the murther should be of the vilest and most abominable sort then by the great Councell which sate at Jerusalem the guilty were to be adjudged without mercy or more ado to be executed most shamefully and burnt in the most abominable place in the valley of Hinnom or Gehenns whereby was represented Hell fire The first of the three ranks is mentioned vers 21. The rest are to be collected by CHRISTS alluding thereunto vers 22. Doct. 1. Naturall men are but slight interpreters of the Lords Law it is not killing in their sense if a man be not actually slain for Whosoever shall kill in the grossnesse of the letter he only is guilty in their judgment 2. Antiquity seemeth enough to carnall men for a reason in defence of whatsoever errour or corrupt custome for which they can pretend antiquity for Christ sheweth us that these Jewish Doctors did think it sufficient that It was said of old 3. Truth must never be prejudged by antiquity nor error strengthened thereby for unto their pretended antiquity It was said of old Christ doth oppose this But I say unto you c. Vers. 22. But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgment and whosoever shall say to his brother Racha shall be in danger of the councel but whosoever shall say Thou fool shall be in danger of hell fire While Christ doth expone the sixth command more exactly then the Pharisees did and doth shew the meaning of it by allusion unto the manner of their judgement of capitall crimes our Lords mind is not that those Judiciall courts with their different degrees of punishment should be the rule for censuring the breach of the sixth command but his mind is that albeit there be degrees of sin in breaking of the sixth command yet the command reacheth to the condemning of every degree of the sin forbidden so far that even rash anger is capitall and doth bring a man under the severe sentence of Gods judgment for Whosoever is angry saith he without a cause shall be in danger of the judgment that is he is culpable of death and if our neighbour be wronged by us in a disrespectfull speech the sin is yet more capitall and yet more deserveth the punishment of death and condemnation for Whosoever saith hee shall say to his brother Racha or any word of disdain shall be in danger of the councell that is shall be found guilty of a capitall or deadly transgression in a higher degree But if anger and disdain proceed so far as to reproach our Brother yet more despitefully and to call him Fool then we shall be in danger of hell fire that is of a yet higher degree of judgment in hell Doct. 1. The meanest and mainest outbreakings of our corruption in any sort are forbidden in one and the same command for our Lords exposition of Thou shalt not kill forbiddeth rash anger and every evill motion of the heart against our neighbours person no lesse then it forbiddeth murther 2. The wages of the least degree of sin is death for not onely murther but also rash anger and disdainfull speech are made capitall or deadly sins by our Lords interpretation worthy of death and hels fire So that no relief is to be looked for in Gods justice from the smalnesse of our sins but all standeth in the rich ransome of Christs Blood and largeness of his Grace unto which refuge the severe exaction of the Law and strict reckoning of Justice doth drive us Ver. 23. Therefore if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee 24. Leave there thy gift before the altar and go thy way first be reconciled to thy brother and then come and offer thy gift After the exposition of this command Christ maketh application of the doctrine unto his Disciples and all his hearers for making use thereof wherein he sheweth a necessity of making conscience to keep this command by two reasons one is that if we shall not entertaine love to our neighbour but both do him wrong and also not care to be reconciled with him then God will take no service or worship at our hand nor will from thee for it is profitable for thee that one of thy members should perish and not that thy whole bodie should be cast into hell This exhortation is set down as the use of the former doctrin wherein the words are not to be taken captiously as if one might hurt his own body under pretence to preveen sin for this is both forbidden in the sixth command and cannot be a solid cure or remedy of sin though it were permitted but the matter is proponed in allusion to a presupposed like case of the hazard of a mans life by a fester or gangrene in a mans eye or hand wherein as it were better that the Chirugion should pluck out the festered eye and cut off the festered hand then that the whole body should be lost so in the case of a darling sin or lust whereby a man is made to stumble and fall in sin it were better that he should be mortified and quat how necessary soever how dear soever though esteemed of as the right eye or the right hand rather then by sparing of that sinfull lust soul and body bothshould be cast in hell now there is no mortifying of the lusts of the flesh but by the Spirit of Christ Rom. 8.13 And as for pardon of sin we are led unto Christ in the exposition of the sixth command so are we here driven to Christ for the morfication of sin in the exposition of the seventh command for he is the onely Chirurgion who can cut off those fretting lusts which fight against the soul. Ver. 31. It hath been said Whosoever shall put away his wife let him give her a bill of divorcement 32. But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery For clearing yet further of the seventh command Christ correcteth a third corrupt glosse about the abuse of marriage in divorcements which howsoever the civill Law left unpunished for civill Reasons yet it did not exeem him from sin nor wrath who was the giver of the Bill of Divorcement upon a light cause this abuse Christ doth correct teaching that if any persons married should thrust away their party except in the clear case of Adultery found in the party put away they should be guilty of the breach of the seventh command and of all the consequents thereof and they who approved the Divorcement should be guilty also each in their own degree in so high estimation hath our Lord the band of marriage that nothing can dissolve it except that which everteth the nature of the bands and bringeth perjury beside the breach of the command is double
then God should not perform his promise he will work miracles he will convert such as there is no more hope of then of stones for John saith God is able of these stones to raise up children unto Abraham Verse 10. And now also the ax is laid unto the root of the trees therfore every tree which bringeth not forth good fruit is hewen down and cast into the fire A third reason If you be barren or bear ill fruits you shall be cut down and perish Therefore bring forth good fruits Doct. 1. When the Gospel is preached as mercy is offered so destruction should be most severely threatned if use be not made of the Gospel this is Johns way saying Now also is the ax laid to the root of the trees 2. The preaching of the Gospel of Gods mercy requireth of such as imbrace the faith necessarily a holy life and good fruits 3. Such as professe to receive the Gospel and do not study to bring forth good fruits shall perish for it is written Every tree that bringetth not forth good fruit is hewen down and cast into the fire Verse 11. I indeed baptize you with water unto repentance but he that cometh after me is mightier then I whose shoes I am not worthy to bear he shall baptize you with the holy-Ghost and with fire A fourth reason Beside this outward Baptisme of water by me you must have another Baptism of the Spirit by Christ Therefore seek after it that you may bring forth good fruits wherin John abaseth himself and cryeth up Christ. Doct. 1. Outward Baptism is indeed Gods ordinance yet it is not to be rested on but a further baptism is to be sought after therefore saith John I baptize indeed with water but c. 2. The more a man be in estimation for his office or gifts the more need had he to keep him within his own bounds in a due distance from Christ and not to incroach upon his Masters glory for so doth John here understanding that some of the people had too high estimation of him I baptize you with water saith he but he that cometh after me is mightier then I. 3. The proper element of Baptisme is not oyl salt or spittle but onely water and no other thing therefore John saith I baptize with water 4. One of the ends of baptism is to seal up the covenant of repentance whereby the party baptized may be obliged to follow the course of repentance and may also have the promise of God for furnishing grace to repent sealed unto them also therefore saith John I baptize you UNTO REPENTANCE 5. The more knowledge a man hath of CHRIST the lower will he abase himself before him and exalt Christ the higher this moveth John to say He that cometh after me is mightier then I c. 6. The most excellent of men are not worthy of the meanest imployment of service to Christ that is it which John saith Whose shooes I am not worthy to bear 7. There is a two fold baptism one of water poured upon the body by the Minister another of the Spirit poured forth upon a mans soul by Christ and these two may be in time distinguished for John saith I baptize with water but he shall baptize with the holy Ghost 8. Whosoever are baptized inwardly by the Holy Spirit are also baptized with fire that is by a more penetrative power and vertue then what water at first doth show which vertue must go through the whole man unto through mortification of sin that is it which by way of explanation is imported when he saith with the holy Ghost and with fire taking baptism by fire here not for any extraordinary gift of miracles but for that which is common to the Regenerate Vers. 12. Whose fan is in his hand and he will throughly purge his floor and gather his wheat into the garner but he wil burn up the chaff with unquenchable fire A fifth reason Though now the fruitfull and unfruitfull be joyned one with another in the visible church as chaff and corn are mixed on the floor yet Christ will sever the one from the other and will take the Fruitfull to Heaven and will cast the unfruitfull in hell Therefore Bring forth good fruits Doct. 1. The visible church is like a corn floor wherein good and bad as chaff and corn are mixed together for so doth the comparison import 2. Christ as the perfect Husband man will so sever the one from the other that not one of the wicked shall be in company of the Godly for He will throughly purge his floor 3. Christ hath means at hand to make the separation he hath his word and church-censures and afflictions and trials by persecution and death and the day of judgment when he shall fully perfect the separation for his Fan in his hand and he will thoroughly purge his floor 4. The upright and Fruitfull shall be gathered unto heaven the unfruitfull as chaff e cast in hell not one of the Godly shall perish not one of the wicked shall escape perdition for he will gather his wheat and burn the chaff Ver. 13. Then cometh Iesus from Galilee to Iordan unto Iohn to be baptized of him The second part of the chapter concerning Christs baptisme wherein first we mark a providence of Christs education in another part of the country then John Baptist lived in where Johns commission to baptize in the name of Jesus appeareth to be divine so much the more that our Lord and he had never seen one another in the face before now not till now Christ cometh from Galilee to Jordan 2. Our Lord was pleased to be baptized for his own reasons namely that he might countenance and blesse his ordinance unto us as he did circumcision unto the Jews and that he might present himself among sinners as our surety and offer himself to the father to be baptized with the baptism of affliction for our ransome Ver. 14. But Iohn forbad him saying I have need to be baptized of thee and comest thou to me This offer of Christ to be baptized astonied John so far as he forbade Christ to be baptized in regard he knew Christ needed not baptisme Doct. 1. The clearest sighted of Gods Servants do not see the deep of the Lords work till he reveal it therefore was it that at first John refused to baptize Christ. 2. Albeit it be sufficient to be once baptized outwardly yet baptism of the spirit must be renewed frequently for John already indued with the holy spirit in an eminent measure saith I have need to be baptized that is yet again to receive a larger measure of this baptism yea the more of this grace is bestowed upon any man the more is he sensible of his need and desirous of a further measure of it for none more holy then John and none more desirous to be more holy then John I have need to be baptized saith he 3. Christ is the despenser of
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
hath of his own unworthiness and misery for Christ of such doth pronounce Blessed are the poor in Spirit 2. Whosoever are poor in spirit seeking after Christ in the sense of their own indigence have right and title unto the riches of grace and glory albeit they be poor and beggerly in their own feeling yet are they rich in Christs estimatoin for of such Christ saith Theirs is the Kingdome of Heaven that is unto them belongeth eternall life Verse 4. Blessed are they that mourn for they shall be comforted The next mark of true Disciples is godly sorrow which maketh a man in all sort of grief to powre out himself unto God in Christ and to seek relief from him Doct. 1. Whosoever do follow after Christ mourning in the sense of sin or fear of wrath howsoever they may seem miserable in their own or the worlds eyes yet are they verily blessed for of such Christ saith Blessed are they that mourn 2. Such mourners may be destitute for a time of comfort but at no time can they be destitute of blessednesse for even in the time when they are mourning and do want comfort it is said of them They are blessed 3. Albeit their comfort be delayed for a time yet it shall not alwayes be with holden for the word of consolation is heâ—e spoken unto them which they in due time shall find applyed and verified unto them by Gods Spirit for it is said They shall be comforted and this shall be partly by being made to see satisfactory reasons of Gods delaying to comfort them partly by receiving now and then reall deliveries and sensible outgates of their mournfull condition and partly by being supported with strength in the inner man at all times that they succumb not till at last they be fully delivered for ever for They shall be comforted saith the Lord. Verse 5. Blessed are the meek for they shall inherit the earth The third marke of true Disciples of Christ is Meeknesse which is a grace of God whereby Christs followers are so nurtured and tamed by the Spirit of God in the sense of their own sins and wrongs done to God that they do without fretting submit themselves to Gods corrections whâ—ther mediately by the wickednesse of men or immediately in his providence falling on them Doct. 1. Whosoever do put a right construction upon Gods dealing with them how hard soever their case be certainly are blessed for of such Christ saith Blessed are the meek 2. A man indued with Christian meeknesse is master of as much in the world as he standeâ—h in need of that is to say How little portion soever he may seem to have of the earth and so much the lesse possibly because of his meek disposition and aversenesse from ungodly strife yet hath he right to all that he hath need of in this earth through Christ yea he shall have the use of all he hath need of in this earth so as he shall be content with his lot and that which he possesseth shall be joyned with the rich blessing of God poured out upon it and last of all he shall inherit that new Heaven and that new earth wherein dwelleth righteousnesse 1 Cor. 3.21 22.2 Pet. 3.13 For so much doth the promise import They shall inherit the Earth Ver. 6. Blessed are they which do hunger and thirst after righteousness for they shall be filled The fourth mark of true Disciples is hunger and thirst for righteousnesse such hungry souls are they who in the sense of their sinfulness and want of all inherent righteousnesse do heartily hunger to be more and more certified of the imputation of Christs righteousness and do thirst to draw sap and life from him for the changing their sinfull nature and making them more holy and righteous by his Spirit Doct. 1. Such as are heartily desirous to be justified and sanctified through Christ they are blessed for of such Christ prononnceth Blessed are they who hunger and thirst for righteousness 2. Kindly hunger after the righteousnesse of God in Christ shall be satisfied albeit for the present such soules as do feel this hunger be pained yet they shall have all that they desire in Gods own time the word of the Lord shall be made milk honey bread and marrow unto them a Well of living Water shall spring up from the Holy Spirit unto them now and then they shall have so large a meal and so full satisfaction as they shall be forced to say Enough O LORD and at length shall be put in full and sensible possession of all for it is written They shall be satisfied Verse 7. Blessed are the merâ—ifull for they shall obtain mercy The fifth mark of true Disciples is mercifulness whereby Christians have such a holy compassion of the miseries of other mens bodies and soules as doth make them actually to do them good as they are called unto their relief Doct. 1. The outletting of bowels of compassion to others who are lying under the burden of sin and misery is the sure evidence of a blessed man for Christ of such doth say Blessed are the mercifull 2. The Christian his shewing of mercy unâ—o others is a foâ—erunner of the renewed and fresh sense of Gods mercy to himself for this is imported in the proof of such mens blessedness for they shall find mercy now certain it is that such men have already obtained mercy else they could not be mercifull else they could not be blessed but it is possible that they do not feel mercy but rather for the present feel sad wâ—ath to their estimation yet the promise is They shall find mercy to their own discerning sensibly 3. When God maketh his children find the fruits of their mercifulness it doth not puff them up as if they merited or deserved it for it is not said here they shall merit but They shall find mercy Verse 8. Blessed are the pure in heart for they shall see God The sixth mark of true Disciples is purity of heart whereby Christians study not only to eschew sin and to have a blameless conversation before men but also to be holy in their mind in their designes and affections before God Doct. 1. Albeit beleevers in Christ do find sensibly much pollution in themselves yet if their heart love it not if when they come short in duties their heart is grieved for it if the honest indeavour and study of their heart be that they may be pure and holy they are notwithstanding of this felt sinfulnesse truely blessed for Blessed saith our Lord are the clean or pure in heart 2. Holinesse and purity of heart is a preparative for sensible communion with God for it is promised they shall see God that is their eyes shall be opened to behold by faith the invisible God the Lord shall make them to discerne the mysteries of salvation hid from the world he shall make them to observe the work of his providence in justice mercy goodness and power in
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