for which we are called to suffer by our own Teachers when they begin to swerve from the Truth is a harder onset against a man's faith than when fire and sword is threatned in the case of a cause clear and not questioned by our Teachers Ver. 12. And because iniquity shall abound the love of many shall wax cold The sixth temptation or sort of exercise is That the godly shall be cold-rise in love one toward another and not finde respect and credit readily one of another and that because they shall see iniquity and hypocrisie so abound in the visible Church as one shall suspect another and not dare to trust one another and so shall not let forth their love one toward another save very coldly as it cometh to passe in the case of mutuall suspicion one of another Doct. 1. Honest men do suffer much in their estimation when the hypocrisie of hypocrites is discovered for iniquity abounding breedeth mutuall suspicion of one anothers sincerity a man not knowing whom to trust when by out-breaking of much iniquity he findeth many to be false 2. When abounding iniquity breedeth mutuall jealousie as estimation and confidence mutuall is weakened so is mutuall love diminished Therefore saith he Because iniquity shall abound the love of many shall wax cold 3. This is a sore trial when beside the common adversary the Godly do grow suspicious one of another and dare not trust one another and so do grow cold in their love to one another it is a sore trial I say When iniquity aboundeth and love decreaseth Ver. 13. But he that shall endure to the end the same shall he saved After these temptations thus in order set before us our Lord requireth constancy in the Faith notwithstanding of them all Doct. 1. All these temptations must be striven against and overcome by them who purpose to go to Heaven for He that endureth to the end shall be saved 2. Whosoever for any of these temptations or any other like shall fall off from the Faith and following of Jesus he cannot be saved for Onely he that endureth to the end shall be saved no other hath the promise Ver. 14. And this Gospel of the Kingdome shall be preached in all the world for a witnesse unto all Nations and then shall the end come Our Lord comforteth his Disciples and sheweth that notwithstanding of all these impediments the Gospel should be preached Doct. 1. Whatsoever persecution heresies or offences shall come the Lord will have his Gospel going on to be proclaimed in the midst of wars famine pestilence heresies c. for this Gospel of the Kingdom shall be preached and spread abroad in all the world in the midst of impediments till it go along all places of the world whither Christ hath appointed to send it 2. The preaching of the Gospel where ever it cometh proveth a Testimony to them to whom it cometh one way or other that is A testimony either of their decreed blessednesse if they receive it or of their decreed perdition if they do reject it or do not believe it for It shall be preached for a testimony unto all nations 3. Till the Gospel be preached unto all Nations so far as God hath appointed and till he have ended his work by preaching thereof the end of the World shall not be but so soon as the Lords Work by the Gospel is ended in the World Then shall the end come Ver. 15. When ye therefore shall see the abomination of desolation spoken of by Daniel the Prophet stand in the holy place whoso readeth let him understand Christ gives his Disciples some satisfaction to their question about the signes of the time of the destruction of Jerusalem and of the Temple and to this end he leads into the Prophesie of Daniel Chap. 9. ver 29. to let them know that after the Messiah should be slain the City and Temple should be destroyed when therefore they should see the Armies of the Gentiles which were abomination to the Jews to compasse about Jerusalem as is expounded Luke 21.20 he forbids them to thinke that the Siege should be raised or the City should escape as it had done in former times for God had destinate the City and the Temple at that time to be ruined as the diligent Reader of Daniel might perceive Doct. 1. God hath instruments at his pleasure to destroy strongest Cities and can make these whom men abhor most to be the instrument of their destruction for The abomination of desolation the Armies of the Gentiles are at his call 2. Lest the faithfull should still dote upon the ceremonies of the Law and figurative shadowes after the Messiah's coming it was very needfull that the City and Temple both whereunto the sacrifices and chiefe ceremonies were astricted should be destroyed and abolished as the Prophet Daniel hath foretold 3. For understanding of the Word of God when it is read careful attention and all means of knowledge must be used Therfore saith he Let him that readeth understand Ver. 16. Then let them which be in Iudea flee unto the mountains 17. Let him which is on the house top not come down to take â—â—y thing out of his house 18. Neither let him which is in the field return back to take his clothes 19. And wo unto them that are with child and to them which give suck in those dayes 20. But pray ye that your flight be not in the winter neither on the Sabbath-day 21. For then shall be great tribulation such as was not since the beginning of the world to this time no
where he â—new the traitour with the enemies should shortly come to apprehend him and acquainteth his Disciples with his puâ—pose of going apart to prepare himself by prayer for suffering Doc. 1. As the truth of the Gospel so the right way of suffering for the truth must be learned from Christ Therfore our Lord takâ—th with him his disciples unto Gethsemane a Garden and place where he is to begin his last sufferings that they might see how voluntarily and holily he addressed himself unto that service 2. As we should not make oftentation of going to private prayer so neither need we scrupulously to conceal our purpose when it may edifie for Christ saith here Sit you here till I go and pray yonder Ver. 37. And he took with him Peter and the two sons of Zebedee and began to be sorrowful and very heavy 38. Then saith he unto them My soul is exceeding sorrowful evenn unto death tarry ye here and watch with me Out of the eleven Disciples He chooseth three to be witnesses of the hardest parts of his sufferings even the same who were lately witnesses of his glorious transfiguration Doc. 1. Albeit al the redeemed be alike dear to Christ yet wil he acquaint some with more deep passages of his sufferings then others and readily such as he hath acquainted before with clearer sight of his Glory as here He took with him Peter and the two sons of Zebedee 2. Our Lord suffered for our sins not only in his body but also in his soul dolour and heaviness in a measure unspeakable My soul saith he is exceeding sorrowfull even unto death 3. Our Lord kept back from his own humane nature the consolations of the personal union thereof with the Divine nature so far that he as Man did not despise the smallest mean of ease or relaxtion that could be but calleth for the company of his slippery disciples and hereby doth teach us in our sad perplexities to take the company of some of the Saints to whom we may reveal our mind for Tarry ye here and watch with me saith he to them Ver. 39. And he went a little further and fel on his face and prayed saying O my Father if it be possible let this cup passe from me nevertheless not as I wil but as thou wilt Albeit their company could be of some use yet but of smal use to him therfore he goeth on and prayeth Doc. 1. There is no ease to a perplexed soul under the sense of wrath till it be alone with God there it may sigh groan utter broken words keep silence or freely expresse it selfe as it pleaseth without misconstruction Therfore He goeth a little from them and fell on his face and prayed 2. The sense of the wrath of God felt by Christ and the weight of the curse due to our sins laid upon him was so horrible that his holy nature looking upon it simply as it tendeth to the destruction of the creatures could not but abhor it and so wish to be rid of it if it had been possible therfore doth holy nature say My Father if it be possible let this cup passe from me 3. The love that our Lord hath to our redemption and his special covenant made with the Father for the paying of our ransome made him to subject his holy nature and Wil to that which otherwise is abhorred therfore looking to the Fathers will thus to expiate the sinnes of the Redeemed he saith Neverthelesse not as I will in an holy naturall choise but as thou wilt let it be I voluntarily do choose it that is according to the condition past between us for redemption of the Elect Let me drink this cup and here the merit of sin thâ— strictnesse of Divine Justice the horrour of the wrath of God with the weight of the curse the mercy of God towards sinners and the unspeakable love both of God and Christ toward the Elect is to be seen lively set forth before us in our Lords passion Ver. 40. And he cometh unto his disciples and findeth them asleep and saith unto Peter What could ye not watch with me one hour 41. Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak Here is a short breathing time after his wrastling wherein he cometh to his Disciples whom no trouble could make him forget because for them and for the rest of his own people these sufferings were sustained and finding them asleep he gently reproveth them and exhorteth them to watch and pray by three reasons The first is joyned with a reproof It is but an hour you have to watch til you be yoked with a temptation by occasion of my sufferings approaching Therfore why do you not watch this one hour with me The second reason Except you watch and pray you may readily come under the power of temptation Therfore watch and pray lest you enter into or begin to come under the power of temptation The third reason is Albeit the spirit or your renewed part be ready and willing to resist and oppose temptations yet the flesh your natural and unrenewed part is weak and ready to be overcome Therefore watch and pray Doc. 1. When we are in greatest danger and matters most concerning us are in hand when God calleth most for our service and we have most need to watch then are we readily most secure as it fares with these disciples whom Christ called to watch with him and now findeth them asleep 2. Seeing we have no strength of our own to overcome temptations the only way to prevail is to watch and pray to God for assistance therefore Christ saith Watch and pray lest ye enter into temptation 3. Seeing the godly are in great part flesh and unrenewed and so are easily insnared by temptations the spirit and renewed part hath so much more need of the help of spiritual exercises for therfore Christ bids them watch and pray upon this reason that howsoever the spirit be willing yet the flesh is weak Ver 42. He went away again the second time and prayed saying O my Father if this cup may not passe away from me except I drink it thy wil be done 43. And he came and found them asleep again for their eys were heavy 44. And he left them and went away again and prayed the third time saying the same words Our Lord's Agony under the sense of wrath and weight of the curse due to our sins is renewed again and again while he is coming and going between his Father and his slippery Disciples praâ—ing to the Father the second and third time in the same worâ— for understanding whereof let us consider that it standeth with the holinesse of humane Nature so well to be naturally and necessarily sensible of pain and griefe as to be voluntarily patient under it so well to tremble and be feared for the wrath of the Creatour as to love to have his consolation and to have
joyfull communion with him so well naturally and necessarily to abhor and seek to be rid of every thing which is destructive of it selfe and separate from felt-joy in God as to submit it selfe to whatsoever trouble or crosse which it shall please God to lay upon it and therefore it is alike agreeable to the holinesse of humane Nature in Christ to speak one word to the Father in the language of pure holy Nature simply looking to what is destructive of nature and another word from holy voluntary resolution subjecting the simple desires of nature to the furthering of the supream desires of the Creatour and so it standeth well with his holinesse to say to the Father as the truth was to this sense This cup of thy Wrath is so horrible and unspeakably terrible that looking simply on it I cannot be a man and not abhor it tremble at it and be feared for it and seek by all lawfull means to be rid of it and to expresse so much of the simple desires of holy humane Nature in me Let this cup depart from me but seeing it is thy will that by sufferings measured out to me as in a cup the price of Redemption of the Elect shall be paied Let me have it Thy will be done I consent unto it I will the same which thou willest give it to me I will drink it to the dregs Doct. 1. Christ trod the Wine-presse of the Lords Wrath alone his own most intire Disciples could not so much as watch with him one hour in his Agony He cometh unto them thrice and thrice findeth them asleep 2. The measure of the felt Wrath of God and curse due to our sins poured forth on Christ was such as holy Nature could not but be astoniâ—d at it and declare how much it was to be aborred and eschewed if love to lost souls had not made it tolerable for it behoved to be fearfull and horrible above all that we can imagine which made the Son of God thrice to pray If it be possible let this cup passe from me 3. Such is the love our Lord had to the Redemption of the Elect that rather then we should not be saved he chose that the cup of Wrath due to our sins should kill him and therefore no other way of our salvation at this time being possible love made him submit to the condition and say Thy will be done Ver. 45. Then cometh he to his Disciples and saith unto them Sleep on now and take your rest behold the hour is at hand and the Son of man is betrayed into the hands of sinners 46. Rise let us be going behold he is at hand that doth betray me The time of the Disciples preparation for the following temptation being spent in sleeping our Lord doth sharply rebuke them for losing the time so and goeth on with them to meet the Traitour and the Souldiers with him whom he knew to be approaching In Christ's speeches we must look to his meaning and not captiously misconstrue his words for Sleep on now and take your rest is a reproof telling them they shall not be suffered any longer to sleep or take rest as that which followeth maketh plain Doct. 1. When time granted to prepare us for triall is mispent in sluggishnesse and carnall rest the triall shall come upon us on a suddain our carnall rest shall be taken from us and we must rancounter with the trouble and triall unprepared as we are as it fareth with the Disciples to whom it is said Sleep on now take your rest rise let us be going 2. Our Lord was not surprised in his sufferings he is God and knew perfectly whatsoever was to befall therfore said he Behold he is at hand that betrayeth me Ver. 47. And while he yet spake lo Iudas one of the Twelve came and with him a great multitude with swords and staves from the chiefe Priests and Elders of the People 48. Now he that betrayed him gave them a signe saying Whomsoever I shall kisse that same is he hold him fast 49. And forthwith he came to Iesus and said Haile Master and kissed him The Traitour cometh and because it was night and Christ was not known to the Souldiers by face therefore he giveth them a signe whereby they should know Christ. Doct. 1. A man unrenewed of whatsoever gifts of learning place in the Church or relation to Christ may become a mortall Enemy to Christ for not only the chief Priests and Elders do send out Souldiers to take Christ but also one of the twelve Apostles Iudas turneth Traitour 2. An Apostate from a good course may readily become a Ring-leader to others in ill course for Iudas here one of the Twelve cometh and with him a great multitude 3. Dissemblers and hypocrites deale plainly among their followers but among the godly they counterfeit for unto the Souldiers Iudas giveth a signe whereby they shall really know Christ that they may take him but when he came to Christ he saith Hail Master and kisseth him in dissimulation Ver. 50. And Iesus said unto him Friend wherefore art thou come Then they came and laid hands on Iesus and took him Christ speaketh so much upon the Traitour as might make him compare his pretence of friendship to his Master with his intention of bringing Souldiers on him and then he suffereth himselfe to be taken and bound Doct. 1. Hypocrites may deceive others and themselves but cannot deceive God for here Christ putteth his finger to this Traitour's intention saying Wherefore came you hither 2. To compare our profession with our practises and our pretences with our intentions is a mean to give us a right sight of our selves therefore is it that Christ calleth Iudas Friend in respect of his profession and asketh him why he came to put him to look to his intention 3. Christ being surety for the Redeemed who cannot defray their own debt he behoved to answer unto justice for them and therefore must he be laid hands on and taken Ver. 51. And behold one of them which were with Iesus stretched out his hand and drâ—w his sword and struck a servant of the high Priests and â—more off his ear 52. Then said Iesus unto him Put up again thy Sword into his place for all they that take the Sword shall perish with the Sword 53. Thinkest thou that I cannot now pray to my Father and he shall presently give me more then twelve legions of Angels 54. But how then shall the Scriptures be fulfilled that thus it must be One of the Disciples goeth about by the sword to rescue Christ from suffering and is â—epâ—oved 1. For doing so without a calling 2. Because Christ could have helped â—hâ— matter another way if he had pleased 3. Because the Scripture behoved to be fulfilled which foretold of his sufferings Doct. 1. Rash zeal is dangerous in Christ's matters and glosse miscarrieth men where it is followed as here is to be seen One of Christ's followers
lie for money vers 16. Christ meeteth with his disciples and authorizeth them to teach and baptize all Nations Ver. 1. IN the end of the Sabbath as it began to dawn towards the first day of the week came Mary Magdalene and the other Mary to see the sepulchre OUr Lord having satisfied Justice for us to the full in his obedience unto the death could not be holden by death but as the Son of God in Power behoved to rise again according to the prediction of the Scriptures that he might give Righteousnesse and Resurrection unto eternall Life to all his Redeemed Ones who do flie unto him for refuge In these two women who are made the first witnesses of his resurrection learn 1. The Power of Love and Faith in that soul which hath found peace of conscience through Christ will not suffer the Believer to be unmindfull of him as appeareth in Mary Magdalene and that other Mary They must know what is become of him They come to see the Sepulchre the third day after his Buriall 2. As any are before others in love to Christ so are they in account in Gods books for this is the third time that Mary Magdalene is honourably made mention of for her love to our Lord. 3. It is wisdome to moderate the expressions of Love and Zeal so as commanded duties be nor neglected for These holy women do observe the Sabbath and come not forth till it he ended Ver. 2. And behold there was a great earthquake for the Angel of the Lord descended from heaven and came and rolled back the stone from the door and sat upon it In the manner of the Lord's Resurrection learn 1. That as our Lords Death was shamefull in suffering the punishment due to our sins so his Resurrection for our Justification was wonderfully glorious for as Heaven sent forth an Angel for his service now so the Earth trembled when he stirred to arise out of it There was a great earthquake and an Angel descended from Heaven 2. Christ will make use of his creatures so as he seeth most fit for his own Glory for some base rascalâ— shall crucifie him honourable Joseph of Arimathea shall bury him an Angel shall roll the stone from the tombe 3. Albeit all the Angels be at our Lords call yet he will make use onely of one or two in a service when one or two â—â— sufficient for his purpose as here one spoken of is abundant to roll away the stone and to be Porter to him at his going out of the Sepulchre one is sufficient to affray and boast all the Priests guard set about the Sepulchre for this one Angel when he had rolled away the stone sat upon it as a Commander Ver. 3. His countenance was like lightning and his raiment white as snow 4. And for fear of him the keepers did shake and became as dead men In the description of the Angel learn 1. That Angels take upon them bodily shapes when their commission to speak to men and to be seen of men requireth so as here this Angels countenance and his garments are observed 2. Great must be the Majesty of our Lord Jesus when his servants countenance is like lightning and his garment white as snow 3. The plots of Christ's adversaries are turned about as engines of war against themselves for these keepers are sent forth to keep Christ within the tombe and now they are made nill they will they witnesses of his resurrection 4. Such as are most stout against Christ shall be most afraid and astonished when he sheweth his Glory for The keepers now do shake and become as dead men Ver. 5. And the Angel answered and said unto the women Fear not ye for I know that ye seek Iesus which was crucified 6. He is not here for he is risen as he said come see the place where the Lord lay The Angel speaketh comfortably to these two women and sheweth them that Christ is risen and commandeth them to carry the news unto the Apostles Doct. 1. By the same means the Lord can terrifie his adversaries and comfort his people those he suffereth to lie still in their terrour these he comforteth Fear not ye saith the Angel unto the women as much as these keepers may look for wrath but Fear not ye 2. Such as are seeking after Jesus may take comfort whatsoever come for upon this ground the Angel saith Fear not I know ye are seeking Iesus 3. We have no reason to be ashamed of Christs crosse when the Angels avow Christ crucified to be the Lord. 4. If God should use Kings and Emperours to be Preachers of Christs crosse and resurrection it should be no disparagement to their high place for this message is worthy of such an Angel as this â—o be messenger and even the Angels do not so much honour the message as they are honoured by it and who is he who thinketh himselfe too good to be a Preacher of the Gospel 5. Christs body after his resurrection retaineth the naturall properties of a body it is in one place and not in another the Scripture knoweth no ubiquity of his body for He is not here saith the Angel he is risen 6. No rest for our faith save in our Lords word if it be once received then other things serve to confirm faith for first He is risen as he said saith the Angel and then biddeth them Come see where the Lord lay 7. It is a sufficient argument to prove that Christs body is not present in a place if sense perceive it not present for the Angel proveth that Christ is not in the Sepulchre by this reason Come see the place where the Lord lay he is not here Ver. 7 And go quickly and tell his Disciples that he is risen from the dead and behold he goeth before you into Galilee there shall ye see him lo I have told you The Angel sendeth away these women to carry joyfull tidings to the scattered Apostles Doc. 1. Albeit women be debarred from the ordinary office of preaching the Gospel yet it may serve them sufficiently for incouragement to believe in Jesus that beside other extraordinary passages of Christ's respect unto them their Sex is honoured with the carrying of the first tidings of the resurrection Go tell his Disciples that he is risen from the dead saith the Angel to the women 2. What concerneth Gods glory and others comfort in the day of griefe should be diligently gone about without delay Go quickly 3. Christ is that good Shepherd who gathereth his people unto him after that the storm of persecution hath scattered them and driven them from him for here he sendeth his Angel to his feeble Disciples to conveen them unto him in Galilee 4. The Lord pitieth the infirmity of his people and appointeth their Assemblies where they may be most secure and safe as here he trusteth his Disciples not at Jerusalem at the first but in their own Countrey Galilee 5. The Lords
order is first to crave belief of his hearers and then to give them proof by sight and sensible experience as here the Angel giveth command to carry the tidings of the truth delivered and then promiseth that after that They shall see him in Galilee 6. It is a speciall prop to our faith to consider from what Author the word of Faith cometh unto us and by what Messenger Therefore saith the Angel Behold I have told you Ver. 8 And they departed quickly from the Sepulchre with fear and great joy and did run to bring his Disciples word These faithfull women believe and tremble and run away and carry these good news Doct. 1. Such as know what a heart grieved for want of Christ meaneth will be very ready to comfort such as are in such a grief as these holy women are glad to carry good news to the Heart-broken Disciples 2. Mixed affections fear and joy at one time may well consist in the heart of a Believer One may tremble at the Majesty of God and rejoyce in his Friendship manifested by any means which he pleaseth for thus are these godly Souls affected 3. It is a choice good disposition to believe the Lords Word and diligently to go about the obedience of it in fear and trembling such as here is to be seen in these Women having believed the glad tidings They run quickly with fear and joy and bring the Disciples word Ver. 9. And as they went to tell his Disciples behold Iesus met them saying All bail And they came and held him by the feet and worshipped him 10. Then said Iesus unto them Be not affraid go tell my Brethren that they go into Galilee and there shall they see me They meet with Christ as they are in the way Doct. 1. Such â—as obey the directions of Gods Servants and doe use prescribed Meanes that they may meet with Christ shall finde him ere they be aware much sooner then they expected as these women do meet Christ before they looked for him as they went his errand Iesus met them 2. Joyfull is the meeting which a Soul hath with Christ as here Christ biddeth hese women All bail or rejoyce and they Lay hold on him and worship him 3. An humble sinner may be homely with Christ as these Women Fall down and worship him and hold him by the feet 4. Such as believe Gods Word in the mouth of his Messengers shall find confirmation of it by Christ himselfe for here the Lord bids them do the same things which the Angel had commanded before To carry news to the Apostles 5. For all that can be said unto us our Faith is still mixed with some doubtings which breedeth fear and Christ only can remove them therfore saith he here Be not affraid 6. The weakest of believers are much beloved and esteemed of by Christ Oh how high love and estimation is this Go tell my Brethren 7. The place wherein Christ is most welcome to preach shall be most honoured by his presence as here in Galilee saith he shall they see me 8. Howsoever our Lord be purposed to give sensible satisfaction to his people in due time yet doth he ever require some beliefe of his Word in the mouth of his Servants and some obedience of Faith to go before it Therefore saith he Tell them that they go to Galilee and addeth There shall they see me Ver. 11. Now when they were going behold some of the watch came into the city and shewed unto the chiefe Priests all the things that were done The Watch set by the Priests to guard the Sepulchre come and tell the Priests how Christ is risen Doct. 1. The Witnesses of Christs Resurrection were not only Angels and holy men and women but also the prophane souldiers who were set to watch his Sepulchre for The watch came and shewed the things that were done 2. The Lord not only wil disappoint his enemies but also triumph over them for the watch whom the Priests sent out to obscure his glory came back to the city and shewed these things to the chief Priests Verse 12. And when they were assembled with the Elders and had taken counsell they gave large money unto the souldiers When they know that he is risen and so behoved to be convinced that he was the Son of God powerfully manifested by resurrection from the dead they resolve to bear down the truth Doc. 1. Christs malicious enemies are of the divels nature they will never cease to oppose him though they know him to be the Son of God as appeareth in these chief Priests and Elders 2. The madnesse of malicious adversaries of the Gospel and the slavery of Satans captives is wonderfull as here is seen for after they are assembled they resolve to corrupt the witnesses against the light of their conscience 3. Money is a great Idoll in the world when the Priests and elders think it may over-balance the most precious Truth and are confident for gain to make the souldiers make a lie against the resurrection of the known Messiah 4. The more men be ingaged in a sin they are the more forward to go on in it and will spaâ—e no cost to gain their point for These Priests and Elders gave but thirty pieces of silver to have Christ crucified but here they gave large money to keep down the report of his resurrection Ver. 13. Saying Say ye His disciples came by night and stole him away while we slept 14. And if this come to the governours cares we will perswade him and secure you 15. So they took the money and did as they were taught and this saying is commonly reported among the Iews untill this day They devise a lie and do hire the souldiers to vent it Doct. 1. Calumnies and lies devised by Christs adversaries are the speciall Engine which they use against the gospel when al other devises do fail they make service to Satan by this means such is this lie here 2. They who are entred in service of ungodly masters can hardly win out still new and worse imployment is furnished unto them as these godlesse souldiers are set on from step to step in this ungodly course of opposing Christ. 3. The wicked care not what shame they do put upon themselves and one upon another to gain their point in case they cannot come to their purpose another way as these men are put to say that they slept when they should have watched which was a disgrace and a capitall fault that they might make out their devise against Christ. 4. Such as do tempt unto sin labour to make the sinner secure from worldly inconveniences but cannot secure them against Gods Justice as the Priests here do undertake to secure the Souldiers at the Governours hands but no further 5. A profane person will make sale of conscience and tongue and all for money as here the souldiers take the money upon the condition offered 6. Such as can be content to be