A BRIEF EXPOSITION OF THE Evangel of JESUS CHRIST According to MATTHEW By DAVID DICKSON Preacher of the Gospel of Jesus Christ and Professor of Divinity in the University of GLASGOW PHIL. 2. VER 5 6 7 8 9 10 11. Let this mind be in you which was also in Christ Iesus Who being in the form of God though it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men And being found in fashion as a man he humbled himself and became obedient unto death even the death of the crosse Wherfore God also hath highly exalted him and given him a name which is above every name That at the name of Iesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confesse that Iesus Christ is the Lord to the glory of God the Father The Third Edition LONDON Printed for Ralph Smith at the sign of the Bible in Cornhill neer the Royall Exchange 1651. TO THE Right Honorable and truly Noble MY LORD EARL OF LOUDOUN LORD OF MAUCHLIN and TARINZAN c. High Chancellor of SCOTLAND c. And to His Honorable and Hopeful Eldest Son my Lord MAUCHLIN Grace and Peace Right Honourable IT is a sweet and remarkable Providence that within these not many yeers such a multitude of Impressions of the holy Scriptures are vented among these three united Kingdoms and so many thousands are of Scots and English who delight not only to have the holy Bible in their possession and houses but also to carry it in their pockets for reading of it upon all occasions This as it speaketh much of the desire after divine Knowledge raised up by God in peoples hearts and as it promiseth much of the spreading of the light of the Gospel in these Dominions especially the Lord having now seconded his own Work by drawing from the fountain of his own free grace the body of these Kingdoms into a solemn Covenant for purging of all his holy Ordinances and promoving of sound Religion so doth it call aloud to all the Pastors of his Flock and to all the godly learned by all means to lead the Lords people in upon the right understanding of the Scriptures left the plain and marvellously consonant word of God be mistaken and wrested by the instability and unskilfulnesse of such as have not their senses exercised to discern the single meaning of the Lords Voyce and the admirable harmony of his heavenly Speeches Many worthy men of God it is true have profitably taken pains to this purpose and some have written large Commentaries upon sundry Books and parcels of Scripture others have translated out of Latine the Commentaries of others But of those worthy mens Labours only such as have much leasure and patience to read can make use Others have written short Paraphrases of harder places others Expositions of hard words others have minded herewith some sweet notes and observations all of them contributing one with another to the common good so much as each sort of Writing could carry Yet besides all these laudable wayes of explication of Scripture it seemeth that these dangerous Times wherein so many diverse errours are privily crept in and begun openly also to avow themselves do call for such an Explanation of the whole Bible as might not only shew the scope of each Book and Chapter with the cohesion of the Verses and the meaning of the Words but also propone the speciall heads of Doctrine in each place whereby people might see the whole grounds of Religion in the Text and be guarded against all damnable errours in which those persons are easily ensnared who know not the Scriptures nor the power of God and all this to be in such brevity and cleerness That men in their daily set-reading of the Lords word might in the space of half an hour peruse a competent portion of Scripture thus explained I say Set-time for their private reading because albeit every man is not set apart for the Word and Doctrine but most part have by Gods appointment civil callings and necessary imployments about the matters of this life each calling and imployment having its own work and each work requiring his own time so that there remaineth little time beside unto many yet that man is too much busied in temporall affairs and more involved in the World then he can answer for who doth not daily redeem so much time as the necessary exercise of Religion in the Word and Prayer doth require beside secret ejaculations of Prayer unto God mixed with his affairs and the Mason-like-looks of his Conscience levelling its eye to each action to see if it be conform to the Rule for presuppose a man were imployed as much as a King and had so many Realms to govern as were under David K. of Israel yet could he not be excused for this to neglect Gods word prayer for Dav. oftner then once a day yea in the night also found time to call on God praise his name verse himself in his Word Ps. 119.55 62 164. Let the men of this world who have their portion in this life have set up in their hearts the filthy idols of worldly profit pleasure preferment for gaining keeping wherof they make use not only of all men but also of God and Religion so far only as they may be suitable serviceable to their base ends Let such men I say neglect reading the Scriptures and all serious following of religious exercises But let not the children of God do so who hold their standing here and the hopes of eternal life hereafter by faith in Christ for promoving of whose cause and Kingdom they are resolved to bear his Crosse were it even to the doors of Heaven if so GOD please and to lay it down on the threshold with thanks and praise that ever they were counted worthy to suffer for his Name let not these blessed Soules walk in the way of the ungodly but rather delight themselves in the Law of GOD and meditate therein night and day Psal. 1.2 3. For the service of such saints and facilitating of their reading of holy Scripture I come forth as before in the brief Explanation of the Epistle to the Hebrews so now in the brief explanation of the Evangel according to Matthew to call yet again unto the Godly Learned to stir up themselves for contributing one with another unto some such brief explanation of the whole Bible as their Godly wisdome shall agrâ—e upon a mould this or any other because apparently it is but little and not considerable which any one man alone can overtake in this Work As for this Piece such a one as it is There is great reason why it should bear your Honourable Name in the title of it it being a part of the fruit of your Lordships labour who as
and meaning for in citations of Scripture here and else-where the Evangelists stand not for words but rest upon the sense 2. The meanness and baseness of any thing whereof Christ maketh use should offend no man for He can make a little Beth-lehem the place of his nativity 3. His presence dignifieth the place wheresoever he is for Beth-lehem how small soever is not the least city because Christ is born in it 4. Christs speciall subjects are the Israel of God and Christs office is to be a Governour a Chieftain and a Guide to the Elect governing and feeding them for he shall rule my people Israel for he shall rule them as a pastor or shepherd doth the word import 5. God can make use of his foes for the furtherance of his own purpose whatsoever be their intentions for by the means of Herod and the Scribes who were small friends to Christ Gods purpose for clearing of the fulfilling of the prophesie about the place of Christs nativity is brought about 6. The Lord can so dispose of means for the benefit of such as are seeking Christ that if one mean be withholden another more profitable shall be furnished For the wise men though they want the sight of a star for a while which they saw in the East verse 2. yet first they are led to Ierusalem verse 1. and then to the light of the Scripture in the answer of the Priests verse 5 6. that their faith might be builded on Christ in the ordinary and surest way In particular God doth offer unto them a notable point of light in the answer of the Priests and Scribes concerning Christs God-head and Eternity For in the text cited here by the assembly Micah 5.2 it is written that Christ his going forth is from of old from everlasting which served to teach them that the Eternalll generation of the Son must alwayes be remembred when his being born as a child is spoken of which could not but be usefull and comfortable unto them at that time Verse 7. Then Herod when he had privily called the wise men enquired of them diligently what time the star appeared 8 And he sent them to Beth-lehem and said Go and search diligently for the young child and when ye have found him bring me word againe that I may come and worship him also Herod goeth on to follow his bloudy plot against Christ and under pretence of a purpose to honour and worship him he intendeth to murther him Doct. In Herod we see yet more of the wayes of the Enemies of Christ. 1. He carryeth on his design closely lest any man should smell his intention so do they He calleth the wise men privily so do they 2. Though he hath learned more of Christ then before yet because his knowledg is not sanctified his malice is not abated therefore the love of earthly things setteth him on to follow his design against Christ so much the more eagerly and so is it with the crafty politicians of this world 3. When he hath gained one point about the place of Christs birth he goeth about to gain another concerning the time of his birth also that he may draw so much nearer for the surprizing of Christ so do they haling in the cords of their net by parts 4. He covereth his purpose of murther under pretence of a purpose to worship Christ he professeth to have faith in Christ and to be of the same mind that the wise men are of and that his resolution is out of the same affection with them to worship him so do they drawing near in profession of Religion that they may more easily betray 5. To make all fast he abuseth the simplicity of Christs friends and thinketh to make them ignorantly to betray Christ into his hands So do they Go search for the child saith he and bring me word 6. Mean time as God blind-folded him in his deepest policy and suffered not his wicked wit to direct some of his servants under pretence of convoying the wise men to go along with them to murther Christ so doth God disappoint Christs enemies in their deep plots for it is easie to God to make fools of his foes when he pleaseth Herod sent the wise men to search out Christ but we read of none sent along with them Vers. 9. When they had heard the king they departed and â—o the star which they saw in the east went before them till it came and stood over where the young child was Ver. 10. When they saw the star they rejoyced with exceeding great joy The wise men do follow the direction of the Scripture and go toward Beth-lehem having so far as we read neither convoy or incouragement of any company Doct. 1. If we love to find Christ we must resolve to go after him alone or in company either with or without incouragements from men as God shall dispose 2. God is not inlacking to such as are on the way to seek Christ but will renew directions and incouragements unto them as they stand in need for the star which for a time disappeared now appeareth again to them for their comfort 3. What one mean doth not reach God supplieth by another mean for the Scripture had told them of Beth-lehem but had not descended so low as the particular house but God supplieth the rest by the direction of the star which now goes before them in the way and stands above the house where our Lord lay That this star was none of the ordinary but made of purpose for this particular service appeareth by the motion of it 4. These means which do lead a man most certainly unto Christ should be the matter of his speciall joy The joy which ariseth from finding of Christ cannot be expressed for it is said They rejoyced with exceeding great joy Verse 11. And when they were come into the house they saw the young child with Mary his Mother and fell downe and worshipped him and when they had opened their tressures they presented unto him gifts gold and frankincense and mirrhe The wise men at length do find Christ and do not stumble at his outward infirmities base lodging or any other thing but do worship him as their God and Saviour consecrating themselves and all they have to his service Doct. 1. Such as seek Christ in truth shall find him at length 2. Such as beleeve what the Scripture speaks of Christ will see Christ his God-head in his deepest humiliation and by faith will pierce through all impediments therefore was it that they fell down and worshipped the child 3. Riches and wisdom and honour and all that we have ought to be laid down at Christs feet and offered to the service of Christ as the fountain and owner thereof for They opened their treasures and presented unto him gifts gold and frankincense and mirrhe Vers. 12. And being warned of God in a dream that they should not return to Herod they departed into their own country another way
any extraordinary proofs of his care towards us when he hath after an ordinary manner provided means for our safety neither should we limit the Lord in any thing for this is the meaning of Thou shalt not tempt the Lord thy God 3. What the Scripture speaks indifferently to all it is to be esteemed as spoken to every singular person and the singular persons are to be accounted as written in the writing of the generallâ— for upon this ground Christ saith It is written Thou shalt not tempt the Lord thy God Because Deut. 6.16 it is written Ye shall not tempt your God 4. Christ as our surety did subject himselfe unto the law and therefore he doth apply the prcepts to himself no less then to us for he saith of himself Thou shalt not tempt the Lord. Ver. 8. Again the Divel taketh him up into an exceeding high mountain and sheweth him all the Kingdomes of the world and the glory of them 9. And saith unto him All these things will I give thee If thou wilt fall down and worship me This is the third temptation whereunto Satan doth make way by shewing the glory of the Kingdomes of the World from a high mountain whence many Towns Castles and fruitfull Fields might be seen as the compend and example of all the kingdomes of the world which have nothing in them but a greater quantity of what may be seen in one place of one Kingdom Doct. 1. Satan will not give over the conflict till he have made triall of all sorts of temptations after the former essayes Satan wil now tempt Christ with the offer of gain and glory All these saith he will I give thee 2. Satan labours to have a man in love with the bait of Riches and Honour ere he utter a temptation and to have the bait speaking ere the temptation speak for before he speaks to Christ He sheweth him all the Kingdomes of the world 3. Satan will make fair offers of what he cannot perform for the saith All these things will I give to thee 4. The children of God may be tempted with the vilest and most blasphemous suggestions that Satan can devise for this uncleane Spirit dare tempt the Son of God to the vilest idolatry and dare say to Christ fall down and worship me 5. When Satan mindes to make a man a slave to sin and to ruine him for ever he will crave but one act of sin as a very small thing and that under hope of great advantage therefore he saith All these things will I give thee if thou wilt fall down and worship me or kneel to me Verse 10. Then saith Iesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve The Lord abhorring the blasphemy of the proud and unclean Spirit rebuketh him and answereth the temptation by Scripture Doct. 1. A bold temptation should have a peremptory answer and that confirmed by Scripture as here Get thee hence c. saith Christ. 2. As well religious service as religious worship is due to God only God will not permit either of them to be given to Saint or Angel or any creature for him only shalt thou serve 3. Whatsoever is the true sense and intent of any passage of Scripture it is to be accounted of as if it were expressly written for because Deut. 6.13 it is said Thou shalt fear the Lord thy God and serve him Christ saith it is written Thou shalt worship the Lord thy God and serve him only Ver. 11. Then the divel leaveth him and behold angels came and ministred unto him Thus our Lord hath overcome Satan in our name and shown to us the way how to fight against and overcome the Adversary Doct. 1. Satan being resisted doth flee for it is written here Then the divel leaveth him 2. The grief and vexation which cometh by temptation shall be recompensed with consolation after the conflict and victory for Angels do come and minister unto Christ after his combate Ver. 12. Now when Iesus had heard that Iohn was cast into prison he departed into Galilee Upon the hearing of John Baptists imprisonment Christ goeth unto Galilee Doct. 1. Faithfull Ministers must resolve for persecution for Iohn Baptist is cast in prison 2. All Preachers of the Gospel are not imprisoned at once for when John is in prison Christ is free 3. Persecution of the Ministers of the Gospel is a forerunner of Christs departing from a land for when word came of Johns imprisonment Christ departed from Judea and went into Galilee Ver. 13. And leaving Nazareth he came and dwelt in Capernaum which is upon the seacoast in the borders of Zabulon and Naphthali 14. That it might be fulfilled which was spoken by Esaias the Prophet saying 15. The land of Zabulon and the land of Naphthali by the way of the sea beyond Iordan Galâ—lee of the Gentiles 16. The people which sate in darkness saw great light and to them which sate in the region and shadow if death light is sprung up Christ being now come into Galilee fleeth from Nazareth to Capernaum Doct. 1. Christ will not be tyed unto any place though he be brought up at Nazareth he will leave it for his own reasons and come and dwell at Capernaum 2. Our Lord in all things had respect to Scripture to fulfill what was foretold in it Even this change of place was made that the Prophesie of Esaiah might be fulfilled by this means In which prophesie to comfort the church against the desolation to be made in the land by the enemy Isaiah doth foretell that in that part of the countrey where the desolation began that is in the land of Zabulon and Nephthali there Christ should begin the consolation of the church in preaching of the gospel and now our Lord performeth this 3. The people that lie in their sins without the saving knowledg of the gospel are indeed in great darkness and under the power of death 4. Whatsoever sin or misery people be under the preaching of the gospel is able to relieve them therefore it is called A great light A light sprung up to them when Christ preacheth the gospel among them Vers. 17. From that time Iesus began to preach and to say Repent for the kingdom of heaven is at hand Christ had preached before in the time of Johns freedome and made moâ— disciples then he Iohn 3.26 but now he begins in this country side and shews himself more powerfull then before Doctr. 1. When his gospel is opposed and his servants persecuted he can let forth his light and power so much the more and can supply the inlack of instruments therefore it is said From that time he began to preach 2. Christs doctrine and the doctrine of his faithfull servants is all one in substance the sum of John Baptists preaching and Christs is all one for both preached in substance Repent for the kingdom of heaven is at hand
the longer insist in this commendation of John and having said sufficiently he closeth with this speech He that hath ears c. Teaching thereby first That every man hath not a hearing ear but some are deaf misbeleevers of Gods Word imported in these words He that hath ears 2. Even these who are elect of them it is said Let them hear 3. If the Elect shall hear unto beleeving it sufficeth Gods intention although the rest remain ignorant misbeleevers for He that hath ears let him hear is as much as Let the rest go their way come of them what may Verse 16. But whereunto shall I liken this generation It is like unto children sitting in the markets and calling unto their fellowes 17. And saying We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented Our Lord perceiving the unbelief of the multitude doth regrate their obstinacie who neither by Johns austere Ministry nor by his own sweet dealing could he moved to repent or beleeve and this he doth by comparing their disposition toward the Gospel with the disposition of the rude people toward musick for as they cared for no melody and could not be moved either with piping or lighter springs nor with mourning and sader songs as the Minstrel boyes use to sing So the Jewes could neither be moved to sorrow unto repentance by Johns austere preaching of repentance and judgement nor to rejoyce at Christs sweet offers of Grace and Salvation made to them in a more gentle and loving way Hence learn 1. That the obstinacy and rebellion of the hard hearts of Christs hearers affected and moved his tender heart with grief for Whereunto shall I liken them doth import so much 2. The more are found in the guiltiness of despising the Gospel the more doth our Lord resent the wrong and regrate sinners misery Therfore saith he This generation 3. Hardly can any comparison express the sin of despising of the Gospel for Whereunto shall I liken them importeth this 4. The most obvious by-word shall be made use of to condemn the wickednesse and folly of them who despise the Gospel in the conceit of their own wisdom for it is like little children saith he who when they find no respect had of their musick do put up their pipes with this regrate Ver. 18. For Iohn came neither eating nor drinking and they say He hath a divel 19. The son of man came eating and drinking and they say Behold a man gluttonous and a wine-bibber a friend of Publicans and sinners But wisedome is justified of her children It is said here That John neither did eat nor drink that is not after the ordinary dyet of other men as appeareth if we compare this with Mat. 3.4 Whence we learn 1. That Gods Word is not to be pressed captiously but the true intent of it is to be looked unto one place being compared with another 2. God useth to send out his Ministers with divers dispositions some are more austete in life and more thunding in their Doctrine others more sociall in their carriage and more gently inducing people to repentanâ—â— Of the forner sort was Iohn Baptist Of the Latter Christ. 3. People have ever some fault to alledg in the Preacher why they will not receive his message for here the people say The divell it in John because he chused to live more austerâ—ly than other men and when they see Christ converse sociably with sinners To eat and drink with them and to take the fare as they found it they say of him that he was a Glutâ—aâ—â— a drunkard and a companion to wicked and vile men 4. All hearers are not alike ill disposed though many do misbeleeve yet some are begotten to God by wisdom or by the doctrine of Gods grace for Wisdom hath her own children 5. Such as are made wise to salvation will bear witnesse by their faith by their profession and Godly life unto the doctrine of God and will glorifie the wisdom of God preached unto them for Wisdom is justified of her own children 6. How many soever they be who despise the Gospel it doth not work a reasonable prejudice to wisdom God will content him with the testimony of elect and true Beleevers for to God it is sufficient that Wisdom be justified of her own children Verse 20. Then began he to upbraid the cities wherein most of his mighty works were done because they repented not Seeing the main scope of the following speech is expresly set down to the upbraiding of these cities and the agâ—eging of their sin it is without ground â—o argue hence the ability of man to repent and beleeve without the speciall operation of Gods grace and it is an idle and prophane deed to move question why God did not grant such meanes to Tyrus and â—idon upon such and such supposition for it is sufficient unto Christs purpose that Aborazin and Bethsaida had so abused the meanes of grace as they had hardened themselves in the sinfulnesse of nature above Tyrus and Sidon so that more might have been expected in the matter of repentance from Tyrus and Sidon and from Sodom and Gomorrah even according to the principles of 〈◊〉 then was found in these cities for is so much paines had been taken on them as was taken on Capernaum c. in much appearance of reason it might have been expected that they should have repented in some sort and have given such signes of repentance at least as with Ahab and Niniveh they might have escaped temporal Judgments This being the scope we should not stretch the words beyond and contrary to it Hence learn 1. That the miracles of Christ were done by his own power for here they are called His mighty works in a proper sense and so they do prove him to be true God 2. The use which should be made of the miracles of Christ and mighty works done by him is repentance for that which is found fault with here is they repented not 3. Whosoever will not repent when God calls for repentance and will not give glory to God when he calls for it he will pour shame on them for here he upbraids these cities which did not honour him Ver. 21. We unto thee Chorazin we unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloth and ashes 22. But I say unto you It shall be more tolerable for Tyre and Sidon at the day of judgment then for you Here is the doom given forth against these cities Doct. 1. Over and above the wrath due unto sinners for transgression of the Law a higher degree attendeth the abusing the means of grace and so much the greater as the means have been the more largely granted for Wo unto thee Chorazin 1. It is free for God to send the offer of the Gospel where he pleaseth He had his own
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
with scripture could easily satisfie himself into calling to mind the place of Zachary where this is written but seeing it is noted that the Hebrews usually were called by divers names it is most reasonable to affirme that Zachary was also called Jeremy seeing in the scripture we find him called by both their names In the inscription of the prophesie he is called Zacharias and in this Scripture Jeremias now the Spirit who dyted Scripture knew his names best of any As for the citation of the words it is severall times observed before that the Evangelist stood not upon letters and syllables but took hold of the sense in so far as concerned their present purpose Doct. 1. The pastorall care which God manifested over his people by his Ministers is of lesse value to misbeleevers then the basest service of any â—adesman for Christ and all the works done by his Ministers are not valued above thirty pieces of silver By the children of Israel 2. The stumbling block of the indignities done to Christ are best removed when we consider that they were all foretold in Scripture for so doth the Evangelist ward off the offence of the crosse by telling of us that thereby Was fulfilled what was spoken by the Prophet Ver. 11. And Iesus stood before the governour and the governour asked him saying Art thou the king of the Iews And Iesus said unto him Thou sayest What our Lord suffered before the civill Judges is here set down and first of what things he is accused wherin observe 1. That as Christ is brought before the Ecclesiastick court so also before the civil and as he is charged before the high Priest of blasphemy which is the summe of all sins against the first Table so is he charged before the civill Judge of sedition and treason the summe of all sins against the second Table That he might bear the imputation of and take away all our sins both against the first and second Table and prevent our arraignment before the justice seat of God for here while he â—tood before the Governour he is asked Art thou the king of the Iews as if he had usurped an earthly kingdome to the prejudice of Cesar. 2. There was not so much as a probable appearance of sedition in Christ but a meer calumny alledged Therefore Christ answered Thou sayest that is so thou alledgest Ver. 12. And when he was accused of the chief Priests and elders he answered nothing 13. Then saith Pilate unto him Hearest thou not how many things they witnesse against thee 14. And he answered him to never a word insomuch that the governour marvelled greatly Christ being accused of many things answered not partly because the contrary was notourly known and the conscience of the chief Accusers did answer for him and partly because he had taken on him to stand in our room and to bear our sins therefore he held his peace as in some sense guilty in our name of all though free in himself Doct. 1. Never was there such a person arraigned before any court as Christ so innocent and willing to be condemned as guilty of other mens faults for he loved our Justification more then his own reputation no wonder therfore that the Governour wondred greatly 2. There is more honesty to be expected of heathen men and pagans then of corrupt professours for the chiefe Priests and elders do load men with false imputations but Pontius Pilate will not admit the accusation till he hear Christs answer Ve. 15. Now at that feast the Governour was wont to release unto the people a prisoner whom they would 16. And they had then a notable prisoner called Barabbas 17. Therfore when they were gathered together Pilate said unto them Whom wil ye that I release unto you Barabbas or Iesus which is called Christ 18. For he knew that for envy they had delivered him Pilate seeketh indirectly to set Christ free knowing in his conscience that they had delivered him for envy and not for any fault in him and this he doth by making use of an unwarrantable custome of releasing at the Feast some notable prisoner whom the people should chuse Doct. 1. It is a notable providence thaâ— Christs sufferings were at the time of the Feast of the Passover for then were all the Jews gathered together unto Jerusalem then was a confluence of all sorts of people from all countries about wherby Christs sufferings might be the more publick and the type of the sacrificing of the paschall Lamb more notably fulfilled Therfore it is marked that It was on the feast to wit of the Passeover 2. It is no new thing to see corrupt customes prejudiciall to Justice to creep in among people and to be kept for gratifying of people as here the governour was wont to Release unto the people a prisoner whom they would 3. Carnall men use not to resist sin directly but to go about to shift it by if they can without the losse of credit or profit or any other beloved lâ—st for when Pilate should have expresly dealt for innocent Jesus hee proponeth to the people their choise whether They will have released Barabbas or Iesus 4. As Avarice is one so Envy is another of the sins which killed Christ as avarice is ready to sell Christ so is malice and envy to pursue Christ to the death as Judas his avarice is already manifested so now the Priests envy is made manifest also for Pilate knew that for envy they had delivered him Ver. 19. When he was set down on the judgment seat his wife sent unto him saying Have thou nothing to doe with that just man for I have suffered many things this day in a dream because of him A special warning is given to Pilate from his wife to beware to condemn righteous Christ. Doct. 1. It was necessary that by all meanes the righteosnesse of Christ should be born witnesse unto that in his condemnation not for his own sins but for ours our justification from sin might shine the more clearly therfore among other testimonies of Christs innocency Pilats Wife extraordinarily moved sent unto Pilat saying Have nothing to do with that just man 2. How natural soever dreames are yet God hath a hand in them and sometime in a speciall manner doth make use thereof for notable ends as here Pilat's Wife is troubled in her sleep about the wrongs done to Christ and Pilate the Judge hath advertisement hereby so as in God's providence Pilate was moved though not to set Christ free from suffering yet to absolve him of all fault laid to his charge Vers. 20. But the chief Priests and elders perswaded the multitude that they should aske Barrabbas and destroy Iesus 21. The Governour answered and said unto them Whether of the twain will ye that I release unto you They said Barrabbas 22. Pilate saith unto them What shall I do then with Iesus which is called Christ They all say unto him Let him be crucified 23. And