He came unto his country and taught them in their synagogues 3. By the preaching of the Gospel how clearly and convincingly soever it be preached the reprobate and obstinate unbeliever will not profit but at most wil only admire it and let it goâ— he may be convinced by it but wil not be converted When he can object nothing against the doctrine he wil without all reason except against the person of the Preacher or his kindred and his parentage or his outward condition or some such one thing or other to debar himself from believing and obeying the doctrin even as these men did They were astonished and said Whence hath this man this wisdom c. Ver. 57. And they were offended in him But Iesus said unto them A Prophet is not without honour save in his own country and in his own house Christ his extraordinary wisdom should have made them take up his excellency but it turneth contrary Doct. 1. These very things which are inducements unto belief will prove stumbling blocks unto the wicked to hinder them from belief as here is seen 2. Ministers despised by their carnal friends must comfort themselves with the ordinary lot of Godly teachers who of all sorts of men are lest esteemed amongst their own friends acquaintance graceless nature having more enmity against Preachers and instruments of grace then against any other sort of men for so did Christ comfort himself saying A Prophet is not without honour save in his own Country Ver. 58. And he did not many mighty works there because of their unbelief The despising of Christ turneth to the disadvantage of the despiser Doct. 1. Despising of the Ministers prejugeth men of the blessing of the Ministry and misbelief is punished by the Lords hiding his power from the misbeliever fortherfore Christ did not many mighty works among them because of unbelief for as unto the Believer God manifesteth himself so from the misbeliever God doth hide himself CHAP. XIV After the history of Johns beheading to ver 13. The miracle of the loaves and Christs walking on the sea to ver 34. And the healing of the sick in the bounds of Genezareth is set down Ver. 1. AT that time Herod the Tetrarch heard of the fame of Iesus 2. And said unto his servants This is Iohn the Baptist he is risen from the dead and therfore mighty works do shew forth themselves in him Herod heareth of Christ and taketh him to be John Baptist risen from the dead Doct. 1. Whatsoever opposition Christ doth meet with he seeth ever to the spreading of the glory of his own name for here His fame cometh to Herod after Iohn is beheaded 2. God can clear the cause of his Martyrs in the conscience of their persecuters as Herod here counteth John Baptist a man righteous whom God would honour by making him an instrument of mighty works Ver. 3. For Herod had laid hold on Iohn and bound him and put him in prison for Herodias sake his brother Philips wife 4. For Iohn said unto him It is not lawfull for thee to have her 5. And when he would have put him to death he feared the multitude because they counted him as a Prophet By this occasion Johns death which was bypast is here recorded in which history learn 1. Faithful Ministers wil not spare to tel even Kings their sins as John doth here reprove Herod for his incest adultery 2. It is no new thing that Kings great men take it evil to be reproved of their sins and are ready to persecute faithful Preachers for Herod here imprisons Iohn for his free speeches 3. The Lord can make any means serve to keep his servants life so long as he pleaseth as here he maketh the fear of the people a mean of Johns safety for a time 4. Wicked men do not abstain from any sin but for worldly reasons they do nothing for regard to God nothing else did Herod look to but He feared the multitude Verse 6. But when Herods birth-day was kept the daughter of Herodias danced before them and pleased Herod 7. Wherupon he promised with an oath to give her whatsoever she would ask 8. And she being before instructed of her mother saith Give me here Iohn Baptists head in a charger 9. And the king was sorry never theless for the oaths sake and them which sat with him as meat he commanded it to be given her 10. And he sent and beheahed Iohn in the prison 11. And his head was brought in a charger and given to the damsel and she brought it to her mother At last the Lords appointed time cometh and John is beheaded in which history learn 1. When a man hath a mind to an evil work a time shall be found fit for the doing of it as here a time is offered unto Herod 2. A time of carnall feasting is a time fit for plotting and practising against Gods Servants as here Herods birth-day is fit for John Baptists beheading 3. A foolish and gracelesse heart is easily taken with a small delight as Herod is marvellously pleased with a Damsels dancing 4. A foolish delight is able to insnare a man for practising a wicked work as Herods vain delight ingageth him in a rash generall promise and oath and so he is ingaged in the murther of the Lords Servant 5. Such as the Parents are such is the education of their children readily Such mother here such daughter 6. The malice of the wicked against reprovers of their sin is deadly for Iohn Baptists head must passe for his reproof of incest 7. Malicious persons wil prefer the satisfaction of their malice to any thing else for Herodias had rather have Iohns head then half a Kingdome 8. A gracelesse soul may have a wrestling with his lusts ere he commit a sin and may be sorrowfull for carnal reasons to do some wicked deed as Herod here is loath to kill John Naturall conscience may tell a man of sin and vexe him also and yet for no right reasons as The King is sorry to behead Iohn 9. A naturall conscience is not able to resist a temptation though it may restrain a man for a time for Herod though he be sorry yet he yeeldeth 10. A sinner insnared is holden by bands which he might lawfully break as Herod here by a rash oath Neverthelesse for the oaths sake he yeeldeth 11. That which indeed is a mans shame will appear unto a foolish sinner to be his credit and when credit appears it will more prevail with the wicked then either conscience and carnal feâ— Herod here for Their sakes that sate with him at meat doth yeeld that John shall lose his head 12. Gods dearest servants may be taken away by a light occasion after that â—he Lord hath ended his worke by them as here Iohn dyeth at the desire of a wanton Lasse 13. The bodies of the Saints may be abused after death at the pleasure of the persecuters as Iohns head here
for him neither from God nor Man Doct. 1. Satan by what means he can doth drive hard to have men despairing when they are in extremity as here speaking by his instruments he tempteth Christ. 2. Till Christ had ended the worke of redemption all sort of vexations did run together and by course upon him for now unto all the former exercises in body and soul he must hear his prayer unto the father wrested and mocked he must see himself insulted over as a man smitten and plagued of God and as forsaken of God and man Let us see say they if Elias will come to him Ver. 50. Iesus when he had cried again with a loud voice yeilded up the ghost In this close of Christ his suffering learn 1. That the Son of God according to his man-hood verily died and his soul was separate from his body for He yeilded up the ghost 2. He died not by constraint but willingly for of his own accord He yeelded up his Spirit 3. In dying he was conquerour over death for before death could come at him as a weakling which cannot live any longer Christ being so strong as To cry with a loud voice sets upon death and yeeldeth up the ghost Ver. 51. And behold the vail of the temple was rent in twain from the top to the bottome and the earth did quake and the rocks rent Our Lord being dead as man letteth forth the glory of his God-head more then before in four wonders The first wonder is The vail of the temple or the mid-wal of partition which divided between the Sanctuary and the body of the temple was rent in twain from the top to the bottom wherein Christ gave all men to understand 1. That his death was the fulfilling and the accomplishment of all the Levitical rites and figures of the temple and of all the ceremonies annexed unto it and that now they were to be esteemed as rent and to be done away 2. That now by the Gospel sealed up in his death the way unto heaven was made plain and open 3. That the partition wall between Jew and Gentiles to wit The ceremonial Law which divided them asunder was rent and no more to stand in force The second wonder is The earth did quake wherby the Lord gave men to understand 1. That as he is Lord of heaven which had given testimony unto him by hiding its glory when he is suffering shame so also he is Lord of the earth which now doth tremble before her Lord. 2. That he was to shake the heavens and the Earth by the gospel of his sufferings and of the redemption purchased unto sinners by his sufferings The third wonder is The rocks rent to shew the power of Jesus who could subdue the greatest difficulties and overcome the hardnesse of whatsoever obstinate hearts upon whom he pleaseth to shew his power Ver. 52. And the graves were opened and many bodies of the Saints which slept arose 53. And came out of their graves after his Resurrection and went into the holy city and appeared unto many The fourth wonder is The opening of the graves and the resurrection of many deceased Saints after Christ's resurrection which was done 1. To shew that Christ died and was buried not to remain under the great power of death and the grave but to quicken the dead and to raise them out of their graves and that he neither died nor rose for his own particular but that he might redeem his own from death and give unto them resurrection and life 2. To let us understand that he is the Saviour of all those that believed in him before his Incarnation and were deceased who were to be saved by the Messiah no lesse then of those who believed since and that the former are partakers of the fruit of his death and resurrection no lesse then the later 3. The death of the godly is only a sleep of the body till the morning of the Resurrection come for it is said The bodies of the Saints which slept 4. Resurrection and the rest of the effects of Christ's death and resurrection are benefits only unto the Saints therefore only the bodies of the Saints arose 5. Albeit the great Harvest of Christ's death and resurrection is not to be expected till the day of judgement yet the first fruits of that Harvest are abundantly manifested In that many of the bodies of the Saints arose 6. The resurrection of the Saints dependeth upon the resurrection of Christ who is their Head for He is the first born from the dead The rest who arose unto an immortall life came out of their graves after his resurrection 7. The wonders which our Lord did worke were all able to abide the light and wanted not sufficient witnesses for among the rest these Saints which were raised out of their graves came into Ierusalem and appeared unto many 8. Such as did not believe in Jesus and did not belong unto his election were not worthy to be called to be witnesses of the blessing following upon his death and resurrection it is sufficient that these Saints raised from death did appear to many for they which believe in any measure shall have confirmation abundant that they may believe still more unto them that have it shall be given others are worthy to be despised 9. Albeit a visible Church be very corrupt yet so long as there is a number of true believers in it so long as it hath not gotten a bill of divorcement from God it is to be esteemed of honourably as a Church belonging unto Christ Therefore is Jerusalem here called The holy City Ver. 54. Now when the Centurion and they that were with him watching Iesus saw the earthquake and those things that were done they feared greatly saying Truely this was the Son of God These wonders wanted not their effects for the Captain of the Guard and the Souldiers which were with him were convinced by these wonders that truely Christ was the Son of God Doct. 1. The Lords works as well as his word do the errand for which they are sent for when the wonders were seen the Souldiers were afraid and confessed the Deity of Jesus Christ saying Truly this was the Son of God 2. Profane Souldiers are more easily gained unto Christ then misbelieving Rabbies for we hear thus much of the one but nothing of the other that they were any whit moved 3. Christ's love is such that when sinners are doing him all the dishonour they can he will reveale himselfe unto them and overcome them with free love for here is a Centurion and other Souldiers with him turned Subjects to him and confessours of his Name even when he is hanging dead on the crosse life springeth forth of him to open the eyes of these Souldiers to see his God-head and giveth them courage to confesse it in his deepest humiliation Ver 55. And many women were there beholding afar off which followed Iesus from Galilee ministring unto him
cited giveth evidence Vers. 19. But when Herod was dead behold an Angel of the Lord appeareth in a dream to Ioseph in Egypt 20. Saying Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the yong childes life Now Joseph is called back from Egypt Doct. 1. The Lord doth remember his owne in trouble to comfort them in due season for so soon as Herod dieth the Angel carrieth news 2. The death of Persecutors is the delivery of the persecuted therefore saith the Angel Arise for he is dead that sought the Childes life Vers. 21. And he arose and took the the young child and his mother and came into the land of Israel 22. But when he heard that Archelaus did reign in Iudea in the room of his father Herod he was affraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee Joseph is affraid of Archelaus and is delivered of his fear Doct. 1. No wonder the Children of wicked parents be suspected till their regeneration appear therefore Joseph is affraid of Archelaus Herods Son that he shall be father-like or father-worse 2. When God will comfort a man he removeth one doubt as well as another as this fear is removed by another revelation from heaven 3. The Lords warrant and clear direction doth quiet the mind Therefore Ioseph being warned by the Angel turned aside into Galilee Vers. 23. And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophets He shal be called a Nazarene In Christs abode at Nazareth The Evangelist observeth Gods providence intending therby that he should be called a Nazarite that is one separate from sinners Sundry types of Christ did foresignifie and promise that he should be called indeed a Nazarite or one separate for Joseph is called the Nazarite of his brethren or one separate from his brethren Gen. 29.26 first in regard of the measure of love which his Father bare unto him next he is separate from his brethren in regard they sold him unto the Gentiles and thirdly he is separate in Gods providence from his brethren that he might prepare a place for them and preserve the life of his owne people in Joseph was Christ sore-shadowed and promised to be such a Nazarite separate in all these respects Again in the typicall law of the Nazarite Numb 6. it is foresignified that Christ should be separate from sinners and dedicate unto holinesse dead unto the pomp and pleasure of this world that he should be the ornament and flower of Religion and the true pattern of piety to all the Israel of God Moreover in the type of Samson it is foresignified Iudg. 13.15 That Christ should from his birth be a Nazarite unto God who by his power and sufferings should overcome his enemies and bring delivery to Israel Now Christ his dwelling at Nazareth and his being called a Nazarene from his dwelling was a fit mean to call to mens minde the perfections of the Nazarite in him and to make them see the accomplishment of the foresaid prophesies in him And therefore doth the Evangelist mark the providence of God in directing his dwelling to be in this little town Nazareth whereby occasion might be given to all men to observe and perceive in Christ the fulfilling of the prophecies which foretold that he should be really a Nazarite Doct. Whensoever we hear him called Iesus of Nazareth let us remember that he is that true Nazarite that promised pleasant Plant that Holy One of Israel separate from sinners the true Deliverer of Israel from their enemies who hath broken the bars of death and hell and by his death hath overcome the divell and accomplished everything which in the types were foreshadowed of him CHAP. III. The Evangelist passeth over our Saviours life in private and iâ—ts down how John the Baptist by his Ministry as the forerunner of our Lord doth prepare the way for the receiving of him to vers 13. How Christ by him is baptized and how Christ is magnified from heaven in his entry into his publike office Vers. 1. IN those dayes came Iohn the Baptist preaching in the wildernesse of Iudea WHile Christ is dwelling at Nazareth in Galilee at the time appointed of God John Baptist is sent forth to preach in the wildernesse of Judea that is in the Mure lands and Hilly countrey of Judea John is called the Baptist because he was the first that did baptize herâ—by distinguishing him from John the Apostle Doct. 1. God hath set times wherein he will have every thing which was foretold to come to passe therefore it is said In those dayes to wit of which Isaiah did speak chap. 40 3. while Christ is dwelling at Nazareth this appointed work is done 2. How basely soever the world count of preaching yet is it the onely ordinary way to prepare souls for receiving of Christ Therefore it is said Iohn came preaching 3. It is in Gods choice to send the preachers of the Gospel to what place he will for John is sent to preach in the wildernesse of Judea and not in Jerusalem Vers. 2. And saying Repent ye for the kingdome of heaven is at hand The summe of Johns preaching was to move men to repent because the kingdome of Gods grace offered in the Gospel was now ready to receive the penitent Doct. 1. The Gospel finds men mad and out of their wits in an evill way when it is sent unto them they are men who must return to their wits as the originall of the word repent importeth 2. The end of the preaching of the gospel is to perswade men unto repentance for repent is Johns main scope 3. The grace of God offered in the gospel is in effect the Kingdome of heaven for it opens the way unto it and entreth the man not only in the right but also in the begun possession of the Kingdome of heaven 4. There can be no greater allurement to move a man to change his evill course and turn unto God then the offer made unto the penitent of the Kingdome of grace and glory through Christ for this is the motive which John useth saying Repent for the Kingdome of heaven is near 5. Both ability and exercise of repenting is brought about by the preaching and power of the gospel for to beget both John is sent to preach this doctrine saying Repent for the Kingdom of God is at hand Vers. 3. For this is he that was spoken of by the prophet Esaias saying The voyce of one crying in the wilderness Prepare ye the way of the Lord make his paths straight Johns calling and authority to preach is described to be from heaven according to the prophesie past of him Isay 40.3 Doct. 1. The calling and authority of a preacher is chiefly to be looked unto that he take not this honour to himselfe but be called therto
must glorifie God in their martyrdome yet there shall be other Ministers one after another till the second coming of Christ preaching the Gospel from place to place in despite of all the persecuters in the world for of this our Lord giveth assurance saying Verily I say unto you Ye shal not have gone over the cities of Israel till the Son of Man be come Ver. 24. The Disciple is not above his Master nor the servant above his Lord. 25. It is enough for the Disciple that he be as his Master and the servant as his Lord if they have called the master of the house Beelzebub how much more shall they call them of his houshold The seventh reason It may content you that you shall not be worse used then I your Lord and Master am and shal be used Therefore Fear not Doct. 1. There are very neer and sweet bands between Christ and us for he is our School-master and we his Disciples he is our Lord and we are his servants he is the Good man of the house his church and we his Domesticks and houshhold men so importeth his words saying The Disciple is not above his Master c 2. Christ is a pattern of sufferings from the cradle to the crosse from his birth to his buriall for here he setteth forth his own suffering to encourage us to suffer by like example 3. To seek or look after freedom from persecution is to seek that we who are Christs Disciples should be better dealt with then our Master was which is unreasonable for The Disciple is not above his Master nor the servant above his Lord. 4. Conformity with Christ in suffering may sufficiently comfort any man who suffereth for Christ for It is enough for the disciple that he be as his Master 5. The comparison of Christs excellency and our base condition should make us willing to undergo any sort of humiliation therfore saith he It is enough that the servant be as his Lord. 6. Beelzebub was the idoll of Ekron and one of the chiefest divels names There is no blasphemy so great against Christ but Satan will find mouths to vent it for it is written They called the Master of the house Beelzebub 7. No wonder that Christs servants be called divels when Christ was called a divel so reasoneth Christ saying How much more shall they call them of the houshold Beelzebub Vers. 26. Fear them not therefore for there is nothing covered that shall not be revealed and hid that shall not be known The eight reason The truth of my doctrine and your innocency must both be brought to light upon all hazards Therefore Fear not but avow my Gospel boldly Doct. 1. Christs servants are in danger to minish their testimony concerning Christs truth for fear of men Therefore are they warned not to fear them 2. Albeit the holinesse and innocency of Christs servants be overclouded and born down for a time by scandalous speeches of persecuters and they esteemed no better then Beelzebub yet shall it be brought forth to light in Gods time for our Lord hath said That there is nothing covered that shal not be revealed nor secret which shall not be known Thus may this generall sentence serve the purpose in this place 3. Because at last the light of the Gospel shall break forth and overcome all obstacles Therefore Ministers should boldly preach Christs truth and thus also doth this generall sentence serve Christs intent as the next verse maketh it plain Vers. 27. What I tell you in darknesse that speak ye in light and what ye hear in the eare that preach ye upon the house tops Christ commandeth his Apostles to publish as openly as they could whatsoever he should reveale unto them in any manner of way putting the house top for the most patent places where a man might be best seen and heard for the houses of Judea were covered platform Doct. 1. The matter of Preachers sermons should be nothing but truth revealed by Christ therfore saith he What I tell you that speak 2. Christ doth not reveal any thing to his servants whether ordinarily by ordinary meanes as by reading or meditation or extraordinarily by his Spirit but it is able to abide the light and the tryall of all who shall hear of it and is worthy to be avowed openly for he saith What I tell you in darknesse that speak you in light and what you hear in the care that preach on the house tops Ver. 28. And fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell The ninth reason You must fear me who am able to kill both soul and body therefore Fear not man who cannot harme you so much Doct. 1. Plain and faithfull preaching of Christs truth may readily be met with persecution and hazard of life and a man must be master of death and delivered of the fear not only of smaller losses but even of the losse of life also if he would preach all Christs truth as he should Therefore saith Christ Fear not them which kill the body 2. All that men can do against a faithfull witnesse of Christs truth is to take the life of the body they cannot reach to the soul to destroy it or to take away from it righteousnesse or peace or joy in the holy Ghost for They are not able to kill the soul saith he 3. The true remedy of all base fear of the creature and of death is the true fear of God Therefore saith he Fear him rather which is able to destroy soul and body in hell 4. If a man suppresse the testimony which he should give to Christ for fear of being killed by men he falleth in the danger of being cast in hell and losing soule and body This is imported in the saying Fear him which is able to destroy soul and body in hell Vers. 29. Are not two Sparrows sold for a farthing And one of them shall not fall on the ground without your Father 30. But the very hairs of your head are all numbred 31. Fear ye not therefore ye are of more value then many Sparrows The tenth reason Gods providence which reacheth unto Sparrowes and to the haires of your head to preserve the least of them may incourage you sufficiently against fear of men therfore Fear not to preach my truth Doct. 1. Gods providence is very particular toward all the creatures so that the least of them is not taken or slaine without Gods dispensation for One Sparrow saith he shall not fall to the ground without your Father 2. The Lords care of his servants doth reach to the preservation not only of their life but also of the smallest thing that concerneth them for The very haires of your head are numbred saith he 3. God esteemeth much more of his servants then of other creatures for his children are bought with his Sons blood Therefore saith he
is made a spectacle to his foes Ver. 12. And his disciples came and took up his body and buried it and went and told Iesus From the history of Johns buriall Learn 1. That the faithful must not be ashamed at the suffering of the Saints but testifie their respect to the living and to the dead for Iohns disciples came and buried Iohns body 2. When Pastors are cut off men must resort to the chiefe shepherd so much the more at the Disciples of John came to Christ and told him of Iohns death Verse 13. When Iesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him one foot out of the Cities 14. And Iesus went forth and saw a great multitude and was moved with compassion toward them and he healed their 〈◊〉 From the history of Christs departure Learn 1. That Jesus hath reason to depart from the place where any of his servants are slain and others of them are in danger for When he heard this he departed 2. Such as have need of Christ wil find him out and follow after him refusing no travel nor pains to seek him for The people follow him to a desert place 3. Christ is compassionate toward such as seek him and of such as seek he will put none away the needy and sick find health from him for here it is said He was moved with compassion and healed the sick which followed him Ver. 15. And when it was evening his disciples came to him saying This is a desert place and the time is now past send the multitude away that they may go into the villages and buy themselves victuals 16. But Iesus said unto them They need not depart give them to eat 17. And they say unto him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitude to sit down on the grasse took the five loaves and the two fishes and looking up to heaven he blessed and brake and gave the loaves to his disciples and the disciples to the multitude 20. And they did all eat and were filled and they tooke up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men beside women and children Here is the miracle of the loaves occasioned by the Disciples care to have the multitude dismissed timously Doct. 1. It is wisdom to have regard unto peoples infirmity and what they may endure in attendance of divine worship as The Disciples here have a care of the peoples want of food 2. If God cal for extraordinary attendance he wil furnish ability and provide for the bodies of such as prefer the feeding of their soules to the refreshing of their bodies providing they tempt not God herein by neglecting wilfully ordinary means Therefore Jesus saith They need not depart give ye them to eat 3. Where God giveth a call to his servants to feed people they must look to himself for ability and not be discouraged for the little furniture which they conceive they have for here the Disciples have no more but five loaves and two fishes and Christ contenteth himself with them Bring them to me saith he 4. It is good in an ordinary call unto any work to look to ordinary means as the disciples here not apprehending as yet any more then the ordinary do make objection that they have but five loaves and two fishes 5. The Lord will have our weaknesse for his work to beseen to the end his power may the more appear as here the paucity of loaves and fishes must first be seen ere he work the work 6. In working of miracles our Lord did so dispose of all circumstances as might most profit the people and glorifie the Father in whose name and power as being one with the Father he did the work as here He ordereth the people in their places looketh to Heaven and powerfully blesseth their provision that there might be bread and fish enough by his divine operation 7. Christs Ministers shall lose nothing in distributing their gifts unto the feeding of his people for the Disciples after more then five thousand have eaten of their few loaves do take up twelve baskets full a great deal more then they had laid down Ver. 22. And straightway Iesus constrained his disciples to get into a ship and to go before him unto the other side while he sent the multitudes away 23. And when he had sent the multitudes away he went up into a mountain apart to pray and when the evening was come he was there alone 24. But the ship was now in the midst of the sea tossed with waves for the wind was contrary Another miracle tending to shew that as Christ is Lord of the earth and lives of the creatures therein so he is Lord also of the sea and winds wherein he exerciseth his Disciples with a plece of trouble to make them profit in the knowledg of his spirituall Kingdom The reasons of this short dispatch and constraining of the disciples to go to sea without his bodily presence may be seen in Ioh. 6. and Mark 6. Here it is sufficient to learn 1. That we should be sure of an urgent calling before we undertake a hazardous voyage for Iesus constrained his disciples to go into a ship 2. Christ wil not have men diverted from their places and callings under pretence of waiting on him nor to expect to live by miraculous means but to attend upon the ordinary blessing of each mans vocation and therfore he sendeth the multitude away 3. Christ albeit the Son of God yet because he had taken on our nature and the office of Mediator therein upon all occasions of retyring he prayeth and intercedeth with God for his people He went and prayed apart 4. When the Godly are in trouble and under trials the Mediator is praying for their upholding when the disciples go to sea Christ goeth to the Mount to pray 5. Christs Disciples must be in trouble and hazards when others are at ease as here it fareth with these Disciples 6. Albeit men have Christs warrant for their voyage yet are they not exempted from trouble danger therein for here is an instance 7. Men may have fair wheather in the beginning of a work and danger and trouble may be kept back till they be so far ingaged as it is more safe for them to go forward then to return so fareth it here with the Disciples for The storm ariseth when they are in the midst of the sea Ver. 25. And in the fourth watch of the night Iesus went unto them walking on the sea 26. And when the Disciples saw him walking on the sea they were troubled saying it is a spirit and they cryed out for fear 27. But straightway Iesus spake unto them saying Be of good cheer it is I be not afraid Christ doth not stay all night from them
tribute money And they brought unto him a peny 20. And he saith unto them Whose is this image and superscription 21. They say unto him Cesars Then saith he unto them Render therfore unto Cesar the things which are Cesars and unto God the things which are Gods By calling for the stamp of the tribute mony and finding by the Im age and superscription of the money that they had by agreement subjected themselves unto Cesar and taken him for their King and stricken coyne for his use he concludeth the question as solved and biddeth them Give unto Cesar that which is Cesars and unto God that which is Gods Hence learn 1. Where a Kingdome hath subjected themselves unto a King and become his Subjects and tributaries it is lawfull to pay tribute unto him Give unto Cesar that which is his 2. Christ is no enemy to Magistrayey nor to civill rulers but teacheth men to give therin their due for Give unto Cesar that which is Cesars saith he and therfore it is reason that magistrates be as carefull that God have what is due to him in Religion and obedience of his commands as he is carefull that their due be given to them 3. Men should so regard Kings and Rulers as they do not mistake God but respect honour and obey him above all Therfore saith he Give unto God that which is Gods Ver. 22. When they had heard these words they marvelled and left him and went their way They find themselves disappointed and with a fruitlesse admiration of Christs wisdom do depart Doct. Christs adversaries in the end will find themselves mistaken in their vain hopes which they have had to ensnare him or his and all that open the mouth against him shal be ashamed as These men marvelled and went away Ver. 23. The same day came unto him the Sadduces which say that there is no resurrection and asked him 24. Saying Master Moses said if a man dye having no children his brother shall marry his wife and raise up seed unto his brother In Christs ran counter with the Sadduces learn 1. Christ will yoke with all his adversaries and will dispute with all Sectaries and confound them new exercises new disputes new contradictions new temptations abide our Lord and his Church for after the Pharisees and Herodians are gone the Sadduces come 2. It is a speciell policy of Satan to multiply his temptations one after another so near in time as he can for The Sadduces came that day 3. Multitudes of sects and schismes is not new nor strange but the just punishment of a corrupt Church not onely Pharisees and Herodians but Sadduces also set on by turn upon our Lord. 4. No errour so monstrous but it will finde Patrons and Followers among them who do not follow Christ for the beastly errour of the mortality of the Soul and denying the Resurrection of the body findeth here Sadduces to professe it Ver. 25. Now there were with us seven brethren and the first when he had married a wife deceased and having no issue left his wife unto his brother 26. Likewise the second also and the third unto the seventh 27. And last of all the woman died also 28. Therefore in the resurrection whose wife shall she be of the seven for they all had her Because that in the resurrection the Sadduces conceived that every man is to return to his wordly estate and condition as wife children and goods and thus do see many absurdities follow as they apprehend upon their own suspicion therefore they reject this article of faith and propound their conceit as an unanswerable doubt unto Christ. Hence learn 1. The conceiving of spirituall things in a fleshly manner is the ground of mistaking the truth and setting up of errours and heresies as appeareth in these Sadduces they apprehend the doctrine of eternall life to be this That the course of this temporary life shall be renewed and made perpetuall 2. No man seemeth wiser in his own eyes then the blindest hereticks do they conceive that Christ himself cannot answer their objections against the truth and this imboldneth these Sadduces to dispute Ver. 29. Iesus answered and said unto them Ye do erre not knowing the Scriptures nor the Power of God 30. For in the resurrection they neither marry nor are given in marriage but are as the angels of God in heaven Christ confuteth them by Scripture Doct. 1. If the Scriptures be not understood and believed it cannot misse but errours will arise for nothing else but this light can prevent or remove errours for They erred not knowing the Scriptures 2. It is necessary for quieting our minds in the truth of Gods Word that we look onely to the promise of God and to his ability to performe all what he hath promised Therefore saith he Ye erre not knowing the Scriptures nor the Power of God 3. After the resurrection we shall be set free from the infirmities whereunto now we are subject and shall neither need meat nor drink nor marriage but shall be upholden immediately of God without means as Angels are and shall be imployed onely in the immediate service of God as the Angels of Heaven are Vers. 31. But as touching the Resurrection of the dead have ye not read that which was spoken unto you by God saying 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Having reproved their errour he confirmeth the true Doctrine by Scripture Hence learn 1. That no sufficient silencing of errour can be till the contrary truth be made clear by Scripture Therefore saith he Have ye not read 2. Whatsoever is said in the Scripture should be taken as spoken unto us and that by God for Have ye not read that which is spoken unto you by God saith he 3. Whatsoever the Scripture doth import by good consequence is to be accounted for Godâ— speech and that which in reading should be so understood as if it were expressed as here Christ reckoneth Concerning the Resurrection have ye not read saith he for the Scripture doth not stand in letters or syllables but in the sense of words and in the truely inferred consequences from thence 4. Whosoever are within the Covenant of Grace whose God the Lord is by Covenant they are sure to live in Heaven with God after this life and to have their bodies raised at last unto immortall life because God is the Saviour and Redeemer not of the soul of his Elect only but also of the body therefore there must be a resurrection of the body for God is not the God of the dead but of the living that is His Covenant to be a mans God will not suffer the man to perish in soul or body but though temporall death overtake the body yet the soul must live and not die but be for ever in a blessed condition with God and the body must not alwayes remaine under
the Damned are brought in giving unto Christ as pleading for themselves learn 1. That the wicked do conceive they have such excuses as will bear them out at the great day but which will faile them altogether Therefore When saw we thee c. say they 2. If omission of duties shal be a sufficient ditty unto condemnation how great shall the ditty be when all commissions shall be joyned with all omissions and all sorts of sins shall be joyned together for here is their ditty In as much as ye did it not to one c. 3. Misregarding of Christ's servants and children in their need of our help shall be interpreted a mis-regarding of Christ for so importeth Ye did it not to me 4. The sentence of absolution shall be executed as it is pronounced and so shall the sentence of condemnation also Everlasting life shall be the portion of the godly and everlasting punishment the portion of the ungodly for They shall go away c. but the righteous into life CHAP. VI. Christ forewarneth his Disciples of the manner of his death to be within three dayes which accordingly was fulfilled for his enemies resolve to kill him before the feast day verse 5. And Christ giveth warning again of his death and buriall in Simons house by occasion of oyntment poured on him verse 13. Then Judas selleth him to the Priests verse 16. But Christ before he was apprehended celebrateth the Passeover and instituteth the Sacrament of his Supper that night he was betrayed and forewarneth his Disciples of his being betrayed that same night verse 36. After which he goeth to the garden and endureth horrible agonies in his soule verse 46. Being apprehended he endureth hard things of the Priests and Elders and is condemned in Caiaphas hall where Peter having denied him is raised up again by repentance Ver. 1. ANd it came to passe when Iesus haâ— finished all these sayings he said unto his Disciples 2. Ye know that after two dayes is the feast of the Passeover and the Son of man is betrayed to be cruâ—ified AFter Christ hath taught his Disciples what was fit to be told them in answer to their questions about the time of the day of judgment he telleth them of the time of his passion because that was most necessary Doct. 1. The Lord hideth and sheweth secrets to his people as may best profit them 2. His foretelling the time of his sufferings which his enemies knew not albeit they longed for it sheweth his fore-knowledge of and resolute willingnesse toward the work of redemption for he saith After two dayes the Son of man shall be betrayed Ver. 3. Then assembled together the chiefe Priests and the Scribes and the Elders of the people unto the palace of the high Priest who was called Caiphas 4. And consulted that they might take Iesus by subtilty and kill him 5. But they said Not on the feast day lest there be an uproar among the people In this wicked assembly decreeing to kill Christ Lehrn 1. That councels may erre and such as have the title of rulers and elders in the Church may prove enemies to Christ for such is the assembly of the chiefe rulers here 2. Satan laboureth to have and often findeth men of most power in Church and State to be against Christ as here Elders and Scribes 3. The craft and malice and blood-thirstinesse of Christ's enemies is great as here They resolve to take him by subtilty and kill him 4. Wicked men are wise to foresee temporall inconveniences but blinde to foresee the danger of sinning as here Not on the feast day say they lest there be an uproar among the peopleâ— but no fear of God is in their heart to kill the Innocent 5. When the people are zealous for Christ it muzleth the mouthes of bloody dogs as here Lest there be an uproar say they among the people Therefore these wicked men preveened the feast day Ver. 6. Now when Iesus was in Bethany in the house of Simon the leper 7. There came unto him a woman having an alabaster box of very precious oyntment and poured it on his head as he sat at meat There is a remarkable passage of anointing of Christ unto his buriall observed here In which history learn 1. That in little Bethany as well as in great Jerusalem God hath his own as here Simon and this woman 2. The man who is sensible of his cleansing by Christ will love him all his life long after as Simon the leper here receiveth entertaineth Christ and his Disciples 3. When our by-past infirmities may glorifie Christ it is no shame to bear the memorials thereof for here the Evangelist calleth him Simon the leper though now whole 4. Love spares no cost where love is hot there nothing is dear as is to be seen in this woman who breaks an alabaster box of very precious ointment and pours it out upon Christ. Ver. 8. But when his Disciples saw it they had indignation saying To what purpose is this waste 9. For this ointment might have been sold for much and given to the poor 10. When Iesus understood it he said unto them Why trouble ye the woman for she hath wrought a good work upon me 11. For ye have the poor alwayes with you but me ye have not alwayes Judas bearing the bag was offended that this ointment was not sold and put in his custody and moveth the rest to mislike the waste as he calleth it Doct. 1. One murmurer may infect a whole company one Judas doth insnare in his fault other disciples Therefore it is said When his Disciples saw it they had indignation â— 2. When men look after the manner of the world upon Christ they account all to be losse that is bestowed on him To what purpose is this waste say they 3. Avarice wants not faire pretences as here It might have been sold for much and given to the poore say they 4. Good mens best actions may be misconstrued even by Christs own disciples as here may be seen 5. It is no small trouble to the godly to find their good works mis-interpreted especially by the godly Therfore saith Christ Why trouble ye the woman 6. Albeit men mis-interpret good works yet Christ will judge aright of them and take part with his owne and defend them as here is seen She hath wrought a good work saith he 7. Such good works as offer themselves rarely and will not readily occur again should not be neglected but instantly be followed and preferred to other good works whereof more frequent occasion is offered as here The poore you have alwaies with you saith he Ver. 12. For in that she hath poured this ointment on my body she did it for my buriall 13. Verily I say unto you Whersoever this Gospel shal be preached in the whole world there shall also this that this woman hath done be told for a memoriall of her This holy woman foresaw his death and doth the last duty
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
their robbery were not free of mocking the innocent Son of God for one of them did cast the same scoffe in his teeth also Doct. 1. It is no wonder to see the innocency of Christ mocked by rascals for our Lord did suffer cruell mocking by a condemned robber 2. Straits and torments will not tame a reprobate even in the threshold of hell he will blaspheme God without a cause offered as here is to be seen Ver. 45. Now from the sixth hour there was darknesse over all the land unto the ninth hour In the midst of this infirmity of the humane Nature Christ lets forth the Glory of his God-head in shewing himselfe Lord of Heaven and Earth as by other evidences remarked by the rest of the Evangelists so by darkning the whole land at the Noon-tide of the Day for the space of three Houres and drawing as it were the curtain of darknesse over his naked Body while he hung upon the crosse and thus not suffering the creatures to shew their glory where their Maker is suffering the extremity of Shame Doct. Our Lord did not empty himselfe in the dayes of his humiliation but so as he did ever let some spark of his Glory appear to such as believed in him whereby they might discern the Divine Majesty of his Person even in his lowest condition Ver. 46. And about the ninth hour Iesus cried with a loud voice saying Eli Eli lama-sabachthani that is to say My God my God why hast thou forsaken me Our Lord a little before his Death being now under the full weight and burden of the curse due to our sins and finding all sensible consolation from Heaven and Earth withdrawn from his humane Spirit breaketh forth into this heavy representation of his case in the words of Psalm 22. wherein this agony was foretold By which speech we understand that howsoever the humane Nature of the Mediatour kept constantly the same room in Gods estimation and love and could no more be loosed from the incomprehensible-fervent love of God then the Personall Union of the Divine and humane Nature could be dissolved yet was it necessary that it should suffer the punishment of our sins and feel the effects of the wrath and curse of God due to us for sin in as high a degree and measure as should be equivalent to our perpetuall destruction and be found satisfactory to Divine Justice for us and therefore albeit it was impossible that the humane nature could be deserted in regard of Gods love or of sustaining strength or in regard of inherent Holinesse or any other thing else necessarily joyned with the stability of the Hypostaticall Union yet in regard of sensible consolation it was not onely possible but also necessary that for a time it should be deserted and should taste of horrible bitternesse and accompanying such a desertion and this sort of torment and anguish of Spirit could as well consist with the personall Union as the Pain and Torment of Body could consist with it yea as the Personall Union gave way to his death and remained fast till the time of the seperation of His Soul and body so did it also give way to the temporall affliction of his humane Spirit and to this desertion in regard of Felt comfort and yet remained constantly fixed and unmoveable notwithstanding and if any should doubt how Christ his perswasion of the union of the two Natures and of the necessity and profitablenesse of his sufferings could stand with this expression let us consider that no perswasion of whatsoever truth can make holy Nature senslesse of what is destructive of it nor hinder it to expresse how it is naturally affected and what it naturally feeleth and as perswasion of the necessity and profitableness of the searing of a bleeding wound with a hot iron cannot hinder nature to be sensible of the pain or to crie out in the sense thereof so no knowledge or perswasion of the Personall Union of the two Natures in Christ or certainty of the necessity and profitablenesse of his sufferings could reasonably hinder such an expression as this wherein perswasion of love and union with God crieth My God my God and holy nature filled with the sense of wrath due to our sins and destitute of all comfortable feeling of Gods presence for the time crieth forth Why hast thou forsaken me not by way of quarelling but by way of admiring the terriblenesse and abhorring the bitternesse of Divine Wrath now felt to be far surpassing all humane apprehension which could precede the feeling of it Doct. 1. Christ our surety beside all the sufferings which he suffered in his body did suffer also sorrow grief anguish torment and desertion in regard of comfort in his soul for this and other expressions prove so much 2. Our sins deserved that we should have been utterly forsaken of God and it behoved our Redeemer to taste a little of the hell of being forsaken ere we could be redeemed 3. Heavinesse of spirit sense of wrath appearance of being forsaken and want of fel consolation may consist with the Love of God toward a mants person yea and with a mans adoption unto the state of a child of God for here is consisteth with the personall union of the Man-hood of Christ with the Divine Nature 4. Whensoever naturall sense doth misse the consolations of God faith must gripe more straitly unto God as Christ his faith doth here crying My God my God when sense seeth nothing but forsaking Ver. 47. Some of them that stood there when they heard that said This man calleth for Elias This his speech unto God some of the beholders did mock and say of him as much as if he had left God and prayed to Elias Doct. 1. No wonder the griefs and troubles of the souls of Gods children be ridiculous to the World for even the deep anguish of Christ and his prayer to the Father were mocked by some as here we see 2. In common reason it is a just reproach for any man to call upon any other except God only for even profane sinners here do make it a matter of mocking to pray to Elias supposing that Christ had done so This man calleth for Elias say they Ver. 48. And straightway one of them ran and took a spunge and filled it with vineger and put it on a reed and gave him to drink Here in his thirst as was before signified Psal. 69. vineger is given him to drink Doct. No consolation no not so much as a drink of water was yeilded unto our Lord till he paied all our debt but only what could be devised to augment his grief as here They gave him vineger to drink Ver. 49. The rest said Let be let us see whether Elias will come to save him They had wrested his Prayer before as if he had prayed not to God but to Elias now they mock also the falsly supposed Prayer to Elias in this speech importing that there was no help
56. Among which was Mary Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedees children When the Disciples were fled except John It is observed here that many women waited on and were witnesses of Christs Death Doct. 1. It is usuall with the Lord to shew his power and grace most upon the weak and the despised for here he giveth strength and courage to women to attend his sufferings when men had failed 2. Whatsoever grace the Lord bestoweth upon his own it is so bestowed as their weaknesse in themselves doth usually appear also for these women attend But for fear they behold afar off 3. The power of faith in Christ and love to him is such that it will make these that are weakest in the midst of fear and infirmities to spare no travell nor expences but to hazard if need be their life for him Many even women were there who had followed Iesus from Galilee ministring unto him 4. So acceptable unto Christ are the evidences of Believers love that he will subject himselfe to the standing in need thereof and will receive the fruit of their love and cause to register it for the parties honour and others edification as here he causeth to write down that these women ministred unto him of their means followed him out of Galilee and attended on him at his death The name of some of whom he causeth to be set down to let us see that none of them nor such as they are forgotten Ver. 57. When the even was come there came a rich man of Arimathea named Ioseph who also himself was Iesus disciple 58. he went to Pilate and begged the body of Iesus then Pilate commanded the body to be delivered 59. And when Ioseph had taken the body he wrapped it in a clean linnen cloth 60. And laid it in his own tomb which he had hewn out in the Rock and he rolled a great stone to the door of the Sepulchre and departed 61. And there was Mary Magdalene and the other Mary sitting over against the Sepulchre The manner of our Lords buriall is set down to verse 61. and the securing of the buriall place by the adversaâ—ies to the end Our Lord being dead it was expedient that he should be buried 1. That the type of Jonah and other figures in Scripture should be fulfilled 2. That the truth of his death might be known 3. That his buriall might be as a step lower in humiliation so also a mid passage unto a more glorious resurrection 4. That he might sanctifie our burials and by following death as it were to its den make a way through the grave unto our resurrection and full victory over death and the grave Doct. 1. When shame and sufferings are ended some degrees of glory do begin as God provideth here for an honourable buriall unto Christ after the shame of the crosse is past 2. Grace maketh no difference of rich or poor but sanctifieth riches and poverty to his own for Ioseph of Arimathea is a rich man and a Disciple of Iesus also 3. Love to Christ feareth no inconveniences neither thinketh shame of any service unto Christ for Ioseph goeth boldly unto Pilate and professeth it a favour to have liberty to take care of Christs crucified body 4. Christ both in life and death was a friend to magistracy he will have justice satisfied and order kept in his taking down from the crosse no lesse then in his crucifying he will be taken down at Pilates command 5. God provided for Christs buriall so as it should be known that he verily arose for he is put in A new Tombe hewen out of a rock wherein never man did lie before him 6. As persons are more zealous for Christ so are they more particularly taken notice of by God Therefore these women which did attend him so carefully are specially spoken of 7. Love will never shed with Christ in what condition soever he be and will bestow on him what it may as these holy women do bestow looks upon the place he is put into when they can do no more Vers. 62. Now the next day that followed the day of the preparation the chiefe Priests and Pharisees came together unto Pilate 63. Saying Sir we remember that that deceiver said while he was yet alive After three dayes I will rise again 64. Command therfore that the sepulchre be made sure untill the third day left his disciples come by night and steal him away and say unto the people He is risen from the dead so the last errour shal bee worse then the first 65. Pilate said unto them Ye have a watch go your way make it as sure as ye can 66. So they went and made the sepulchre sure sealing a stone and setting a watch To make the matter of our Lords buriall and resurrection yet more cleare Divine providence makes use of the adversaries malice they think to keep Christ under and to provide against his resurrection by setting a guard about the Sepolchre and sealing of the stone Doct. 1. Christs enemies are vexed about him how to suppresse him as here is to be seen while he is alive and while he is dead they can never be secure enough for fear he shall overcome them when they have him dead they know not how to make the sepulcher sure 2. They make of his words and of his servants words as best serveth their purpose for when hee told them that though they destroyed the Temple of his body yet hee would raise it again the third day they passed by his meaning and made it a matter of his ditty and now they take up his meaning and make advantage of it against him 3. When Christ and his cause is brought low every wicked man wil speak as he pleaseth as here they call the God of truth A deceivâ—r 4. Hypocrites do respect religion only for their own ends and as it may serve their turn They pretended to have great respect to the sabbath that they may have Christ shortly out of the way and now they stand not to pollute the sabbath by making a business to secure his sepulchre 5. Magistrates are in a dangerous condition when the rulers of the church are enemies to Christ they will ever be insnaring them in some one thing or other against Christ as here Pilat is used 6. He that sets not God before his eyes but is given to please men will prove a slave to every mans affection such a man is Pilat who granteth whatsoever Christs enemies doe require 7. Whatsoever power of craftinesse can work for obscuring of Christs glory his enemies will go about it carefully albeit with ill successe as here They seal the grave-stone and set a watch thinking to keep Christ fast in the tomb CHAP. XXVIII In this chapter Christs resurrection is declared by Angels to vers 9. By Christ himself ver 11. by the watch to the priests who do corrupt the watch and make them to
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