Diet but both by their Habit and Diet set an Example of Gravity and Sobriety before their People being in these as well as in other things an Example unto their Flocks 7 And preached saying There cometh one mightier then I after me the latchet of whose shoes I am not worthy to stoop down and unloose Observe here 1. The high Opinion that the Baptist had of Christ he is mightier than I That is a Person of greater Dignity and Excellency by far than my self whence may be gathered that tho' Christ was Man he was not meer Man but more than Man even very God equal with the Father for John Baptist was the greatest of them that were born of Women Matth. 11.11 yet says he Christ is mightier or greater than I. How so but in regard of the Dignity of his Person being both God and Man in two distinct Natures and one Person Observe 2. The humble and low Estimation that the Baptist had of himself His Shoe-latchet I am not worthy to unloose A proverbial Speech implying that he was unworthy to do the basest and meanest Service for Christ Oh how well doth Humility of Mind an humble Apprehension a low Esteem and Opinion of themselves and their own Gifts and Abilities become the Messengers and Ministers of Christ John was a Man of eminent Abilities yet of Exemplary Humility he thought himself unworthy to unloose Christ's Shoe or do the meanest Office for him 8 I indeed have baptized you with water but he shall baptize you with the holy Ghost John shewed the Dignity of Christ's Person above his own in the former Verse in this he declares the Excellency of Christ's Office and the meanness of his own I wash the Body with Water but Christ cleanses the Soul by the Operation of his Holy Spirit Thence Learn That tho' the Ministers of Christ do by Christ's Command dispence the Outward Ordinance of Baptism yet it is Christ himself that by the Inward Work of his Spirit doth make it effectual to such as receive it I Baptize with Water but he with the Holy Ghost 9 And it came to pass in those days that Jesus came from Nazareth of Galilee and was baptized of John in Jordan 10 And straightway coming up out of the water he saw the heavens opened and the Spirit like a dove descending upon him 11 And there came a voice from heaven saying Thou art my beloved Son in whom I am well pleased See the Note on Matth. 3.13 Observe here 1. The great Condescention of Christ in seeking and submitting to the Baptism of John Christ tho' he was John's Lord and Master yea Lord of Heaven and Earth yet cometh to hear John Preach and will be Baptized of his Messenger Thence Learn That the greatest Persons should neither think themselves too great nor too good to come unto the Ministers of God to hear the Word from his Mouth or to receive the Sacrament at his Hand Christ the Son of God was content to be Baptized of John a mean Person in Comparison of himself How dare then the greatest upon Earth despise the Ministry of Man being appointed by God Observe 2. The solemn investing of Christ into the Office of a Mediator by a threefold Miracle namely the opening of the Heavens the Descent of the Holy Ghost and God the Father's Voice or Testimony concerning his Son The Heavens were opened to shew that Heaven which was closed and shut against us for our Sins is now opened to us by Christ's undertaking for us As Christ opened Heaven by his meritorious Passion so he keeps it open by his prevailing Intercession Next The Holy Ghost descends like a Dove upon our Saviour Here we have a Proof and Evidence of the Blessed Trinity The Father speaks from Heaven the Son comes out of the Water and the Holy Ghost descends in the Likeness of a Dove But why did the Holy Ghost now descend upon Christ First For the Designation of his Person to shew that he was the Person set apart for the Work and Office of a Mediator Secondly For the Sanctification of his Person for the Performance of that Office This was Christ's Unction the Day in which he was Anointed above his Fellows to be the King Priest and Prophet of his Church Isa 61. v. 1. The Spirit of the Lord is upon me he hath anointed me c. Observe 3. The Voice of God the Father pronouncing 1. The Nearness of Christ's Relation to himself This is my Son 2. The Endearedness of his Person This is my Beloved Son 3. The Fruit and Benefit of this near and dear Relation unto us In him I am well pleased Hence Learn 1. That there is no Possibility for any Person to please God out of Christ neither our Persons nor our Performances can find Acceptance but thro' him and for his sake 2. That the Lord Jesus Christ is the Ground and Cause of all that Love which God the Father sheweth to the Sons of Men In Christ God is well pleased with us as a reconciled Father out of him a consuming Fire 12 And immediately the spirit driveth him into the wilderness 13 And he was there in the wilderness forty days tempted of Satan and was with the wild beasts and the Angels ministred unto him Immediately That is 1. After his Baptism Christ is no sooner out of the Water of Baptism but he is in the Fire of Temptation Such as are Baptized with Christ and entered into the Profession of Christianity they must look to be assaulted with Satan's Temptations Again Immediately that is 2. After the Father had declared his Complacency in him and being well pleased with him Learn thence That great Manifestations of Love from God are usually followed with great Temptations from Satan The Spirit driveth him That is the Holy Spirit of God For the Devil is seldom if ever called the Spirit but usually some Brand of Reproach is annexed as the evil Spirit or the unclean Spirit and the like Christ was led by the Spirit says St. Matthew 4.1 He was driven by the Spirit says St. Mark that is He was carried by a strong Impulse of the Spirit of God to be tempted by Satan and did not go of his own private Motion to enter the Lists with Satan Teaching us our Duty not to run into or rush upon Temptations without a Warrant and Call from God Observe next the Place where Satan assaulted Christ with his Temptations it was a solitary Wilderness No Place can priviledge us from Temptations or be a Sanctuary from Satan's Assaults The solitary Wilderness has a Tempter in it yea Satan oft-times makes use of Men's Solitariness to farther his Temptations and such as separate themselves from Humane Society and give themselves up to Solitude and Retirement they give great Advantage to the Tempter to tempt them Observe next the Time and Continuance of our Holy Lord's Temptations not for an Hour a Day a Week or a Month but for Forty Days
written in this Book 3. That Persons may know that their Names are written in that Book otherwise they could not rejoyce for no Man can rejoyce in an unknown good 4. That it is greater matter of Joy and Rejoycing to know that our Names are written in Heaven then to have a Power to cast out Devils here on Earth A Man may have Power to cast forth Devils out of others and yet at the same time the Devil may have Power in and over himself Therefore in this rejoyce not that the Devils are subject unto you But rather rejoyce that your Names are written in Heaven If you say With what spectacles shall we read that at such a Distance Who will ascend up into Heaven to see whether his Name be written there Or who can send a Messenger thither to search the Records I Answer Turn thine Eyes inward if the Name of God be written in thy Heart thy Name is certainly written in Heaven if you in your daily Actions write out a Copy of God's Book the Blessed Bible here below assure your selves the hand of God has written your Names in his Book above that is you shall certainly be saved 21 In that Hour Jesus rejoyced in Spirit and said I thank thee O Father Lord of Heaven and Earth that thou hast hid these things from the wise and prudent and hast revealed them unto Babes even so father for so it seemed good in thy sight 22 All things are delivered to me of my father and no man knoweth who the Son is but the Father and who the Father is but the Son and he to whom the Son will reveal him Here we find our Saviour glorifying his Father and magnifying himself 1. He glorifies his Father for the wise and free Dispensation of his Gospel-Grace to the meanest and most ignorant Persons whilst the Great and Learned Men of the World undervalued and despised it I thank thee Father that thou hast revealed these things to Babes Learn hence 1. That till God reveals himself his Nature and Will no Man can know either what he is or what he requires Thâ—u hast revealed 2. That the wise and knowing Men of the World have in all Ages despised the Mysteries of the Gospel and have therefore been judicially blinded by God Thou hast hid these things from the wise and prudent When Men shut their Eyes against the clearest Light and say they will not see God closes their Eyes and says they shall not see 3. That the most ignorant if humble and desirous of spiritual Illumination are in the readiest disposition to receive and embrace the Gospel Revelation Thou hast revealed them unto Babes 4. That this is not more pleasing to Christ then it is the pleasure of his Father even so Father for so it seemed good in thy sight Observe 2. our Saviour magnifies himself 1. His Authority and Commission All things are delivered unto me that is all Power is committed to me as Mediator from God the Father 2. His Office to reveal his Father's Will to a lost World No man knoweth the Father but the Son or the Son but the Father That is no Man knoweth their Essence and Nature their Will and Pleasure their Counsel and Consent their mutual Compact and Agreement betwixt themselves for saving a lost World but only themselves and those to whom they reveal it Learn thence That all saving Knowledge of God is in by and thro' Christ he as the great Prophet of his Church reveals unto us the Mind and Will of God for our Salvation None knoweth but he to whom the Son revealeth 23 And he turned him to his Disciples and said privately Blessed are the eyes which see the things that ye see 24 For I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them From the very first giving out of the Promise of Christ to Adam after the Fall Gen. 3.15 There was in all good Men a longing Desire and Expectation to see that Person who should be so great a Blessing to Mankind Prophets and Kings desired to see the promised Messiah Now says our Saviour to his Disciples Blessed are you for you have seen with the Eyes of your Body what others only saw with the Eyes of their Mind with your Bodily Eye you have seen the Promised Messias coming in the Flesh and also the Miracles to confirm you that I am He have been wrought before your Eyes therefore Blessed are the eyes of your Body which have beheld me corporally and blessed also are the eyes of your Mind which have beheld me Spiritually A sight of Christ by a Believing eye much more by a glorified eye is a blessed Sight Blessed are those eyes which see Christ in his Dispensations of Grace here they shall certainly see him in his manifestations of Glory hereafter 25 And behold a certain Lawyer stood up and tempted him saying Master What shall I do to inherit eternal Life 26 He said unto him What is written in the Law How readest thou 27 And he answering said Thou shalt Love the Lord thy God with all thy heart and with all thy soul and with all thy strength and with all thy mind and thy neighbour as thy self 28 And he said unto him Thou hast answered right this do and thou shalt live Here we have a Lawyer that is an Interpreter and Expounder of the Law of Moses tempting our Saviour that is making tryal of him whether he would deliver any Doctrine contrary to the Law of Moses he propounds therefore a question What he should do to inherit eternal Life Where Note 1. He Believed the certainty of a future State 2. he professes his desire of an Eternal Happiness in that State 3. He declares his Readiness to do something in order to the obtaining of that Happiness Hence Learn That all Religion both Nâ—tural and Revealed teaches Men that good Works are necessary to Salvation or that something must be done by them who desire to enter into Life What shall I do to inherit eternal Life It is not talking well and professing well but doing well that entitles us to Heaven and Eternal Salvation and this the very Light of Nature teaches Observe 2. Our Saviour's Answer What is written in the Law how readest thou intimating to us that the Word and Law of God is the Rule and measure of our Duty our Guide to direct us in the way to Eternal Life The Man Replies That the Law of God requires That we love God with all our heart soul and strength and our Neighbour as our selves Where Note 1. That the fervour of all our Affections and particularly the Supremacy of our Love is Required by God as his Right and Due Love must pass thro' and possess all the Powers and Faculties of our Souls The Mind must meditate upon God the Will must choose and embrace
God heareth not Sinners that is such as love and delight in Sin such as are in a State of Sin and go on in a Course of Sin God will not hear such or answer the Prayers of such Indeed God sometimes hears a Sinners Prayers in Wrath and refuses to hear a Saints Prayers in Mercy But he never denies a Saints Prayers in wrath or hears a Sinners Prayers in mercy The Proposition laid down is an eternal Truth God heareth not Sinners that is so long as they purpose to continue sinners and go on in a Course of Sin and remain bold and presumptuous Sinners Learn hence That none that live in a Course of Sin can reasonably expect that God should hear them and give in an Answer of Prayer to them God heareth not Sinners But if any Man be a Worshipper of God and doth his Will him he heareth that is If a Man feareth God and worketh Righteousness him the Lord accepteth heareth and answereth Learn thence 1. That such as would be heard of God and accepted with him must be devout Worshippers of him 2. That it is not enough to prove Men Religious and Accepted with God that they are devout Worshippers of him unless they walk in Obedience to him and do his Will If any Man be a Worshipper of God and doth his Will him he heareth Observe 3. How the blind Man goes on to prove that Christ had a special Authority from God and an extraordinary Presence of God with him in what he did because he had done such a Work as was never done by Moses or by any of the Prophets or by any Person whatsoever since the Creation of the World From whence he wisely and well infers that Christ was a Person authorized by and sent of God Learn hence 1. That Christ having done that which was never done before namely to give Sight to one that was born blind was an Evidence of his Omnipotency 2. That this Act of Omnipotency proved him to be God Whatever Miracles the Prophets wrought they wrought them by Christ's Power but Christ wrought this and all other Miracles by his own Power 34 They answered and said unto him Thou wast altogether born in sins and dost thou teach us And they call him out 35 Jesus heard that they had cast him out and when he had found him he said unto him Dost thou believe on the Son of God 36 He answered and said Who is he Lord that I might believe on hâ—m 37 And Jesus said unto him Thou hast both seen him and it is he that talketh with thee 38 And he said Lord I believe And he worshipped him Observe here 1. A special Instance of Pharisaical Pride they account this poor Man a vile Person whom Heaven had marked by his Native Blindess for some extraordinary Wickedness How prone are we to judge them the greatest Sinners whom we observe to be the greatest Sufferers Obs 2. From reviling they proceed to excommunicating They cast him out that is out of Communion with the Jewish Church Oh happy Man who having lost a Synagogue hast found Heaven Behold this blind Man and admire him for a resolute Confessor stoutly defending the Gracious Author of his Cure against the Cavils of the Pharisees and maintaining the Innocence and Honour of so blessed a Benefactor Obs 3. Our Saviour's Regard to this blind Man whom the Pharisees had set at naught and excommunicated He finds him out reveals himself more fully to him and directs him to believe in him Where observe That the Miracle which Christ had wrought upon the blind Man did not convert him and work Faith in him till Christ revealed himself unto him and enabled him to discern the Truth of what he revealed Learn thence That Miracles confirm Faith but Miracles alone cannot work Faith The blind Man had experienced a Miracle wrought upon him yet remains an Unbeliever till Christ said I am he Obs 4. How readily the Man receives the Lord Jesus Christ by Faith upon the forementioned Revelation of himself unto him He instantly said Lord I believe and in Testimony thereof worships him that is as God incarnate as God manifested in the Flesh Thence learn That true Knowledge of the Son of God will beget Faith in him and true Faith in him will be productive of Homage and Adoration of Obedience and Subjection to him He that knows Christ aright will believe and he that believes will worship and obey He said Lord I believe and he worshipped him 39 ¶ And Jesus said For judgment I am come into this world that they which see not might see and that they which see might be made blind In these words our Saviour declares not the Intentional design but the Accidental event of his coming into the World Namely 1. That those who were Blind might receive Sight 2. That those who presume they see and know more than others for their despising the Gospel and shutting their Eyes against the light of it should be left in darkness and by the just judgment of God be more and more blinded Those who shut their Eyes willfully against the clearest light and say they will not see it is just with God to close their Eyes judicially and say they shall not see 40 And some of the Pharisees which were with him heard these words and said unto him Are we blind also 41 Jesus said unto them If ye were blind ye should have no sin but now ye say We see therefore your sin remaineth Observe here 1. How the Pharisees who watched all opportunities to insnare our Saviour look upon these last words as reflecting upon them as if Christ did insinuate that they were blind Are we blind also They that shut their Eyes and will not see the light which Christ offers to them are the worst of blind ones Observe 2. Our Saviour's Reply to the Pharisees Question If ye were Blind that is simply ignorant of your Duty and without the means of Knowledge and Instruction you should have no sin that is comparatively to what you now have you should not have had so much sin and guilt upon you as now you have by shutting your Eyes against the Light But now you say we see that is being puft up with the Knowledge which you have as if you were the only Men that saw this proud conceit of yours renders your condition incurable and your sin remaineth unpardonable Learn hence 1. That it is a far greater sin to contemn the known Laws of God than to be Ignorant of them Pride is a greater hinderance of Knowledge than Ignorance because the proud Man thinks he wants no Knowledge 2. That the most exalted Knowledge is insufficient to Salvation without a suitable and correspondent practice The Pharisees had the Key of Knowledge at their Girdle yet our Saviour tells them of a double Damnation Lord How sad is it so to know Christ in this World as that he will be ashamed to know us in another World CHAP.
divers others of the Apostles notwithstanding all that Christ had said to the contrary did still dream of a Temporal Kingdom and supposed him to speak of some Earthly Pallace which he was going to and therefore he tells our Saviour he knew not whither he was going But Christ meaning not a Temporal but Heavenly Kingdom tells them that if they intended to follow him and be with him in Heaven He himself was the only way thither I am the way the Truth and the Life That is I am the True and Living way to the Father And no Man cometh to the Father but by me That is no Man can have any access to God by Prayer or any other Act of Religious Worship here on Earth or any access to God in Heaven but by me as Mediatour 7 If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him 8 Philip saith unto him Lord shew us the Father and it sufficeth us 9 Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip he that hath seen me hath seen the Father and how sayest thou then Shew us the Father 10 Believest thou not that I am in the Father and the Father in me the words that I speak unto you I speak not of my self but the Father that dwelleth in me he doeth the works 11 Believe me that I am in the Father and the Father in me or else believe me for the very works sake Observe here 1. What a gross conception the Apostles had and St. Philip in particular of the Divine Nature and Being as if God the Father could be seen with mortal Eyes Shew us the Father and it suffices us It is not easie to determine what degrees of Ignorance may consist with saving Grace doubtless as the degrees of Revelation and means of Knowledge are more or less so a person's Ignorance is more or less excusable before God Observe 2. How meekly our Blessed Saviour Reproves their Ignorance Have I been so long time with you and yet hast thou not known me Philip and then proceeds to instruct them in and farther acquaint them with the Oneness of himself with his Father and the personal Union of the Divine and Humane Nature in himself Learn hence That the Father being invisible in his Essence to know or see him with mortal bodily eyes is impossible but he was seen in his Son who is the express Image of the Father being one in Essence with him and one in operation also He that hath seen me hath seen the Father 12 Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father Here Christ gives his Disciples a promise of enduing them with Power after his Departure to work Miracles in some respect greater than what he wrought himself not greater in regard of the manner for he wrought by his own Power and they wrought all in his Name But greater in regard of the matter of them particularly their speaking with strange Tongues their giving the Holy Ghost by laying on of Hands their healing Diseases by the very shadow of their Bodies but especially by their wonderful conversion of the Gentiles from Idolatry to serve the living God When St. Peter converted Three Thousand at one Sermon then Christ made good this promise the Disciple at that time appeared to be above his Master Christ all his time was Angling for a few Fishes and catch'd but an Hundred and Twenty Act. 1.15 Whilst Peter comes with his Dragnet and catcheth Three Thousand at one cast the reason might be because Christ was not properly to be the Builder but the Foundation it self He subjoins the Reason of all this Because I go unto my Father that is to send down and pour forth upon you my Apostles the Holy Ghost on the Day of Pentecost which was the great cause of the Apostles Miraculous Operations Hence learn That it pleased the Wisdom of Christ to do greater things by the hand of his weak Servants here in the World than he was pleased to do himself who was God over all Blessed for evermore 13 And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son 14 If ye shall ask any thing in my name I will do it In these words our Saviour produces another Argument to quiet his Disciples Hearts under their perplexity and trouble for the loss of his Bodily presence he assures them that whatever Comforts they enjoyed by his Presence they shall obtain by their Prayers Observe here 1. The Qualification requisite in Prayer we must Pray in Christ's name that is for the sake of his Merits and Mediation in Obedience to God's command and and with an Eye at his Glory and for things agreeable to his Will and for things which his Wisdom sees good for us Observe 2. The promise made to such Prayers Whatsoever ye shall ask in my name that will I do he saith not that will my Father do but that will I do to testifie his Divine Power and oneness with the Father This evidently proves him to be God Observe 3. The Repetition of the promise for the further confirmation of it If ye shall ask any thing in my name I will do it The promise is doubled for the farther Confirmation of it that so we might be free from all fears and doubts of being heard when we put up our Prayers to God in the Name and Mediation of Jesus Christ for things agreeable to his Will Learn hence That altho' the Children of God have sometimes many Jealousies and Fears arising in their Minds concerning the Answer of their Prayers yet they are altogether groundless for it is most certain their desires shall be granted them so far as the Wisdom of God sees sit and convenient for them and for that reason our Saviour redoubles the Promise If ye ask any thing in my name I will do it 15 ¶ If ye love me keep my commandments In these words our Saviour implicitly reproves his Disciples for their fond way of expressing their Love to him by doating upon his Bodily presence and sorrowing immoderately for his absence and he expresly warns them to evidence their Love to him by their Obedience to his commands If ye love me keep my commandments Where Observe Christ requires an Obedient Love and loving Obedience Love without Obedience is but dissimulation Obedience without Love is but drudgery and slavery Such a Love as produces Obedience it must be a Dutiful Love a Love of Reverence and Honour to him as a Commander And an operative and working Love a labour of Love as the Apostle calls it not waiters but workers are the best Servants in Christ's esteem And such an Obedience as is the product of Love it will be a willing easie and
Winnow his Corn separating it from the Chaff preserving the one and consuming the other Learn hence 1. That the Church is Christ's Floor 2. That this Floor Christ will Purge and that throughly 3. That the Word of Christ is the Fan in his Hands by and with which he will thoroughly Purge his Floor The Church is compared to a Floor upon the Account of that Mixture which is in the Church in a Floor there is Straw as well as Grain Chaff as well as Corn Tares as well as Wheat Cockle and Darnel as well as Good Seed Thus in the Church there is and will be a Mixture of Good and Bad Saints and Sinners Hypocrites and Sincere Christians But this Floor Christ will Purge Purge it but not Break it up Purge out its Corruptions but not Destroy its Essence and Existence and the Fan with which he will Purge his Floor is his Word accompanied with the Wing of Discipline The Fan detects and discovers the Chaff and the Wing dissipates and scatters it and by the help of both the Floor is Purged His Fan is in his Hand c. 13 Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Here we have our Saviour's Solemn Inauguration and Publick Entrance upon his Prophetick Office by Baptism or Washing with Water according to the Manner of the Priests under the Ceremonial Law Exod. 29.4 Where we have Observable 1. The Circumstance of Time Then cometh Jesus that is after he had lain hid in Nazareth Thirty Years he comes abroad and enters upon his Publick Ministry Teaching us by his Example That when we are ripe and fit for Publick Service we should no less willingly leave our Obscurity than we took the Benefit of it for our Preparation Obs 2. The Action it self Christ is Baptized now as he was Circumcised before not because there was any Impurity in him either Filth or Foreskin which wanted either the Circumcising-Knife or the Baptismal-Water yet Purity it self condescends to be Washed Christ to be Baptized for these Reasons 1. That by this Symbol he might enter himself into the Society of Christians as by Circumcision he had done into the Society of Jews as a King condescends sometimes to be made a Freeman of a City or Corporation 2. That he might by his own Baptism Sanctifie the Ordinance of Baptism unto his Church 3. That thereby he might fulfil the Righteousness of the Ceremonial Law which required the Washing of the Priests in Water when they entred upon their Office as appears from Exod. 29.4 Obs 3. The great Dignation and Condescention of Christ in seeking and submitting to the Baptism of John Christ cometh to John not John to Christ Behold the Lord seeking to his Servant Christ will be Baptized of his Messenger Our Saviour's Design hereby no doubt was to put Honour upon the Ministry of John Oh how dare the Greatest upon Earth despise the Ministry of Man being appointed by God which Christ honoured in his own Person and graced with his own Presence 14 But John forbad him saying I have need to be baptized of thee and comest thou to me Note here 1. The Modesty of John's Refusal John forbad him and refused to admit him But why 1. In regard of Christ because he knew he needed it not such was his Majesty and Greatness that he was above it and such was his Purity and Holiness that he could not want it 2. In respect of himself he knew his own Uncleanness I have need to be Baptized of thee c. He thought it unsuitable that a Sinner should Baptize and Wash him that was no Sinner 3. With respect to the People lest they seeing Christ Baptized should apprehend him to be a Sinner and one that wanted the Baptism of Repentance as well as themselves Obs 2. As the Modesty of John's Refusal so the Reason he assigns for it I have need to be Baptized of thee As if he had said Thou art Purity I am Pollution thou art Spirit I am Flesh Thou are the Son of God I am the Son of Adam Such an humble Apprehension has this Holy Man of himself Learn That the more Holy a Person is the more sensible he is of his Unholiness where there is most Grace there is the greatest sense of the want of Grace 15 And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfil all righteousness Then he suffered him These Words contain our Saviour's Reason why he submitted to John's Baptism because it became him to fulfil all Righteousness that is particularly the Righteousness of the Ceremonial Law which required the Washing of the Priests in Water when they entred upon their Office Exod. 29.4 Learn hence 1. That whatever the Law required in order to perfect Righteousness that Christ fulfilled in most absolute Perfection both in his own Person and also in the Name of all Believers 2. That as it became Christ to fulfil the Righteousness of the Ceremonial Law for himself so it is our Duty and Interest to fulfil the Righteousness of the Moral Law for our selves as an Evidence of our being Righteous in God's Sight 1 Joh. 3.7 He that doth Righteousness is righteous even as he is righteous 16 And Jesus when he was baptized went up straightway out of the water and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him 17 And lo a voice from heaven saying This is my beloved Son in whom I am well pleased Here we have the solemn Investing of Christ into his Office accompanied with a threefold Miracle 1. The Opening of the Heavens 2. The Descent of the Holy Ghost in the likeness of a Dove 3. God the Father's Voice concerning his Son The Heavens were opened to shew that Heaven which was closed and shut against us for our Sins is now opened to us by Christ's Undertaking for us As the First Adam shuts us out of Heaven the Second Adam lets us into it he opened Heaven to us by his Meritorious Passion and he keeps it open by his Prevailing Intercession Next the Holy Ghost descends like a Dove upon our Saviour here we have an Evidence of the Blessed Trinity the Father speaks from Heaven the Son comes out of the Water and the Holy Ghost appears in the likeness of a Dove Hence we gather That the Holy Ghost is not a Quality or an Operation but a Person and a Person really distinct from the Father and the Son But why did the Holy Spirit now descend upon Christ First For the Designation of his Person to shew that Christ was the Person set apart for the Work and Office of a Mediator Secondly For the Qualification of his Person for the Performance of the Office This was Christ's Unction Isa 61.1 when he was Anointed above his Fellows to be the King Priest and Prophet of his Church Last of all We have the audible Voice
us from evil For thine is the kingdom and the power and the glory for ever Amen The Sence and Signification of this best of Prayers is this Oh thou our Father in Jesus Christ who remainest in thy Throne in Heaven and art there perpetually Praised and perfectly Obeyed by Glorious Angels and Glorified Saints Grant that Thy Name may be Glorified Thy Throne Acknowledged and Thy Holy Will Obeyed here on Earth below by us thy Sons and Servants most sincerely and readily and in some proportion to what is done in Heaven And because by reason of the Frailty of our Natures we cannot subsist without the Comforts and Supports of Life We crave That such a Proportion of the Good Things of this Life may be given in unto us as may be sufficient for us and that we may be content with our Allowance And knowing that thy Holiness and Justice obliges thee to punish Sin and Sinners we Plead with thee for the sake of thy Son's Satisfaction to Pardon to us our daily Trespasses which we are guilty of in this State of Imperfection as we do freely and heartily Forgive others that have offended and wronged us And seeing that by reason of the Frailty of our Natures we are prone to rush upon and run into Temptation we crave That by the Power of thy Omnipotent Grace we may be kept from Satan's Temptations from the World's Allurements from our own Evil Inclinations and be preserved unblamable to thine Everlasting Kingdom which is exalted over all Persons over all Places over all Things in all Times past present and to come And accordingly in Testimony of our Desires and in Assurance to be Heard and Answered we say Amen So be it So let it be Even so O Lord let it be for ever 14 For if ye forgive men their trespasses your heavenly father will also forgive you 15 But if ye forgive not men their trespasses neither will your Father forgive your trespasses There being no Duty to which our corrupt Natures are more backward than this of Forgiving Injuries our Saviour repeats that Duty over and over and frequently inculcates it in the Holy Gospels Assuring us That Forgiving others is the indispensible Condition upon which we are to expect Forgiveness from God Learn thence That every time we go to God in Prayer and beg Forgiveness of him as we Forgive others if we do not Forgive them heartily and sincerely fully and freely readily and willingly we Lie in the Face of GOD and our Prayers are a sort of Imprecations against our Selves 16 Moreover when ye fast be not as the hypocrites of a sad countenance for they disfigure their faces that they may appear unto men to fast Verily I say unto you they have their reward 17 But thou when thou fastest anoint thine head and wash thy face 18 That thou appear not unto men to fast but unto thy Father which is in secret and thy Father which seeth in secret shall reward thee openly The next Duty which our Saviour instructs his Disciples in is that of Religious Fasting which is a Devoting of the whole Man Soul and Body to a Solemn and Extraordinary Attendance upon GOD in a particular Time set apart for that purpose in order to the Deprecating of his Displeasure and for the Supplicating of his Favour accompanied with an Abstinence from Bodily Food and Sensual Delights and from all Secular Affairs and Worldly Business Now our Saviour's Direction as to this Duty of Fasting is double 1. He cautions us to beware of an Abuse in Fasting Be not as the Hypocrites are of a sad Countenance that is Do not affect a sullen Sadness Ghastliness and Unpleasantness of Countenance like the Hypocritical Pharisees who vitiate and discolour their Faces do marr and abolish their Native Complexion Hypocrisie can paint the Face Black and Sable as well as Pride with Red and White 2. He counsels us to take the right way in Fasting To Anoint the Head and Wash the Face That is to look as at other times using our ordinary Garb and Attire and not to affect any thing that may make us look like Mourners when really we are not so Where we may Note That tho' Hypocrites by their Dejected Countenances and Mortified Habits do seek to gain an Extraordinary Reputation for Piety and Devotion yet the sincere Christian is to be abundantly satisfied with God's Approbation of his Services and with the silent Applause of his own Conscience 19 Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where thieves break through and steal 20 But lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break through nor steal 21 For where your treasure is there will your heart be also Observe here 1. Something implied namely That every Man has his Treasure and whatsoever or wheresoever that Treasure is it is attractive and draws the Heart of Man unto it For every Man's Treasure is his Cbief Good 2. Something permitted namely the Getting Possessing and Enjoying of Earthly Treasure as an Instrument enabling us to do much Good 3. Something prohibited and that is the Treasuring up of Worldly Wealth as our Chief Treasure Lay not up Treasures on Earth that is Take heed of an Inordinate Affection to of an excessive Pursuit after of a vain Confidence and Trust in any Earthly Comfort as your Chief Treasure 4. Here is something commanded But lay up for your selves Treasures in Heaven Treasure up those Habits of Grace which will bring you to an Inheritance in Glory Be Fruitful in Good Works Laying up in store for your selves a good Foundation against the time to come that ye may lay hold of Eternal Life Obs 5. The Reasons assigned 1. Why we should not lay up our Treasure on Earth because all Earthly Treasures are of a perishing and uncertain nature they are subject to Moth and Rust to Robbery and Theft the perishing Nature of Earthly Things ought to be improved by us as an Argument to sit loose in our Affections towards them 2. The Reason assigned why we should lay up our Treasure in Heaven is this Because Heavenly Treasures are subject to no such Accidents and Casualties as Earthly Treasures are but are durable and lasting The things that are not seen are eternal The Treasures of Heaven are inviolable incorruptible and everlasting Now we may know whether we have chosen these Things for our Treasure by our high Estimation of the Worth of them by our sensible Apprehension of the Want of them by the Torrent and Tendency of our Affection towards them and by our laborious Diligence and Endeavours in the Pursuit after them Where the Treasure is there will the Heart be also 22 The light of the body is the eye if therefore thine eye be single thy whole body shall be full of light 23 But if thine eye be evil thy whole body shall be full of darkness If therefore
and support their Cause as they bear a Faithful Witness to Christ so Christ will bear Witness to their Faithfulness for him Obs 3. The Commendation it self Our Saviour commends John 1. For his Constancy he was not a Reed shaken with the Wind that is a Man of an unstable and unsetled Judgment but fixt and stedfast 2. For his Sobriety and high Measures of Mortification he was no delicate voluptuous Person but grave sober and severe he was mortified to the Glory and Honour to the Ease and Pleasures of the World John wrought no Miracles but his Holy Conversation was as effectual as Miracles to prevail with the People 3. For his Humility he might have been what he would the People were ready to cry him up for the Messiah the Christ of God but John's lowly Spirit refuses all He confessed and denied not saying I am not the Christ but a poor Minister of his willing but not worthy to do him Service This will commend our Ministry to the Consciences of our People when we seek not our own Glory but the Glory of Christ 4. Our Saviour commends John for his clear Preaching and Revealing of CHRIST to the People He was more than a Prophet vers 9. because he pointed out Christ more clearly and fully than any before him The Ancient Prophets saw Christ afar off John beheld him Face to Face they prophesied of him he pointed at him saying This is He. Whence Learn That the Clearer any Ministry is in discovering of CHRIST the more Excellent it is 11 Verily I say unto you Among them that are born of women there hath not risen a greater than John the Baptist notwithstanding he that is least in the kingdom of heaven is greater than he Our Saviour having highly commended John in the soregoing Verses here he sets Bounds to the Honours of his Ministry adding That tho' John was greater than all the Prophets that went before him seeing more of Christ than all them yet he saw less than them that came after him The meanest Evangelical Minister that Preaches Christ come is to be preferr'd before all the Old Prophets who Prophesied of Christ to come That Minister who sets forth the Life Death Resurrection and Ascension of Jesus Christ Is greater in the Kingdom of Heaven that is has an higher Office in the Church and a more excellent Ministry than all the Prophets yea than John himself The Excellency of a Ministry consists in the Light and Clearness of it Now tho' John's Light did exceed all that went before him yet it fell short of them that came after him And thus he that was Least in the Kingdom of Grace on Earth much more he that is least in the Kingdom of Glory in Heaven Was greater than John 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence and the violent take it by force Our Saviour goes on in commending John's Ministry from the great Success of it it had that powerful Influence upon the Consciences of Men that no Soldiers were ever more violent and eager in the storming and taking a strong Hold than John's Hearers were in pursuing the Kingdom of Heaven Never any Minister before discovered the Messiah and his Kingdom so clearly as John did and therefore never was there such Zeal to press into the Kingdom of Heaven amongst any as the Hearers of John had Learn hence 1. That the clearer Knowledge any People have of the Worth and Excellency of Heaven the more will their Zeal be inflamed in the pursuit of Heaven 2. That all that do intend and resolve for Heaven must offer violence in the taking of it none but the violent are victorious They take it by Force Which Words are both Restrictive and Promissive They are the violent and none other that take it and all the violent shall take it Tho' careless Endeavours may prove abortive vigorous prosecution shall not miscarry 13 For all the prophets and the law prophesied until John 14 And if ye will receive it this is Elias which was for to come 15 He that hath ears to hear let him hear Here is still a farther Commendation of John The Law and the Prophets till the coming of John did foretel the Messiah but not so determinately not so nearly not so clearly as John did And accordingly he was that Elias which Isaiah and Malachy foretold should be the Harbinger and Forerunner of Christ But why has John the Baptist the Name of Elias Possibly because they were alike zealous in the Work of GOD they were alike successful in that Work and they were alike persecuted for their Work the one by Jezebel the other by Herodias 16 But whereunto shall I liken this generation It is like unto children sitting in the markets and calling unto their fellows 17 And saying We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented 18 For John came neither eating nor drinking and they say He hath a devil 19 The Son of man came eating and drinking and they say Behold a man gluttonous and a wine-bibber a friend of publicans and sinners but wisdom is justified of her children Our Saviour in these Words describes the perverse Humour of the Pharisees whom nothing could allure to the Embracing of the Gospel neither John's Ministry nor CHRIST's This our Saviour sets forth two Ways 1. Allegorically vers 16 17. 2. Properly vers 18 19. By way of Allegory he compares them to sullen Children whom nothing would please neither Mirth nor Mourning If their Fellows Piped before them they would not Dance if they sang Mournful Songs to them they would not Lament That is the Pharisees were of such a Censorious and Capricious Humour that GOD himself could not please them tho' he used variety of Means and Methods in order to that End Next our Lord plainly interprets this Allegory by telling them That John came to them neither eating nor drinking that is not so freely and plentifully as other Men being a very austere and mortified Man both in his Diet and in his Habit And all this was designed by God that the Austerity of his Life and Severity of his Doctrine might awaken the Pharisees to Repentance But instead of this they censure him for having a Devil because he delighted in Solitude and avoided Converse with Men. According to the Ancient Observation that every Solitary Person is either an Angel or a Devil John being thus rejected Christ himself comes to them who being of a free and familiar Converse not shunning the Society of the worst of Men even of the Pharisees themselves but complying with their Customs and accompanying with them at their Feasts yet without the least Compilnace with them in their Sins But the Freedom of our Saviour's Conversation displeased them as much as John's Reservedness of Temper for they cry Behold a Man gluttonous Christ's Affability towards Sinners they call Approbation of
their Sins and his Sociable Disposition Loosness and Luxury Learn hence 1. That the faithful and zealous Ministers of GOD let their Temper and Converse be what it will cannot please the Enemies of Religion and the Haters of the Power of Godliness neither John's Austerity nor Christ's Familiarity would gain upon the Pharisees It is our Duty in the Course of our Ministry to seek to please all Men for their Good But after all our Endeavours to please all we shall please but very few but if God and Conscience be of the Number of those Few we are Safe and Happy Obs 2. That it has been the old Policy of the Devil that he might hinder the Success of the Gospel to fill the Minds of Persons with an Invincible Prejudice against the Ministers and Dispensers of the Gospel Obs 3. That after all the Scandalous Reproaches cast upon Religion and the Ministers of it such as are Wisdom's Children wise and good Men will justifie Religion that is Approve it in their Judgments Honour it in their Discourses and Adorn it in their Lives Wisdom is justified of her Children 20 Then began he to upbraid the cities wherein most of his mighty works were done because they repented not 21 Wo unto thee Chorazin wo unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloth and ashes 22 But I say unto you It shall be more tolerable for Tyre and Sidon at the day of judgment than for you Our Saviour having gone thro' the Cities of Galilee Preaching the Doctrine of Repentance and Confirming his Doctrine with Miracles and finding multitudes after all his Endeavours remaining in their Impenitency he proceeds to upbraid them severely for that their Contempt of Gospel-Grace Then began he to upbraid the Cities c. Where Observe 1. The Cities upbraided Chorazin Bethsaida and Capernaum in their Pulpits he daily Preacht and those Places were the Theatres upon which his Miracles were wrought other Cities only heard these saw but where he Preached most he Prevailed least Like some Fisher-men he catcht least in his own Pond Obs 2. What he upbraids them for not for Disrespect to his Person but for Disobedience to his Doctrine Because they repented not The great Design of Christ both in the Doctrine which he preached and in the Miracles which he wrought was to bring Men to Repentance that is to forsake their Sins and Live well Obs 3. Whom he upbraids them with Tyre and Sidon Sodom and Gomorrah Nations rude and barbarous out of the Pale of the Church ignorant of a Saviour and of the Way of Salvation by him Therefore instead of Wooing them he denounces Woes against them Learn That the higher a People rise under the Means the lower they fall if they miscarry They that have been nearest to Conversion and yet not converted shall have the greatest Condemnation when they are judged Capernaum's Sentence shall exceed Sodom's for Severity because she exceeded Sodom in the Enjoyment of Means and Mercy 23 And thou Capernaum which art exalted unto heaven shalt be brought down to hell for if the mighty works which have been done in thee had been done in Sodom it would have remained until this day This City lying under greater Guilt than the rest Christ names it by it self without the rest nay he doth not only name it but notifie it as being lifted up to Heaven by Signal Favours and Priviledges namely Christ's Presence Chnst's Preaching and Miracles Obs 1. Capernaum's Priviledge injoyed tho' a poor obsecure Place in it self yet she was by the Person Ministry and Miracles of Christ lifted up to Heaven Learn thence That Gospel-Ordinances and Church-Priviledges enjoyed are a mighty Honour and Advancement to the poorest Persons and obscurest Places Obs 2. An heavy Doom denounced Thou shalt be brought down to Hell that is thy Condition shall be as sad as that of the worst of Men for thy Non-proficiency under the Means injoyed Learn thence That Gospel-Ordinances and Church-Priviledges injoyed but not improved provoke Almighty God to inflict the sorest of Judgments upon a People Thou Capernaum exalted to Heaven shalt be brought down to Hell 24 But I say unto you That it shall be more tolerable for the land of Sodom in the day of judgment than for thee Observe here 1. That there shall be a Day of Judgment 2. That in the Day of Judgment some Sinners shall fare worse than others there are Degrees of Punishment among the Damned 3. That the worst of Heathens who never heard of a Saviour nor ever had an Offer of Salvation by him shall fare better in the Day of Judgment than those that continue impenitent under the Gospel CHRIST here avouches that Capernaum's Sentence shall exceed Sodom's for Severity 25 At that time Jesus answered and said I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes 26 Even so Father for so it seemed good in thy sight In these Verses our Saviour glorifies his Father for the wise and free Dispensation of his Gospel-Grace to the meanest and most ignorant whilst the Great and Learned Men of the World undervalued and despised it Learn 1. That till GOD reveals himself his Nature and Will no Man can know either what he is or what he requires Thou hast revealed 2. That the Wise Men of the World have in all Ages despised the Mysteries of the Gospel and have therefore been Judicially given up by GOD to their own wilful Blindness Thou hast hid these things from the Wise and Prudent 3. That the most Ignorant and most Humble not the most Learned and most Proud do stand ready to receive and embrace the Gospel-Revelation Thou hast revealed them unto Babes 4. That this is no less pleasing to Christ than it is the Pleasure of the Father Even so Father as it seemed good in thy sight As if Christ had said Father thy Election and Choice pleases me as being the Choice and Good Pleasure of thy Wisdom 27 All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him In this Verse our Saviour opens his Commission and declares 1. His Authority that all Power is committed to Him as Mediator from God the Father 2. His Office to reveal his Father's Mind and Will to a Lost World No Man knoweth the Father but the Son That is the Essence and Nature of the Father the Will and Counsel of the Father only as the Son reveals them Learn That all our Saving Knowledge of God is in and thro' Jesus Christ he as the Great Prophet of his Church reveals the Mind and Will of GOD unto us for our Salvation and no Saving Knowledge without him 28 Come unto me all ye
consider what they eat we may justly wonder that they left any thing If what they left that they eat any thing Observe lastly Christ would not have these Fragments lost but gathered up the Great House-keeper of the World will not allow the Loss of his Orts. Oh how dreadful will the Account of those be who have large and plentiful Estates to Answer for as Lost being spent upon their Lusts in Riot and Excess CHAP. XVI 1 THE Pharisees also with the Sadduces came and tempting desired him that he would shew them a sign from heaven 2 He answered and said unto them When it is evening ye say It will be fair weather for the sky is red 3 And in the morning It will be foul weather to day for the sky is red and lowring O ye hypocrites ye can discern the face of the sky but can ye not discern the signs of the times 4 A wicked and adulterous generation seeketh after a sign and there shall no sign be given unto it but the sign of the prophet Jonas And he left them and departed Obs here 1. The Persons demanding of our Saviour a Sign the Pharisees and Sadduces Persons of contrary Opinions and Interests yet both agree in Tempting and Opposing Christ Learn thence That Wicked Men how opposite soever they are one to another yet can agree together in Opposing Christ and Undermining his Truth Obs 2. The Sign demanded Shew us a Sign from Heaven As if they had said Put us not off with such Earthly Signs as we have seen in multiplying Loaves but let us see a Miracle from Heaven such as Moses and Elias wrought This they desired not so much for their Satisfaction as out of Curiosity nay Wicked Treachery Learn thence That to demand a Sign not to confirm our Faith but to harden our selves in our Unbelief is a dangerous Tempting of Christ Obs 3. Our Saviour's Rejection of this Demand of the Pharisees to give them a Sign Oh ye Hypocrites says he ye can discern the Face of the Sky but ye cannot discern the Signs of the Times As if he had said Did not Malice and Obstinacy blind your Eyes ye might as easily see and discern that these are the Times of the Messias and that I am he by the Miracles wrought by me as you can make a Judgment of the Weather by looking upon the Sky Learn That to pretend more Ignorance or Uncertainty in discerning the Signs of Gospel-Times than the Signs of the Weather is great Hypocrisie Ye Hypocrites ye can discern the Face of the Sky but can ye not discern the Signs of the Times Observe lastly That our Saviour doth not condemn the Study of Nature or making Observation of the State of the Weather from the Face of the Sky All that our Saviour blames was that they were better skill'd in the Signs of the Weather than in the Signs of the Times As God by Natural Signs gives us Warning of a Change in Natural Things so by his Providential Dispensations he gives us Warning of a Change in Civil Things He that is Wise will Observe these Things and by their Observation Will come to Vnderstand the Pleasure of the Lord. 5 And when his disciples were come to the other side they had forgotten to take bread 6 Then said Jesus unto them Take heed and be ware of the leaven of the Pharisees and of the Sadduces 7 And they reasoned among themselves saying It is because we have taken no bread 8 Which when Jesus perceived he said unto them O ye of little faith why reason ye among your selves because ye have brought no bread 9 Do ye not yet understand neither remember the five loaves of the five thousand and how many baskets ye took up 10 Neither the seven loaves of the four thousand and how many baskets ye took up 11 How is it that ye do not understand that I spake it not to you concerning bread that ye should beware of the leaven of the Pharisees and of the Sadduces 12 Then understood they how that he bade them not beware of the leaven of bread but of the doctrine of the Pharisees and of the Sadduces Observe here 1. How dull the Disciples of Christ were under Christ's own Teaching and how apt to put a Carnal Sence upon his Words they apprehended he had spoken to them of the Leaven of Bread what he intended of the Leaven of the Pharisees Doctrine Obs 2. The smart and sharp Reproof which Christ gave his Disciples for not understanding the Sense and Signification of what he spake The Lord Jesus Christ is much displeased with his own People when he discerns Blindness and Ignorance in them after more than ordinary Means of Knowledge enjoyed by them How is it that ye do not yet understand Obs 3. The Metaphor which Christ sets forth the corrupt Doctrine of the Pharisees by he compares it to Leaven partly for its Sowrness and partly for its Diffusiveness Leaven is a piece of sower Dough that diffuses it self into the whole Mass or Lump of Bread with which it is mixed From whence our Saviour intimates that the Pharisees were a sower and proud sort of People and their Doctrines like themselves poisonable and pernicious in their Consequences the Contagion of which our Lord warns his Disciples to avoid and shun Whence Learn That Error is as damnable as Vice Persons Erroneous in their Judgments are to be avoided as well as those that are Lewd and Wicked in their Conversations He that has a due Care of his Soul's Salvation must as well beware of Erroneous Principles as of Debauched Practices Obs 4. Our Saviour does not command his Disciples to separate from Commmunion with the Pharisees and oblige them not hear their Doctrine but only to beware of the Errors that they mix with their Doctrine We may and ought to hold Communion with a Church tho' Erroneous in Doctrine if not Fundamentally Erroneous Separation from a Church is not justifiable upon any other Ground than that which makes a Separation betwixt God and that Church Which is either the Apostacy of that Church into gross Idolatry or in Point of Doctrine into damnable Heresie 13 When Jesus came into the coasts of Cesarea Philippi he asked his disciples saying Whom do men say that I the Son of man am 14 And they said Some say that thou art John the Baptist some Elias and others Jeremias or one of the prophets 15 He saith unto them But whom say ye that I am 16 And Simon Peter answered and said Thou art Christ the Son of the living God 17 And Jesus answered and said unto him Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in heaven Observe here Our Saviour's Question and the Disciples Answer Our Saviour's Question is twofold 1. Whom do Men say that I am Not that the Son of God was ignorant what Men said of him but he had an Intention more
us from the Surcharge of it 2. A Cloud overshadows them to hinder their farther prying and looking into the Glory We must be content to behold God here through a Cloud darkly e'er long we shall see him Face to Face Obs 2. The Testimony given by God the Father out of the Cloud concerning Jesus Christ his Son This is my Beloved Son in whom I am well pleased Here Note 1. The Dignity of his Person he is a Son therefore for Nature coessential for Dignity coequal for Time coeternal with the Father and a Beloved Son because of his Likeness and Conformity to him Father's Likeness is the cause of Love and a Union of Wills causes a mutual endearing of Affections Note 2. The Excellency of his Mediation In whom I am well pleased Christ in himself was most pleasing to God the Father and in and through him he is well pleased with all Believers Christ's Mediation for us makes God appeaseable to us Note 3. The Authority of his Doctrine Hear him Not Moses and Elias who were Servants but Christ my Son whom I have commissioned to be the great Prophet and Teacher of my Church Therefore adore him as my Son believe in him as your Saviour and hear him as your Lawgiver He honours Christ most that obeys him best The obedient Ear honours Christ more than either the gazing Eye the adoring Knee or the applauding Tongue This is my beloved Son hear him 6 And when the disciples heard it they fell on their face and were sore afraid 7 And Jesus came and touched them and said Arise and be not afraid 8 And when they had lift up their eyes they saw no man save Jesus only 9 And as they came down from the mountain Jesus charged them saying Tell the vision to no man until the Son of man be risen again from the dead Observe here 1. The Effect which this Voice from Heaven had upon the Apostles it cast them into a Passion of Horror and Amazement They were sore afraid and fell on their Face Learn thence That such is the Majesty and Glory of God that Man in his sinful State cannot bear so much as a Glimpse of it without great Consternation and Fear How unable is Man to hear the Voice of God And yet how ready to despise the Voice of Man If God speaks by himself his Voice is too terrible if he speaks by his Ministers ir is too contemptible Obs 2. The Person by whom the Disciples were recovered out of these amazing Fears into which they were cast namely by Christ Jesus came and said be not afraid Learn That it is Christ alone who can raise and comfort those whom the Terrors of the Almighty have dejected and cast down Obs 3. The manner how Christ recovered them out of this passionate Amazement it was threefold 1. By his Gracious Approach he came unto them Christ will come with Comfort unto his Children when they are disabled from coming to him for Comfort 2. By his comfortable Touch He came and touched them Christ comforts Believers by a real and close Application of himself unto them An unapplied Christ saves none comforts none 3. By his comforting Voice He said be not afraid 'T is a Word of Assurance that there is no Ground nor Cause of Fear and 't is a Word of Assistance 'T is Verbum Operatorium he that said unto them Arise be not afraid did by his Spirit breath Life and conveigh Strength into their Souls to enable them to arise Obs 4. The strict Injunction given by Christ to his Disciples not to publish or proclaim this Vision till after his Resurrection for two Reasons 1. Lest it should hinder his Passion For had the Rulers of the World known him to be the Lord of Life and Glory they would not have crucified him Therefore Christ purposely concealed his Deity to give way to his Passion 2. Christ being now in a State of Humiliation would have his Majesty veiled his Glory concealed and consequently forbids that the Glorious Vision of his Transfiguration should be published and accordingly charges his Disciples That they tell the Vision to no Man till he was risen 10 And his disciples asked him saying Why then say the scribes that Elias must first come 11 And Jesus answered and said unto them Elias truly shall first come and restore all things 12 But I say unto you that Elias is come already and they knew him not but have done unto him whatsoever they listed likewise shall also the Son of man suffer of them 13 Then the disciples understood that he spake unto them of John the Baptist Here we have the Disciples Question and our Saviour's Answer They ask our Saviour how the Observation of the Jewish Doctors holds good that Elias must come before the Messias come We see the Messias but we see no Elias our Saviour answers that Elias was come already Not Elijah in Person but one in the Spirit and Power of Elias One of his Spirit and Temper to wit John the Baptist who was prophesied of under the Name of Elias And indeed great was the Resemblance between the Elias of the Old Testament and of the New viz. John the Baptist They were both born in bad Times they were both Zealous for God and Religion they were both undaunted Reprovers of the Faults of Princes and they were both hated and implacably persecuted for the same Learn That Hatred and Persecution even unto Death has often been the Lot and Portion of such as have had the Courage and Zeal to improve the Faults of Princes Elias is come and they did unto him whatsoever they would 14 And when they were come to the multitude there came to him a certain man kneeling down to him and saying 15 Lord have mercy on my son for he is lunatick and sore vexed for oft times he falleth into the fire and oft into the water 16 And I brought him to thy disciples and they could not cure him Observe here 1. A sick Patient brought to Christ the great Physician for Cure and Healing A Lunatick that is a Person at certain times of the Moon afflicted with the Falling Sickness 2. This Sickness of his was aggravated by Satan who bodily possess'd him and cruelly cast him into the Fire and into the Water but rather for Torture than Dispatch Oh how does Satan that malicious Tyrant rejoice in doing Hurt to Mankind Lord abate his Power since his Malice will not be abated Obs 3. The Person that brought him forth for Cure his compassionate Father who kneeled down and cried out Need will make a Person both humble and eloquent Every one has a Tongue to speak for himself happy is he that keeps a Tongue for others 4. The Physicians that he was brought unto First To the Disciples and when they could not cure him then to Jesus We never apply our selves importunately to the God of Power till we totally despair of the Creatures help 17 Then Jesus answered
to contemn worldly Possessions as to be willing to part with them when they hinder our Happiness and Salvation It follows And take up the Cross an Allusion to the Roman Custom when the Malefactor was to be crucified he bare his Cross upon his Shoulder and carried it to the Place of Execution 'T is not the making but the patient bearing of the Cross which is our Duty Learn That all Christ's Followers should prepare their Shoulders for Christ's Cross To bear the Cross implies Faithfulness and Integrity without shifting Patience and Submission without murmuring Joy and Chearfulness without fainting Obs 4. The Effect which our Saviour's Admonition had upon this young Person He was sad and grieved at that Saying Thence Note 1. That carnal Men are sad and exceeding sorrowful when they cannot win Heaven in their own way 2. That such as are wedded to the World will renounce Christ rather than the World when the World and Christ stand in Competition 23 And Jesus looked round about and saith unto his disciples How hardly shall they that have riches enter into the kingdom of God 24 And the disciples were astonished at his words But Jesus answereth again and saith unto them Children how hard is it for them that trust in riches to enter into the kingdom of God 25 It is easier for a camel to go thorow the eye of a needle than for a rich man to enter into the kingdom of God 26 And they were much astonished saying with themselves Who then can be saved 27. But Jesus answered and said With men it is impossible but not with God for with God all things are possible From this Discourse of our Holy Lord's concerning the Danger of Riches and the Difficulty that attends Rich Men in their way to Heaven we may collect and gather First That Rich Men do certainly meet with more Difficulties in their Way to Heaven than other Men. 'T is Difficult to withdraw their Affections from Riches to place their supream Love upon God in the midst of their Abundance 'T is difficult to depend entirely upon God in a Rich Condition for the Rich Man's Wealth is his strong Tower Secondly That yet the Fault lies not in Riches but in Rich Men who by placing their Trust and reposing their Confidence in Riches do render themselves uncapable of the Kingdom of God Obs 3. The Proverbial Speech which our Saviour makes use of to set forth the Difficulty of a Rich-Man's Salvation It is easier for a Camel to go through a Needle 's Eye This was a Proverb amongst the Jews signifying a thing of great Difficulty next to an Impossibility and it implies thus much That it is not only a very great Difficulty but an utter Impossibility for such as abound in worldly Wealth and place their Confidence therein to be saved without an extraordinary Grace and Assistance from God 'T is hard for God to make a Rich Man happy because he thinks himself happy without God Obs 4. The Disciples are affected with Wonder and Admiration at this Doctrine of our Saviour's and cry out Who then can be saved Learn thence That such are the special and peculiar Difficulties which lye in the Rich Man's way to Salvation that their getting to Heaven is matter of Wonder and Admiration to the Disciples of Christ Obs 5. How our Saviour resolves this Doubt by telling his Disciples That what was impossible with Men was possible with God implying That it is impossible for any Man Rich or Poor by his own Natural Strength to get to Heaven And 2. That when we are discouraged with the Sense of our own Impotency we should consider the Power of God and act our Faith upon it With God all things are possible 28 Then Peter began to say unto him Lord we have left all and have followed thee 29 And Jesus answered and said Verily I say unto you there is no man that hath left house or brethren or sisters or mother or wife or children or lands for my sake and the Gospels 30 But he shall receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternal life 31 But many that are first shall be last and the last first The Apostles having heard our Saviour's Command to sell all and give to the Poor St. Peter in the Name of the rest tells Christ That they had left all to follow him Where Note How Peter magnifies that Little which he had left for Christ and ushers it in with a Note of Admiration Lo We have left all Learn hence That though it be very little that we suffer for Christ and have to forsake upon his Account yet are we apt to magnify and extol it as if it were some great Matter Lord we have left All says Peter What All Man hadst thou to lose besides thy ragged Nets and thy tatter'd Fisher-Boat A great All next to nothing at all scarce worth mentioning and yet how is it magnified Behold we have left all and followed thee Observe next Our Lord 's kind and gracious Answer that those that leave all to follow him shall be no Losers by him We may be Losers for Christ we shall never be Losers by him for whatever we part with in this World for the sake of Christ Houses or Lands Brethren or Sisters we shall receive an hundred fold now in this Life But how so Non formalitèr sed eminenter non in specie sed in valore not in Kind but in Equivalency Not an hundred Brethren Sisters or Lands in Kind but he shall enjoy that in God which all Creatures would be to him if they were multiplied an hundred times And the Gifts and Graces the Comforts and Consolations of the Holy Spirit shall be an hundred times better Portion than any thing we can part with for the sake of Christ For the Sense of those Words The first shall be last c. see the Note on Matth. 30.19 32 And they were in the way going up to Jerusalem and Jesus went before them and they were amazed and as they followed they were afraid and he took again the twelve and began to tell them what things should happen unto him 33 Saying Behold we go up to Jerusalem and the son of man shall be delivered to the chief priests and unto the scribes and they shall condemn him to death and shall deliver him to the gentiles 34 And they shall mock him and shall scourge him and spit upon him and kill him and the third day he shall rise again This is at least the Third time that Christ had acquainted his Disciples with his approaching Sufferings The first time he told his Disciples of his Death in geâ—eral the second time he declares the Means by Treason now he tells them the Manner by Crucifying him All this he did to prevent their Dejection at his Sufferings Learn hence That it is highly necessary
Saviour which is Christ the Lord. 13 And suddenly there was with the Angels a multitude of the heavenly host praising God and saying 14 Glory to God in the highest and on earth peace good will towards Men. Although the Birth of our Blessed Saviour was published by one Angel yet is it Celebrated by an Host of Angels the whole Quire of Angels chaunt forth the Praises of Almighty God upon this great and joyful Occasion Here Observe 1. the Singers 2. the Song it self The Singers of this Heavenly Anthem are the holy Angels called an Host partly for their number partly for their Order where Learn 1. The goodness and sweet disposition of these Blessed Spirits in whose Bosoms that Cankered passion of Envy has no place if it had there was never such an occasion to stir it up as now But Heaven admits of no such Passion Envy is a Native of Hell 't is the smoke of the Bottomless Pit the character and temper of the Apostate spirits these grieve at the Happiness of Man as much as the Angels rejoyce O ye Blessed Angels what did these Tidings concern you that ruin'd Mankind should be taken again into favour whereas those of your own Host which fell likewise remained still in that gulph of Perdition into which their Sin had plung'd them without either hope of Mercy or possibility of Recovery The less we repine at the Good and the more we rejoyce at the Happiness of others the more like we are to the Holy Angels yea the more we resemble God himself Learn 2. Did the Angels thus joy and rejoice for us then what joy ought we to express for our selves Had we the Tongue of Angels we could not sufficiently chaunt forth the Praises of our Redeemer Eternity it self it will be too short to spend in the Rapturous Contemplation of Redeeming Mercy Obs 2. The Anthem or Song it self which begins with a Doxology Glory be to God in the Highest that is let God in the highest Heavens be glorified by the Angels that dwell on high The Angelical Quire excite themselves and all the Host of Angels to give glory to God for these wonderful Tidings as if they had said let the Power the Wisdom the Goodness and Mercy of God be acknowledged and revered by all the Host of Heaven for ever and ever Next to the Doxology follows a Gratulation Glory be to God in the Highest for there is peace on earth and good will towards men The Birth of Christ has brought a peace of Reconciliation betwixt GOD and Man upon Earth and also a peace of amity and concord betwixt man and man and is therefore to be Celebrated with Acclamations of joy 15 And it came to pass as the Angels were gone away from them into Heaven the Shepherds said one to another let us now go even unto Bethlehem and see this thing which is come to pass which the Lord hath made known unto us 16 And they came with haste and found Mary and Joseph and the babe lying in a manger 17 And when they had seen it they made known abroad the saying which was told them concerning this child 18 And all they that heard it wondered at those things which were told them by the Shepherds 19 But Mary kept all these things and pondered them in her heart Several particulars are here observeable as 1. That the Shepherds no sooner hear the News of a Saviour but they run to Bethlehem to seek him And tho' it was at Midnight yet they delayed not to go Those that lest their Beds to attend their Flocks now leave their Flocks to enquire after their Saviour Learn thence That a gracious Soul no sooner hears where Christ is but instantly makes out after him and judges no earthly Comfort too dear to be left and forsaken for him These Shepherds shew That they preferred their Saviour before their Sheep Obs 2. These Shepherds having found Christ themselves do make him known to others v. 17. When they had seen it they made known abroad the saying which was told them concerning this child Learn That such as have found Christ to their comfort and tasted that the Lord is Gracious themselves cannot but recommend him to the love and admiration of others Obs 3. What effect this relation had upon the generality of people that heard it It wrought in them amazement and astonishment but not Faith The people wondered but not Believed 'T is not the hearing of Christ with the hearing of the Ear nor the seeing of Christ with the sight of the outward Eye neither the hearing of his Doctrine nor the sight of his Miracles will work divine Faith in the Soul without the concurring Operation of the holy Spirit the one may make us marvel but the other makes us Believe All that heard it wondered at these things Lastly Note The effect which these things had upon Mary quite different from what they had upon the common people they wondered she pondered the things that affected their Heads influenced her Heart she kept all these things and pondered them in her heart 21 And when eight days were accomplished for the Circumcision of the child his name was called Jesus which was so named of the Angel before he was conceived in the womb Two things are here Observable our Saviour's Circumcision and the name given him at his Circumcision There was no impurity in the Son of God and yet is he Circumcised and Baptised also tho' he had neither filth nor foreskin which wanted either the Circumcising Knife or the Baptismal Water yet he condescends to be both Circumcised and Baptized thereby shewing that as he was made of a Woman so he would be made under the Law which he punctually observed to a tittle And accordingly he was not only Circumcised but Circumcised the eighth day as the ceremonial Law required and thus our Lord fulfilled all Righteousness St. Matth. 3.15 Obs 2. The Name given at our Saviour's Circumcision his name was called Jesus that is a Saviour he being to save his people from their sins St. Matth. 1.21 The great End of Christ's coming into the World was to save Persons from the punishment and power of their Sins Had not he saved us from our Sins we must have dyed in our Sins and dyed for our Sins and that Eternally Never let us then sit down desponding either under the Guilt or under the power of our Sins and conclude that they are either so great that they cannot be forgiven or so strong that they can never be overcome 22 And when the days of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord. 23 As it is written in the Law of the Lord every male that openeth the womb shall be called Holy to the Lord. 24 And to offer a Sacrifice according to that which is said in the Law of the Lord a pair of Turtle Doves or two young Pidgeons A Twofold
Entertainment of Christ was good but Marys Attendance upon Christ's Ministry was better and more pleasing unto Christ Christ was better pleased to see Mary in the Chapel than Martha in the Kitchin tho' he doth not condemn the one yet he extols the other Mary hath chosen the good part Learn hence That Religion and the Service of God must be the matter our Election and Choice we must choose the good part and it being once chosen by us it shall never be taken away from us One thing is needful and Mary hath chosen the good part which shall never be taken away from her CHAP. XI 1 AND it came to pass that as he was praying in a certain place when he ceased one of his Disciples said unto him Lord teach us to pray as John also taught his Disciples The Learned Mr. Mede upon this place apprehends that it was the custom of the Jewish Doctors to deliver some certain Form of Prayer to their Disciples to use at least that John Baptist had done so to his Disciples Thereupon our Saviour's Disciples besought him that he also would give them in like manner some Form of his own composing that they might pray with their Masters Spirit as John's Disciples did with his Accordingly our Saviour gives them here a Form of his own and commands them when they pray to use it Indeed he had given them this Prayer about a year and half before in his Sermon upon the Mount Matth. 6.9 After this manner pray ye where it is probable that the Disciples look'd upon it only as a pattern of Prayer and not as a Form for had they thought that Christ had given them a Form of Prayer before they had not asked him for one now Therefore says Christ When ye pray say Certainly this gives us to understand that our Saviour intended and commended it for a set Form of Prayer unto his Church Learn hence That the Lords Prayer is both a Pattern and Platform according to which all our Prayers ought to be framed and also an exact Form of Prayer which ought to be used by us in our Addresses to the Throne of Grace After this manner pray ye says St. Matthew When ye pray say says St. Luke 2 And he said unto them When ye pray say Observe here the favour which Christ does us in prescribing a Form of Prayer to us a great Favour no doubt tho' the World grows weary of it we know not Alas what to ask but he himself teaches us and frames our Supplication for us that it may be accepted Should a King's Son draw a Petition for a poor Subject to be put up to his Father what a ground of hope would there be that whatever is desired would be obtained if any of us then think meanly of our Lord's Prayer oh how meanly may he think of us and of our Prayers 2 Our Father which art in Heaven Hallowed be thy Name Thy Kingdom come Thy Will be done As in Heaven So in Earth 3 Give us day by day our daily Bread 4 And forgive us our sins For we also forgive every one that is indebted to us And lead us not into Temptation But deliver us from Evil. The Sense and Signification of this Best of Prayers is this O thou our Father in Jesus Christ who remainest in thy Throne in Heaven and art there perpetually praised and perfectly obey'd by Glorious Angels and Glorified Saints Grant that thy Name may be Glorified thy Throne Acknowledged and thy Holy Will Obey'd here on Earth below by us thy Sons and Servants as readily as cheerfully and sincerely and in some degree of Proportion to what is done in Heaven above And because by reason of the Frailty of our Natures we cannot subsist without the Comforts and Supports of Life we crave our daily Bread at thy Bountiful hand even such a proportion of the good things of this Life as thy Wisdom shall see convenient for us And knowing that thy Holiness and Justice doth oblige thee to punish Sin and Sinners we plead with thee for the sake of thy Son's Satisfaction to forgive us our daily Trespasses for it is our desire and endeavour heartily to forgive those that have offended us And seeing this wicked World wherein we live is so full of Snares and Temptations of all sorts we pray that by the Power of thy Grace and the Concurrence of our own careful endeavours we may be kept from Satans Temptations from the World's Allurements and from our own Evil Inclinations and be preserved unblamable to thine Everlasting Kingdom and in Testimony of our Desires and Assurance to be heard we say Amen so be it so let it be even so oh Lord let it be for ever Learn 1. That God is the Father of all his People as a Father he knows all his children he loves them and takes care of them As his Children it is our Duty to Honour him to Obey him to imitate him to cast our care upon him and to long for the Enjoyment of him 2. From the Word Our Learn That it is our Duty to pray for others as well as for our selves we cannot pray acceptably for our selves if we pray only for our selves 3. That the Hallowing Honouring and Sanctifying of God's Name as it is the first thing we are to pray for so it ought to be preferred before all other things whatsoever we pray for it before we pray for our own Salvation we say Hallowed be thy Name before we say Forgive us our Debts 4. Learn That Sins are Debts and Sinners indebted to Divine Justice Sin it is an infinite Debt a multiplied Debt an inexcusable Debt and if not discharged by our Surety we must ly in Prison to all Eternity for Non-payment of this Debt 5. That God has made our Forgiveness of others the Condition of his Forgiving us The word As is not a Note of Equality but of Similitude we cannot equal God in Forgiving but we must imitate him 6. No sooner is Sin pardoned but Satan will be busy with his Temptation forgive us our sins and lead us not into Temptation 7. That it is a greater Mercy to be Delivered from the Evil of Temptation then from Temptations to Evil. The Evil of Temptations is the Evil of Sin but Temptations to Evil is at most but the Evil of Punishment Lead us not into Temptation but deliver us from Evil Suffer us not to be led into Temptation or if so leave us not when we are Tempted 5 And he said unto them which of you shall have a friend and shall go unto him at mid-night and say unto him friend lend me three loaves 6 For a friend of mine in his Journey is come unto me and I have nothing to set before him 7 And he from within shall answer and say Trouble me not the door is now shut and my children are with me in bed I cannot rise and give thee 8 I say unto you tho' he will not rise and
in the City of Jerusalem until ye be Endued with Power from on high 50 And he led them out as far as Bethany and he lift up his hands and Blessed them 51 And it came to pass while he Blessed them he was parted from them and carried up into Heaven 52 And they Worshipped him and Returned to Jerusalem with great joy 53 And were continually in the Temple Praising and Blessing God Amen Our Saviour being now about to leave his Disciples Comforts them with the Promise of his Holy Spirit which should supply the want of his Bodily Presence And bids them tarry at Jerusalem till they should at the Feast of Pentecost be made Partakers of this Invaluable Blessing Observe 2. Our Lord having Blessed his Disciples he takes his Leave of them and goes up into Heaven As he Raised himself out of his Grave so did he Ascend into Heaven by his own Power there to appear in the Presence of God for us and as our Fore-runner to give us an Assurance that in due time we shall Ascend after him Whither our Fore-runner is for us entered Heb. 6.20 Observe Lastly The Act of Homage and Adoration which the Apostles perform to the Lord Jesus now they Worshipped him that is as God the Eternal Son of God being so declared by the Resurrection from the Dead and by his Ascension into Heaven before their Eyes from whence he will certainly come at the End of the World to Judge both the Quick and the Dead For which Solemn Hour God Almighty prepare all Mankind by a Renewed Frame of Heart and a Religious Course of Life and then Come Lord Jesus to Judgment come quickly Amen The End of St. Luke's Gospel EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. JOHN St. JOHN v. Ver. 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. JOHN The Fourth and last of the Holy Gospels falls now under Consideration Namely That which was written by the Evangelist St. John concerning which we have Observable the Writer the Occasion the Design and Scope of this Sublime Book Obs 1. The Writer of it St. John the beloved Disciple that lay in the Bosom of Christ he that lay in Christ's Bosom reveals the Secrets of Christ's Heart John saith St. Austin drew out of the Bosom of Christ the very Heart of Christ and made it known to a lost World Obs 2. The Occasion of St John's writing this Gospel and that was the Heresie of Ebion and Cerinthus which denied the Divinity of Jesus Christ When God suffers Hereticks to vent their blasphemous Opinions he takes Occasion from thence to make a clearer Discovery of Divine Truth We had perhaps wanted St. John's Gospel if Ebion and Cerinthus had not broach'd their Heresie against Christ's Divinity Obs 3. The Design and Scope of this Gospel which is to describe the Person of Christ in his two Natures Divine and Humane as the Object of our Faith This he doth in a Sublime and Lofty Manner upon which Account he was compared by the Ancients to the Eagle that soars aloft and maketh her Nest on high and was also called John the Divine Obs lastly The Difference between this and the other Gospels The other Evangelists insist chiefly upon the Humanity of Christ and prove him to be truly Man the Son of the Virgin Mary This Evangelist proves him to be GOD as well as Man God from Eternity and Man in the fulness of Time The other three Writers Relate what Christ did St. John Reports what Christ said They Recount his Miracles he Records his Sermons and Prayers In short the profound Mysteries of our holy Religion are here unfolded by the beloved Disciple and particularly the Divinity and Incarnation of our Blessed Saviour CHAP. I. 1 IN the beginning was the Word and the Word was with God and the Word was God 2 The same was in the beginning with God Observe here 1. The Person spoken of Jesus Christ under the name of the Word In the beginning was the Word Because God speaks to us by him and makes known his Will to us by Christ as we make known our Minds to one another by our Words Again As our Words are the Conception and Image of our Minds so Christ is the express Image of his Father's Person and was begotten of the Father even as our Words are begotten of our Minds For these Reasons he is so often stiled the Word Obs 2. What the Evangelist here asserts concerning the Word Christ Jesus even three Particulars namely his Eternal Existence his Personal Coexistence and his Divine Essence 1. His Eternal Existence In the beginning was the Word in the beginning when all Things received their Being then the Word was and did actually subsist even from all Eternity Learn thence That Jesus Christ not only Antecedent to his Incarnation but even before all Time and the Beginning of all Things had an Actual Being and Subsistence 2. His Personal Coexistence with the Father The Word was with God that is eternally and inseparably with him in the same Essence and Nature being in the Father as well as with him so that the Father was never without him Prov. 8.22 I was by him as one brought up with him I was by his Sides says the Chaldee Interpreter Learn hence That the Son is a Person distinct from the Father but of the same Essence and Nature with the Father he is God of God very God of very God being of one Substance with the Father by whom all things were made The Word was with God 3. His Divine Essence The Word was God Here St. John declares the Divinity as he did before the Eternity of our Blessed Saviour He was with God and existed in him therefore he must be God and a Person distinct from the Father Learn hence That the Eternity the Personality and the Divinity of Christ are of necessity to be believed if we will worship him aright Christ tells us John 5.23 That we must worship the Son even as we worship the Father Now unless we acknowledge the Eternity and Divinity of Christ the Second Person as well as of God the Father the First Person we honour neither the Father nor the Son There is this Difference between Natural Things and Supernatural Natural Things are first understood and then believed but Supernatural Mysteries must be first believed and then will be better understood If we will first set Reason on work and believe no more than we can comprehend this will hinder Faith But if after we have assented to Gospel Mysteries we set Reason on work this will help Faith 3 All things were made by him and without him was not any thing made that was made Observe here The Argument which St. John uses to prove Christ to be God it is taken from the Work of
are all perishing but for Bread for your Souls to live eternally by even for the Food of my heavenly Doctrine which will make them that feed upon it Immortal and this the Son of Man stands ready to give unto you for him hath God the Father sealed that is by a Special Commission and Authority hath impowered him to dispense all Spiritual Blessings to them that want and crave them Learn hence 1. That all the Things of this Life are perishing and fading The best of outward Comforts and Enjoyments are Meat that perisheth 2. That it is the greatest of Follies to labour intensely and inordinately for and to set our selves with all our might and strength to persue and follow after perishing things 3. That Jesus Christ his Holy Doctrine his heavenly Grace is Food which neither perisheth nor diminisheth how many soever partake of it but makes all that partake thereof to be Partakers of Eternal Life therewith 4. That Jesus Christ is authorized sealed and commissioned by his Father to give eternal Life to such as industriously labour after him and will not be satisfied without him Him hath God the Father sealed That is Jesus Christ was sealed to the Office of a Mediator by God the Father Christ was sealed at his Baptism sealed by his Doctrine sealed by his Miracles sealed by his Resurrection sealed by his Unction or Supereminent and Unparalleled Sanctification Lord where will the Rejecters of Christ then appear at the great Day who have despised the Authority of him whom the Father commissioned to give eternal Life to whom soever he pleaseth 28 Then said they unto him What shall we do that we might work the works of God 29 Jesus answered and said unto them This is the work of God that ye believe on him whom he hath sent Here the Jews who were strict Observers of the Ceremonial Law of Moses and rested thereupon for Salvation inquire of our Saviour what they should do that they might please God Christ directs them to the great Duty of believing on himself to own and acknowledge him to be the True Messias and as such to rely upon him alone for Salvation This is the work of God that ye believe c. Learn hence That for a penitent humbled Sinner to believe in the Lord Jesus Christ it is a work highly pleasing and acceptable unto God Christ calls Faith the work of God upon a threefold Account it is the Work of his Efficiency and Operation 't is the work of his commanding and 't is the work of his Approbation and Acceptation a work that God is highly pleased with and greatly delighted in This is the work of God 30 They said therefore unto him What sign shewest thou then that we may see and believe thee what dost thou work 31 Our fathers did eat manna in the desert as it is written He gave them bread from heaven to eat Here the Jews tell our Saviour that before they will believe in him they must see some Sign from him to confirm his Doctrine and prove him to be the Messias They acknowledge Christ had wrought a great Miracle in feeding five thousand Persons with five Barley Loaves but Moses fed their Fathers in the Wilderness who were no less than six hundred thousand Persons with excellent Manna from Heaven and this for forty Years together from whence they would seem to conclude that they had more reason to believe Moses than Christ not considering that Moses was but an Instrument to obtain by Prayer the Manna at the Hands of God but Christ was an Agent and that by a creating Power inherent in himself he multiplied the five Loaves to the feeding of five thousand Note here 1. From the Jews requiring a Sign before they would believe That he who publishes a new Doctrine to the World ought to confirm his Mission by some Miraculous Operation 2. That God honoured Moses his Messenger very much and Christ his Minister much more in that both of them wrought great and special Miracles for the Confirmation of their Mission 3. That the Jews not believing Christ to be the true Messias upon so many Attestations and after his Divine Mission was confirmed by such Miraculous Operations rendered their Infidelity inexcusable and their Obstinacy invincible 32 Then Jesus said unto them Verily verily I say unto you Moses gave you not that bread from heaven but my father giveth you the true bread from heaven 33 For the bread of God is he which cometh down from heaven and giveth life unto the world Upon the Jews mentioning Manna to our Blessed Saviour he takes occasion to make a Comparison betwixt himself the Bread of Life and Manna the Bread of Moses and that in three Particulars 1. It was not Moses that gave the Israelites that Manna it was God at the Prayer of Moses but it was God that now offered them the Bread of Life were they willing to accept it 2. The Manna was not given from Heaven that is from the Coelestial Heaven but only from the Air and Clouds which frequently in Scripture is called Heaven But Christ the Bread of Life was given and sent by the Father from the highest Heaven even the Heaven of Glory 3. Manna was not true Spiritual Food effectively and of it self but bodily Food only but Christ is Real and Spiritual Bread which gives Life to lost and dead Men which Manna did not could not do And whereas Manna was peculiar to Israel only Christ gives Life to all sorts of Persons Gentiles as well as Jews The Bread of God giveth Life unto the World Learn hence That as Christ is the Truth and Substance of all the Types in the Old Testament so particularly the Manna was an illustrious Type of Christ In many things they agree and in some they differ They agree in their Original Manna came down from Heaven so did Christ Manna was freely given so is Jesus Christ the free Gift of God Manna was not fit to be eaten as it lay in the Field but must be ground in a Mill or beaten in a Mortar and baked in an Oven before it was fit for Food Christ was ground by his Sufferings bruised on the Cross scorched in the fiery Oven of his Father's Wrath that he might become a fit Saviour for us Again as the Manna was gathered by the Israelites daily and equally it was rained down about their Tents and every Man had his Omer Thus is Christ in the Ministry of the Word daily offered to a lost World and all that believe in him shall share alike in the Benefits of Justification Sanctification and Glorification from him But now the Manna and Christ differ in this and the Truth excells the Type thus There is a quickening inlivening Vertue a Life-giving and a Life-upholding Power in Christ the Bread of Life which was never found in Manna the Bread of Israel And wheras Manna only fed the Body the Body of an Israelite and this only for a
very probable Opinion tho' not an infallible Article of Faith as the Church of Rome would make it For the word Vntil signifies in Scripture as much as Never So Gen. 28.15 I will not leave thee until I have done that which I have promised that is I will never leave thee So the Words following Her first-born Son do not imply that she had any Child after but that she had none before That Child which first openeth the Womb is usually in Scripture called the First-born tho' there was no other born after Thus Josh 17.1 Machir is called the First-born of Manasseth tho' he had no more Children So that Christ not only as God but also as he was Man was the First-born and Only Son St. Austin expounds and applies Ezek. 44. v. 2. to the Virgin Mary This Gate shall be shut it shall not be opened and no Man shall enter in by it because the Lord God of Israel hath entered in by it therefore it shall be shut And others of the Ancients say That as Christ lay in the Tomb in which none lay before himself so he lodg'd in a Womb in which none ever lay either before or after himself CHAP. II. Our Saviour's Miraculous Conception by the Power of the Holy Ghost being recorded in the First Chapter several remarkable Circumstances relating to his Birth are set down in this As namely the Place of his Birth Bethlehem and the Time In the days of Herod the King 1 NOW when Jesus was born in Bethlehem of Judea in the days of Herod the king behold there came wise men from the east to Jerusalem Observe here 1. The Place of our Lord's Birth Bethlehem he was Born not at Athens not at Rome not at Jerusalem not in any Opulent or Magnificent City but in the meanest of the Cities of Judah Thereby shewing us that his Kingdom was not of this World and that he little regarded Pomp and outward Greatness Oh how can we be Abased enough for Christ that thus Neglected himself for us Obs 2. The Time of our Lord's Birth In the Days of Herod the King This Herod being a Foreigner and King of the Romans which now reigned over the Jews in him was fulfilled Jacob's Prophecy Gen. 49.10 That the Scepter should not depart from Judah that is the Jews should have Governours of their own Nation until Shiloh come That is until Christ the promised Messiah come in the Flesh So that considering the Circumstance of Time and Place where and when Christ was Born it was and is wilful Obstinacy in the Jews to deny that the Messiah is come in the Flesh Obs 3. That Tribute of Honour which was paid unto our Saviour at his Birth the Wise Men of the East came and Worshipped him That is the Chaldean Arabian or Persian Astronomers who as the First-Fruits of the Gentiles seek after Christ whilst the Jews his own People rejected him Oh how will their coming so far as the East to seek Christ rise up another Day in Judgment against us if we refuse to be found by Christ who came from Heaven to seek us 2 Saying where is he that is born king of the Jews for we have seen his star in the east and are come to worship him Observe here 1. The Inquiry that they make after Christ they do not ask whether he was Born but where he was Born not doubting of the Fact but ignorant of the Place Obs 2. The Ground of their Inquiry For we have seen his Star They had seen a Star but how did they know it was his Star Doubtless by Divine Revelation they had a Light within as well as a Star without or they had never found Christ No doubt the Holy Spirit 's Illumination accompanied the Star's Apparition As God made known the Birth of Christ to the Jews by an Angel so he manifested the same to the Gentiles by a new-created Star Obs 3. The End of their Journey We are come to Worship him that is to Pay all that Honour and Homage which is due to a Great and Mighty Prince All that Adoration and Worship which belongs to the promised Messiah the Redeemer of the World Learn hence That all Honour and Homage all Glory and Worship is due to Christ from the Sons of Men and will be given him by those that know him 3 When Herod the king heard these things he was troubled and all Jerusalem with him Observe here That when Christ came into the World to Save Men it cast the World into Consternation and caused wonderful Disturbance Herod is first concerned and next all Jerusalem with him Herod for fear of losing his Kingdom Jerusalem for fear of losing their Prince Thus Christ who was the Angel's Song the Wise Men's Joy Israel's Consolation becomes Herod's Fear and Jerusalem's Terrour But why was Herod thus disturbed 'T is true a King is Born but one whose Kingdom is not of this World 't was Herod's false Apprehension that was the Cause of this Perturbation Hence we see that the greatest Enmities and bitterest Animosities have arisen from causless Fears and groundless Jealousies 4 And when he had gathered all the chief priests and scribes of the people together he demanded of them where Christ should be born 5 And they said unto him In Bethlehem of Judea for thus it is written by the prophet 6 And thou Bethlehem in the land of Juda art not the least among the princes of Juda for out of thee shall come a Governour that shall rule my people Israel Herod being in great Perplexity conven'd a Council of the Chief Priests and Scribes and demands of them the Place where Christ the promised Messiah was to be Born they readily reply out of the Prophet Micah ch 5.2 that Bethlehem is the Place this was the City of David's Birth and of Christ's the Son of David Bethlehem signifies the House of Bread and was so called from its Fertility and Fruitfulness and as some think with Reference to Christ the True Bread of Life Born there Bethlehem was a mean and contemptible Place in it self but being Honoured with Christ's Presence how great is it Learn thence That the Presence of Christ dignifies and exalts a Place how mean soever in it self Bethlehem tho' a little City in it self yet is not the least amongst the Cities of Judah because Christ is Born there 7 Then Herod when he had privily called the wise men inquired of them diligently what time the star appeared 8 And he sent them to Bethlehem and said Go and search diligently for the young child and when ye have found him bring me word again that I may come and worship him also Observe here 1. How Herod cloaks his intended Cruelty with disguised Hypocrisie he had Murder in his Heart when he pretended to Worship Christ with his Mouth There is no Villany so great but will mask it self under a Pretence and Shew of Piety Herod veils his Intent to Kill Christ with a Pretence
wicked Parents repine because they had Children but because they had lost them Mothers have the sharpest Throws both in their Childrens Births and Burials As Children in their Births are their Mothers Benjamins so in their Burial they are their Mothers Benoni's Sons of Sorrow 19 But when Herod was dead behold an angel of the Lord appeareth in a dream to Joseph in Egypt saying 20 Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the young child's life Obs 1. Herod's Death like a Bloody Persecutor he is sent unlamented to his Grave Historians say that out of his Body issued forth such impure Streams of Blood that the Loathsomness and Pain made him attempt the killing of himself God seldom suffers Persecutors to pass in quiet to their Graves they rarely die the common Death of all Men having no other Balm at their Funeral than their own Blood Obs 2. The happy Consequent of Herod's Death Christ is now call'd Home without Danger Herod being sent to his Grave the Coast is clear for the Return of the Holy Family The Death of Persecutors is the Delivery of the Persecuted 21 And he arose and took the young child and his mother and came into the land of Israel 22 But when he heard that Archelaus did reign in Judea in the room of his father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee Observe here 1. The just Fear that Joseph has upon his Mind that Herod's Son would be as Bloody a Tyrant as his Flagitious Father No wonder that the Children of Cruel Persecutors are suspected to tread in their Bloody Parents Steps Obs 2. How God's Warrant and Direction doth quiet Joseph's Mind resolve his Doubts and remove his Fears and makes him readily comply with the Command of God Being warned of God he removes out of Egypt into Galilee Oh how safe and satisfactory is it in all our Ways to follow the Call and Command of God! Joseph and Mary durst not move their Feet no not out of Egypt it self till God gives them a Warrant for their departure and bids them go 23 And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophet He shall be called a Nazarene A threefold Interpretation is given of these Words He shall be called a Nazarene Some read the Words 1. He shall be called a Nazarite the Nazarites were a Religious and Separate Rank of Persons among the Jews who abstained from Wine and came not near the Dead for fear of Pollution Christ was a Holy Person but no Nazarite in a strict sence for he drank Wine and touched the Dead 2. Others read the Words He shall be called Netzer a Branch in Allusion to Isa 11.1 where he is called a Branch of the Root of Jesse Christ was that True Branch of which the Prophets had so often spoken 3. Others will have the Word Nazarene referr to the City Nazareth where Christ was conceived and lived most of his time He shall be called a Nazarene because he dwelt at Nazareth hence his Disciples were called the Sect of the Nazarenes that is the Followers of him that dwelt at Nazareth and Christ himself is pleased to own the Title Act. 22.8 I am Jesus of Nazareth whom thou persecutest Learn from hence The great Humility of Mind that was found in our Saviour He was Born at Bethlehem a little City he Lives at Nazareth a poor contemptible Place He aspires not after the Grandeur of the World but is meek and lowly in Spirit may the same humble Mind be in us which was also in Christ Jesus CHAP. III. This Evangelist having declared our Saviour's Miraculous Conception in the First Chapter and recorded several remarkable Circumstances relating to his Birth in the Second Chapter in this Chapter before us he passes over in silence the whole Course of our Saviour's Life in private taking no notice how he spent his Minority whilst he dwelt at Nazareth which was till he was Thirty Years old at which time he entred upon his Publick Ministry having John the Baptist for his Harbinger and Forerunner at this Chapter fully informs us 1 IN those days came John the Baptist preaching in the wilderness of Judea 2 And saying Repent ye for the kingdom of heaven is at hand Observe here 1. The Preacher sent by God John the Baptist a Pattern of Mortification and a Preacher of Repentance Obs 2. The Place he is sent to Preach in The Wilderness of Judea not in Populous Jerusalem but in a Barren Wilderness where Inhabitants were sew and probably very ignorant and rude Learn hence That it is God's Prerogative to send forth the Preachers of the Gospel when and whither and to what People he pleases and none must Assume the Office before they be Sent. Obs 3. The Doctrine that he preaches namely the Doctrine of Repentance Repent ye This was to prepare the People for the Messias and the Grace of the Gospel Learn thence That the Preaching of the Doctrine of Repentance is absolutely necessary in order to the preparing of the Hearts of Sinners for the receiving of Christ Jesus Obs 4. The Motive which St. John uses to inforce the Exhortation to Repentance The Kingdom of Heaven is at hand that is now is the so much expected Time of the Appearing of the Messiah come the Old Testament Dispensation is now to be Abolished and the Mercy and Grace of the Gospel is now to be Revealed therefore Repent and Amend your Lives Note thence That the free and full Tenders of Grace and Mercy in the Gospel are the most alluring Arguments to move a Sinner to Repent and to Convert to God 3 For this is he that was spoken of by the prophet Esaias saying The voice of one crying in the wilderness Prepare ye the way of the Lord make his paths straight The Papists from John Baptist's living in the Wilderness would make him the first Founder of the Order of the Hermits but very groundlesly For 1. What he did was by God's Command what they do is by the Dictates of their their own Fancy 2. He busied himself in Preaching in the Wilderness they bury themselves alive and do nothing 3. He lived in the Wilderness but for a time afterwards we find him at Court Preaching a Sermon to Herod but they bind themselves with a Vow to live and die Hermits 4 And the same John had his raiment of camels hair and a leathern girdle about his loins and his meat was locusts and wild honey The plainess of John's Habit and Diet is here declared he was habited in a plain Suit of Camels Hair much as Elijah was before him and as his Habit was plain so his Diet was ordinary feeding upon Herbs and such Things as the Wilderness affords hence it was that Nazianzen said he was all
had alledged Scripture before to Satan here Satan retorts Scripture back again to Christ It is written says Christ It is written says Satan Learn thence That it is no wonder to hear Hereticks and Hypocrites quote Scripture when Satan himself durst recite them He that had prophanely toucht the Sacred Body of Christ with his Hand sticks not presumptuously to handle the Holy Scriptures of God with his Tongue Yet Observe How wretchedly the Devil wrests perverts and misapplies the Scriptures When God promises his Angels shall keep us it is in Viis non in Praecipitiis 't is in all God's Ways not in any of our own crooked Paths Note here That altho' the Children of God have the Promise of the Guardianship of Holy Angels yet then only may they expect their Protection when they are walking in the Way of their Duty 7 Jesus said unto him It is written again Thou shalt not tempt the Lord thy God Observe here Tho' the Devil had wrested and abused Scripture yet still Christ alledges Scripture The Abuse of the Holy Scriptures by Hereticks and Seducers is no Argument against the Use of them As Christ here compares Scripture with Scripture so should we in order to the finding out the true Sence and Meaning of it 8 Again the devil taketh him up into an exceeding high mountain and sheweth him all the kingdoms 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 The next Sin which Satan tempts our Saviour to is the Sin of Idolatry even to Worship the Devil himself Oh thou Impudent and Foul Spirit To desire thy Creator to Adore thee an Apostate-Creature Surely there can be no Sin so black and foul so gross and monstrous but that the Christian may be tempted to it when Christ himself was tempted to Worship the Tempter St. Matthew reads the Words If thou wilt fall down and Worship me St. Luke If thou wilt Worship before me Whence we may gather That if to Worship before the Devil be to Worship the Devil then to Worship before an Image is to Worship the Image Obs 2. The Bait which Satan makes use of to allure our Saviour to the Sin of Idolatry and that was in representing to his Eye and View all the Glories of the World in the most inviting manner and that in a Moment of Time to the intent it might affect him the more and prevail the sooner Learn thence That the Pomp and Greatness the Glory and Grandeur of this World is made use of by Satan as a dangerous Snare to draw Men to a Compliance with him in his Temptations unto Sin 10 Then saith Jesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve Observe here 1. With what Zeal and Indignation of Spirit our Blessed Saviour repells and beats back this Temptation of Satan Get thee hence Note thence That the greater the Sins are which the Devil tempts us to the greater our Zeal and Indignation ought to be in opposing and resisting of the Temptation to them A great Temptation must be withstood with great Resolution Observe 2. The Weapon with which he repells and beats back the Fiery Dart of Satan's Temptation and that is with the Shield of Scripture It is written Thou shalt Worship the Lord thy God Learn thence That GOD is the Sole Object of all Religious Worship it is so peculiarly the Creator's Due that to give it to any Creature is gross Idolatry and repugnant to the Scriptures 11 Then the devil leaveth him and behold angels came and ministred unto him Observe here 1. The Issue of this Combat Satan is conquered and quits the Field Then the Devil leaveth him Teaching us That nothing like a vigorous Resistance of Temptation causes the Tempter to flee from us Resist the Devil and be will flee from you Observe 2. Our Lord's Triumph over his Enemy Behold Angels came and ministred unto him Food to his hungry Body and Comfort to his tempted Soul Learn thence That those who in the Hour of Temptation do hold out in resisting Satan shall find the Power and Faithfulness of God will not be wanting to them to send in Succour and Relief in the End 12 Now when Jesus had heard that John was cast into prison he departed into Galilee 13 And leaving Nazareth he came and dwelt in Capernaum which is upon the sea-coast in the borders of Zebulon and Nephthalim 14 That it might be fulfilled which was spoken by Esaias the prophet saying 15 The land of Zabulon and the land of Nephthalim by the way of the sea beyond Jordan Galilee of the Gentiles 16 The people which sat in darkness saw great light and to them which sat in the region and shadow of death light is sprung up Observe here 1. Our Saviour hearing of John's Imprisonment provides for his own Safety by departing into Galilee As our Holy Lord avoided Persecution so may we Observe 2. The Place in Galilee he comes to Capernaum Christ had three Cities which he called his own Nazareth where he was Bred Bethlehem where he was Born and Capernaum where he dwelt this was a Sea-coast Town in the Borders of Zebulon and Nephthali Observe 3. The Special Providence of God in this Change of our Saviour's Habitation for by that means the Prophecy Isa 9.1 was fulfilled which declares that in that dark part of the Country the Messiah the True Light should shine forth Learn hence 1. That a People destitute of the Saving Knowledge of the Gospel are in great Darkness how great soever the Light of their Outward Comforts may be This People had Natural Light enough and Civil Light enough they had an Abundance of Wealth and Riches Peace and Plenty but they wanted the Light of Christ and his Gospel and therefore are said to sit in Darkness 2. That where-ever the Gospel is Preached amongst a People it is as a Light springing up and shining forth amongst them quickning and enlivening reviving and chearing the Souls of those that entertain it how great soever their outward Darkness and Distress may be The People that sate in Darkness saw great Light and to them which sate in the Region and Shadow of Death Light is sprung up c. 17 From that time Jesus began to preach and to say Repent for the kingdom of heaven is at hand Here our Saviour begins to enter upon his Prophetick Office and by Preaching to make known the Will of God to Mankind and Observe The Doctrine which he Preached is the same that John the Baptist did Preach namely the Doctrine of Repentance Repent ye and the Argument is the same also For the Kingdom of Heaven is at hand that is now is the so much expected Time of the Appearing of the promised Messiah Learn hence That the Doctrine of Christ and his Ambassadors is alike and the same
the light that is in thee be darkness how great is that darkness In the foregoing Verses our Saviour acquainted us what in our Affections and Judgments we should esteem as our Chief Treasure Now this Judgment concerning our Chief Treasure is by our Saviour here compared to the Eye as the Eye is the Candle of the Body that inlightens and directs it so our Understanding and Judgment of the Excellency of Heaven and the Things Above will draw our Affections towards them and quicken our Endeavours after them Note thence That such as our Judgment is concerning Happiness such will our Desires and Endeavours be for the Attainment of that Happiness Our Affections are guided by our Apprehensions where the Esteem is high Endeavours will be strong 24 No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other Ye cannot serve God and mammon Observe here A twofold Master spoken of God and the World God is our Master by Creation Preservation and Redemption he has appointed us our Work and secured us our Wages The World is our Master by Intrusion Usurpation and a general Estimation too many esteeming it as their Chief Good and delighting in it as their Chief Joy Obs 2. That no Man can serve these Two Masters who are of contrary Interests and issue out contrary Commands When two Masters are subordinate and their Commands subservient each to other the difficulty of Serving both is not great but where Commands interfere and Interests clash it is impossible No Man can serve God and the World but he may serve God with the World No Man can seek God and Mammon both as his Chief Good and Vltimate End because no Man can divide his Heart betwixt GOD and the World Learn That to love the World as our Chief Good and to serve the World as our Chief and Sovereign Commander cannot stand with the Love and Service which we bear and owe to God The World's Slaves whilest such can be none of God's Free-men 25 Therefore I say unto you Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on is not the life more than meat and the body than raiment 26 Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them Are ye not much better than they The next Sin which our Saviour cautions his Disciples against is immoderate Care for the things of this Life such a solicitous and vexatious Care for Food and Raiment as is accompanied with Diffidence and Distrust of GOD's Fatherly Providence over us and Provision for us and the Arguments which our Saviour uses to disswade from this Sin are many and cogent laid down in the following Verses 27 Which of you by taking thought can add one cubit to his stature 28 And why take ye thought for raiment Consider the lilies of the field how they grow they toil not neither do they spin 29 And yet I say unto you that even Solomon in all his glory was not arayed like one of these 30 Wherefore if God so cloath the grass of the field which to day is and to morrow is cast into the oven shall he not much more cloath you O ye of little faith 31 Therefore take no thought saying What shall we eat or what shall we drink or wherewithal shall we be cloathed 32 For after all these things do the Gentiles seek For your heavenly Father knoweth that ye have need of all these things Four Arguments are here used by our Saviour to disswade us from the Sin of Anxious Care 't is needless 't is fruitless 't is heathenish 't is bruitish 1. 'T is needless Your heavenly Father knoweth that you have need of these things and will certainly provide for you and what need you take Care and God too 2. 'T is fruitless Which of you by taking thought can add one Cubit to his Stature That is by all our Solicitous Care we can add nothing either to the Length or Comfort of our Lives 3. 'T is heathenish After all these things do the Gentiles seek 4. 'T is brutish nay worse than brutish The Fowls of the Air and the Beasts of the Field are fed by God much more shall his Children Has God a Breakfast for every little Bird that comes chirping out of its Nest And for every Beast in the Wilderness that comes leaping out of its Den And will he not much more provide for you Oh ye of little Faith Surely he that feeds the Ravens when they Cry will not starve his Children when they Pray 33 But seek ye first the kingdom of God and his righteousness and all these things shall be added unto you That is Let your first and chief Care be to promote the Kingdom of Grace in this World and to secure the Kingdom of Glory in the next and in order unto both seek after an Universal Holiness and Righteousness both of Heart and Life and then fear not the want of these Outward Comforts they shall be added in Measure tho' not in Excess to Satisfie tho' not to Satiate for Health tho' not for Surfeit Obs 1. That Christians must here on Earth set themselves to seek Heaven or the Kingdom of God 2. That God's Kingdom cannot be sought without God's Righteousness Holiness is the only way to Happiness 3. That Heaven or the Kingdom of God must be sought in the first place with our chief Care and principal Endeavour 4. That Heaven being once secured by us all Earthly Things shall be superadded by God as he sees needful and convenient for us 34 Take therefore no thought for the morrow for the morrow shall take thought for the things of it self sufficient unto the day is the evil thereof Here our Saviour reinforces his Dehortation from Solicitous Care for Worldly Things assuring us That every Day will bring with it a sufficient Burden of Trouble and therefore we ought not to torment our selves by antedating our own Sorrows and foretelling what may or may not come to pass Learn That it is a Painful Sinful and Unprofitable Evil to perplex our selves with distrustful and distracting Fears of what may come upon us Every Day has its own Duty and Difficulty and tho' Sufferings must be expected and prepared for yet we must not torment our selves to Day with the Fears of what may be to Morrow but every Day cast our Burden of Care upon that God who daily careth for us CHAP. VII Our Blessed Saviour having continued his Sermon on the Mount in the former Chapter concludes it in this with an Exhortation to several Duties the First of which is To forbear Rash Judging of others 1 JUDGE not that ye be not judged 2 For with what judgment ye judge ye shall be judged and with what measure ye mete it shall
Sheep of the House of Israel He instructs them Secondly As to the Doctrine he would have them Preach namely the Doctrine of Repentance And Lastly He arms them against all the Difficulties they might meet with in their Ministry and particularly fortifies them against the Fears of Poverty and Persecution 1 AND when he had called unto him his twelve disciples he gave them power against unclean spirits to cast them out and to heal all manner of sickness and all manner of disease As the Jewish Church arose from Twelve Patriarchs so did the Christian Church become planted by Twelve Apostles the Person commissionating them was Christ None are to undertake the Work and Calling of the Ministry but those whom Christ appoints and the Persons commissionated were Discipleâ— before they were Apostles To teach us that Christ will have such as Preach the Gospel to be Disciples before they are Ministers trained up in the Doctrine of the Gospel before they undertake a Publick Charge 2 Now the names of the twelve apostles are these The first Simon who is called Peter and Andrew his brother James the son of Zebedee and John his brother 3 Philip and Bartholomew Thomas and Matthew the Publican James the son of Alpheus and Lebbeus whose sirname was Thaddeus 4 Simon the Canaanite and Judas Iscariot who also betrayed him Observe here Of the Twelve Apostles Peter is named first and Judas last Peter is named first because probably elder than the rest or because for Order-sake he might Speak before the rest From whence may be inferr'd a Primacy but no Supremacy a Priority of Order but no Superiority of Degree As the Fore-man of a Grand-Inquest has a Precedency but no Preheminency Judas is named last with a Brand of Infamy set upon him that he was the Traditor the Person that Betrayed his Lord and Master Learn thence That tho' the Truth of Grace be absolutely necessary to a Minister's Salvation yet the want of it doth not disannul his Office nor hinder the Lawfulness of his Ministry Judas though a Traytor was yet a Lawful Minister 5 These twelve Jesus sent forth and commanded them saying Go not into the way of the Gentiles and into any city of the Samaritans enter ye not 6 But go rather to the lost sheep of the house of Israel This was only a Temporary Prohibition whilst Christ was here upon Earth the Jews being Christ's own People of whom he came and to whom he was promised the Gospel is first Preached to them but afterwards the Apostles had a Command to Teach all Nations and after Christ's Ascension Samaria received the Gospel by the Preaching of Philip. From the Character which Christ gives of the Jews calling them Lost Sheep we Learn 1. That the Condition of a People before brought home to Christ by the Ministry of the Gospel is a Lost Condition Sinners are as Lost Sheep wandring and going astray from God till the Ministry of the Word finds them 2. That the great Work and Office of the Ministers of the Gospel is to call home and to bring in lost Sheep unto Jesus Christ the Great Shepherd Go says Christ to the lost Sheep c. 7 And as ye go preach saying The kingdom of heaven is at hand Observe here 1. The Duty injoined the Apostles in order to the bringing home of Lost Souls to Christ and that is Preaching As ye go Preach Note thence That the plain and perswasive Preaching of the Gospel is the Special Means appointed by Christ for the Salvation of Lost Sinners Obs 2. The Doctrine they are injoined to Preach namely that The Kingdom of Heaven is at hand that is that the promised Messias was come and had set up his Kingdom in the World and expected their Obedience to his Laws Where note How that the Preaching of John of Christ and his Apostles was one and the same namely the Doctrine of Repentance Repent say they all for the Kingdom of Heaven is at Hand that is the Time of the Messiah's Appearing which has been so long expected is now come 8 Heal the sick cleanse the lepers raise the dead cast out devils freely ye have received freely give Here our Saviour impowers his Apostles to work Miracles for the Confirmation of their Doctrine but gives them a Charge to work them freely without making any private Advantage to themselves Where Obs 1. How Beneficial the Miracles were which Christ and his Apostles wrought to Mankind Moses's Miracles were as great Judgments as Wonders but these were Beneficent they delivered Men from Miseries from Bodily Diseases from the Power and Malice of Evil Spirits They healed the Sick and cast out Devils Obs 2. That Jesus Christ to shew himself a free Saviour and that whatever came from him was the Effect of Free-Grace gave his Apostles a Charge to dispence their Power in working Miracles freely without Money and without Price 9 Provide neither gold nor silver nor brass in your purses 10 Nor scrip for your journey neither two coats neither shoes nor yet staves for the workman is worthy of his meat This Command of Christ was Temporary and extended only to the Apostles first Journey which they were soon to dispatch Our Saviour encourages them to trust God first for Protection take no Staves with you that is no striking or smiting Staves for your own defence Preachers must be no Strikers Tho' a Walking-Staff they might take with them Itinerant-Preachers might be wearied with Travelling as well as with Speaking Next for Provision he would not have them over-solicitous for that neither saying The Workman is worthy of his Meat As it is a Minister's great Duty to trust GOD for his Maintenance so it is the People's Duty to take care for their Minister's comfortable Subsistence The Labourer is worthy of his Hire and the Work-man is worthy of his Meat 11 And into whatsoever city or town ye shall enter inquire who in it is worthy and there abide till ye go thence 12 And when ye come into an house salute it 13 And if the house be worthy let your peace come upon it but if it be not worthy let your peace return to you 14 And whosoever shall not receive you nor hear your words when ye depart out of that house or city shake off the dust of your feet 15 Verily I say unto you It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment than for that city Our Saviour proceeds to direct his Disciples how to manage this their first Journey in Preaching the Gospel he injoins them 1. To observe the Rules of Decency in their going from one Place to another not like Beggars wandring from House to House but having entred a City or Village to make enquiry who stood best affected to the Gospel and there turn in 2. Our Saviour injoins them Civil and Religious Courtesie towards those whom they applied themselves unto When ye come into an House salute it
when Jesus had made an end of commanding his twelve disciples he departed thence to teach and to preach in their cities Our Blessed Saviour having sent forth his Twelve Apostles in the foregoing Chapter to Plant and Propagate the Gospel we find him in this Chapter following them himself in that great and necessary Work He departed to Teach and to Preach in their Cities CHRIST the Great Bishop and Shepherd of Souls sent not forth the Apostles as his Curates to labour and sweat in the Vineyard whilst he took his Ease at Home but he followed them himself His Word of Command to them was Praeite Sequar Go ye before I will follow after Note 1. That Preaching of the Gospel is a great and necessary Work incumbent upon all the Ministers of Christ let their Dignity and Preheminency in the Church be what it will None of the Servants are above their Lord. 2. That if there be a Distinction betwixt Teaching and Preaching as some apprehend they are both the Work of Christ's Ministers who are obliged from their Master's Example to perform both Teaching is in order to the Conversion of Sinners and Preaching in order to the Edification of Saints 2 Now when John had heard in the prison the works of Christ he sent two of his disciples 3 And said unto him Art thou he that should come or do we look for another It was not for John's Information that he sent his Disciples to Christ but for their Satisfaction that he was the true and promised Messias John was assured of it himself by a Sign from Heaven at our Saviour's Baptism Matth. 3.17 But John's Disciples out of a great Zeal to him their Master envied Christ himself and were unwilling to believe any Person greater than their Master Therefore John out of a Pious Design to confirm his Disciples in the Belief of Christ's being the true Messias sends them to our Saviour to hear the Doctrine which he taught and to see the Miracles which he wrought Learn hence What a Pious Desire there is in such as know Christ experimentally themselves to bring all that belong to them to a Saving Acquaintance with him 4 Jesus answered and said unto them Go and shew John again those things which ye do hear and see 5 The blind receive their sight and the lame walk the lepers are cleansed and the deaf hear the dead are raised up and the poor have the gospel preached to them Observe here 1. The Way and Means which our Saviour takes for the Conviction and Satisfaction of John's Disciples that he was the true Messias he appeals to the Miracles wrought by himself and submits the Miracles wrought by him to the Judgment of their Senses Go and shew John the Miracles which you hear and see Obs 2. The Miracles themselves The Blind receive their sight the Lame walk the Deaf hear c. Christ was all this in a Literal Sence and in a Mystical Sence also he was an Eye of Understanding to the Ignorant a Foot of Power to the Weak He opened an Ear in deaf Hearts to receive the Word of Life And the Poor are Evangelized that is turned into the Spirit and Temper of the Gospel the Rich hear the Gospel but the Poor receive it that is they feel the powerful Impressions of it As we say such a one is Italianized when his Carriage is such as if he were a Natural Italian The Passive Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Non Actum Praedicationis sed Effectum Evangelii Praedicati the Good Effect which the Gospel had upon the Hearts and Lives of the Poor transforming them into the likeness of it self Learn It is a Blessed Thing when the Preaching of the Gospel has such a powerful Influence upon the Minds of Men that the Temper of their Minds and the Actions of their Lives are a lively Transcript of the Spirit and Temper of the Holy JESUS 6 And blessed is he whosoever shall not be offended in me Our Saviour here by pronouncing them Blessed that are not offended in him doth intimate the Misery of those who stumble at him and to whom he is a Rock of Offence Some are offended at the Poverty of his Person others are offended at the Sublimity and Sanctity of his Doctrine Some are offended at his Cross others are offended at his Free Grace But such as instead of being Offended at CHRIST Believe in him and bottom their Expectations of Heaven and Salvation upon him are in a Happy and Blessed Condition Blessed is he that shall not be offended in me 7 And as they departed Jesus began to say unto the multitudes concerning John What went ye out into the wilderness to see A reed shaken with with the wind 8 But what went ye out for to see A man cloathed in soft raiment behold they that wear soft cloathing are in king's houses 9 But what went ye out for to see A prophet yea I say unto you and more than a prophet 10 For this is he of whom it is written Behold I send my messenger before thy face which shall prepare thy way before thee Our Saviour having given Satisfaction to John's Disciples next enters upon a large Commendation of John himself Where Observe 1. The Persons whom he commended him before not John's own Disciples for they had too high an Opinion of their Master already and were so much addicted to John that they envied Christ for his sake See Joh. 3.26 Behold Christ Baptizeth and all Men come unto him It was a great Eye-sore that Christ had more Hearers and Followers than John therefore not before John's Disciples but before the Multitude Christ commends John For as John's Disciples had too high so the Multitude had too low an Opinion of him possibly because of his Imprisonment and Sufferings There was a time when the People had high Thoughts of John but now they undervalued him Learn thence The great uncertainty of Popular Applause the People contemn to day whom they admired yesterday he who to day is cried up to morrow is troden down The Word and the Ministers are the same but this proceeds from the Fickleness and Inconstancy of the People nothing is so mutable as the Mind of Man nothing so variable as the Opinion of the Multitude Observe 2. The Time when our Saviour thus commended John not in the time of his Prosperity and Greatness when the People flockt after him and Herod got him to Court and reverenced him but when the giddy Multitude had forsaken him and he was faln into Disgrace at Court and had Preacht himself into a Prison Now Christ vindicates his Innocency maintains his Honour proclaims his Worth and tells the People that the World was not worthy of such a Preacher as John was Learn thence That Christ will stand by and stick fast to his Faithful Ministers when all the World forsakes them Let the World slight and despise them at their pleasue yet Christ will maintain their Honour
the Preciousness of it but for the Abundance of it a little doth not make a Treasure And also for the Continuance of it tho' it be perpetually overflowing in the Life yet doth the Heart continue full this Treasure of Original Corruption in Man's Nature it may be drawn low in this Life by Sanctifying Grace but it can never be drawn dry 2. Here is a Good Treasure of Grace discovered in a Sanctified and Renewed Man which is the Source and Spring from whence all Gracious Actions do proceed and flow For as the Heart of Man by Nature is the Fountain from whence all Sin springs so the Heart renewed by Grace is the Source and Spring from whence all Gracious Actions do proceed and flow 36 But I say unto you That every idle word that men shall speak they shall give account thereof in the day of judgment There are Two Sorts of Words for which we must be Judged Sinful Words and Idle Words Sinful Words are Blasphemous Words Censorious Words Lying and Slandering Words Idle Words are such as favour nothing of Wisdom or Piety that have no tendency to make Men either Wiser or Better How light soever Men make of their Words now yet in GOD's Balance another Day they will be found to weigh very heavy 37 For by thy words thou shalt be justified and by thy words thou shalt be condemned Observe here The Argument which our Saviour uses to move us to Watchfulness over our Words By our Words we shall be justified not Meritoriously but Declaratively Good Words declare Goodness in our selves and we shall be declared Good to others by our Words if our Words and Actions do correspond and agree with one another Death and Life are in the Power of the Tongue That is according to the right or wrong Using of the Tongue we may judge and gather whether Men are Dead or Alive as to God and bound for Heaven or Hell 38 Then certain of the scribes and of the Pharisees answered saying Master we would see a sign from thee 39 But he answered and said to them An evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the prophet Jonas 40 For as Jonas was three days and three nights in the whale's belly so shall the Son of man be three days and three nights in the heart of the earth 41 The men of Niniveh shall rise in judgment with this generation and shall condemn it because they repented at the preaching of Jonas and behold a greater than Jonas is here 42 The queen of the south shall rise up in the judgment with this generation and shall condemn it for she came from the uttermost parts of earth to hear the wisdom of Solomon and behold a greater than Solomon is here Observe here 1. The Request which the Pharisees make to Christ Master we would see a Sign from thee But had not Christ shewed them signs enough already What were all the Miracles wrought in their sight but convincing Signs that he was the true Messias but Infidelity mixt with Obstinacy is never satisfied Obs 2. Our Saviour's Answer to the Pharisees Request he tells them that they should have one Sign more to wit that of his Resurrection from the Dead For as Jonas lay buried Three Days in the Whale's Belly and was then wonderfully restored So should and did our Saviour continue in the Grave part of Three Natural Days and then rise again Obs 3. How CHRIST declares the Inexcusableness of their State who would not be convinced by the former Miracles he had wrought that he was the true Messiah nor yet be brought to Believe in him by this last Sign or Miracle of his Resurrection The Ninivites shall condemn the Pharisees They repented at the Preaching of Jonas but these would not be convinced by the Preaching and Miracles of JESUS The Queen of Sheba also who came from the South to hear and admire the Wisdom of Solomon shall rise up in Judgment against those that reject CHRIST who is the Wisdom of the Father and the Doctrine delivered by him which was the Power of God and the Wisdom of God Learn That the Sins of Infidelity and Impenitency are exceedingly heightned and their Guilt aggravated from the Means afforded by God to bring a People to Faith and Obedience The Sin of the Pharisees in Rejecting Christ's Miracles and Ministry was by far greater than that of the Ninevites had they rejected Jonas his Message and Ministry sent by God amongst them 43 When the unclean spirit is gone out of a man he walketh through dry places seeking rest and findeth none 44 Then he saith I will return into my house from whence I came out and when he is come he findeth it empty swept and garnished 45 Then goeth he and taketh with himself seven other spirits more wicked than himself and they enter in and dwell there and the last state of that man is worse than the first Even so shall it be also unto this wicked generation The Design and Scope of this Parable is to shew that the Pharisees by rejecting the Gospel and refusing to Believe in Christ were in a seven-fold worse Condition than if the Gospel had never been Preacht to them and a Saviour had never came among them because by our Saviour's Ministry Satan was in some sort cast out But for rejecting Christ and his Grace Satan had got a seven-fold stronger Possession of them now than before From this Parable Learn 1. That Satan is an Unclean Spirit he has lost his Original Purity his Holy Nature in which he was created and is become universally filthy in himself no Means being allowed him by God for the purging of his filthy and unclean Nature Nay he is a perfect Enemy to Purity and Holiness maligning all that love it and would promote it 2. That Satan is a restless and unquiet Spirit being cast out of Heaven he can rest no where when he is either gone out of a Man thro' Policy or cast out of a Man by Power he has no Content or Satisfaction till he returns into a filthy Heart where he delights to be as the Swine in miry places 3. That wicked and prophane Sinners have this unclean Spirit dwelling in them their Hearts are Satan's House and Habitation and the Lusts of Pride and Unbelief Malice and Revenge Envy and Hypocrisie these are the Garnishings of Satan's House Man's Heart was God's House by Creation 't is now Satan's by Usurpation and Judiciary Tradition 4. That Satan by the Preaching of the Gospel may seem to go out of Persons and they become sober and civilized yet may he return to his old Habitation And the last end of that Man may be worse than the beginning 46 While he yet talked to the people behold his mother and his brethren stood without desiring to speak with him 47 Then one said unto him Behold thy mother and thy brethren stand
without desiring to speak with thee 48 But he answered and said unto him that told him Who is my mother and who are my brethren 49 And he stretched forth his hand towards his disciples and said Behold my mother and my brethren 50 For whosoever shall do the will of my Father which is in heaven the same is my brother and sister and mother Observe here 1. The Verity of Christ's Humane Nature he had Affinity and Consanguinity with Men Persons near in Blood to him called his Brethren that is his Cosin-Germans 2. That the Holy Virgin her self was not wholly free from Failings and Infirmities for here she does untimely and unseasonably interrupt our Saviour when Preaching to the People and imployed about his Father's Business 3. That Christ did not neglect his Holy Mother nor disregard his near Relations but shewed that he preferr'd his Father's Service before them 4. Learn How dear Believers are to Jesus Christ he preferrs his Spiritual Kindred before his Natural Alliance in Faith and Spiritual Relation to Christ is much nearer and dearer than Alliance by Blood To bear Christ in the Heart is much better than to bear him in the Womb. Blessed be God this greatest Priviledge is not denied to us even now Tho' see Christ we cannot yet love him we may his Bodily Presence cannot be enjoyed by us but his Spiritual Presence is not denied us Tho' Christ be not ours in House in Arms in Affinity in Consanguinity yet in Heart in Faith in Love and Service he is or may be Ours Verily Spiritual Regeneration brings Men into a more Honourable Relation to Christ than Natural Generation ever did Whosoever shall do the Will of my Father he is my Brother Sister and Mother CHAP. XIII 1 THE same day went Jesus out of the house and sat by the sea-side 2 And great multitudes were gathered together unto him so that he went into a ship and sat and the whole multitude stood on the shoar 3 And he spake many things unto them in parables saying The foregoing Chapter gave us an Account of an Awakening Sermon preached by our Saviour to the Pharisees In this Chapter we are acquainted with the Continuance of his Preaching to the Multitude Where three things are Observable 1. Our Lord's Assiduity and unwearied Diligence in Preaching of the Gospel for this Sermon was made the same Day with that in the former Chapter Vers 1. The same Day went Jesus out and sat by the Sea-side A good Pattern for the Preachers of the Gospel to follow How ashamed may we be to Preach Once a Week when our Lord Preacht Twice a Day Obs 2. The Place our Lord Preacht in a Ship not that he declined the Temple or the Synagogue when he had the Opportunity but in the want of them Christ thought an House a Mountain a Ship no unmeet Place to Preach in It is not the Place that Sanctifies the Ordinance but the Ordinance that Sanctifies the Place Obs 3. The Manner of our Lord 's Preaching it was by Parables and Similitudes Which was an Ancient Way of Instruction among the Jews and a very Convincing Way working upon Mens Minds Memories and Affections making the Mind attentive the Memory retentive and the Auditors inquisitive after the Interpretation of the Parable Some are of Opinion that our Saviour's Parables were suited to his Hearers Employments some of whom being Husbandmen he resembles his Doctrine to Seed sown in the Field For thus he speaks 3 Behold a sower went forth to sow 4 And when he sowed some seeds fell by the way-side and the fowls came and devoured them up 5 Some fell upon stony places where they had not much earth and forthwith they sprung up because they had no deepness of earth 6 And when the sun was up they were scorched and because they had not root they withered away 7 And some fell among thorns and the thorns sprung up and choaked them 8 But other fell into good ground and brought forth fruit some an hundred fold some sixty fold some thirty fold 9 Who hath ears to hear let him hear The Scope of this Parable is to shew that there are Four several Sorts of Hearers of the Word but One Sort only that Hear to a Saving Advantage And to shew us the Cause of the different Success of the Word Preacht Here Observe 1. The Sower Christ and his Apostles he the prime and principal Sower they the secondary and subordinate Seedsmen Christ sows his own Field his Ministers sow his Field he sows his own Seed they sow his Seed Wo unto us if we sow our own Seed and not Christ's Obs 2. The Seed sown the Word of God Fabulous Legends and Unwritten Traditions which the Seeds-Men of the Church of Rome sow these are not Seed but Chaff or their own Seed not Christ's Our Lord's Field must be sown with his own Seed not with mixt Grain Learn 1. That the Word of God preacht is like Seed sown in the Furrows of the Field As Seed has a Fructifying Virtue in it by which it increases and brings forth more of it 's own kind so has the Word of God a Quickning Power to regenerate and make alive dead Souls Learn 2. That the Seed of the Word where it is most plentifully sown is not alike Fruitful As Seed doth not thrive in all Ground alike so neither doth the Word fructifie alike in the Hearts of Men There is a Difference both from the Nature of the Soil and from the Influence of the Spirit Learn 3. That the Cause of the Word's Unfruitfulness is very different and not the same in all In some 't is the Policy of Satan that Bird of Prey which follows God's Plough steals away the Precious Seed in others 't is a hard Heart of Unbelief in others the Cares of the World like Thorns choak the Word overgrow the Good Seed draw away the Moisture of the Earth and the Heart of the Soil and hinders the Influences of the Sun The far greater part of Hearers are fruitless and unprofitable Hearers Learn 4. That the best Ground doth not bring forth Fruit alike some good Ground brings forth more and some less Some thirty some sixty and some an hundred fold In like manner a Person may be a profitable Hearer of the Word altho' he doth not bring forth so great a Proportion of Fruit as others provided he brings forth as much as he can 10 And the disciples came and said unto him Why speakest thou unto them in parables 11 He answered and said unto them Because it is given unto you to know the mysteries of the kingdom of heaven but to them it is not given Here we have the Disciples Question and our Saviour's Answer Their Question is Why speakest thou to the People in Parables which they do not understand They cannot see the Soul of thy Meaning thro' the Body of thy Parables Christ answers To you my Disciples and such as you are who love
these are none of his own but lent him by God for his use His Sins are his own and nothing else these must be sold not pawn'd He that will have part in Christ must part with all his Sins and that for ever 47 Again the kingdom of heaven is like unto a net that was cast into the sea and gathered of every kind 48 Which when it was full they drew to shore and sat down and gathered the good into vessels but cast the bad away 49 So shall it be at the end of the world the angels shall come forth and sever the wicked from among the just 50 And shall cast them into the furnace of fire there shall be wailing and gnashing of teeth The Design and Scope of this Parable also is to set forth the State of the Gospel-Church which is like a Floor where Chaff is mixed with Wheat a Field where Tares are mixt with good Corn a Net where bad Fishes are involved with the good As the Wheat must not be removed out of the Floor before the time of Winnowing nor the Tares gathered out of the Field before the time of Reaping nor the good Fishes break thro' the Net to get from the bad before the time of Separation So must not Christians forsake a Churches Communion because of the present Mixture of Good and Bad in the Church For a mixt Communion in the Church and the good Christians communicating with the bad doth neither defile the Ordinances of Christ nor pollute those that sincerely join in them 51 Jesus saith unto them Have ye understood all these things They say unto him Yea Lord. 52 Then said he unto them Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an housholder which bringeth forth out of his treasure things new and old Obs here 1. The Title which our Saviour puts upon Gospel-Ministers they are Houshold-Stewards 2. He points out the Office of those Stewards and that is to provide for the Houshold both with Plenty and Variety He must bring forth out of his Treasure in Plenty and Things new and old for their Variety There are two Essential Qualifications in a Steward Faithfulness and Prudence He must be honest and faithful in bringing out of his own Treasure not another's and he must be prudent in bringing things new as well as old not new Truths but old Truths in a new Dress lest the Houshold by always feeding upon the same Dish do nauseate it instead of being nourished by it 53 And it came to pass that when Jesus had finished these parables he departed thence 54 And when he was come into his own country he taught them in their synagogue insomuch that they were astonished and said Whence hath this man this wisdom and these mighty works 55 Is not this the carpenter's son is not his mother called Mary and his brethren James and Joses and Simon and Judas 56 And his sisters are they not all with us whence then hath this man all these things 57 And they were offended in him Obs here 1. Christ's tender and compassionate Regard to his own Country-men the People of Galilee and Nazareth he Preached to them in their Synagogues 2. The Effect which his Doctrine had upon them They were Astonished at it but not Converted by it they Admire but did not Believe 3. The Cause of their rejecting Christ's Ministry was the Meaness of his Person the Contemptibleness of his outward Condition the Poverty of his Relations Is not this the Carpenter's Son Mark 6.3 He is called the Carpenter Whence the Fathers concluded that our Saviour during the time of his obscure Privacy wrought upon Joseph's his reputed Father's Trade and Justin Martyr says he made Ploughs and Yoaks Sure we are our Lord spent no Time in Idleness tho' we are not certain how he imployed his Time before he entred his Publick Ministry Note That the Poverty and Meaness of Christ's Condition was that which multitudes stumbled at and which kept many yea most from believing on him None but a Spiritual Eye can discern Beauty in an humbled Saviour Is not this the Son of the Carpenter 2. That it is no Impediment to nor Hindrance of our Faith that we never saw Christ's Person in the Flesh nor knew his Parentage and Education for here are his own Country-men who daily saw his Person heard his Doctrine and were Witnesses of his Holy Conversation yet instead of believing in him were offended at him 57 But Jesus said unto them A prophet is not without honour save in his own country and in his own house Our Saviour tells them he doth not wonder that so few of his own Country-men to whom he had been so familiarly known did despise his Person and reject his Doctrine for a Prophet generally has least Esteem where he has been brought up because perhaps the Follies of his Childhood and Indecencies of his Youth are remembred and reported to his Disparagement Learn 1. That there is a real Tribute of Honour due and payable to every Prophet or Faithful Minister of Jesus Christ 2. That the Ministers of Christ for the most part have least Honour from their own Country-men to whom they are best known 58 And he did not many mighty works there because of their unbelief Christ was unable because they were unwilling his Impotency was occasioned by their Infidelity he did not because he would not And that he would not proceeded from a Defect in their Faith not from any Deficiency in Christ's Power Their Unbelief bound his Hands and hindred the Execution of his Power CHAP. XIV The former part of this Chapter gives us an Account of the Death of John the Baptist together with the Occasion of it which was his plain and faithful Reproving of Herod for the Vncleaness he lived in 1 AT that time Herod the tetrarch heard of the fame of Jesus 2 And said unto his servants This is John the Baptist he is risen from the dead and therefore mighty works do shew forth themselves in him Obs here 1. How strange it was that Herod should not hear of the Fame of Jesus till now all the Country and adjoining Regions had rung of his Fame only Herod's Court hears nothing Miserable is that Greatness which keeps Princes from the Knowledge of Jesus Christ How Plain is it from hence that our Saviour came not at Court he once sent indeed a Message to that Fox Herod whose Den he would not approach Teaching us by his Example not to affect but to avoid outward Pomp and Glory The Courts of Princes are too often a very bad Air for Piety and Religion to thrive in Obs 2. The Misconstruction of Herod when he heard of our Saviour's Fame This says he is John the Baptist whom I Beheaded His Conscience told him he had offered an unjust Violence to an Innocent Man and now he is afraid that he is come again to be revenged on him for
and said O faithless and perverse generation how long shall I be with you how long shall I suffer you bring him hither to me These Words are a severe Rebuke given by Christ to his own Disciples Where Observe the Persons upbraided his Disciples and the Sin upbraided with Unbelief Oh faithless Generation Yet was it not the total Want of Faith but the Weakness and Imperfection of Faith that they were upbraided with and reproved for Hence learn 1. That secret Unbelief may lye hid and undiscerned in a Person 's Heart which neither others nor himself may take any Notice of until some Tryal doth discover it The Disciples were not sensible of that Unbelief which lay hid in them till this Occasion did discover it Learn 2. That the great Obstacle and Obstruction of all Blessings both Spiritual and Temporal coming to us is our Unbelief Oh faithless Generation 18 And Jesus rebuked the devil and he departed out of him and the child was cured from that very hour Observe here With what Facility and Ease our Saviour cured this poor Man who was bodily possess'd by Satan With one Word speaking he deliver'd the distressed Person from the Malice and Power of Satan Thence Learn That how long soever and how strong soever Satan's Possession has been in a Soul Christ can eject and cast him out both easily and speedily 19 Then came the disciples to Jesus apart and said Why could not we cast him out 20 And Jesus said unto them Because of your unbelief for verily I say unto you If ye have faith as a grain of mustard-seed ye shall say unto this mountain Remove hence to yonder place and it shall remove and nothing shall be unpossible unto you 21 Howbeit this kind goeth not out but by prayer and fasting Observe here How ashamed the Disciples were of this open Rebuke given them by their Master they privately ask him the Cause of their ill Success Why they could not cast out Satan according to the Power promised them to work Miracles Our Saviour tells them that their Power to work this Miracle now failed them for a double Reason 1. For their Vnbelief by which we are to understand the Weakness of their Faith not their total Want of Faith 2. Because they neglected the special Means appointed by God in order to that end to wit Fasting and Prayer That is a Fervour of Devotion joyned with Faith and Fasting Thence Learn That Fasting and Prayer are two special Means of Christ's Appointment for the enabling of us victoriously to overcome Satan and to cast him out of our selves or others We must set an edge upon our Faith by Prayer and upon our Prayer by fasting 22 And while they abode in Galilee Jesus said unto them The son of man shall be betrayed into the hands of men 23 And they shall kill him and the third day he shall be raised again And they were exceeding sorry Observable it is how frequently our Saviour forewarn'd his Disciples of his Approaching Sufferings All was little enough to arm them against the Scandâ—l of the Cross and to reconcile them to the Thoughts of what he was to suffer for them and they were to suffer with him Learn That we can never hear too much of the Doctrine of the Cross Nor can we be too often instructed in our Duty to prepare for a suffering Condition As Christ went by his Cross to his Crown from a State of Abasement to a State of Exaltation so must all his Disciples and Followers likewise 24 And when they were come to Capernaum they that received tribute money came to Peter and said Doth not your master pay tribute 25 He saith Yes And when he was come into the house Jesus prevented him saying What thinkest thou Simon of whom do the kings of the earth take custom or tribute of their own children or of strangers 26 Peter saith unto him Of strangers Jesus saith unto him Then are the children free 27 Notwithstanding lest we should offend them go thou to the sea and cast an hook and take up the fish that first cometh up and when thou hast opened his mouth thou shalt find a piece of money that take and give unto them for me and thee Observe here 1. The question put to St. Peter Doth your Master pay Tribute This Tribute-money originally was a Tax paid Yearly by every Jew to the Service of the Temple to the value of 15 Pence an Head But when the Jews were brought under the Power of the Romans this Tribute-money was paid to the Emperor and was changed from an Homage-penny to God to a Tribute-penny to the Conqueror The Collectors of this Tribute-money ask Peter whether his Master would pay it or not Observe 2. the Answer returned positively and suddenly He does pay Peter consults not first with our Saviour whether he would pay it but knowing his Readiness to render to all their Due he says Yes There was no truer Paymaster of the King 's Dues than he that was King of Kings He preach'd it and he practiced it Give unto Caesar the things that are Caesar's Yet Observe 3. Our Saviour insinuates his own Exemption Priviledge and Freedom from paying this Tribute-money as he was the Son of God the Universal King Subjects pay Tribute but King's Children are free Tho' Christ was free from paying Tribute by a natural Right yet he would not be free by voluntary Dispensation Therefore Obs 4. to prevent all Scandal and Offence he works a Miracle rather than the Tribute-money should go unpaid Whether Christ by his Almighty Word created this Piece of Money in the Mouth of the Fish which was Half a Crown for himself and St. Peter who had an House in Capernaum and was there to pay his Poll or whether Christ caused the Fish to take up this piece of Money at the bottom of the Sea is not necessary to inquire nor possible to determine Our Duty is 1. Reverentially to adore that Omnipotent Power which could command the Fish to be both his Treasurer to keep his Silver and his Purveyor to bring it to him 2. Industriously to imitate his Example in shunning all Occasions of Offence especially towards those whom God has placed in Sovereign Authority over us Obs Lastly The Poverty of our Holy Lord and his Contempt of Worldly Wealth and Riches He had not so much as 15 Pence by him to pay his Poll. Christ would not honour the World so far as to have any part of it in his own Possession The best Man that ever lived in the World had not a Penny in his Purse nor an House to hide his Head in CHAP. XVIII 1 AT the same time came the disciples unto Jesus saying Who is the greatest in the kingdom of heaven Notwithstanding our Blessed Saviour had so often told his Disciples that his Kingdom was not of this World yet they still dreamt of a Temporal and Earthly Kingdom which he as the Messias should shew forth the
Glory of after his Resurrection in which there should be distinct Places of Honour and Offices one above another and accordingly at this time the Ambition of the Disciples led them to enquire of our Saviour who should have the chief Place of Honour and Dignity under him in that his Kingdom Learn hence That the best and holiest of Men are too subject to Pride and Ambition to court Worldly Dignity and Greatness to affect a Precedency before and a Superiority above others The Disciples themselves were tainted with this Itch of Ambition which prompted them to enquire of their Master Who should be greatest in the Kingdom of his Church 2 And Jesus called a little child unto him and set him in the midst of them 3 And said Verily I say unto you Except ye be converted and become as little children ye shall not enter into the kingdom of heaven Our Saviour intending to cure this Pride and Ambition in his Disciples first preaches to them the Doctrine of Humility and to inforce his Doctrine he sets before them a little Child the proper Emblem of Humility assuring them that unless they be converted or turned from this Sin of Pride and Ambition and become as a little Child in Lowliness of Mind and Contempt of Worldly Greatness they cannot be saved Learn hence 1. That no Sins are more odious and abominable in the Sight of God than Pride and Ambition especially amongst the Ministers of the Gospel Learn 2. That Persons already converted do stand in need of farther Conversion They that are converted from a State of Sin may want to be converted from a particular Act of Sin This was the Disciples Case here they were turned from a Course of Sin but they wanted a Conversion from a particular Act of Sin to wit from Ambition 4 Whosoever therefore shall humble himself as this little child the same is greatest in the kingdom of heaven As if our Lord had said That Apostle or that Minister who thinks as meanly of himself as a little Child and is humble and lowly in his own Esteem he deserves the highest Place of Dignity and Honour in my Church Note That the truly humble Person who is freest from affecting Preheminency is most worthy of the highest Dignity and Eminency in the Church of God and in the Account of Christ The way to be Honourable is to be Humble Before Honour is Humility 5 And whoso shall receive one such little child in my Name receiveth me 6 But who so shall offend one of these little ones which believe in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the sea Our Saviour having declared that the humblest Persons should be always highest in his Esteem he next declares how exceeding dear and precious such Christians are to him who resemble little Children in Humility of Heart and Innocency of Life Assuring the World that whatever Kindness and Respect is shewed to such for his sake he reckons shewn to himself and all that Disrespect and Unkindness which is offered to them he accounts as done unto himself So near is the Union and so dear the Relation betwixt Christ and his Members that whatever Good or Evil is done to them he reckons as done unto himself 7 Wo unto the world because of offences for it must needs be that offences come but wo to that man by whom the offence cometh Two things are here Observable 1. The Necessity of Scandalous Offences It must needs be that Offences come 2. The Misery and Mischief that comes by them Wo unto the World because of Offences Wo to such as give Offence this is Va Indignantis the Wo of one Denouncing and Wo to such as Stumble at Offences given this is Vae Dolentis the Wo of one Lamenting From the whole Note 1. That Scandals or Offensive Actions in the Church of Christ will certainly fall out amongst those that profess Religion and the Name of Christ Offences will come Their necessity is partly from the Permission of God partly from the Malice of Satan partly from the Wickedness and Deceitfulness of Mens own Hearts and Natures 2. That Scandalous and Offensive Actions from such as profess Religion and the Name of Christ are Baneful and Fatal Stumbling-Blocks to wicked and worldly Men. 3. That the Offence which wicked Men take at the Falls of the Professors of Religion to the hardning of themselves in their wicked Practices is Matter of just and great Lamentation Wo unto the World because of Offences 8 Wherefore if thy hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maimed rather than having two hands or two feet to be cast into everlasting fire 9 And if thine eye offend thee pluck it out and cast it from thee it is better for thee to enter into life with one eye rather than having two eyes to be cast into hell fire This Command of Christ is not to be understood Literally as if it were our Duty to Maim our Bodily Members but the Exhortation is to cut off all Occasions that may betray us unto Sin and to mortifie our darling and beloved Lusts tho' as dear to us as our right Eye Learn 1. That Sin may be avoided it is our Duty to avoid whatever leads unto it or may be the Instrument or Occasion of it 2. That the best way to be kept from the Outward Acts of Sin is to mortifie our Inward Affection and Love to Sin If our Love and Affection to Sin be mortified our Bodily Members may be preserved for they will no longer be Weapons of Sin but Instruments of Holiness 10 Take heed that ye despise not one of these little ones for I say unto you that in heaven their angels do always behold the Face of my Father which is in heaven Obs here 1. A cautionary Direction given by Christ to the Men of the World concerning his Members Take heed that ye offend not one of my little ones that is that ye do not undervalue and neglect much less injure and afflict them 2. A Reason assigned Because their Angels being constantly and immediately in the presence of God are perpetually ready to execute his Will by revenging any Wrongs and Injuries done unto his Friends and Children Learn 1. What is the Office and Employment of the Glorious Angels namely to be the immediate Attendants upon the Royal Person of the Supreme King and Sovereign of the World Learn hence 2. In what Esteem good Men are with God and what a mighty Regard he has for the meanest of his Children in that he commits the Care and Preservation of them to the Holy Angels who are nearest to him and in highest Favour and Honour with him 11 For the Son of man is come to save that which was lost 12 How think ye If a man have an hundred sheep and
for the Hardness of their Hearts That is he did not punish it not allowing it as good but winking at it as a lesser Evil because the Jews were so barbarously cruel to their Wives as to turn them away upon every Disgust Now our Saviour in his Reply referrs them again to the Primitive Institution of Marriage bidding them compare the Precept and their Practise together for in the Beginning it was not so Learn That according to the Word and Will of God nothing can violate the Bonds of Marriage and justifie a Divorce between Man and Wife but the defiling of the Marriage-Bed by Adultery and Uncleanness This is the only Case in which Man and Wife may lawfully part Whosoever shall put away his Wife except for Fornication committeth Adultery 10 His disciples say unto him If the case of the man be so with his wife it is not good to marry That is if a Man be so strictly tied by Marriage it is best for him not to marry A very rash Saying of the Disciples discovering both their great Carnality and also the Tyranny of a sinful Practice grown up into Custom Learn 1. That the best of Men have their Weaknesses and Infirmities and the Flesh takes its Turn to speak as well as the Spirit in them All that the Saints say is not Gospel Learn 2. How impatient Nature is of Restraint and how desirous of sinful Liberty and to be freed from the Ties and Bonds which the Holy and Wise Laws of God put upon it 11 But he said unto them All men cannot receive this saying save they to whom it is given 12 For there are some eunuchs which were so born from their mother's womb and there are some eunuchs which were made eunuchs of men and there be eunuchs which have made themselves eunuchs for the kingdom of heavens sake He that is able to receive it let him receive it As if our Lord had said You my Disciples do not consider what you say All Men without sinning against God cannot abstain from Marriage But those only to whom God has given the Gift of Continency and Grace of Chastity Some indeed by Nature or natural Impotency are unfit for Marriage Others wickedly are made unfit by Castration others by Religious Mortification bring under their Bodies That being freed from the Incumbrances that attend a Marriage State they may give up themselves the better to the Exercises of a Holy Life Learn 1. That Almighty God has given to divers Persons different Tempers and Constitutions Some can subdue their impure Desires and Affections without the Remedy of Marriage others cannot 2. That Continency or an Ability to live chastely without the use of Marriage is the special Gift of God not common to all but bestowed only upon some A Gift it is worthy of our fervent Prayers worthy of our best Endeavours 3. That a Vow of Chastity is not in our Power to quench a natural Affection requires a Supernatural Gift All have not received it but he that is able to receive it let him receive it 13 Then were brought unto him little children that he should put his hands on them and pray and the disciples rebuked them 14 But Jesus said Suffer little children and forbid them not to come unto me for of such is the kingdom of heaven 15 And he laid his hands on them and departed thence Observe here A solemn Action performed Children are brought to Christ to be blest by him Where Note 1. The Persons brought Children young Children sucking Children as the Word imports St. Luke 18.15 They brought them in their Arms not led them by the Hands 2. The Person they are brought unto Jesus Christ but for what End Not to Baptize them but to Bless them The Parents looking upon Christ as a Prophet a great Prophet the great Prophet do bring their Infants to him that they may receive the Benefit of his Blessing and Prayers Whence Learn 1. That Infants are Subjects capable of Benefit by Jesus Christ 2. That it is the best Office that Parents can perform unto their Children to bring them unto Christ that they may be made Partakers of that Benefit 3. If Infants be capable of Benefit by Christ if capable of his Blessing on Earth and Presence in Heaven if they be Subjects of his Kingdom of Grace and Heirs of his Kingdom of Glory then they may be baptized For they that are in Covenant have a Right to the Seal of the Covenant If Christ denies not Infants the Kingdom of Heaven which is the greater what Reason have his Ministers to deny them Baptism which is the less 16 And behold one came and said unto him Good master what good thing shall I do that I may have eternal life Observe here A Person addressing himself to Christ and propounding an important question to him namely What he should do to gain Eternal Life Where Note 1. He believes the Certainty of a future State 2. He professes his Desire of an Eternal Happiness in that State And 3. He declares his Readiness to do some good thing that he may obtain that Happiness Learn That the Light of Nature or natural Religion directs and teaches Men that good Works are necessary to Salvation or that some good thing must be done by Men that at Death expect Eternal Life What good thing shall I do that I may have Eternal Life It is not talking well and professing well but doing well and living well that entitles us to Eternal Life 17 And he said unto him Why callest thou me good there is none good but one that is God but if thou wilt enter into life keep the commandments The Person thus addressing himself unto Christ was either a Pharisee or a Disciple of the Pharisees who did not own Christ to be God or to come from God but taught that Eternal Life was attainable by fulfilling of the Law in that imperfect Sense which the Pharisees gave of it And accordingly 1. Christ reproves him for calling him Good Why callest thou me Good When thou wilt neither own me to be God nor to come from God For there is none Good that is Essentially and Originally Good but God only Nor any derivatively Good but he that receiveth his Goodness from God also Obs 2. That our Saviour might convince him of the Error of the Pharisees who believed that they might without the Knowledge of him the true Messias enter into Life by keeping the Law of God according to that lax and loose Interpretation which they the Pharisees had given of it he bids him Keep the Commandments Where Note Christ calls him off from outward Ceremonies which the Pharisees abounded in to the Practise of Moral Duties yet withal lets him understand that if he expected Salvation by the Moral Law he must keep it perfectly and exactly without the least Deficiency which is an Impossibility to Man in his laps'd Estate Learn 1. That such as seek Justification and Salvation by the
Works of the Law only must keep the whole Law or Covenant of Works perfectly and exactly Learn 2. That the best way to prâ—pare Men for Jesus Christ is to let them see their own Impotency to keep and fulfil the Covenant of Works 18 He saith unto him Which Jesus said Thou shalt do no murder Thou shalt not commit adultery Thou shalt not steal Thou shalt not bear false witness 19 Honour thy father and thy mother and Thou shalt love thy neighbour as thy self 20 The young man saith unto him All these things have I kept from my youth up what lack I yet Observe here That the Duties our Saviour instances in are the Duties of the second Table which Hypocrites are most failing in but the sincere Practice of our Duty to our Neighbour is a singular Evidence of our Love to God These Duties of the second Table the young Man says he had kept from his Youth and perhaps might say it truly according to the Pharisees Interpretation which condemned only the gross outward Act not the inward Lust and Motion of the Heart Learn hence How apt Men are to think well of themselves and to have too high an Opinion of their own Goodness and Righteousness before God All these have I kept from my Youth 21 Jesus said unto him If thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me That is Thou that hast been all thy Days a Pharisee if now thou wilt be a Christian thou must maintain a Readiness and Disposition of Mind to part with all that thou hast in this World at my Call and at my Command and follow after me Learn That such as enter themselves Disciples of Christ must be ready at Christ's Call to part with all for Christ's sake that they have in this World 2. All that profess themselves to be Christ's Disciples must be his Followers that is They must obey his Doctrine and imitate his Example his Holiness his Humility his Heavenly mindedness his Patience and Meekness his Readiness to forgive Injuries and the same Mind must be in us which was in Christ Jesus 22 But when the young man heard that saying he went away sorrowful for he had great possessions This parting with all for Christ seemed so hard a Condition to the young Man that he went away sorrowful from Christ Whence Learn 1. That a Man wedded to the World will renounce Christ rather than the World when both stand in Competition 2. That Unregenerate and Carnal Men are exceeding sorrowful and sadly concern'd when they cannot have Heaven upon their own Terms and win it in their own way The young Man went away sorrowful 23 Then said Jesus unto his disciples Verily I say unto you that a rich man shall hardly enter into the kingdom of heaven Our Blessed Saviour takes occasion from what had past to discourse with his Disciples concerning the Danger of Riches and the Difficulty that attends rich Men in their way to Salvation A rich Man shall hardly enter into the Kingdom of God Whence Note 1. That rich Men do certainly meet with more Difficulties in their Way to Heaven than other Men 'T is difficult to withdraw their Affections from Riches to place their Supreme Love upon God in the midst of their Abundance 'T is difficult to depend upon God in a rich Condition The Poor committeth himself to God but a Rich Man's Wealth is his strong Tower 2. That yet the Fault lyes not in Riches but in Rich Men who by placing their Trust and putting their Confidence in Riches do render themselves uncapable of the Kingdom of God 24 And again I say unto you It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God These Words were a Proverbial Speech among the Jews to signifie a thing of great Difficulty next to an Impossibility And they import thus much that it is not only a very great Difficulty but an Impossibility for such as abound in Worldly Wealth to be saved without an extraordinary Grace and Assistance from God 'T is hard for God to make a Rich Man happy because he thinks himself happy without God 25 When his disciples heard it they were exceedingly amazed saying Who then can be saved The Disciples understanding how naturally and strongly Men love the World and how Idolatrously and Inordinately their Hearts run out upon it they say unto Christ Lord who can be saved Learn 1. That when the general Difficulties which lye in the Way of Salvation are laid forth and sufficiently understood we may justly wonder that any are or shall be saved 2. That such are the special and peculiar Difficulties in the rich Man's Way to Heaven that his Salvation is Matter of Wonder and great Admiration to the Disciples of Christ When the Disciples heard this they were exceedingly amazed saying Who then can be saved 26 But Jesus beheld them and said unto them With men this is unpossible but with God all things are possible As if Christ had said Were all Men left to themselves no Man either Poor or Rich would be saved but God can bring Men to Heaven by the mighty Power of his Grace he can make the Rich in Estate Poor in Spirit and them that are Poor in this World Rich in Grace Learn 1. That it is impossible for any Man Rich or Poor by his own natural Strength to get to Heaven 2. That when we are discouraged with the Sense of our own Impotency we should consider the Power of God and act our Faith upon it With God all things are possible 27 Then answered Peter and said unto him Behold we have forsaken all and followed thee what shall we have therefore 28 And Jesus said unto them Verily I say unto you that ye which have followed me in the regeneration when the Son of man shall sit in the throne of his glory ye also shall sit upon twelve thrones judging the twelve tribes of Israel The Apostles having heard our Saviour's Command to the young Man to sell all and give to the Poor St. Peter in the Name of the rest tells Christ that they had left all and followed him Behold we have forsaken all Where Note how Peter magnifies that little which he had left for Christ and ushers it in with a Note of Observation and Admiration also Behold we have forsaken all what shall we have then Learn thence That altho' it be very little that we suffer for Christ and less that we have to forsake upon his Account yet we are apt to magnifie and extol it as if it were some great matter Lord we have left all What all His tatter'd Fisher-Boat and his ragged Nets a great all next to nothing at all scarce worthy to be mentioned Yet how is it magnified Behold Lord we have left all But observe our Lord 's
and vindicates the Honour and Reputation of his Father's House Learn hence That there is a Reverence due to God's House for the Owner's sake and for the Service sake Nothing but Holiness can become that Place where God is worshipped in the Beauty of Holiness Observe Lastly The Reason which our Saviour gives for this Act of his for says he It is written my House shall be called an House of Prayer Whereby Prayer is to be understood the whole Worship and Service of Almighty God of which Prayer is an eminent and principal Part That which gives Denomination to an House is certainly the chief Work to be done in that House Now God's House being called an House of Prayer certainly implies that Prayer is the chief and principal Work to be performed in his House yet must we take heed that we set not the Ordinances of God at Variance one with another we must not idolize one Ordinance and villifie another but pay an awful Respect and Regard to all the Institutions of our Maker 14 And the blind and the lame came to him in the temple and he healed them 15 And when the chief priests and scribes saw the wonderful things that he did and the children crying in the temple and saying Hosanna to the Son of David they were sore displeased 16 And said unto him Hearest thou what these say And Jesus saith unto them Yea have ye never read Out of the mouth of babes and sucklings thou hast perfected praise Observe here 1. That our Blessed Saviour works his Miracles not secretly in a Corner but openly in the Temple and submits them to the Examination of all Persons Senses A Miracle is a supernatural Action which is obvious to Sense Popish Miracles are talk'd of by many but seen by none Obs 2. That Christ's Enemies are never more incensed than when his Divine Power is most exerted and his Divine Nature owned and acknowledged When the chief Priests saw the Miracles which Jesus did and heard the Children crying Hosanna to the Son of David they were displeased Obs 3. That Christ can glorifie himself by the Mouth of Babes and Sucklings he can form and fit up what Instruments he pleases to shew forth his Excellencies and celebrate his Praises Out of the Mouths of Babes and Sucklings thou hast perfected Praise 17 And he left them and went out of the city into Bethany and he lodged there 18 Now in the morning as he returned into the city he hungered 19 And when he saw a fig-tree in the way he came to it and found nothing thereon but leaves only and said unto it Let no fruit grow on thee henceforward for ever And presently the fig-tree withered away Our Blessed Saviour having driven the Buyers and Sellers out of the temple lodges not that Night in Jerusalem but withdraws to Bethany a Place of Retirement from the Noise and Tumult of the City Where Note Our Lord's Love of Solitude and Retiredness How delightful is it to a good Man to dwell sometimes within himself to take the Wings of a Dove and fly away and be at rest Yet the next Morning our Lord returns to the City he knew when to be solitary and when to be sociable when to be alone and when to converse in Company In his Passage to the City he espies a Fig-tree and being an hungry to shew the Truth of his Humanity he goes to the Fig-tree and finds it full of Leaves but without any Fruit. Displeased with this Disappointment he curses the Tree which had deceived his Expectation This Action of our Saviour in cursing the barren Fig-tree was Typical an Emblem of the Destruction of Jerusalem in general and of every Person in particular that satisfies himself with a withered Profession bearing Leaves only but no Fruit. As this Fig-tree was so are they nigh unto cursing Learn thence That such as content themselves with a Fruitless Profession of Religion are in great danger of having God's Blasting added to their Barrenness 20 And when the disciples saw it they marvelled saying how soon is the fig-tree withered away 21 Jesus answered and said unto them Verily I say unto you If ye have faith and doubt not ye shall not only do this which is done to the fig-tree but also if ye shall say unto this mountain Be thou removed and be thou cast into the sea it shall be done 22 And all things whatsoever ye shall ask in prayer believving ye shall receive The Disciples being filled with Admiration at the sudden withering of the Fig-tree thereupon our Saviour exhorts them to have Faith in God That is firmly to rely upon the Power of God whereby he is able upon the Goodness of God whereby he is willing to fulfil his Promises to us Learn 1. That Faith is a necessary Ingredient in Prayer Praying without Faith is like shooting without Bullet it makes a noise but doth no Execution 2. That whatsoever good thing God has made the Matter of a Promise shall be given to good Men praying in Faith Whatsoever ye ask in Prayer believing ye shall receive 23 And when he was come into the temple the chief priests and the elders of the people came unto him as he was teaching and said By what authority dost thou these things and who gave thee this authority 24 And Jesus answered and said unto them I also will ask you one thing which if ye tell me likewise will tell you by what authority I do these things 25 The baptism of John whence was it from heaven or of men and they reasoned with themselves saying If we shall say From heaven he will say unto us Why did ye not then believe him 26 But if we shall say Of men we fear the people for all hold John as a prophet 27 And they answered Jesus and said We cannot tell And he said unto them Neither tell I you by what authority I do these things The Pharisees having often question'd our Saviour's Doctrine before they call in question his Mission and Authority now Altho' they might easily have understood his Divine Mission by his Divine Miracles Almighty God never impowered any to work Miracles that were not sent by him when the Adversaries of Christ can object nothing against his Doctrine they then quarrel with him about his Commission and Calling and demand by what Authority he doth teach and work Miracles Our Blessed Saviour well understanding their Drift and Design answers them one Question by asking them another The Baptism of John was it from Heaven or of Men Was it of Divine Institution or of Humane Invention Implying that the calling of such as call themselves the Ministers of God ought to be from God No Man ought to take this Honour upon himself but he that is called of God as was Aaron Heb. 5.4 The Pharisees reply they could not tell whence John had his Mission and Authority this was a manifest Untruth by refusing to tell the Truth they fall into a Lie
the head of the corner this is the Lord 's doing and it is marvellous in our eyes 44 And whosoever shall fall on this stone shall be broken but on whomsoever it shall fall it will grind him to powder These Words are taken out of the 118th Psalm which the Jews understood to be a Prophecy of the Messiah and accordingly Christ applies them to himself The Church is the Building intended Christ himself the Stone rejected The Rejecters or the Builders Rejecting were the Heads of the Jewish Church that is the chief Priests and Pharisees God the great Master-Builder of his Church takes this precious Foundation Stone out of the Rubbish and sets it in the Head of the Corner Nevertheless there are some who stumble at this Stone Some thro' Ignorance others thro' Malice stumble at his Person at his Doctrine at his Institutions These shall be broken in pieces But on whomsoever this Stone shall fall it will grinde them to Powder That is Christ himself will fall as a burthensome Stone upon all those that knowingly and maliciously oppose him and particularly upon the Jews who not only rejected him but persecuted and destroyed him Thus Christ tells the chief Priests and Pharisees their own particular Doom and also declares what will be the fatal Issue of all that Opposition which is made against himself and his Church It will terminate in their inevitable and irreparable Destruction Whosoever shall fall on this Stone shall be broken and on whomsoever it shall fall it will grinde them to Powder 45 And when the chief priests and Pharisees had heard his parables they perceived that he spake of them 46 But when they sought to lay hands on him they feared the multitude because they took him for a prophet When the chief Priests came to understand that these Parables were all applied to them that they were the Murtherers of the King's Son That they were the Builders that rejected the chief Corner-stone they are enraged at the close Application made to themselves and had not Fear restrain'd them would have laid violent Hands upon him Learn thence That nothing doth more provoke and exasperate unsound Hypocrites than the particular Application and close coming home of the Word of God unto their Hearts and Consciences So long as the Truths of God are generally delivered Sinners are easie looking upon themselves as unconcern'd but when the Word of God comes close to them and says Thou art the Man This is thy Wickedness They are angry at the Message and rage at the Messenger CHAP. XXII 1 AND Jesus answered and spake unto them again by parables and said 2 The kingdom of heaven is like unto a certain king which made a marriage for his Son 3 And sent forth his servants to call them that were bidden to the wedding and they would not come 4 Again he sent forth other servants saying Tell them which are bidden Behold I have prepared my dinner my oxen and my fatlings are killed and all things are ready come unto the marriage 5 But they made light of it and went their ways one to his farm another to his merchandise 6 And the remnant took his servants and entreated them spitefully and slew them 7 But when the king heard thereof he was wroth and he sent forth his armies and destroyed those murderers and burnt up their city 8 Then saith he to his servants The wedding is ready but they which were bidden were not worthy 9 Go ye therefore into the high ways and as many as ye shall find bid to the marriage 10 So those servants went out into the high ways and gathered together all as many as they found both bad and good and the wedding was furnished with guests 11 And when the king came in to see the guests he saw there a man which had not a wedding garment 12 And he saith unto him Friend how camest thou in hither not having a wedding garment and he was speechless 13 Then said the king to the servants Bind him hand and foot and take him away and cast him into utter darkness there shall be weeping and gnashing of teeth The Design and Scope of this Parable of the Marriage-Supper is to set forth that Gracious Offer of Mercy and Salvation which was made by God in and thro' the preaching of the Gospel to the Church of the Jews The Gospel is here compared to a Feast because in a Feast there is Plenty Variety and Dainties Also to a Marriage-Feast being full of Joy Delight and Pleasure And to a Marriage Feast made by a King as being full of State Magnificence and Grandeur To this Marriage-Feast or Gospel-Supper Almighty God invited the Church of the Jews and the Servants sent forth to invite them were the Prophets and Apostles in general and John the Baptist in particular whom they entreated spitefully and slew The making light of the Invitation signifies the Generality of the Jews Refusal and careless Contempt of the Offers of Grace in the Gospel By the Armies which God sent forth to destroy those Murderers are meant the Roman Soldiers who spoiled and laid waste the City of Jerusalem and were the severe Executioners of God's Wrath and Judgment upon the wicked Jews The High Ways signifie the despised Gentiles who upon the Jews Refusal were invited to this Supper and prevailed with to come in The King 's coming in to see his Guests denotes that Inspection which Christ makes into his Church in the times of the Gospel By that Man without the Wedding-Garment understand such as are destitute of true Grace and real Holiness both in Heart and Life in the Examination of him Christ says Friend how camest thou in hither Not Friends why came you along with him Teaching us That if unholy Persons will press in to the Lord's Supper the Sin is theirs but if we come not because they will come the Sin is ours The Presence of an unholy Person at the Lord's Table ought not to discourage us from our Duty or cause us to turn our Back upon that Ordinance The Command to bind the unqualified Person Hand and Foot and to cast him into utter Darkness plainly intimates that the Condition of such Persons as live under the Light and enjoy the Liberty of the Gospel but walk not answerably to their Profession is deplorably sad and doleful They do not only incur Damnation but no Damnation like it Bind him Hand and Foot and cast him into utter Darkness From the whole Note 1. That the Gospel for its Freeness and Fulness for its Varieties and Delicacies is like a Marriage-Supper 2. That Gospel Invitations are mightily disesteem'd 3. That the Preference which the World has in Men's Esteem is the great cause of the Gospel's Contempt They went one to his Farm and the other to his Merchandise 4. That such as are Careless in the Day of Grace shall undoubtedly be Speechless in the Day of Judgment 5. That Christ takes a more particular Notice
of every Guest that cometh to his Royal Supper than any of his Ministers do take or can take There was but one Person without the Wedding-Garment and he falls under the Eye and View of Christ 6. That 't is not sufficient that we come but cloathed we must be before we come if ever we expect a Gracious Welcome to Christ's Supper cloathed with Sincerity cloathed with Humility cloathed with Love and Charity if we be not thus cloathed we shall appear naked to our Shame and hear that dreadful Charge Bind him Hand and Foot and cast him into utter Darkness where is weeping and gnashing of Teeth 14 For many are called but few are chosen This is our Blessed Saviour's Application of the foregoing Parable to the Jews he tells them that many of them indeed all of them were called that is invited to the Gospel-Supper but with few very few of them was found that sincere Faith and that sound Repentance which doth accompany Salvation Learn thence That amongst the Multitude of those that are called by the Gospel unto Holiness and Obedience few very few comparatively do obey that Call and shall be Eternally saved 15 Then went the Pharisees and took counsel how they might entangle him in his talk 16 And they sent out unto him their disciples with the Herodians saying Master we know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men 17 Tell us therefore what thinkest thou Is it lawful to give tribute unto Cesar or not 18 But Jesus perceived their wickedness and said Why tempt ye me ye hypocrites 19 Shew me the tribute-money And they brought unto him a penny 20 And he saith unto them Whose is this image and superscription 21 They say unto him Cesar's Then saith he unto them Render therefore unto Cesar the things which are Cesar's and unto God the things that are God's 22 When they had heard these words they marvelled and left him and went their way Here we have another new Design to entangle our Blessed Saviour in his Discourse Where observe 1. The Persons imployed to put the insnaring Question to our Saviour namely the Pharisees and the Herodians The Pharisees were against paying Tribute to Cesar looking upon themselves as a free People and the Emperor as an Usurper But the Herodians were for it Herod being made by the Roman Emperor King of the Jews was zealous for having the Jews pay Tribute to Caesar and such of the Jews as sided with him and particularly his Courtiers and Favourites were called Herodians Obs 2. The Policy and wicked Craft here used in imploying these two contrary Sects to put the Question to our Saviour concerning Tribute Thereby laying him under a Necessity as they hoped to offend one side let him answer how he would If to please the Pharisees he denied paying Tribute to Caesar then he is accused of Sedition if to gratifie the Herodians he voted for paying Tribute then he is look'd upon as an Enemy to the Liberty of his Country and exposed to a popular Odium It has been the old Policy of Satan and his Instruments to draw the Ministers of God into Dislike either with the Magistrates or with the People that they may either fall under the Censure of the one or the Displeasure of the other Obs 3. With what Wisdom and Caution our Lord answers them he first calls for the Tribute-Money which was the Roman Penny answering to Seven Pence Halfpenny of our Money Two of which they paid by way of Tribute or Poll-Money for every Head to the Emperor Christ asks them whose Image or Superscription their Coin bore They answer Caesar's Render then says Christ to Caesar the things that are Caesar ' s. As if he had said The admitting of the Roman Coin amongst you is a Testimony that you are under Subjection to the Roman Emperor because the coining and imposing of Money is an Act of Soveraign Authority Now you having owned Caesar's Authority over you by accepting of his Coin as current amongst you give unto him his just Dues and render unto Caesar the things that are Caesar ' s. Learn thence That there was no truer Paymaster of the King 's Dues than he that was King of Kings he preach'd it and he practised it Matth. 17.27 And as Christ is no Enemy to the Civil Rights of Princes and his Religion exempts none from paying their Civil Duties So Princes should be as careful not to rob him of his Divine Honour as he is not to wrong them of their Civil Rights As Christ requires all his Followers to render unto Caesar the things that are Caesar's so should Princes oblige all their Subjects to Render unto God the things that are God's 23 The same day came to him the Sadduces which say that there is no resurrection and asked him 24 Saying Master Moses said If a man die having no children his brother shall marry his wife and raise up seed unto his brother 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 29 Jesus answered and said unto them Ye do err 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 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 Jacob God is not the God of the dead but of the living 33 And when the multitude heard this they were astonished at his doctrine Our Blessed Saviour having put the Pharisees and Herodians to silence next the Sadducees encounter him This Sect denied the Imm rtality of the Soul and the Resurrection of the Body and as an Objection against both they propound a Case to our Saviour of a Woman that had had Seven Brethren successively to her Husbands They demand Whose Wife of the Seven this Woman shall be at the Resurrection As if they had said If there be a Resurrection of Bodies surely there will be a Resurrection of Relations too and the other World will be like this in which Men will marry as they do here And if so whose Wife of the Seven shall this Woman be they all having an equal Claim to her Now our Saviour for resolving of this Question 1. Shews the different State of Men in this World and in the other World The Children of this World says Christ Marry and are given in Marriage but in the Resurrection they do neither As if our Lord had said After Men
Bloodshed Accordingly they industriously suborn false-witnesses to take away his Life not sticking at the grossest Perjury so they might destroy him The Chief Priests and Elders and all the Council sought false Witness against Jesus to put him to Death Abominable Wickedness Innocency it self cannot protect from Slander and false Accusation No Man is so innocent or good whom false Witness may not condemn Yet Observe farther Our Lord's Meekness and Patience his submissive Silence under all these wicked Suggestions and false Accusations Jesus held his Peace v. 63. Guilt is clamorous and impatient Innocency is silent and careless of mis-reports Learn hence That to bear the Revilings Contradictions and false Accusations of Men with a silent and submissive Spirit is an excellent and Christ-like Temper Our Lord stood before his unjust Judges and false Accusers as a Sheep before the Shearer dumb and not opening his Mouth Altho' a Trial for his Life was managed most maliciously and illegally against him when he was reviled he reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Oh let the same humble Mind be in us which was also in Christ Jesus 63 And the high priest answered and said unto him I adjure thee by the living God that thou tell us whether thou be the Christ the Son of God 64 Jesus saith unto him Thou hast said nevertheless I say unto you Hereafter shall ye see the Son of man sitting on the right hand of power and coming in the clouds of heaven 65 Then the high priest rent his cloaths saying He hath spoken blasphemy what further need have we of witnesses behold now ye have heard his blasphemy 66 What think ye They answered and said He is guilty of death 67 Then did they spit in his face and buffetted him and others smote him with the palms of their hands 68 Saying Prophesie unto us thou Christ who is he that smote thee We observed even now that our Saviour was silent and did make no Reply to the false Witnesses that evidenced against him at his Trial because being so manifestly contradicting they did fall to the Ground of themselves But now when the Question was solemnly put by the High Priest Art thou the Christ He said I am Thence Learn That altho' we are not obliged to answer every cavilling or ensnaring Question yet we are bound faithfully to own and freely to confess the Truth when we are solemnly called thereunto Christ who in the former Verses was silent and as a deaf Man that heard not now witnesses a good Confession Teaching us both by his Example and Command to confess and own both him and his Truth when lawfully required when our Silence will be a denying of the Truth a Dishonour to God and a Scandal to our Brethren Christ knew that his Answer would cost him his Life and yet he durst not but give it Art thou the Son of the Blessed Jesus said I am Yea farther Observe That as Christ answer'd directly and plainly at his Trial so he did not refuse to answer upon Oath I adjure thee by the living God says the Judge of the Court that thou tell us whether thou art the Christ That is I require thee to answer this Question upon Oath for adjuring a Person or requiring them to answer upon Oath was the manner of swearing among the Jews Now to this Adjuration our Saviour answer'd plainly and directly I am Mark 14.61 Hence Learn That swearing before a Magistrate upon a just and great Occasion is lawful If Christ in the Fifth of St. Matthew forbids all Oaths then here his Practice was contrary to his own Doctrine but it is evident that Christ answered the Magistrate upon Oath and so may we Observe Lastly The Sentence of Condemnation which the Council passed upon him for owning himself to be the Son of God He hath spoken Blasphemy and is worthy to die Hereupon the unruly Rabble affront him with the vilest Abuses and most horrid Indignities They Spit in his Face they Blind-fold him they Smote him with their Fists and Palms of their Hands and in a way of Contempt and Mockery they bid him Divine or Prophesie who it was that smote him Learn hence That there is no Degree of Contempt no Mark of Shame no Kind of Suffering which we ought to decline or stick at for Christ's sake who hid not his Face from Shame and Spitting upon our Account 69 Now Peter sat without in the palace and a damsel came unto him saying Thou also wast with Jesus of Galilee 70 But he denied before them all saying I know not what thou sayest 71 And when he was gone out into the porch another maid saw him and said unto them that were there This fellow was also with Jesus of Nazareth 72 And again he denied with an oath I do not know the man 73 And after a while came unto him they that stood by and said unto Peter surely thou also art one of them for thy speech bewrayeth thee 74 Then he began to curse and to swear saying I know not the man And immediately the cock crew 75 And Peter remembred the words of Jesus which said unto him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly This last Paragraph of the Chapter gives us an Account of the Fall and Rising of Peter of his Sin in denying Christ and of his Recovery by a speedy and severe Repentance Both must be consider'd distinctly First As touching his Sin and Fall there are Four Particulars Observable namely the Sin it self the Occasion of that Sin the Reiteration and Repetition of it and the aggravating Circumstances attending it Obs 1. The Sin it self the Denial of Christ I know not the Man a manifest Untruth Next he adds an Oath to confirm that Untruth he swore that he knew not the Man And last of all he wish'd an horrid Curse and Imprecation upon himself That is he wish'd himself excommunicated and cast out of the Church Say some he wish'd himself eternally separated from the Presence of God Say others he wish'd in effect that the Devil might take him if he were acquainted with Jesus The inordinate Love of Life and slavish Fear of Sufferings and Death may draw the best Men to commit the worst of Sins Obs 2. The Occasions of this Sin and they were Three his following Christ afar off his being in bad Company amongst Christ's Enemies and his presumptuous Confidence of his own Strength and Standing 1. His following of Christ afar off To follow Christ is the Work of Faith and Fruit of Love but to follow him afar off was the Effect of Fear and Frailty Wo unto us when a Temptation comes if we be far off from Christ's Presence and Assistance 2. His being in wicked Company amongst Christ's Enemies Oh Peter thou hadst better have been a cold by thy self alone than sitting by a Fire compassed in with the Blasphemies
with the elders and had taken counsel they gave large money unto the soldiers 13 Saying say ye His disciples came by night and stole him away while we slept 14 And if this come to the governours ears we will perswade him and secure you 15 So they took the money and did as they were taught and this saying is commonly reported among the Jews until this day Observe here 1. How the Priests and Elders endeavour by a notorious Lie to hinder the Belief of our Lord's Resurrection they suborn and bribe the Soldiers to say that his Corps were stoln out of the Grave Lies have been an old Refuge which the Enemies of Christ have all along had Recourse unto â—â—lying is an ancient Device of Satan But Observe 2. What an improbable and unlikely Lie this was which they put into the Soldiers Mouths to vouch Say his Disciples came and stole him away while we slept If the Soldiers were asleep how could they discover the Disciples stealing away the Body If awake why did they not prevent their stealing it Besides how improbable was it that Christ's few and fearful Disciples should attempt to open the Sepulchre guarded by Soldiers And as unlikely was it that the Soldiers should be all asleep together and so fast asleep too that the great Stone at the Mouth of the Sepulchre should be rolled away and not one of the Soldiers awaked with the Noise Yet Observe farther That this incredible Falshood finds a fast and firm rooting in the Belief of the Jews to this Day Note thence That it is a Righteous Thing with God to deliver up to those strong Delusions even to the believing of notorious Lies who will not yield their Assent to Divine Truths upon the clearest Evidence and most convincing Demonstration How strange is it that such a Falshood as this should find Belief amongst the Jews to this Day But where Truth is obstinately rejected a Lie tho' never so improbable is received 16 Then the eleven disciples went away into Galilee into a mountain where Jesus had appointed them 17 And when they saw him they worshipped him but some doubted This Meeting of our Saviour and his Apostles upon a Mountain in Galilee was an appointed and general Meeting The Mountain is supposed to be that near Capernaum where he made that famous Sermon called the Sermon on the Mount and the Meeting is supposed to be appointed as a general Rendezvous for confirming the Faith of all his Disciples in the Certainty of his Resurrection Possibly our Lord appointed this Place in Galilee so far from Jerusalem that his Disciples might without Danger come thither to see their Saviour alive again after his Crucifixion This is judged to be that famous Appearance of which St. Paul speaks 1 Cor. 15.6 When he was seen of above Five Hundred Brethren at once And those that saw him worshipped him who before had doubted Learn hence That when Faith is once satisfied and sees Christ to be God it engages the Soul to worship him Divine Worship is due to Christ upon the Account of his Divine Nature No Creature can be the Object of Divine Worship therefore they that worship Christ by praying to him and yet deny him to be God are certainly Idolaters If Christ had had an Angelick Nature that had not made him capable of Divine Worship for Adoration is founded only in Divinity and what is but Humane or Angelical is not Adorable 18 And Jesus came and spake unto them saying All power is given unto me in heaven and in earth 19 Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the holy Ghost 20 Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the world Amen Observe here 1. A Power asserted 2. An Authority delegated 3. A Command injoined 4. A Promise subjoined Observe 1. A Power and Authority asserted by our Saviour as belonging to himself All Power is given to me both in Heaven and in Earth 1. In Heaven which comprehends a Power of sending the Holy Ghost a Power over the Angels and all the Host of Heaven and a Power to dispose of Heaven to all that shall believe in him 2. In Earth which comprehends a Power to gather a Church out of all Nations and Authority to rule govern and defend the same against all its Enemies Learn hence That all Power and Authority concerning the Church of God was given unto Christ and conferr'd upon him upon the Account of his Meritorious Death and Triumphant Resurrection All Power is given to me That is as Mediator but this Power was inherent in him as God from all Eternity Observe 2. This Power delegated by Christ to his Apostles Go ye therefore and teach and baptize all Nations instructing them to observe all things whatsoever I command you Here is a threefold Power delegated by Christ to his Apostles 1. To congregate and gather a Church a Christian Church out of all the Heathen Nations throughout the World Before he had confined them only to Israel now they must travel from Country to Country and proselyte the Heathen Nations which before had been taught of the Devil and were led away by his Oracles and Delusions Go and disciple all Nations without any Distinction of Country Sex or Age whatsoever and make the Gospel Church as large as you can Thence Note That the Apostles and first Planters of the Gospel had a Commission from Christ to go amongst the Pagan-Gentiles without Limitation and were not to take up their settled Residence in any one Nation but to travel from Country to Country instructing them in the saving Mysteries of the Gospel The second Branch of their Power was to baptize in the Name of the whole Trinity Baptizing in the Name of the Father and of the Son and of the Holy Ghost Where Observe That all adult and grown Persons are to be first taught and instructed before they be baptized But it follows not from hence that the Children of such Parents may not be baptized before they are taught for the Apostles were to baptize all Nations of which Children are a chief if not the chiefest part Besides those that were proselyted to the Jewish Religion tho' before they were circumcised themselves they were instructed in the Law of God yet when they were circumcised themselves their Children were not denied Circumcision at Eight Days old In like manner have we no Reason to deny the Children of baptized Parents who are in Covenant themselves the Sign and Seal of the Covenant which is Baptism God having assured his People that he will be the God of them and of their Seed If this Priviledge be denied the Children of Christian Parents are in a worse Condition than the Children of the Jews and consequently Infants are in a worse Condition since Christ's coming than they were before and the Priviledges
whole Kingdom 2. Respect to his Reputation not only for his Oath 's sake but for them that sat with him They heard him promise and will be Witnesses of his Inconstancy if he do not perform Insisting upon Punctilio's of Honour has hazarded the Loss of Millions of Souls 3. His great Unwillingness to discontent Herodias and her Daughter Oh vain and foolish Hypocrite who dreaded the displeasing of a wanton Mistress more than the offending of God and Conscience Obs 7. These bloody Women do not only require the Baptist to be beheaded but that his Head be brought in a Charger to them What a Dish was here to be served up at a Prince's Table on his Birth-Day A dead Man's Head swimming in Blood How prodigiously insatiable is Cruelty and Revenge Herodias did not think her self safe till John was dead she would not think him dead till his Head was off and would not believe his Head off till the had it in her Hand Revenge never thinks it has made sure enough Oh how cruel is a wicked Heart that could take Pleasure in a Spectacle of so much Horror Methinks I see how that holy Head was toss'd upon Herod's Table by impure and filthy Hands That true and faithful Tongue those sacred Lips those chaste Eyes those mortified Cheeks are now insultingly handled by a lewd and incestuous Harlot and made a Scorn to Herod's drunken Guests Obs 8. That neither the Holiest of the Prophets nor the Best of Men are more secure from Violence than from natural Death The Holy Baptist who was sanctified in the Womb conceived and born with so much Miracle lived with so much Reverence and Observation is now at Midnight obscurely murthered in a close Prison Obs 9. That it is as true a Martyrdom to suffer for Duty as for Faith He dies as truly a Martyr that dies for doing his Duty as he that dies for professing his Faith and bearing Witness to the Truth Obs 10. How far Men may go in Religion and yet be far enough from saving Grace they may reverence God's Ministers believe them to be holy and just Men hear them with Delight and Pleasure protect and defend them from their Opposers they may reform and do many things and yet be far from the Kingdom of God Herod did all this he knew John to be an holy and just Man reverenced and respected him guarded and kept him safe from Herodias Malice For tho' he was imprison'd before yet Herod suffered none to hurt him but heard him often with Pleasure and Delight Wicked and unregenerate Men may be so affected with the Word of God as to become Protectors and Defenders of those that dispence it and yet receive no saving Advantage by it The plain and powerful preaching of the Word may win upon and prevail with an unregenerate Man to perform many good Duties and to forsake many known Sins and yet may he after all remain under the Power of Hypocrisie Nay from Herod's Example we may Learn That a wicked Man may take some Pleasure and Delight in hearing the Word preached either the Generality of the Truths asserted or the Novelty of the Notions delivered or the Wit and Fancy The graceful Elocution and Delivery of the Preacher may create a present Delight but it is neither a Spiritual Delight nor an abiding Delight And when his Disciples heard of it they came and took up his Corps and laid it in a Tomb. When his Disciples heard it That is the Disciples of John hearing that their holy Master was thus barbarously murthered they took up his dead Body and decently interr'd it Learn thence That the faithful Servants of God are not ashamed of the Sufferings of the Saints but will testifie their Respects unto them both living dying and dead the Disciples of John give their Master an honourable and respectful Burial Fearing neither Herod's Power nor Herodias's Malice 30 And the Apostles gathered themselves together unto Jesus and told him all things both what they had done and what they had taught 31 And he said unto them Come ye your selves apart into a desert place and rest a while For there were many coming and going and they had no leisure so much as to eat 32 And they departed into a desert place by ship privately 33 And the people saw them departing and many knew him and ran afoot thither out of all cities and outwent them and came together unto him 34 And Jesus when he came out saw much people and was moved with compassion towards them because they were as sheep not having a shepherd and he began to teach them many things Observe here 1. How the Report of John's Death being brought to Christ he presently withdraws and his Disciples with him from that Place into the Desert Christ will not long continue his Presence in those Places where any of his Servants are slain and others of them are in Danger Obs 2. How our Saviour upon the Notice of John's Death flies into the Desert for his own Preservation His Hour was not yet come and therefore he keeps out of Herod's way It is no Cowardice to fly from the Rage of Persecutors Christ himself both practiced it and directs his Disciples to it saying When they persecute you in one City fly to another We must not expose our Lives to Hazard but when the laying down our Lives will do God and Religion more Service than we can do by living Obs 3. With what Condolency and Sympathizing Pity our Blessed Saviour exercised Acts of Mercy and Compassion when the Objects of Compassion were before him Jesus seeing the Multitude was moved with Compassion towards them Christ when here on Earth did bear a tender and compassionate Heart towards poor Creatures in Distress and Misery and to our Comfort he retains the same compassionate Nature and Disposition now in Heaven which he had hereon Earth Obs 4. The Ground or Cause of this Compassion in our Saviour because they were as Sheep having no Shepherd Learn thence That the Case of such a People is very sad and to their Condition be much lamented and pitied who are destitute of able faithful and conscientious Pastors and Teachers to feed them with the Spiritual Food of the Word and Sacraments Where Vision fails the People perish But was the Jewish Church now without Pastors as Sheep without a Shepherd Had they not the Pharisees the Scribes and Doctors to teach and instruct them Yes no doubt but they were no Pastors in Christ's Account because unfaithful Pastors Thence Learn That idle negligent and unfaithful Pastors are no Pastors in the Sight of God and in the Account of Christ Jesus had Compassion on the Multitude because they were as Sheep having no Shepherd 35 And when the day was now far spent his disciples came unto him and said This is a desart place and now the time is far passed 36 Send them away that they may go into the country round about and into the villages
for Grace Zeal and Love towards Christ Now the most eminent manifestations of Glory are made to those that are most excelling in Grace 2. These Three Disciples were Witnesses of Christ's Agony and Passion to prepare them for which they are here made Witnesses of his Transfiguration This glorious Vision upon Mount Tabor fitted them to abide the Terror of Mount Calvary Obs 3. The glorious Attendants upon our Saviour at his Transfiguration They were Two Two Men and those Two Men Moses and Elias This being but a Glimpse of Christ's Glory not a full Manifestation of it only Two of the glorified Saints attend at it These Two Attendants are not Two Angels but Two Men because Men were more nearly concerned than Angels in what was done But why Moses and Elias rather than other Men 1. Because Moses was the Giver of the Law and Elias was the Chief of the Prophets Now both these attending upon Christ did shew the Consent of the Law and the Prophets with Christ and their Accomplishment and fulfilling in him 2. Because these Two were the most laborious Servants of Christ both adventured their Lives in God's Cause and therefore are highly honoured by him For Those that honour him he will honour Obs 4. The Carriage and Demeanour of the Disciples upon this great Occasion 1. They Supplicate Jesus not Moses and Elias they make no suit to them but to Christ only Master it is good being here Oh! what a ravishing Comfort and Satisfaction is the Communion and Fellowship of the Saints but the Presence of Christ amongst them renders their Joys transporting 2. They proffer their Service to farther the continuance of what they did enjoy Let us make Three Tabernacles Saints will stick at no Pains or Cost for the Enjoyment of Christ's Presence and his Peoples Company Learn hence That a Glimpse of Heavens Glory is sufficient to wrap a Soul into Extasy and to make it out of Love with worldly Company 2. That we are apt to desire more of Heaven upon Earth than God will allow We would have the Heavenly Glory come down to us But are unwilling by Death to go up to That Obs 5. How a Cloud was put before the Disciples Eyes when the Divine Glory was manifested to them partly to allay the Lustre and Resplendency of that Glory which they were swallowed up with The Glory of Heaven is insupportable in this sinful State we cannot bear it unvail'd And partly to hinder their farther prying and looking into that Glory We must be content to behold God through a Cloud darkly here e're long we shall see him Face to Face Obs 6. The Testimony given out of the Cloud by God the Father concerning Jesus Christ his Son This is my beloved Son hear him Where Note 1. The Dignity of his Person he is my Son for nature co-essential and for time co-eternal with his Father 2. The Endearedness of his Relation he is my Beloved Son because of his conformity unto me and complyance with me likeness is the cause of Love and an union and harmony of wills causes a mutual endearing of Affections 3. The Authority of his Doctrine hear ye him not Moses and Elias who were Servants but Christ my Son whom I have commissioned to be the great Prophet and Teacher of my Church Therefore Adore him as my Son Believe in him as your Saviour and hear him as your Law-giver The Obedient ear honours Christ more then either the gazing Eye the Adoring Knee or the Applauding Tongue 9 And as they came down from the mountain he charged them that they should tell no man what things they had seen till the Son of man was risen from the Dead 10 And they kept that saying with themselves questioning what the rising from the dead should mean 11 And they asked him saying why say the Scribes that Elias must first come 12 And he Answered and told them Elias verily cometh first and Restoreth all things and how it is written of the Son of man that he must Suffer many things and be set at naught 13 But I say unto you that Elias is indeed come and they have done unto him whatsoever they listed as it is written of him Obs here 1. The strict Injunction given by Christ to his Disciples not to publish or proclaim this glorious Vision at his Transfiguration till after his Resurrection because being now in a state of Humiliation he would have his Divine Majesty and Glory veilâ—d and concealed Learn hence that the Divine Glory of Christ's person as God was not to be manifested suddenly and all at once but gradually and by steps First more obscurely by his Miracles by the forced Acknowledgments of Devils by the free Confession of his Disciples and by the glorious Vision of his Transfiguration but the more clear and full the more publick and open manifestation of his divine Glory was at the time of his Resurrection and Ascension Obs 2. The Disciples obedience to Christ's Injunction toâ—ching the concealing of his Transfiguration till after his Resurrection they kept that saying with themselves questioning one with another what the rising from the dead should mean not that they questioned the Resurrection in general but Christs Resurrection only in particular because his Resurrection did suppose his death and they could not conceive how the Messiah whom they erroneously Supposed must be a temporal Prince should suffer death at the hands of men Obs 3. The Question which the Disciples put to Christ how the Observation of the Jewish Doctors holds good namely that Elias must come before the Messias come we see the Messias but no Elias Our Saviour answers That Elias was come already not Elias in person but one in the Spirit and Power of Elias to wit John the Baptist who was prophesied of under the name of Elias there being a great Resemblance between the Elias of the Old Testament and of the new viz. John the Baptist they were both Men of a mighty Zeal for God and Religion they were both undaunted reprovers of the faults of Princes and they were both implacably hated and persecuted for the same Thence learn that hatred and persecution even unto Death has often been the lot and portion of such Persons who have had the courage and Zeal to reprove the faults of Princes Elias is indeed come and they have done unto him whatsoever they Listed 14 And when he came to his Disciples he saw a great Multitude about them and the Scribes questioning with them 15 And straightway all the people when they beheld him were greatly amazed and running to him saluted him 16 And he asked the Scribes what question ye with them 17 And one of the multitude answered and said Master I have brought unto thee my son which hath a dumb spirit 18 And wheresoever he taketh him he teareth him and he someth and gnasheth with his Teeth and pineth away and I spake to thy Disciples that they should cast him out and they
them Suffer the little children to come unto me and forbid them not for of such is the Kingdom of God 15 Verily I say unto you Whosoever shall not receive the Kingdom of God as a little child he shall not enter therein 16 And he took them up in his Arms put his hands upon them and blessed them Obs here a solemn Action performed Children are brought to Christ to be blest by him Where Note 1. The Persons Brought children young children sucking Children as the Word imports St. Luke 18.15 They brought them in their Arms not led them by the Hands 2. The Person they are brought unto Jesus Christ But for what End not to Baptize them but to bless them The Parents looking upon Christ as a Prophet a great Prophet the great Prophet do bring their Infants to him that they might receive the Benefit of his Blessing and Prayers Whence Learn 1. That Infants are capable of Benefit by Jesus Christ 2. That it is the best Office that Parents can perform unto their Children to bring them unto Christ that they may be made Partakers of that Benefit 3. If Infants be capable of Benefit by Christ if capable of his Blessing on Earth and Presence in Heaven If they be Subjects of his Kingdom of Grace and Heirs of his Kingdom of Glory then may they be Baptized For they that are in Covenant have a Right to the Seal of the Covenant If Christ denies not Infants the Kingdom of Heaven which is the Greater what Reason have Ministers to deny them the Benefit of Baptism which is the Less 17 And when he was gone forth into the way there came one running and kneeled to him and asked him Good master what shall I do that I may inherit eternal life Obs Here 1. A Person addressing himself to Christ with an important Question in his Mouth This Person was a young Man a rich Man and a Ruler a young Man in the Prime of his Age a rich Man in the Fulness of his Wealth and a Ruler in the Prime of his Authority and Power From whence Learn That for young Men rich Men especially Noble Men to enquire the way to Salvation is very commendable but very rare Observe 2. As the Person addressing so the manner of the Address he came running and kneeled to Christ Where Observe his Voluntariness he came of himself not drawn by others Importunity nor drawn by his own personal Afflictions And his Readiness he came Running This shewed his Zeal and Forwardness to meet with Christ and be resolved by him And Lastly His Humility he Kneeled to him as an eminent Prophet and Teacher not knowing him to be the Son of God Obs 3. The Address it self What shall I do to inherit Eternal Life Where Note 1. He believes the Certainty of a future State 2. He professes his Desire of an Eternal Happiness in that State 3. He declares his Readiness to do some good thing in order to the obtaining of that Happiness Hence Learn That the Light of Nature or Natural Religion teaches Men that good Works are necessary to Salvation or that some good thing must be done by them who at Death expect Eternal Life It is not talking well and professing well but doing well that entitles us to Heaven and Eternal Life 18 And Jesus said unto him Why callest thou me good there is none good but one that is God As if Christ had said Why callest thou me good when thou dost not believe or own me to be God for there is none good that is essentially and originally good absolutely and immutably good but God only nor any derivatively good but he that receiveth his Goodness from God also There is no mere Man that is absolutely and perfectly good of himself but by Participation and Derivation from God only See the Note on St. Matth. 19.17 19 Thou knowest the commandments Do not commit adultery Do not kill Do not steal Do not bear false witness Defraud not Honour thy father and mother Observe here That the Duties which our Saviour instances in are the Duties of the Second Table which Hypocrites are most failing in But nothing is a better Evidence of our unfeigned Love to God than the sincere Performance of our Duty to our Neighbours Love to Man is a Fruit and Testimony of our Love to God for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen 1 John 4.20 Learn hence That such as are defective in the Duties of the Second Table Charity and Justice do make but a counterfeit Shew of Religion though they pretend to the highest Measures and Degrees of Love to God 20 And he answered and said unto him Master all these have I observed from my youth This Assertion of the young Man might be very true according to the Pharisees Sense and Interpretation of the Law which condemned only the gross outward Act not the inward Lust and Motion of the Heart An out-side Obedience to the Law this young Man had performed this made him think well of himself and conclude the Goodness of his own Condition Learn hence How prone Men are to think the best of themselves and to have too high an Opinion of their own Goodness and Righteousness before God All these things have I kept from my Youth It is a natural Corruption in Men to think too well of themselves and of their own Goodness and Righteousness before God but it is very dangerous and fatal so to do 21 Then Jesus beholding him loved him and said unto him One thing thou lackest go thy way sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come take up the cross and follow me 22 And he was sad at that saying and went away grieved for he had great possessions Observe here 1. Christ's Compassion towards this young Man He loved him with a Love of Pity and Compassion with a Love of Courtesy and Respect There may be some very amiable and lovely Qualities in natural and unregenerate Men and Goodness in what Kind or Degree soever it is doth attract and draw forth Christ's Love towards a Person If Christ did love Civility what Respect has he for sincere Sanctity Obs 2. Our Lord's Admonition One thing thou lackest which was true Self-denial in renouncing the Sin of Covetousness and the inordinate Love of worldly Wealth We ought upon God's Call to maintain such a readiness of Mind as to be willing to part with all for God's sake which is dear unto us in this World Obs 3. Our Lord's Injunction Sell what thou hast and give to the Poor This was not a common but a special Precept belonging particularly to this young Man it was a Commandment of Tryal given to him like that given to Abraham Gen. 22. to convince him of his corrupt Confidence in his Riches Yet is it thus far of general use to us all to teach us so
From whence Note That all such as content themselves with a fruitless profession of Religion are in great danger of having God's blasting added to their Earrenness 15 And they came to Jerusalem and Jesus went into the Temple and began to cast out them that sold and bought in the Temple and overthrew the tables of the money-changers and the seats of them that sold Doves 16 And would not suffer that any man should carry any Vessel thro' the Temple 17 And he taught saying unto them Is it not written My house shall be called of all nations the house of prayer but ye have made it a den of thieves 18 And the Scribes and chief priests heard it and sought how they might destroy him for they feared him because all the people was astonished at his Doctrine 19 And when even was come he went out of the city No sooner had our blessed Saviour entred Jerusalem but his first walk was to the Temple and his first work there was to purge and reform All Reformation of manners must begin at the house of God Yet observe our Lord's Business at the Temple was not to ruin but reform it only Places dedicated to publick worship if prophaned and polluted ought to be purged from their abuses not pull'd down and destroyed because they have been abused But what was the prophanation of the Temple which so offended our Saviour's I answer in the outward Court of the Temple there was a publick mart or market kept where were sold Oxen sheep and Doves for Sacrifice Many of the Jews coming an hundred miles to the Temple it was burthensome to bring their Sacrifices so far with them Wherefore the Priests ordered that sheep and oxen meal and Oyl and such other Requisites for Sacrifice should be had for money close by the Altar to the great ease of the offerer nothing coulâ— be more plausible then this plea. But the fairest pretences cannot bear out a sin with God Therefore our blessed Saviour in a just indignation whips out these Chap-men casts down their tables and vindicates the honour and reputation of his Fathers house Learn hence that there is a Reverence due to God's house for the owners sake and for the service sake Nothing but holiness can become the place where God is worshipped in the beauty of holiness Observe lastly the Reason which our Saviour gives for this Act of his is it not written says he my house shall be called the house of Prayer Where by Prayer is to be understood the whole worship and service of God of which Prayer is an eminent and principal part that which gives Denomination to an house is certainly the chief work to be done in that house Now God's house being called an house of prayer certainly implies that Prayer is the chief and principal work to be performed in his house Yet take we heed that we set not the ordinance of God at variance we must not idolize one ordinance and vilify another but reverence them all 20 And in the morning as they passed by they saw the fig-tree dried up from the roots 21 And Peter called to remembrance saith unto him Master behold the fig tree which thou cursedst is withered away 22 And Jesus answering saith unto them have faith in God 23 For verily I say unto you that whosoever shall say unto this mountain Be thou removed and be thou cast into the Sea and shall not doubt in his heart but shall believe that those things which he saith shall come to pass he shall have whatsoever he saith 24 Therefore I say unto you What things soever ye desire when ye pray believe that ye receive them and ye shall have them The blasting and sudden withering of the fig-tree at the word of Christ plainly shewed his divine Power and by this miraculous operation our Saviour designed to shew his Disciples the mighty power of Faith That is a full perswasion of the power of God that he is able and of the goodness of God that he is willing to grant whatever we ask according to his will that has a tendency to his glory and our Good Learn hence that Faith is a necessary and principal ingredient in prayer praying without Faith is like to a man's shooting without bullet it makes a noise but doth no execution 2dly That whatsoever good thing God has made the matter of his promise shall be given to good men in a way of performance provided they pray in saith whatsoever ye desire believe that ye Receive them and ye shall have them 25 And when ye stand praying forgive if ye have ought against any that your Father also which is in heaven may â—orgive you your trespasses 26 But if you do not forgive nâ—ither will your Father which is in heaven forgive your trespasses There are two qualifications requisite in prayer if we expect to find Acceptance with God namely Faith and Love to the first Christ had spâ—ken in the former verse to the latter in this when ye stand praying forgive They who are suâ—ing for and expecting forgiveness from God must exercise forâ—iveness towards others or else their Prayers are a sort of imprecations upon themselves 2. Observe Christ speaks indefinitely when ye pray forgive he doth not say your Brethren but Men Mat. 6.14 If ye fâ—â—â—ive Men their Trespasses that is all Men good and bad Friends and Enemies if we forgive one another freely Our heavenly Father will forgive us fully Our forgiving one another is the indispensable Condition of God's forgiving us and of hearing the Prayers which are put up by us 27 And they come again to Jerusalem and as he was walking in the Temple there come to him the chief Priests and the Scribes and the Elders 28 And say unto him by what Authority dost Thou these things and who gave Thee this Authority to do these things 29 And Jesus answered and said unto them I will also ask of you one Question and answer me and I will tell you by what Authority I do these things 30 The Baptism of John was it from Heaven or of Men Answer me 31 And they reasoned with themselves saying if we shall say from Heaven he will say why then did ye not believe him 32 But if we shall say oâ— Men they feared the People for all men counted John that he was a Prophet indeed 33 And they answered and said unto Jesus we cannot tell and Jesus answering saith unto them neither do I tell you by what Authority I do these things The Pharisees having often questioned our Saviour's Doctrine before they call in question his Mission and Authority now although they might easily have understood his Divine Mission by his daily Miracles for Almighty God never impowered any to work Miracles that were not sent by him Our Blessed Saviour understanding their design answers them one Question by asking them another Says Christ the Baptism of John was it from Heaven or of Men Was it oâ— Divine Institution
Herodians The Pharisees were against paying Tribute to Cesar looking upon themselves as a free People and the Emperor as an Usurper but the Herodians were for it Herod being made by the Roâ—an Emperor King over the Jews he was very zealous for having the Jews pay Tribute to Cesar and such of the Jews as sided with him particularly his Courtiers and Favourites were called Herodians Note 2. The Policy and wicked craft here used in imploying these two contrary Parties to put this question to our Saviour concerning Tribute thereby laying him under a Necessity as they hoped to offend one side let them answer how he would if to please the Pharisees he denied paying Tribute to Cesar then he is accused of Sedition if to gratify the Herodians he voted for paying Tribute to Cesar then he is lookt upon as an Enemy to the liberty of his Country and exposed to a popular Odium Thus has it all along been the practise of Satan and his Instruments to draw the Ministers of God into dislike either with the Magistrates or with the People that they may fall under the Censure of the one or the Displeasure of the other Obs 3 With what wisdom and caution our Lord answers them he calls for the Roman Penny answering to seven pence half penny of our Money two of which they paid by way of Tribute as Poll-money for every head to the Emperour Christ asks them whose Image or Superscription this their Coyn bore They answer Cesars Render then says he to Cesar the things that are Cesars as if our Lord had said your admitâ—ing of the Râ—man Coyn amongst you is an Evidence that you are under Subjection to the Roman Emperour because the Coâ—ning and imposing of Money is an Act of Soveraign Authority therefore you having owned Cesar's Authority over you by accepting of his Coyn amongst you Give unto him his just dues and render unto Cesar the things that are Cesars Learn hence 1. That our Saviour was no Enemy to Magistracy and Civil Government there was no truer Pay-master of the King 's dues than he that was King of Kings he preach'd it and he practised it Matth. 17.27 2. Where a Kingdom is in Subjection to a Temporal Prince whither his Right be by Discent Election or by Conquest the Subjects ought from a principle of Conscience to pay Tribute to him 3. That as Christ is no Enemy to the Civil Rights of Princes and his Religion exempts none from paying their Civil dues so Princes should be as careful not to rob him of his Divine Honour as he is not to wrong them of their Civil Rights as Christ Requires all his Followers to render unto Cesar the things that are Cesars so should Princes oblige all their Subjects to Render unto God the things that are Gods 18 Then come unto him the Sadduces which say there is no Resurrection and they asked him saying 19 Masters Moses wrote unto us if a man's brother die and leave his wife behind him and leave no Children that his brother should take his wife and raise up seed unto his brother 20 Now there were seven brethren and the first took a wife and dying left no seed 21 And the second took her and died neither left he any seed and the third likewise 22 And the seven had her and left no seed last of all the woman died also 23 In the Resurrection therefore when they shall rise whose wife shall she be of them for the seven had her to wife 24 And Jesus answering said unto them do ye not therefore err because ye know not the Scriptures neither the power of God 25 For when they shall rise from the dead they neither marry nor are given in marriage but are as the Angels which are in Heaven 26 And as touching the dead that they rise have ye not read in the Book of Moses how in the bush God spake unto him saying I am the God of Abraham the God of Isaac and of Jacob 27 He is not the God of the dead but of the living ye therefore do greatly err Our Blessed Saviour having put the Pharisees and Herodians to silence in the former verses here he encounters the Sadduces This Sect derived its name from one Sadock who denied the Immortality of the Soul the Resurrection of the Body and Angels and Spirits Here they propound a case to our Saviour of a Woman who had seven Brethren successively to her Husbands they demand whose wise of the seven this Woman shall be at the Resurrection as if they had said if there be a Resurrection of Bodies surely there will be of Relations too and the other World if there be such a place will be like this in which Men will marry as they do here and if so whose Wife of the seven shall this Woman be they all having an equal claim to her Now our Saviour for resolving of this question first shews the different state of Men in this and in the other World The Children of this World says our Saviour marry and are given in Marriage but in the Resurrection they do neither As if Christ had said after Men have lived a while in this World they die and therefore Marriage is necessary to maintain a succession of Mankind But in the other World men shall become immortal and live for ever and then the reason of Marriage will wholly cease for when Men can die no more there will be no need of any new supplies of Mankind Observe Secondly That our Saviour having got clear of the Sâ—duces Objection by taking away the foundation and ground of it he produceth an Arâ—ument for the proof of the Souls Immortality and the Bodies Resurrection Those to whom Almighty God pronounces himself a God are certainly a live but God pronounced himself a God to Abraham Isaac and Jacob many hundred years after their Bodies were dead therefore their Souls are yet alive for otherwise God could not be their God because he is not the God of the Dead but of the Livâ—ng From the whole Note 1. That there is no Opinion so monstrous and absurd that having had a Mother will die for lack of a Nurse The beastly Opinion of the mortality of the Soul and the Annihilation of the Body finds Saduces to profess and propagate it Nâ—te 2. The certainty of another life after this in which Men shall be eternally happy or intollerably miserable according as they behave themselves here Though some Men live like Beasts yet they shall not die like them nor shall their last end be like theirs Note 3. That glorified Saints in the morning of the Resurrection shall be like the glorious Angels not like them in Essence and Nature but like them in their Properties and Qualities in Holiness and Purity in Immortality and Incorruptibility as also in their manner of living they shall stand in no more need of Meat and Drink then the Angels do but shall live the same heâ—venly immortal and
that is on the House-top not go down into the House neither enter therein to take any thing out of his House 16 And let him that is in the Field not turn back again for to take up his Gâ—rmâ—nt 17 But wo to them which are with Child and to them that give Suck in those days 18 And pray ye that your flight be not in the Winter The meaning is As soon as ye shall see the Roman Army appear before the City of Jerusalem let every one that values his own Safety fly as far and as fast as he can as Lot fled from the Flames of Sodom and be glad if by flight he can save his Life though he loose Goods and Cloaths and all things beside Whence Learn That when Almighty God is pouring forth his Fury upon a sinful People it is both Lawful and a Necessary Duty by Fliâ—ht to endeavour to shelter and secure our selves from the approaching Calamity and Desolation when ye see Jerusalem câ—â—mpassed with Aâ—mies flee to the Mountains 2. That in Case of fliâ—ht before an Enraged Enemy and Bloody Army if we loose all that we have and our Lives be given us for a Prey we fâ—re well and the Lord deals very Graciously and Mâ—â—cifully with us Next our Saviour declares the doleful Distress of those that could not flee from the Roman Army encompassing Jerusalem as Women great with Child and others gâ—ving suck who by that means are like to loose their Lives and adds farther that it would encrease the Calamity if their flight should happen to be in the Winter or as St. Matthew adds on the Sabbath day Matth. 24.20 Pray ye that your flight be not in the Winter nor on the Sabbath-day Flight in the Winter is sad because we can then fly neither fast nor far and on the Sabbath-day it is very sorrowful that being the day of our Spiritual Labour and of our Bodily Rest Learn thence That it is a great Addition to the trouble and disquiet of a good Man's Spirit when the day of his Spiritual Rest is Interrupted and instead of Enjoying Communion with God in his House he is driven from House and Home 19 For in those days shall be Affliction such as was not from the Beginning of the Creation which God Created unto this time neither shall be 20 And except that the Lord had shortned those Days no flesh should be Saved but for the Elects sake whom he hath Chosen he hath shortned those Days The dreadful Calamities which were coming upon the Jews in general and Jerusalem in particular are here fore-told by our blessed Saviour partly from the Roman-Army without and partly from the Seditions and Factions of the Zealots within who committed such outrages and Slaughters that there were no less than an Hundred Thousand Jews slain and Ninety Seven Thousand taken Prisoners They that Bought our Saviour for Thirty Pence were now themselves Sold Thirty for a Penny Now did the Temple it self become a Sacrifice a whole Burnt-Offering and was Consumed to ashes Yet Observe Christ promises that those days of Vengeance should be shortned for the Elects sake God had a Remnant which he designed shou d survive that Destruction to be an Holy Seed and accordingly the Providence of God so ordered it that the City was taken in six Months and the whole Country depopulated in Eighteen From whence Observe How the Lord intermixes some Mercy with the extreamest Misery that doth bâ—fal a People for their Sin on this side Hell No Sinner can say in this Life that they feel the stroaks of Justice to the utmost or that they have Judgment without Mercy 21 And then if any Man shall say unto you Lo here is Christ or lo he is there Believe him not 22 For false Christs and false Prophets shall rise and shall shew Signs and Wonders to Seduce if it were possible the very Elect. 23 But take ye heed behold I have fore-told you all things The Jews had all along cherished in themselves a vain expectation that the Promised Messias should be a Temporal Deliverer and set them at Liberty from the Power and Slavery of the Romans and accordingly our Saviour declares to his Disciples here that immediately before Jerusalem's Destruction several Persons taking the Advantage of this Expectation would make themselves Heads of Parties and pretend that they were the true Messiah who should save and deliver them from their Enemies if they would follow them hereupon our Saviour cautions his Disciples against such false Christ's and false Prophets and bids them not believe them though they did never so many great Signs and Wonders and promised them never such glorious Deliverances From hence Note 1. That the Churches great Danger is from Seducers that come in Christ's Name and pretend to Work Signs and Wonders by his Authority Note 2. That such is the power of Seduction and Delusion That many in all Ages of the Church have been carried away with Seducers and False Teachers 3. That the Elect themselves if lest to themselves might be Seduced but being guarded by Divine Power against Seduction and Delusision they shall be preserved from that fatal Mischief They shall seduce if p ssible even the Elect. 24 But in those days after that Tribulation the Sun shâ—ll be darkned and the Moon shall not give her Light 25 And the Stars of Heaven shall fall and the Powers that are in Heaven shall be shaken 26 And then shall they see the Son of Man coming in the Clouds with great Power and Glory 27 And then shall he send his Angels and shall gather together his Elect from the Four Winds from the utmost part of the Earth to the uttermost part of Heaven Our Saviour goes on in Figurative Expressions to set forth the Calamities that should befal the Jewish Nation immediately after Jerusalem's Destruction The Sun shall be Darkened that is all their Glory and Excellency shall be Eclipsed all their Wealth and Prosperity shall be laid waste their whole Government Civil and Ecclesiastical destroyed and such Marks of Misery found upon them as never were seen upon a People Those that apply this to the general Judgment understand the words Literally that Sun and Moon will then have their Influences suspended that the Holy Angels will be sent forth to gather the Elect from all quarters of the World with the sound of a Trumpet says St. Matthew Probably as there was an audible sound of a Trumpet at the giving of the Law so there shall be the like found of a Trumpet when Christ shall Summon the World to Judgment for Transgressing of that Law A joyful Sound will this be to the Friends of Christ a doleful dreadful Sound in the Ears of his Enemies 28 Now Learn a Parable of the Fig-tree when her Branch is yet tender and putteth forth Leaves ye know that Summer is near 29 So ye in like manner when ye shall see these things come to pass know that it is nigh
and Watchfulness dropping Heavenly Advice and Counsel upon them while he yet spake Lo Judas came Our Saviour was found in the most Heavenly and Excellent Employment when his Enemies came to Apprehend him Lord How happy is it when our Sufferings finds us in God's way engaged in his Work and engaging his Assistance by fervent Supplication Thus did our Lord's Sufferings meet him may ours in like manner meet us Observe 5. The Endeavours used by the Disciples for their Master's Rescue One of them St. Matthew says it was Peter draws his Sword and cuts off the Ear of Malchus who probably was one of the forwardest to lay hands on Christ But why did not St. Peter draw upon Judas rather than Malchus because though Judas was more Faulty yet Malchus was more forward to arrest and carry off our Saviour How doth a pious Breast swell with Indignation at the sight of any open Affront offered to its Saviour Yet though St. Peter's Heart was sincere his hand was Rash good Intentions are no Warrant for irregular Actions and accordingly Christ who accepted the Affection reproves the Action Put up thy Sword for they that take the Sword shall perish by the Sword Christ will thank no Man to fight for him without a Warrant and Commission from him To resist a Lawful Magistrate in Christ's own Defence is rash Zeal and discountenanced by the Gospel Observe Lastly The effect which our Saviour's Apprehension had upon the Disciples They all forsook him and fled They that said to Christ a little before Though we should dye with thee yet will not we deny thee do all here desert and Cowardly forsake him when it came to the Tryal Learn hence That the best and holiest of men know not their own Hearts when great Temptations and Tryals are before them until such time as they come to grapple with them No Man knows his own strength till Temptation puts it to the proof 51 And there followed him a certain young Man having a Linnen Cloath cast about his naked Body and the young Man laid hold on him 52 And he left the Linnen Cloath and fled from them naked 53 And they led Jesus away to the High Priest and with him were assembled all the Chief Priests and the Elders and the Scribes 54 And Peter followed him afar off even into the Palace of the High Priests and he sat with the Servants and warmed himself at the Fire 55 And the Chief Priests and all the Council sought for Witness against Jesus to put him to death and found none 56 For many bare false Witness against him but their Witness agreed not together 57 And there arose certain and bare false Witness against him saying 58 We heard him say I will destroy this Temple that is made with hands and within three days I will build another made without hands 59 But neither so did their Witness agree together 60 And the High Priest stood up in the midst and asked Jesus saying Answerest thou nothing What is it which these Witness against thee 61 But he held his peace and answered nothing Again the High Priest asked him and said unto him Art thou the Christ the Son of the Blessed 62 And Jesus said I am And ye shall see the Son of Man sitting on the Right hand of Power and coming in the Clouds of Heaven 63 Then the High Priest rent his Cloaths and said What need we any farther Witnesses 64 Ye have heard the Blasphemy What think ye and they all condemned him to be Guilty of Death 65 And some began to spit on him and to cover his Face and to buffer him and to say unto him Prophecy and the Servants did strike him with the Palms of their hands Here we have the History of our Saviour's Examination before the High-priest and Council who sat up all Night to Arraign and Try the Holy and Innocent Jesus for lest his Death should look like a down-right Murther they allow him a Mock-Tryal and abuse the Law by perverting it to Injustice and Blood-shed Accordingly false Witnesses are suborned who Depose that they heard him say he would destroy their Temple and build it again in three days It is not in the power of the greatest Innocency to protect the most Innocent and Holy Person from Slander and false Accusation yea no Person is so innocent and good whom false Witness may not Condemn Observe 2. Our Lord's Meekness and Patience his Silence under all these wicked Suggestions and false Accusations Jesus held his peace and answered nothing v. 61. Guilt is naturally Clamorous and Impatient but Innocency is silent and careless of Mis-Reports Learn hence That to bear the Revilings Contradictions and false Accusations of Men with a silent and submissive Spirit is an Excellent and Christ-like Temper Our Lord stood before his unjust Judge and false Accusers even as a Sheep before the Shearer dumb and not opening his Mouth even then when a Tryal for his Life was managed and most maliciously and illegally against him When he was reviled he reviled not again when he suffered he threatned not May the same humble Mind and forgiving Spirit be in us which was also in Christ Jesus Observe 3. That although our Saviour was silent and made no Reply to the false Witnesses yet now when the question was solemnly put by the High-Priest Art thou the Christ the Son of the Blessed he answered I am Thence Learn That although we are not obliged to every insnaring Question to make Answer yet are we bound faithfully to own and freely to confess the Truth when solemnly called thereunto when our Silence will be interpreted a Denyal of the Truth a Dishonour to God a Reproach and Scandal to our Brethren it will be a great Sin to hold our Peace and we must not be silent though our Confession of the Truth hazards our Liberty yea our Life Christ knew that his Answer would cost him his Life and yet he durst not but give it Art thou the Son of the Blessed Jesus said I am Observe 4. The Crime which the High-Priest pronounces our Saviour to be Guilty of that of Blasphemy He hath spoken Blasphemy Hereupon the High-Priest rends his Cloaths it being usual with the Jews so to do both to shew their Sorrow for it and great detestation of it and indignation against it Observe 5. The vile Affronts and horrid Abuses which the Enemies of our Saviour put upon him they spit in his Face they blind fold him they smite him with their hands and in Contempt and Mockery bid him prophecy who it was that smote him Verily there is no degree of Contempt no mark of Shame no kind of Suffering which we ought to decline or stick at for Christ's sake who hid not his Face from shame and spitting upon our Account 66 And as Peter was beneath in the palace there cometh one of the maids of the high Priest 67 And when she saw Peter warming himself she looked upon him and
Judah art not the least among the Princes of Judah for out of thee shall come a Governour that shall rule my people Israel We may suppose that the Blessed Virgin little thought of changing her place but to have been delivered of her Holy Burthen at Nazareth where it was Conceived her House at Nazareth was honoured by the presence of the Angel yea by the Over-shadowing of the Holy Ghost That house therefore we may suppose was most Satisfactory to the Virgins desires But he that made choice of the Womb where his Son should be Conceived it was fit he should also choose the place where his Son should be Born And this place many hundred Yearâ— before the Nativity was foretold should be Bethlehem Obs 2. How remarkable the Providence of God was in bringing the Virgin up from Nazareth to Bethlehem that Christ is it was Prophecy'd of him might be Born there Augustus the Roman Emperour to whom the Nation of the Jews was now become Tributary puts forth a Decree that all the Roman Empire should have their Names and Families Inrolled in order to their being Taxed This Edict required that every Family should repair to that City to which they did belong to be Enrolled and Taxed there Accordingly Joseph and Mary being of the House and Lineage of David have recourse to Bethlehem the City of David where according to the Prophecy the Messiah was Born Here Note How the Wisdom of God over rules the Actions of Men for higher and nobler Ends then what they aimed at The Emperor's aim by this Edict was to fill his Coffers God's End was to fulfil his Prophecies Obs 3. How readily Joseph and Mary yield Obedience to the Edict and Decree of this Heathen Emperour It was no less then four days Journey from Nazareth to Bethlehem how just an Excuse might the Virgin have pleaded for her absence What Woman ever undertook so hazardous a Journey that was so near her Delivery And Joseph no doubt was sufficiently unwilling to draw her forth into so manifest a hazard But as the Emperor's Command was peremptory so their Obedience was exemplary We must not plead difficulty for withdrawing our Obedience to Supreme Commands How did our Blessed Saviour even in the Womb of his Mother yield Homage to civil Rulers and Governours The first Lesson which Christ's example taught the World was Loyalty and Obedience to the Supreme Magistrate Obs 4. After many weary steps the Holy Virgin comes to Bethlehem where every House is taken up by reason of the great confluence of people that came to be Taxed and there is no room for Christ but in a Stable The Stable is our Lord's Palace the Manger is his cradle Oh how can we be abased low enough for him that thus neglected himself for us What an early indication was this that our Lord's Kingdom was not of this World Yet some observe a Mystery in all this an Inn is Domus publici Juris not a private House but open and free for all Passengers and the Stable is the commonest place in the Inn to mind us that he who was Born there should be a common Saviour to High and Low Noble and Base rich and poor Jew and Gentile called therefore so often the Son of Man the Design of his Birth being the Benefit of Mankind 8 And there were in the same country Shepherds abiding in the Field keeping watch over their Flocks by night 9 And lo the Angel of the Lord came upon them and the Glory of the Lord shone round about them and they were sore afraid 10 And the Angel said unto them fear not for behold I bring you good tidings of great joy which shall be to all people 11 For unto you is born this day in the city of David a Saviour which is Christ the Lord. 12 And this shall be a sign unto you ye shall find a babe wrapped in swadling cloaths lying in a Manger Here we have the promulgation and first publishing of our Saviour's Birth to the World The Angel said unto the Shepherd I bring you glad Tidings a Saviour is Born Where Obs 1. the Messengers imployed by God to publish the joyful News of a Saviour's Birth the Holy Angels Heavenly Messengers imployed about an Heavenly Work It is worth our Notice how Serviceable the Angels were to Christ upon all occasions when he was here upon Earth an Angel declares his Conception an Host of Angels publish his Birth In his Temptation an Angel strengthned him in his Agony an Angel Comforts him at his Resurrection an Angel rolls away a Stone from the door of the Sepulchre At his Ascension the Angels attend him up to Heaven and at his Second coming to judge the World he shall be Revealed from Heaven with his mighty Angels And great Reason there is that the Angels should be thus officious in their Attendances upon Christ who is an Head of Confirmation to them as he was an Head of Redemption to fallen Man Obs 2. The Persons to whom this joyful Message of a Saviour's Birth is first brought and they are the Shepherds the Angel said unto the Shepherds fear not 1. Because Christ the great Shepherd of his Church was now come into the World 2. Because he was of old promised unto Shepherds the old Patriarchs Abraham Isaac and Jacob who by their occupation were Shepherds Obs 3. The time when these Shepherds had the Honour of this Revelation it was not when they were asleep on their Beds of Idleness and Sloth but when they were lying abroad and watching their Flocks The Blessings of Heaven usually meet us in the way of an honest and industrious Diligence whereas the idle are fit for nothing but Temptation to work upon If these Shepherds had been snorting in their Beds they had no more seen Angels nor yet heard the News of a Saviour then their Neighbours Obs 4. The nature and quality of the message which the Angel brought it was a message of joy a Message of Great joy a message of great joy unto all people For here was Born a Son that Son a Prince that Prince a Saviour that Saviour not a particular Saviour of the Jews only but an universal Saviour whose Salvation is to the ends of the Earth Well might the Angel call it a Message or glad Tidings of Great Joy unto all People Obs 5. The ground and occasion of this joy the foundation of all this good News which was proclaimed in the ears of a lost World and that was the Birth of a Saviour Vnto you is born this day in the City of David a Saviour which is Christ the Lord. Hence Learn 1. That the Incarnation and Birth of our Lord Jesus Christ and his Manifestation in our Flesh and Nature was and is matter of exceeding joy and rejoycing unto all People 2. That the Great End and Design of our Lord's Incarnation and Coming into the World it was to be the Saviour of lost Sinners unto you is born a
there is required a lawful Authority a righteous Cause an honourable Aim and Intention and a just and righteous manner of Prosecution without Vanity and Ostentation without Cruelty and Oppression Courage and Compassion on the one hand and Cowardise and Cruelty on the other hand do frequently accompany one another 15 And as the people were in expectation and all men mused in their hearts of John whether he were the Christ or not 16 John answered saying unto them all I indeed baptize you with water but one mightier then I cometh the latchet of whose shoes I am not worthy to unlose he shall baptize you with the holy Ghost and with fire 17 whose fan is in his hand and he will thoroughly purge his floor and gather his Wheat into his Garner but the chaff he will burn with Fire unquenchable Observe here 1. How the extraordinariness of John the Baptists Person the earnestness of his Preaching the Acceptableness of his Doctrine and the Exemplariness of his Conversation drew all Persons to an Admiration of him insomuch that they began to think within themselves whether he were not the Messias himself He plainly tells them he was not but only his Servant his Harbinger and Fore-runner Obs 2. The high Opinion which John had of Christ he is mightier than I that is a Person of greater Authority Dignity and Excellency than my self From whence may be gathered that tho' Christ was man he was more then Man even very God equal with the Father for John himself was the greatest of them that were born of Women Matth. 11.11 yet says John Christ is mightier then I. How so but in regard of the Dignity of his Person being both God and Man he that cometh after me is mightier then I. Obs 3. The humble and low Estimation that the Holy Baptist had of himself his Shoe-latchet I am not worthy to unlose a Proverbial Speech implying that he was unworthy to do the lowest Offices and meanest Services for Christ Lord how well does humility of Mind an humble Apprehension and a low opinion of themselves become the Messengers and Ministers of Christ John was a Man of eminent Abilities yet of exemplary Humility he thought himself unworthy to unlose Christ's Shoe Obs 4. John does not only declare the Dignity of Christ's Person but the Excellency of his Office He shall baptize you with the Holy Ghost and with fire as if he had said I only wash the Body with water but Christ cleanses the Soul by the operation of his Holy Spirit which is as fire in the effects of it purifying the hearts of his People from Sin and consuming their Lusts and Corruptions yet at the same time having fiery Indignation and flaming Judgments to destroy and burn up impenitent Sinners like dry Stubble Observable it is in Scripture that Christ is represented by one and the same Metaphor of fire in a way of Comfort to his Children and in a way of Terror to his Enemies he is a fire unto Both. He sits in the hearts of his people as a Refiners fire he is amongst his Enemies as a Consuming fire a fire for his Church to take Comfort in a fire for his Enemies to perish by Observe Lastly how the Holy Baptist compares our Saviour to an Husbandman and the Jewish Church to a Barn floor the office of the Husbandman is to thresh fan and winnow his Corn separating it from the Chaff preserving the one and consuming the other Observe 1. That the Church is Christ's floor 2. That this Floor Christ will purge and that thoroughly 3. That the Word of Christ is the Fan in his hand by and with which he will thoroughly purge his Floor The Church is compared to a Floor upon the account of that Mixture which is in the Church In a Floor there is Straw as well as Grain Chaff as well as Corn Tares as well as Wheat Cockel and Darnel as well as good Seed Thus in the Church there has been there is and ever will be a mixture of good and bad Saints and Sinners Hypocrites and Sincere Christians but this floor Christ will purge purge it but not break it up purge out its Corruptions but not destroy its Essence and existence And the Fan in Christ's hand with which he will purge his Floor is his Holy word accompanied with the wing of Discipline The Fan detects and discovers the Chaff and the Wing dissipates and scatters it and by the help of both the Floor is purged his Fan is in hand and he will thoroughly purge c. 18 And many other things in his exhortation preached he unto the people 19 But Herod the Tetrarch being reproved by him for Herodias his brother Philips wife and for all the evils which Herod had done 20 Added yet this above all that he shut up John in prison Observe here 1. In John the Baptist the character of a zealous and faithful Minister of the Gospel he is one that deals plainly and durst tell the Greatest Persons of their Faults Herod tho' a King is reproved by him for his Adultery and Incest The Crown and Scepter of Herod could not daunt the faithful Messenger of God There ought to meet in the Ministers of Christ both courage and impartiality courage in fearing no faces and impartiality in sparing no sins Obs 2. Who it was that Imprisoned and Beheaded the Holy Baptist Herod a King How sad is it when Kings who should be nursing Fathers to the Church do prove the bloody Butchers of the Prophets of God The severest Persecutions which the Ministers of God have fallen under have been occasioned by their telling great Men of their Crimes Men in power are impatient of Reproof and imagine that their Authority gives them a License to transgress Obs 3. The heinous aggravations of this Sin in Herod He added this to all his other Sins that he shut up John in prison This evidenced him incorrigible and unreclaimable John had preacht before Herod and Herod had heard John with some Delight but he had a darling lust which occasioned his Destruction Learn thence that Hypocrites may hear the word with some pleasure and do many things with some delight but they have always some beloved Lust that must be spared they will neither part with it nor bear Reproof for it Herod sticks not to cut off that Head whose Tongue was so bold to reprove him for his Lusts 21 Now when all the people were Baptized it came to pass thâ—t Jesus also being Baptized and praying the heavens were opened Obs 1. The great Condescension of Christ in seeking and submitting to the Baptism of John Christ tho' John's Lord and Master yet yields to be Baptized of his Servant and Messenger Obs 2. The Reasons why Christ would be Baptized 1. That by this Rite he might enter himself into the Society of Christians as he had before by Circumcision entred into the Society of the Jews 2. That he might by his own Baptism
the Meaness of his Extraction at the poverty of his Parents at the lowness of his Breeding at his Suffering Condition from their Traditions they expected the Messias should be a Temporal Prince whereas the Prophets declared he should be a man of sorrows and acquainted with griefs be despised and put to Death Thus at this day many are offended at Christ Some are offended at the asserted Divinity of his Person and the meritoriousness of his Satisfaction Some are offended at the Sublimity of his Doctrine others at the Sanctity and strictness of his Laws some are offended at the free Dispensation of his Grace others that the Terms of Christianity are very hard and lay too great a Restraint upon humane Nature But blessed is he says Christ that shall not be offended in me intimating that such as instead of being offended at Christ do believe in him and ground their Expectations of Heaven and Salvation wholly upon him are in a happy and blessed Condition Blessed is he that shall not he offended in me 24 And when the Messengers of John were departed Jesus began to speak unto the people concerning John What went ye out into the Wilderness to see a Reed shaken with the wind 25 But what went ye our for to see a man cloathed in soft Raiment Behold they which are gorgeously apparelled and live delicately are in King's Courts 26 But what went ye out for to see a Prophet yea I say unto you and much more than a Prophet 27 This is he of whom it is written Behold I send my messenger before thy face which shall prepare thy way before thee Our Saviour having given as we may suppose full Satisfaction to John's Disciples and sent them away he enters upon a large Commendation of John himself Where we have Observable 1. The Persons whom he commended John before not his own Disciples but before the Multitude for John's Disciples had too high an Opinion of their Master already insomuch that they envied our Saviour for over-shadowing their Master John 7.26 Behold Christ baptizeth and all men come unto him It was a great Eye-sore to John's Disciples that Christ had more hearers and followers then their Master therefore not before John's Disciples but before the Multitude is John commended for as John's Disciples had too high so the Multitude had too low an Opinion of John possibly because of his Imprisonment and Sufferings There was a time when the people had high Thoughts of John's Person and Ministry but being now clouded with Sufferings they disesteem and under-value him Learn hence how vain it is for any men but especially for the Ministers of the Gospel to value themselves by popular applause The People contemn to day whom they admired yesterday he who to day is cry'd up to morrow is trodden down the Word and Ministers are the same but this proceeds from the fickleness and inconstancy of the People nothing is so mutable as the mind of Man nothing so variable as the Opinion of the Multitude Observe 2. The Time when our Saviour thus commended John when he was cast into Prison by Herod not when he was in Prosperity when the People flock'd after him when he preach'd at Court and was reverenced by Herod but when the giddy Maltitude had forsaken him when he was disgraced at Court and had preach'd himself into a Prison Now it is that Christ proclaims his worth maintains his honour and tells the People that the World was not worthy of such a Preacher Learn thence That Christ will ever-more stand by and stick fast unto his Faithful Ministers when all the World forsakes them Let the World slight and despise them at their pleasure yet Christ will maintain their Honour and support their Cause as they bear a faithful Witness to Christ so Christ will bear witness to their faithfulness for him Observe 3. The Commendation it self Our Saviour commends John for four Things for his Constancy for his Sobriety for his Humility for his Gospel-ministry 1. for his Constancy he was not a Reed shaken with the Wind that is a Man of an unstable and unsettled Judgment but fixt and steady 2. For his Sobriety Austerity and high Degrees of Mortification and Self-denial he was no delicate voluptuous Person but grave sober and severe he was mortified to the Glory and Honour to the Ease and Pleasures of the World John wrought no Miracles but his Conversation was almost Miraculous and as effectual as Miracles to prevail upon the People 3. For his Humility John might once have been what he would the People were ready to cry him up for the Messias the Christ of God but John's humble and lowly Spirit refuses all He confessed and denied not saying I am not the Christ but a poor Minister of his willing but not worthy to do him the meanest Service This will commend our Ministry to the Consciences of our People when we seek not our own Glory but the Glory of Christ 4. Our Saviour commends John for his clear Preaching the Gospel and for his making known the Coming of the Messiah to the People He was more than a Prophet because he pointed out Christ more clearly and fully then any of the Prophets before him The Ancient Prophets beheld Christ a far off but John saw him face to face They Prophesy'd of him he pointed at him saying This is he The clearer any Ministry is in Discovering of Christ the more excellent and useful it is 28 For I say unto you that amongst those that are born of women there is not a greater Prophet then John the Baptist but he that is least in the kingdom of God is greater then he Our Saviour having highly commended John in the former Verses here he sets Bounds to the Honour of his Ministry adding that tho' John was greater then all the Prophets that went before him seeing more of Christ then all them yet he saw less then those that come after him The meanest Gospel-minister that Preaches Christ as come is to be preferred before all the old Prophets who Prophecy'd of Christ to come That Minister who sets forth the Life Death Resurrection and Ascension of Christ is greater in the Kingdom of Heaven that is has an higher Office in the Church and a more excellent Ministry then all the Prophets yea then John himself The excellency of a Ministry consists in the Light and clearness of it Now tho' John's Light did exceed all that went before him yet it fell short of them that came after him and thus he that was least in the Kingdom of Grace on Earth much more he that is least in the Kingdom of Glory in Heaven was greater then John 29 And all the people that heard him and the Publicans justified God being baptized with the Baptism of John 30 But the Pharisees and Lawyers rejected the counsel of God against themselves being not baptized of him These words are our Saviour's farther Commendation of John the Baptist he
pray 29 And as he prayed the fashion of his countenance was altered and his Raiment was white as Snow and glistering 30 And behold there talked with him two men which were Moses and Elias 31 Who appeared in Glory and spake of his Decease which he should accomplish at Jerusalem 32 But Peter and they that were with him were heavy with sleep and when they were awake they saw his Glory and the two men that stood with him 33 And it came to pass as they departed from him Peter said unto Jesus Master it is good for us to be here let us make three Tabernacles one for thee one for Moses and one for Elias not knowing what he said 34 While he thus spake there came a cloud and over-shadowed them and they feared as they entered into the cloud 35 And there came a Voice out of the cloud saying This is my beloved Son hear him 36 And when the voice was past Jesus was found alone and and they kept it close and told no man in those days any of those things which they had seen Here we have Recorded the History of our Holy Saviour's Transfiguration when he laid as it were the Garments of our frail Humanity aside for a little Season and put on the Robes of his Divine Glory to Demonstrate and Testify the Truth of his Divinity for this Divine Glory was an Evidence of his Divine Nature and also an Emblem of that Glory which he and his Disciples and all his Faithful Servants and Followers shall enjoy together in Heaven Observe then 1. The design of our Saviour in this his Transfiguration namely to confirm his Disciples Faith in the Truth of his Divine Nature he was therefore pleased to suffer the Rays of his Divinity to dart forth before their Eyes so far as they were able to bear it his Face shined with a pleasing Brightness and his Raiment with such a Glorious Lustre as did at once both delight and dazzle the Eyes of his Disciples Observe 2. The choice which our Saviour makes of the Witnesses of his Transfiguration his three Disciples Peter James and John But why Disciples why three Disciples and why these three 1. Why Disciples Because this Transfiguration was a Type of Heaven Christ vouchsafes therefore the Earnest and First-fruits of that Glory only to Saints upon Earth on whom he intended to bestow the full Crop in due time 2. Why three Disciples Because three were sufficient to Witness the Truth of this Miracle Judas was unworthy of this Favour yet lest he should murmure or be discontented others are left out as well as he 3. But why these three rather then others probably 1. Because these three were more eminent for great Zeal and Love towards Christ now the most eminent Manifestations of Glory are made to those that are most excelling in Grace 2. Because these three Disciples were to be Witnesses of Christ's Agony and Passion to prepare them for which they are here made Witnesses of his Transfiguration This Glorious Vision upon Mount Tabor fitted them to abide the Terrour of Mount Calvary Observe 3. The Glorious Attendants upon our Saviour at his Transfiguration they were Two those Two Two Men those Two Men Moses and Elias This being but a Glimpse of Heavens Glory and not a full Manifestation of it only Two of the Glorified Saints attended it and these two Attendants are not two Angels but two Men because Men were more nearly concerned then Angels in what was done But why Moses and Elias rather then any other Men 1. Because Moses was the giver of the Law and Elias the chief of the Prophets now both these attending upon Christ did shew the Consent of the Law and the Prophets with Christ and their accomplishment and fulfilling in him 2. Because these two Men were the most Laborious Servants of Christ both adventured their Lives in God's Cause and therefore were highly honoured by him for those that honour him he will honour Observe 4. The Carriage and Behaviour of the Disciples upon this great occasion 1. They supplicate Jesus they do not pray to Moses or Elias but to Christ Master it is good being here Oh what a ravishing Comfort and Satisfaction is the Communion and Fellowship of the Saints but the Presence of Christ amongst them renders their Joys Transporting 2. They proffer their Service to farther the Continuance of what they did enjoy Let us make three Tabernacles Saints will stick at no cost or pains for the Enjoyment of Christ's Presence and his Peoples Company Learn hence That a Glimpse of Heavens Glory is sufficient to wrap a Soul into Extasy and to make it out of Love with Worldly Company 2. That we are apt to desire more of Heaven upon Earth then God will allow us we would have the Heavenly Glory come down to us but are not willing by Death to go up to that Obs 5. How a Cloud was put before the Disciples Eyes when the Divine Glory was manifested to them partly to allay the Lustre and Resplendency of that Glory which they were swallowed up with the Glory of Heaven is insupportable in this imperfect State we cannot bear it unvailed and partly did this Cloud come to hinder their looking and prying farther into this Glory we must be content to behold God thro' a Cloud darkly here e're long we shall see him Face to Face Observe 6. The Testimony given out of the Cloud by God the Father concerning Jesus Christ his Son This is my beloved Son hear him Where Note 1. The Dignity of his Person he is my Son for Nature Co-essential and for Time Co-eternal with his Father 2. The endearedness of his Relation He is my beloved Son because of his Conformity to me and Compliance with me Likeness is the Cause of Love and an Union and Harmony of Wills causes a mutual endearing of Affections 3. The Authority of his Doctrine Hear ye him Not Moses and Elias who were Servants but Christ my Son whom I have authorized and appointed to be the great Prophet and Teacher of my Church therefore Adore him as my Son believe in him as your Saviour and hear him as your Law-giver The Obedient Ear honours Christ more then either the gazing Eye the adoring Knee or the applauding Tongue 37 And it came to pass that on the next day when they were come down from the Hill much people met him 38 And behold a man of the company cryed out saying Master I beseech thee look upon my Son for he is mine only child 39 And lo a Spirit taketh him and he suddenly cryeth out and it teareth him that he foameth again and bruising him hardly departeth from him 40 And I besought thy Disciples to cast him out and they could not 41 And Jesus answering said oh faithless and perverse Generation how long shall I be with you and suffer you Bring thy Son hither 42 And as he was yet a coming the Devil threw him down and tare him
the nations of the world seek after And your Father knoweth that ye have need of these things There is a Twofold sense and interpretation given of these Verses 1. Some take them as spoken only to the Apostles directing them absolutely to cast off all care for the things of this Life that so they might attend upon Christ's Person and wholly give up themselves to that Work to which he had called them and therefore St. Luke here takes notice that after he had cautioned his Hearers in general against Covetousness he applies himself particularly to his Disciples and tells them that he would have them so far from this sin of Covetousness that they should not use that ordinary care and common Industry about the things of this Life which is not only Lawful but Necessary for Men in all ordinary Cases v. 22. And he said to his Disciples therefore I say unto you Take no thought for your Life what ye shall eat or drink but if we understand the words in this sense we must look upon it only as a Temporary Command given to the Apostles for that time only like that in St. Matth. 10.9 Provide neither gold nor silver nor brass in your purses neither coat nor scrip which no Man ever understood as a general Law to all Christians but as a particular Precept to the Apostles at that time 2. Others understand these injunctions of our Saviour to be consistent with a prudent and provident Care for the things of this Life not forbidding a regular industry and diligence for the obtaining of them but condemning only an anxious vexatious tormenting Care and an over-sollicitous diligence for the things of this Life and taking our Saviour's Words for a general and standing Rule to all Christians they only forbid distrustful Thoughtfulness distracting Cares which drives a Mâ—n's mind this way and that way like Meteors or Clouds in the Air as the Word signifies now against this vexatious care and sollicitous thoughtfulness our Saviour propounds many weighty Arguments or Considerations Four especially He tells us such cares are needless fruitless heathenish and brutish 1. 'T is needless Your heavenly father knoweth that ye have need of these things and will certainly provide for you and what need you take care and God too cast your care upon him 2 'T is fruitless Which of you by taking care can add one cubit to his stature we may sooner by our carking care add a Furlong to our grief than a Cubit to our Comfort All our own care without God's help will neither feed us when we are hungry nor nourish us when we are fed 3. 'T is Heathenish After all these things do the Gentiles seek Mat. 6.32 The Ends and Objects of a Christians Thoughts ought to be higher and more sublime than that of Heathens Lastly 'T is brutish nay worse than brutish The Birds of the Air the Beasts of the Field the Ravens of the Valley are all fed and sustained by God without any care of their own much more shall his Children Has God a Breakfast ready for every little Bird that comes chirping out of its Nest and for every Beast of the Field that comes leaping out of its Den and will he not much more provide for you Surely that God that feeds the Ravens when they cry will not starve his Children when they pray 31 But rather seek ye the kingdom of God and all these things shall be added to you As if Christ had said let your first and chief care be to promote the Kingdom of Grace in this World and to secure the Kingdom of Glory in the next and then fear not the want of these outward Comforts they shall be added in measure tho' not in excess to satisfy tho' not to satiate for health tho' not for surfeit Learn 1. That Christians ought not to be so sollicitous about the Necessaries and Conveniencies of this Life as about the Happiness of the next rather seek ye the kingdom of God 2. That Heaven or the Kingdom of God must be sought in the first place that is with our principal care and chief Endeavours 3. That Heaven being once secured by us all Earthly things shall be superadded to us as God sees needful and convenient for us But few Men like our Saviour's Method they would seek the things of this World in the first place and get Heaven at last they would be content to seek the World and to have Heaven thrown in without their seeking but this will not be granted if we make Religion and the Salvation of our Souls our first and chief care all other things shall be adaed to us so far as the Wisdom of God sees them fit and convenient for us 32 Fear not little Flock it is your fathers good pleasure to give you the kingdom That is fear not the want of any of these outward Comforts and be not over-sollicitous for them for your father which has provided a Kingdom for you hereafter will not suffer you to want such things as are needful for you here Leaâ—â— 1. That the Disciples of Christ are very subject to disquieting and perplexing fears but must by no means cherish but oppose them a fear of present wants a fear of future Sufferings a fear of Death approaching a fear that they shall not find acceptance with God a sear least they should fall foully or finally from God the fear of all these Evils doth oft-times disturb them and discompose them Learn 2. That Jesus Christ is the great Shepherd of his Church the love and care the compassion and tenderness the prudence and providence the guidance and vigilance of a good Shepherd are found with him 3. As Christ is the Churches Shepherd so the Church is Christ's Flock tho' a little Flock in opposition to the huge Herds and Droves of the Men of the World 4. That God the Father has a Kingdom in store for his little Flock his Church and Children 5. That the good will and gracious pleasure of God is the Original Spring and Fontal Cause from whence all Divine Favours do proceed and slow It is your Father's good pleasure to give you a kingdâ—m 33 Sell that you have and give alms provide your selves Bags which wax not old a treasure in the Heavens that faileth not where no Thief approacheth neither moth corrupteth 34 For where your Treasure is there will your hearts be also The next Duty which our Saviour exhorts his Disciples to is the Duty of Alms-giving that they should be so far from distrusting God's Provision for themselves that they should be always forward to a ready distribution towards others yea in cases of Necessity to be willing to sell their Goods to relieve others yet this precept is not to be taken as if it concerned all Persons at all times and in all places but respects only cases of extreme Necessity or if it concerns all it is only as to the readiness and preparation of the Mind that when
theirs The Beast might live a day without Water the Beast might not be sick but this Woman was in sore distress and had been so for eighteen years nay she was in the hands of the Enemy of Mankind bound by Satan Was it not then a greater Act of Mercy and Compassion to loose her than to lead a Beast Observe 6. What Effect Our Lord's Vindication of himself had upon the Hearers of it His adversaries were ashamed the people rejoyced v. 17. his Accusers were ashamed and probably convinced perhaps silenced but we read not that they confest their Errour or acknowledged their unjust Censure or craved Christ's pardon When Persons judgments are under Conviction of an errour and mistake it is very hard to bring themselves to confess and own their mistake because all men stand very much upon the Credit and Reputation of their Understandings and look upon it as a Reproach to own themselves mistaken tho' it is really otherwise But tho' our Saviour's Adversaries were only ashamed others Rejoyced for all the glorious things that were done by him 18 Then said he Unto what is the kingdom of God like and whereunto shall I resemble it 19 It is like a grain of Mustard-seed which a man took and cast into his Garden and it grew and waxed a great Tree and the fowls of the Air lodged in the branches of it 20 And again he said Whereunto shall I liken the kingdom of God 21 It is like leaven which a woman took and hid in three measures of meal till the whole was leavened Our Saviour's Design in both these Parables is to keep his Disciples and Followers from being offended at the small Beginnings of his Kingdom and to fore-tell the future great Success of the Gospel notwithstanding the present small appearance of the efficacy of it to this purpose he compares the Kingdom of God that is the Gospel-Church to a grain of Mustard-seed which being one of the least Seeds yet in that Country grew into so large a Tree that the Birds did Roost and Lodge in the Boughs of it He also likens it to Leaven which quickly diffuses it self through the whole Mass and Lump instantly turning a great heap of Meal into its own nature Christ shews hereby of what a spreading Nature the Doctrine of the Gospel would be notwithstanding all the Malice and Opposition of the wicked Men. Learn thence That how small Beginnings soever the Gospel had in its first plantation yet by the fructifying Blessing of God and the influence of the Holy Spirit it has had and shall have a wonderful encrease 22 And he went through the cities and villages teaching and journeying towards Jerusalem 23 Then said one unto him Lord are there few that be saved And he said unto them 24 Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able Observe here 1. The unwearied pains and diligence of our Holy Lord in preaching and publishing the glad tidings of the Gospel to lost Sinners He went through cities and villages teaching not in great and populous Cities only but in poor and obscure Villages also not preaching by his exemplary Life only but by his Holy Doctrine likewise Let such preachers who look upon the work of Preaching as the least part of their Business consider the indefatigable pains which our Lord took in that work and how will his diligence shame our negligence Observe 2. A curious question put to our Saviour concerning the number of those that should be saved whether they should be few or many Lord are there few that be saved Where Note How curiously inquisitive we naturally are after the Knowledge of things that do not concern us how forward to pry into unrevealed Secrets and to search into God's hidden Counsel it concerns us rather to understand what sort of Persons shall be saved than how man shall be saved and to make sure that we be of that number Observe 3. Our Saviour gives no direct Answer to the Curiosity of this Inquirer but turns his Speech from him to the People Jesus said unto them strive to enter in at the strait gate for c. Where Note 1. The Metaphor which Christ is pleased to set forth Heaven and the Happiness of a future State by he compares it to a streight gate to a Gate to denote the possibility of entring to a streight gate to denote the difficulty of Entrance a Gate supposes the entrance possible but a streight gate bespeaks the Entrance difficult 2. Here is a Duty urged and enforced upon all those that expect the Happiness of another Life and desire to enter in at this streight gate and that is a diligent and industrious striving Strive to enter in at the streight gate 3. We have a forcible argument and motive to excite and quicken to the practice of this Duty drawn from the paucity or small number of those that shall obtain Salvation in a dying hour Many will seek to enter in but shall not be able Learn hence 1. That Heaven or the Happiness of a future State is attainable 2. That it is not attainable without Labour and difficulty 3. That all those difficulties may be happily overcome by a diligent and industrious striving 25 When once the master of the house is risen up and hath shut to the door and ye begin to stand without and to knock at the door saying Lord Lord open unto us and he shall answer and say unto you I know you not whence you are 26 Then shall ye begin to say we have eaten and drunk in thy presence and thou hast taught in our streets 27 But he shall say I tell you I know you not whence you are Depart from me all ye workers of iniquity 28 There shall he weeping and gnashing of Teeth when ye shall see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you your selves thrust out 29 And they shall come from the east and from the west and from the the north and from the south and shall sit down in the kingdom of God 30 And behold there are last that shall be first and there are first that shall be last Our Saviour having exhorted all his Followers in the foregoing Verses to make sure of Heaven and Salvation to themselves whilst the door of Hope and Salvation is open to them by this Parable of a Master of a Family inviting Guests to his Table and waiting for their Coming and at last shutting the door against them because they either deny'd or delay'd Coming Christ hereby represented to the Jews the great danger they were in if they neglected the present Season of Grace and Salvation which now they did enjoy telling them farther how little it would profit them at the day of Judgment to alledge that they had eaten and drunk in his presence that they had heard him preach in their streets if they did not
forsake their sins and obey his Gospel Adding farther that it would be an Heart-piercing sorrow a Soul-rending grief to them at the Great Day to see not only the Patriarchs and Prophets and other Jews but even the despised Gentiles from all Quarters and Nations whom they thought accursed admitted into the Kingdom of Heaven and themselves eternally shut out For the last shall be first and the first last that is the Gentiles who were afar off shall receive the Gospel when you for rejecting it shall be cast off From the whole Note 1. That there is a determinate time when Souls must if ever accept of the offers of Grace and Salvation which are made unto them now is the door open and Persons invited in 2. That e're long Jesus Christ who now stands at every one of our doors waiting for our complyance with his Gospel-Terms will wait no longer upon us nor strive any farther by the motions of his Spirit with us when once the master of the house is risen up and shut to the door 3. That doleful is the condition of such miserable Souls against whom the door is shut the door of Repentance the door of hope the door of Salvation all shut eternally shut and that by him who shutteth and none can open 4. That all would be saved at last all will cry for mercy when it is too late even such as now sinfully undervalue and scornfully despise it Ye shall stand without and knock at the door saying Lord Lord open to us Note 5. That it is no good plea for admittance into Heaven because we have been Church-members here on Earth no outward priviledges tho' Christ has taught in our Streets no external Acts of Communion tho' we have eaten and drunk in his presence and at his holy Table will justify our hopes of entring into Heaven when we dye if we be workers of iniquity whilst we live Lord we have eaten and drunk in thy presence but he shall say I know you not ye workers of iniquity Note 6. That as Hell will be a second Heaven to the Glorified so Heaven will be a second Hell to the Damn'd Hell will be a second Heaven to the Glorified that is it will add exceedingly to the Happiness of the Saints in Heaven to see and be sensible of that misery which they escaped and the damn'd indure and on the other hand Heaven will be a second Hell to the Damn'd that is it will encrease their Torments and add to the vexation of their Spirits to see some in Heaven whom they little expected to see there some that never saw nor heard nor enjoyed what they have done Strangers yea Heathens taken in when the Children of the Kingdom that is the Members of the visible Church are shut out They shall come from the East from the West from the North and from the South and sit down in the Kingdom of God but the children of the Kingdom shall be cast into outer darkness 31 The same day there came certain of the Pharisees saying unto him Get thee out and depart hence for Herod will kill thee 32 And he said unto them Go ye and tell that Fox Behold I cast out Devils and do cures to day and to morrow and the third day I shall be perfected 33 Nevertheless I must walk to day and to morrow and the day following for it cannot be that a Prophet perish out of Jerusalem It may seem strange that the Pharisees who had no kindness for our Saviour should come here and acquaint him with a danger that he was in from Herod Get thee hence for Herod will kill thee It is probable they had a design to drive him out of the Country because his Reputation was so great among the People who were admirers of his Person hearers of his Doctrine and Witnesses of his Miracles But what intention soever they had in acquainting Christ with this Danger it is very evident that our Saviour slighted it by the Message which he sent to Herod Go and tell that Fox Where we must not suppose that our Lord did fix this Name of Fox upon Herod as an opprobrious Title thereby reflecting the least dishonour upon him as a King but it was to let him know that being about his Fathers Work he feared neither his Power nor his Policy neither his Cruelty nor his Craft and that nothing should take him off from finishing the Work of Man's Redemption Learn hence That when God calls forth any of his Servants to any special service for him all the combined Power and Policy of the Prince of Darkness and his Instruments shall never be able to hinder them till they have finished their Course and done the Service which God designed I must work to day and to morrow and the day following as if Christ had said Let Herod know that my time is not in his Hand and as to this matter I am not under his Command or Power e're long my work will be finished and then I shall be perfected 34 O Jerusalem Jerusalem that killest the Prophets and stonest them that are sent unto thee How often would I have gathered thy children together as an Hen doth gather her Brood under her wings and ye would not 35 Behold your house is left unto you desolate and verily I say unto you Ye shall not see me until the time come when ye shall say Blessed is he that cometh in the name of the Lord. Our Lord concludes this Chapter with a Compassionate Lamentation over Jerusalem the place where he was to suffer his Ingemination or doubling of the Word Oh Jerusalem Jerusalem shews the vehemency of his affection towards them and the sincerity of his desires for their Salvation Observe 1. The Kindness and Compassion of Christ to the Jews in general and Jerusalem in particular set forth by a lively Metaphor and Similitude namely that of a Hen gathering her Chickens under her Wings As the Hen doth tenderly cherish and carefully hide and cover her young from the Eye of the Destroyer so would Christ have shrouded and sheltered this People from all those Birds of Prey and particularly from the Roman Eagle by whose Tallons they were at last destroyed Again as the Hen continueth her Call to her young ones from Morning to Night and holds out her Wings for shelter to them all the day long so did Christ wait for this Peoples Repentance and Conversion for it was more than Forty years after they had killed his Prophets and murthered himself before they met with a final Overthrow Observe 2. The amazing obstinacy and wilfulness of this People in rejecting the Grace and Favour the kindness and condescension of the Lord Jesus Christ I would have gathered you but ye would not Observe 3. The fatal issue of this obstinacy Behold your house is left unto you desolate is left that is certainly and suddenly will be left desolate the present Tense being put for the paulo post futurum
Sinners and for their Envy at the Recovery of such Sinners by Repentance assuring them that they are far from the temper of the Holy Angels who Rejoyce more at the News of one Notorious Sinners Conversion then for many Righteous Persons who went not astray like as a Father is touched with a more sensible Joy for the Recovery of one Son who was dangerously sick then for the Health of all the rest who were in no such Danger From the whole Note 1. That the Creatures Aberration may serve for our Instruction the Sheeps straying away from us should put us in mind of our wandring away from God 2. That Christ the great Shepherd of his Church with vigilancy and care seeketh up and findeth out his lost Sheep and will never give over his search till he hath found them 3. That the Recovery of one lost Sinner by Repentance is matter of exceeding Joy and Rejoycing to Christ the great Shepherd and to all the Blessed Company of Heaven There is joy in Heaven over one sinner that Repenteth or changeth the whole Course of his Life more then over Ninety and nine just Persons that need no such Repentance 8 Either what Woman having ten pieces of Silver if she lose one piece doth not light a Candle and sweep the house and seek diligently till she find it 9 And when she hath found it she calleth her Friends and her Neighbours together saying Rejoyce with me for I have found the piece which I had lost 10 Likewise I say unto you there is joy in the presence of the Angels of God over one sinner that Repenteth The scope of this Parable is the same with the former 1. To express the Joy that is found with GOD and his Holy Angels at the Recovery and Conversion of a notorious Sinner 2. To justify Christ in Conversing with such Sinners in order to their Repentance and Conversion from the malicious Reflections of the Pharisees made upon our Saviour for so doing the sense of the words seems to be this If you do all justify the diligence and care of a Woman using all possible means to recover the loss of a piece of Silver that had Cesar's Image upon it why might our Saviour say will you Pharisees Censure and Condemn me for seeking to recover and save lost Sinners that have the Image of an Holy God instampt upon them Learn hence 1. That the Conversion of a Sinner from a Course and State of Sin and wickedness is highly acceptable and pleasing unto God 2. That it is reasonable to suppose that the Holy Angels in Heaven do conceive a new joy at the notice and news of a Sinners Repentance and Conversion unto God how the Angels come by this Knowledge whether by vertue of their Ministry here below or whether God is pleased to reveal it to them above as a thing extremely welcome and delightful to good Spirits 't is neither material to enquire nor possible to determine But their Happiness not being intensively infinite it is certain that they may be Happier than they are Note 3. That God is not only willing to receive and embrace Repenting and Returning Sinners but the News of their Repentance is entertain'd with so much joy in Heaven that if it be possible for the Blessed Inhabitants of that place to have any thing added to their Happiness this will be a new Accession to it For tho' the Happiness of God himself be intensively infinite and can have nothing added to it yet the Happiness of Angels and glorified Spirits being but finite is capable of Addition and as their Knowledge and Love do encrease so their Felicity may be growing and improving to all Eternity so that it is reasonable enough to suppose that there is really joy among the Angels and Spirits of just Men made perfect over every Sinner that Repenteth 11 And he said A certain man had two sons 12 And the younger of them said to his Father Father give me the portion of Goods that falleth to me and he divided to them his Living 13 And not many days after the younger Son gathered all together and took his Journey into a far Country and there wasted his Substance with riotous Living 14 And when he had spent all there arose a mighty Famine in that Land and he began to be in want 15 And he went and joined himself to a Citizen of that Country and he sent him into his Fields to feed Swine 16 And he would fain have filled his Belly with the Husks that the Swine did eat and no man gave unto him 17 And when he came to himself he said How many hired servants of my Fathers have bread enough and to spare and I perish with hunger 18 I will arise and go to my Father and will say unto him Father I have sinned against Heaven and before thee 19 And am no more worthy to be called thy Son make me as one of thy hired Servants 20 And he arose and came to his Father but when he was yet a great way off his Father saw him and had compassion on him and ran and fell on his Neck and kissed him 21 And the Son said unto him Father I have sinned against Heaven and in thy sight and am no more worthy to be called thy Son 22 But the Father said to his Servants Bring forth the best Robe and put it on him and put a Ring on his Hand and Shooes on his Feet 23 And bring hither the fatted Calf and kill it and let us eat and be merry 24 For this my Son was dead and is alive again he was lost and is found and they began to be merry In the two former Parables of the lost Sheep and lost Groat was Represented to us the great pains and care which Christ takes for the Recovery of lost Sinners In this third Parable of the Prodigal Son is shadowed forth unto us with what great readiness joy and gladness our Heavenly Father receives repenting and returning Sinners In the Face of this Prodigal as in a Glass we may behold first a riotous Sinners Aversion from God secondly a penitent sinners Conversion to God thirdly a pardoned Sinners Acceptance and Entertainment with God From the whole Learn 1. What is the Nature of Sin and the Practice of Sinners Sin is a departing from God and every Sinner doth voluntarily and of his own accord depart from him He took his Journey into a far Country Learn 2. The great extravagancy which Sinners run into when they forsake God and give up themselves to the Conduct of their Lusts and vile Affections he wasted all his Substance with riotous Living that is spent his Time and consumed his Treasure in riot and excess 3. Observe That sin will certainly bring Men into Streights but Streights do not always bring Men off from sin he began to be in want yet thinks not of returning to his Fathers House 4. That sinners will try all ways and go through
be thou planted in the Sea and it should obey you Here our Saviour tells his Disciples that if they have the smallest degrees of true Faith lively operative Faith it will enable them to perform this difficult Duty of Forgiving Injuries and all other Duties with as much facility and ease as a miraculous Faith would enable them to remove Mountains and transplant Trees Learn That there is nothing which may tend to the Glory of God or to our own Good and Comfort but may be obtained of God by a firm exercise of Faith in him All things are possible to him that believeth 7 But which of you having a Servant ploughing or feeding Cattel will say unto him by and by when he is come from the field Go and sit down to meat 8 And will not rather say unto him make ready wherewith I may sup and gird thy self and serve me till I have eaten and drunken and afterward thou shalt eat and drink 9 Doth he thank that Servant because he did the things that were commanded him I trow not 10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants we have done that which was our Duty to do The Design and Scope of this Parable is to shew that Almighty God neither is nor can be a Debtor to any of his Creatures for the best Services which they are able to perform unto him and that they are so far from meriting a Reward of Justice that they do not deserve a return of thanks three Arguments our Saviour makes use of to evidence and prove this 1. In respect of God who is our absolute Lord and Master and the Argument lies thus if Earthly Masters do not owe so much as thanks to their Servants for doing that which is commanded them how much less can God owe the Reward of Eternal Life to his Servants when they are never able to do all that is commanded them in a perfect and sinless manner 2. In respect of our selves who are his Bond-servants his Ransomed Slaves and consequently we are not our own Men but his who hath redeemed us and accordingly do owe him all that Service yea more then all that we are able to perform unto him and therefore whatever Reward is either promised or given it is wholly to be ascribed to the Master's Bounty and not to the Servants Merit 3. To Merit any thing by our good Works is impossible in regard of the Works themselves because all that we can do altho' we did do all that is Commanded us is but our Duty The Argument runs thus to bounden Duty belongs no Reward of Justice but all the Service we do perform yea more than we can perform to God is Bounden Duty therefore there is due unto us no reward of Justice but of free Mercy From the whole Note 1. That we are wholly the Lord's both by a right of Creation and Redemption also 2. That as his we are so him we ought to serve by doing all those things which he hath Commanded us 3. That when we have done all we are to look for our Reward not of Debt but of Grace 4. That werâ—â—ur Service and Obedience absolutely Perfect yet it couâ—d not merit any thing at the hand of Justice When ye have done all say c. 11 And it came to pass as he went to Jerusalem that he passed through the midst of Samaâ—ia and Galilee 12 And as he entered into a certain Village there met him ten men that were Lepers which stood afar off 13 And they lifted up their voice and said Jesus Master have mercy on us Observe here 1. Tho' the Samaritans were bitter Enemies to the Jews and had been guilty of great incivility towards our Saviour yet our Saviour in his Journey to Jerusalem balks them not but bestows the favour of a Miracle upon them Civil Courtesy and Respect may and ought to be paid to those that are the professed Enemies of us and our Holy Religion Observe 2. Tho' the Leper by the Law of God was to be separated from all other Society God thereby signifying to his People that the Society of those that are spiritually Contagious ought to be avoided yet the Law of God did not restrain them from Conversing with one another accordingly these Ten Lepers get together and are Company for themselves Fellowship is that we all naturally affect tho' even in Leprosy Lepers will flock together Where shall we find one Spiritual Leper alone Drunkards prophane Persons will be sure to Consort with one another why should not God's Children delight in an Holy Communion when the Wicked joyn hand in hand Observe 3. Tho' Jews and Samaritans could not abide one another yet here in Leprosy they Accord here was one Samaritan Leper with the â—ewish Common Sufferings had made them Friends whom Religion had disjoined Oh what Vertue is there in Afflictâ—â— to unite the most alienated and estranged Hearts Obserâ—â— 4. These Lepers apply themselves to Christ the great Physician they cry unto him for Mercy with respect to their Afflictions they jointly cry they all lifted up their voice with fervent importunity Teaching us our Duty to joyn our Spiritual Forces together and set upon God by Troops Oh Holy and Happy Violence that is thus offered to Heaven how can we want Blessings when so many Cords draw them down upon our Heads 14 And when Jesus saw them he said unto them Go shew your selves unto the Priests and it came to pass that as they went they were cleansed Observe here 1. The preventing Grace and Mercy of Christ their Disease is Cured e're it can be complained of Go shew your selves to the Priests says Christ and in their going they were cleansed they were healed before they could come at the Priests that as the Power that healed them was wholly Christ's so might the Praise be also Observe 2. A twofold reason why Christ commanded them to go to the Priests 1. In Complyance with the Ceremonial Law which required the Leper to be brought to them to judge whether healed or not and if so to receive the Offering prescribed in Token of Thankfulness 2. For the Tryal of their Obedience had they stood upon Terms with Christ and said alas to what purpose is it to shew our selves to the Priests what good can their Eyes do us we should be glad to see our selves Cured but why should we go to them to see our selves loathed Had they thus expostulated they had not been healed what Command soever we receive from Christ we must rather consider the Authority of the Commander than the weight of the thing Commanded for God delights to try our Obedience by small Precepts happy for these Lepers that in obedience to Christ went to the Priests for as they went they were healed 15 And one of them when he saw that he was healed turned back and with a loud voice glorified God 16 And fell down on
seem to thank God that he was not so bad as the Publican when indeed he was glad that the Publican was not so good as himself Observe 3. The Publicans Behaviour in an humble sight and sense of his own sinfulness and unworthiness He stood afar off probably in the Court of the Gentiles where all sorts of Sinners might come acknowledging thereby that he was unworthy to come near the Holy Majesty of God not presuming to lift up his eyes to Heaven That place of perfect Holiness and Purity but like a true self-condemned Penitent smote upon his Breast and in bitter Remorse of Soul said God be merciful to me a sinner Hence Learn That a truly humble temper of mind well becomes us in all our Approaches and Addresses to God and is more acceptable to him than all pompous Performances whatsoever For Observe Lastly The Publican being thus condemned of himself departs Justified by God He went down to his house justified rather than the Pharisee the Pharisee justified himself the Publican was justified by God Thence Learn That a Penitent Sinner who is indeed poor in Spirit is far more esteemed of God than he that makes long Prayers fasts often Tythes all his Substance and prides himself in all this Without Humility all is vain Glory and Hypocrisy and the Seemingly most Sanctified Person that has it not is like a painted Sepulchre Beautiful without but full of rottenness within 15 And they brought unto him Infants that he would touch them but when his Disciples saw it they rebuked them 16 But Jesus called them unto him and said Suffer little Children to come unto me and forbid them not for of such is the kingdom of God 17 Verily I say unto you whosoever shall not receive the Kingdom of God as a little Child shall in no wise enter therein Observe here 1. A solemn Action performed Children Infants sucking Children as the word signifies are brought to Christ that he might bless them the Parents looking up-Christ as a Prophet as a great and extraordinary Prophet perswaded themselves that by his Prayers and laying his Hands on their Children they should be preserved from Bodily Diseases and from Satan's Power and that he would confer upon them all needful Blessings Learn 1. That Infants are capable of Benefit by Jesus Chrst 2. That it is the best Office that Parents can perform unto their Children to bring them unto Christ that they may be made partakers of that Benefit 3. That if Infants are capable of Benefit by Christ if capable of his Blessing on Earth and Presence in Heaven if they be Subjects of his Kingdom of Grace and Heirs of his Kingdom of Glory then may they be Baptized for they that are within the Covenant Acts 2.39 have a Right to the Priviledges of the Covenant and to Baptism the Seal of the Covenant And if Christ denies not Infants the Kingdom of Heaven which is the greater What Reason have his Ministers to deny them the Benefit of Baptism which is the less Learn 4. That Christ will have all his Disciples and Followers to resemble little Children in such Properties wherein they may be patterns to them viz. in Humility and Innocency in freedom from Malice and Revenge in Docibility and Teachableness in Cleaving to and Depending upon their Parents and in Contentedness with their Condition Whosoever shall not receive the Kingdom of God as a little Child shall in no wise enter therein 18. And a certain Ruler asked him saying Good Master What shall I do to inherit Eternal Life We have here a considerable Person a Ruler coming to Christ with an important question in his Mouth What must I do to inherit eternal Life Where Note 1. He believes the certainty of future State 2. He professes a desire of an Eternal Happiness in that State 3. He declares his readiness and willingness to do some good thing in order to the obtaining of that Happiness Hence Learn 1. That the Light of Nature or Natural Religion teaches Men that good Works are necessary to Salvation or that some good thing must be done by them who at Death expect Eternal Life it is not Talking well and Professing well but Living well that Entitles us to Heaven and Eternal Life 19 And Jesus said unto him Why callest thou me Good None is good save one that is God Our Saviour here reproves this Person for calling him Good when he did not own to be God saying There is none good that is Essentially and Originally Good absolutely and immutably Good but God only nor any derivatively Good but he that receives his Goodness from God also 20 Thou knowest the Commandments Do not commit Adultery Do not Kill Do not Steal Do not bear false Witness Honour thy Father and thy Mother Note here that the Duties Directed to by our Saviour are the Duties of the Second Table nothing being a better Evidence of our unfeigned Love to God than a sincere Performance of our Duty to our Neighbour Love to Man is a Fruit and Testimony of our Love to God Learn thence That such as are defective in the Duties of the Second Table Charity and Justice towards Man do make but a Counterfeit shew of Religion tho' they pretend to the highest Degrees of Love to God 21 And he said all these things have I kept from my Youth up This Assertion might be very true according to the Pharisees sense and interpretation of the Law which Condemned only the gross outward Act not the inward Lusts and Motions of the Heart An external Obedience to the Letter of the Law this Man might possibly have performed this made him think well of himself and conclude the goodness of his own Condition Learn hence How prone Men are to think the best of themselves and to have too high an Opinion of their own Goodness and Righteousness before God this is very natural but dangerous and fatal 22 Now when Jesus heard these things he said unto him Yet lackest thou one thing Sell all that thou hast and distribute unto the Poor and thou shalt have Treasure in Heaven and come and follow me Here Observe 1. Our Lord's Admonition Yet lackest thou one thing which was true Self-denial in renouncing the Sin of Covetousness and the inordinate Love of Worldly Wealth We ought in the midst of our abundance to maintain a readiness of Disposition to part with all for God's sake that is dear unto us in this World Observe 2. Our Lord's Injunction Sell all that thou hast and give to the poor This was not a Common but a special Precept given particularly to this Rich Man for Tryal like that given to Abraham Gen. 22. and to convince him of his corrupt Confidence in Riches yet is the Precept thus far of general use to us all to teach us so to contemn Worldly Possessions as to be willing to part with them all at God's Pleasure and when they prejudice our Salvation 23 And when he heard
this he was sorrowful for he was very rich Here Note the Effect which our Saviour's Admonition had upon this Person He was sorrowful Learn thence That Carnal Men are exceeding sorrowful when they cannot win Heaven in their own way 2. That such as are wedded to the World will renounce Christ rather than the World when the World and Christ stand in Competition he went away sorrowful St. Mark 10.22 for he was very rich 24 And when Jesus saw he was very sorrowful he said How hardly shall they that have Riches enter into the Kingdom of God 25 For it is easier for a Camel to go thorough a Needle 's eye then for a rich Man to enter into the kingdom of God 26 And they that heard it said Who then can be saved 27 And he said the things which are impossible with men are possible with God Our Holy Lord takes occasion from the rich Man's Departure from him to discourse concerning the danger of Riches and the Difficulties that attend Rich Men in their way to Heaven From whence we may collect and gather 1. That Rich Men do certainly meet with more Difficulties in their way to Heaven then other Men 't is difficult to withdraw their Affections from Riches to place their supreme Love upon God in the midst of their Riches and to depend entirely upon God in a rich Condition For the rich mans wealth is his strong Tower 2. That yet the fault lies not in Riches but in rich Men who by placing their Trust and reposing their Confidence in Riches do render their Salvation difficult if not impossible 3. Our Saviour's proverbial Speech of a Camels going thorough the eye of a Needle implies thus much That it is not only a great Difficulty but an utter impossibility for such as abound in Worldly Wealth and place their Confidence therein to be Saved without an extraordinary Grace and Assistance from God 'T is hard for God to make a Rich Man Happy because he thinks himself Happy without God 4. That as difficult and impossible this may seem to Men yet nothing is impossible with GOD he can change the Heart of the Rich by the rich and powerful Influences of his Holy Spirit That which is impossible with Men is possible with God 28 Then Peter said Lo we have left all and followed thee It was well done and wisely done of Peter to leave all and follow Christ it was the best Bargain he ever made in all his Life But Observe how he magnifies that little he had left for Christ and ushers it in with a Note of Admiration Lo we have left all and followed thee Learn hence That tho' it be very little that we Suffer for Christ and have to forsake upon his Account yet we are prone to magnify and admire it as if it were some great matter Lord says Peter We have left all What all Man hadst thou to leave a few ragged Nets and a Tatter'd Fisherboat a great All indeed next to nothing at all scarce worth mentioning and yet how is it magnified Behold we have left all and followed thee 29 And he said unto them Verily I say unto you There is no man that hath left house or parents or brethren or wife or children for the kingdom of God's sake 30 Who shall not receive manifold more in this present time and in the world to come Eternal Life Observe here the Lenity and Kindness of our Lord 's Gracious Answer he tells his Disciples That they who had left all and followed him should be no losers by him that in this World they should receive many fold St. Mark 10.30 says an hundred fold but how so Non formaliter sed eminenter non in specie sed in valore Not in Kind but in Equivalency not an hundred Brethren and Sisters and Possessions in Kind but he shall enjoy all that in God which all Creatures would be to him if they were multiplied an hundred times Oh the Sanctifying Gifts and Saving Graces the supporting Comforts and ravishing Consolations of the Holy Spirit are a sufficient Compensation for any thing for all yea for more than all that we can part with for the sake of Christ 31 Then he took unto him the Twelve and said unto them behold we go up to Jerusalem and all things that are written by the Prophets concerning the Son of Man shall be accomplished 32 For he shall be delivered unto the Gentiles and shall be mocked and spitefully entreated and spit upon 33 And they shall Scourge him and put him to Death and the third day he shall rise again 34 And they understood none of these things and this saying was hid from them neither knew they the things which were spoken We find our Blessed Saviour very frequently acquainting his Disciples with his approaching Sufferings to prevent the Offence that they might take at them when the Providence of God brought them forth his Design was to arm them with expectation of his Sufferings and to quicken them to Preparation for their own yet is it here said That the Disciples understood none of these sayings Why so were not the words easy enough to be understood yes but they could not reconcile them to the Notion of the Messiah which they had drank in they concluded he should be a Temporal Prince and subdue their Temporal Enemies but could not conceive how he that should redeem Israel should dye and be thus barbarously used we had great need to consider well what Notions we have concerning the things of God before we entertain them for false Notions once taken up are not without great difficulty laid down 35 And it came to pass that as he was come nigh unto Jericho a certain blind man sate by the way-side begging 36 And hearing the multitude pass by he asked what it meant 37 And they told him That Jesus of Nazareth passeth by 38 And he cryed saying Jesus thou Son of David have mercy on me 39 And they which went before rebuked him that he should hold his peace and he cryed so much the more Thou Son of David have mercy on me 40 And Jesus stood and commanded him to be brought unto him and when he was come near he asked him 41 Saying What wilt thou that I shall do unto thee and he said Lord that I may receive my sight 42 And Jesus said unto him Receive thy sight thy Faith hath saved thee 43 And immediately he received his sight and followed him glorifying God and all the people when they saw it gave praise unto God This Chapter concludes with the recital of a famous Miracle wrought by our Saviour upon a Blind Man whom St. Mark calls Bartimeus Where we have Observable 1. The Blind Man's Faith in Acknowledging Christ to be the Messiah for so much the Title of Son of David did import 2. Observe his Fervency as well as his Faith he cryed to Christ for the Mercy of Healing Have mercy on me thou Son of David
Foundation of Ruine in the most flourishing Cities and Kingdoms Jerusalem the Glory of the World is here by sin threatned to be made a Desolation 2. That the Threatnings of God are to be feared and shall be Fulfilled whatever appearing Improbabilities there may be to the contrary 'T is neither the Temples Strength nor Beauty that can oppose or withstand God's Power 7 And they asked him saying Master But when shall these things be and what sign will there be when these things shall come to pass A double Question is here propounded to our Saviour namely when the Destruction of Jerusalem should be â—nd what would be the signs of it From whence Learn What an itching Curiosity there is in the best of Men to know Futurities and to understand things that shall come to pass hereafter and when that hereafter is come to pass oh how happy were it if we were as forward to obey the Declarations of God's Revealed Will as we are to pry into the hidden Counsels of his secret Will Tell us say the Disciples when shall these things be 8 And he said take heed that ye be not deceived for many shall come in my name saying I am Christ and the time draweth near go ye not therefore after them 9 But when ye shall hear of Wars and Commotions be not troubled for these things must first come to pass but the end is not by and by 10 Then said he unto them Nation shall rise against Nation and Kingdom against Kingdom 11 And great Earthquakes shall be in divers places and famines and pestilences and fearful sights and great signs shall there be from Heaven Observe here Christ does not gratify his Disciples Curiosity but acquaints them with their present Duty namely to watch against Deceivers and Seducers who should have the Impudence to affirm themselves to be Christ saying I am Christ Some Christ personal or the Messias others Christ Doctrinal affirming their erroneous Opinions to be Christ's Mind and Doctrine Take heed that ye be not deceived for many shall come in my Name saying I am Christ Observe farther the signs which our Saviour gives of Jerusalem's approaching Destruction namely the many Broyls and Commotions the Civil Discords and Dissentions that should be found amongst the Jews immediately before You shall hear of Wars and Commotions and see fearful Sights and great Signs from Heaven Josephus declares that there appeared in the Air Chariots and Horsemen Skirmishing and that a Blazing Star in fashion of a Sword hung over the City for a year together Hence Learn That War Pestilence and Famine are Judgments and Calamities inflicted by God upon a sinful People for their Contempt of Christ and Gospel-Grace Ye shall hear of War Famine and Pestilence 12 But before all these things they shall lay their hands on you and persecute you delivering you up to the Synagogues and into prisons being brought before Kings and Rulers for my names sake 13 And it shall turn to you for a Testimony 14 Settle it therefore in your Hearts not to meditate before what ye shall answer 15 For I will give you a mouth and wisdom which all your Adversaries shall not be able to gainsay or resist 16 And ye shall be betrayed both by parents and brethren and kinsfolks and friends and some of you shall they cause to be put to death 17 And ye shall be hated of all men for my names sake 18 But there shall not an hair of your head perish 19 In your patience possess ye your Souls Our Saviour here goes on in giving farther Signs of Jerusalem's Destruction he declares 1. The sharp Persecution that should fall upon the Apostles themselves They shall lay their hands on you and persecute you Learn thence That the keenest and sharpest edge of Persecution is usually turned upon the Ambassadors of Christ and falls heaviest on the Ministers of God 2. He acquaints them that for Preaching his Holy Doctrine they should be brought before Kings and Rulers but advises them not to be anxiously thoughtful or exceedingly sollicitous what they should say for it should be suggested to them by the Holy Ghost what they should say in that hour Learn thence That tho' the Truth of Christ may be opposed yet the Defenders of it shall never be ashamed for rather then they shall want a Tongue to plead for it God himself will prompt them by his Holy Spirit and suggest such Arguments to them as all their Enemies shall not be able to gainsay I will give you a mouth and wisdom Observe 3. How he describes the bitter Enmity of the World against the Preachers of his Gospel to be such as would overcome and extinguish even the Natural Affection of nearest Relations Ye shall be betrayed both by Parents and Brethren Grace teaches us to lay down our Lives for the Brethren but Corruption in General and Enmity to the Gospel in Particular will put Brother upon taking away the Life of Brother and cause Parents to hate and persecute their own Bowels Observe Lastly Our Saviour's Admonition In your patience possess your Souls There are three Degrees of Christian Patience the first consists in a silent Submission to God's Will the Second in a thankful Acceptation of God's Fatherly Rod the third in serious chearfulness under sorrowful Dispensations Rejoycing in Tribulation and counting it all joy when we fall into divers Temptations by this Patience we possess our Souls as Faith gives us the Possession of Christ so Patience gives us the possession of our selves an impatient Man is not in his own hand for what Title soever we have to our own Souls we have no possession of them without Patience In your patience possess your Souls 20 And when ye shall see Jerusalem compassed with Armies then know that the Desolation thereof is nigh 21 Then let them which are in Judea flee to the Mountains and let them which are in the midst of it depart out and let not them that are in the Countries enter thereinto 22 For these be the days of Vengeance that all things which are written may be fulfilled 23 But wo unto them which are with Child and to them that give Suck in those days for there shall be great distress in the Land and wrath upon this People 24 And they shall fall by the edge of the Sword and shall be led away Captive into all Nations and Jerusalem shall be trodden down of the Gentiles until the time of the Gentiles be fulfilled 25 And there shall be Signs in the Sun and in the Moon and in the Stars and upon the Earth distress of Nations with perplexity the Sea and the Waves roaring 26 Mens hearts failing them for fear and for looking after those things which are coming on the Earth for the powers of Heaven shall be shaken 27 And then shall they see the Son of man coming in a cloud with power and great glory 28 And when these things come to pass then look up and lift
That so far ought the Ministers of Christ to be from affecting a Domination and Superiority of Power over their Fellow Brethren that in imitation of Christ their Lord and Master they ought to account themselves Fellow-Servants I am among you as one that serveth 2. That such Ministers as do Love and Affect Preheminency and Superiority are most unfit for it and they deserve it best which seek it least 3. That the Dignity and Honour which the Ministers of Christ should chiefly and only affect is in another World and the way to be greatest and highest there is to be low and humble here mean in our own Eyes and little in our own esteem Whosoever is chief says Christ let him be your Servant 28 Ye are they which have continued with me in my Temptations 29 And I appoint unto you a Kingdom as my Father hath appointed unto me 30 That ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the Twelve Tribes of Israel Observe here What an Honourable Acknowledgment Christ makes of the Constancy of his Disciples Love and Affection towards him Ye are they that have continued with me in my Temptations that is in my Afflictions Tryals and Sufferings It is an easy matter to abide with Christ in days of Peace in times of Consolation but when we are under Afflictions Temptations and Troubles then to abide and keep close to Christ this is the proof of Love and Friendship And as Christ makes an honourable mention of their constancy towards him so he presently assures them of an honourable Reward I appoint unto you a Kingdom Learn hence That such as are Sharers with Christ in his Sufferings shall certainly Communicate with him in his Glory If we Suffer with him we shall Reign with him And whereas our Saviour promises his Apostles To sit upon Thrones with him judging the twelve Tribes of Israel we may gather That such Ministers as do most Service for Christ and forsake most to follow him and continue in Temptation and Tribulation with him shall in his Kingdom partake of most Honour and Dignity with him and from him You shall eat and drink in my Kingdom and sit on Thrones judging the Twelve Tribes of Israel possibly the Apostles and all the Zealous Faithful and Laborious Ministers of Jesus Christ shall be nearer his Throne in Heaven than either Saints or Angels nearer than the Angels because by Christ's assuming the Humane Nature they are more nearly allyed to him he is their Friend but our Brother and nearer than other Saints as having done more eminent Service for Christ and brought more Honour and Glory to him by a Laborious Diligence in their Place and Station Dan. 12.3 They that turn many to Righteousness shall shine c. 31 And the Lord said Simon Simon Behold Satan hath desired to have you that he may sift you as Wheat 32 But I have prayed for thee that thy Faith fail not and when thou art Converted strengthen thy Brethren Here I shall give 1. The general sense of the words 2. The particular Matters contained in them 3. The special Observations from them The Sense of the Words is this As for you my Disciples in general and for thee Peter in particular I must tell thee that Satan hath accused you all before God and desired that he may have the sifting of you all by his winnowing Winds of Temptation and Persecution that he may shake your Faith and weaken your Confidence But I have prayed for you all and particularly for thy self who art in greatest danger of falling because so confident of thine own Strength and Standing that thy Faith tho severely shaken may not utterly fail and when by Repentance thou art Recovered from thy Fall be careful to confirm and strengthen others that they fall not in like manner The particular matters contained in these words are three a Christians Danger a Christians Safety and a Christians Duty 1. a Christians Danger Satan hath desired to sift you Where Observe 1. The Person particularly warned of the Danger Simon Simon the Doubling of the Word doubtless carries a special intimation with it it denotes the greatness and nearness of Peter's Danger his own security and insensibleness of that danger and the great affection of Christ his Monitors to give him warning of his Danger Observe 2. The warning it self and that is of a Devilish Conspiracy against himself and all the Apostles Satan hath desired to have you to have you for his own if it might be to have you as Believers rather then other Men to have you as eminent Believers rather than other Christians and to have you as Apostles and Ministers rather than other eminent Believers And as Satan has desired to have you so to sift you too to winnow you as Wheat Here Note That Satan has his Winnowing Winds of Temptation and his Tempestuous Winds of Persecution for the sifting of God's Children Note further That it is the Wheat the good Corn that Satan Winnows not Chaff not Dross Sinners that are all Chaff and nothing but Dross Satan will not be at the pains to sift and winnow them But what is this Sifting Answer in sifting two things are performed 1. The agitation shaking and tossing of the Corn from side to side 2. The Separation of the Corn from the Chaff and Dust Satan intends the former GOD effects the latter Cribratione non perditur sed purgatur frumentum The Corn is improved not impaired by Winnowing The Saints of God shall be no losers in the end by Satans Temptations how many and strong soever they may be in the way Observe 2. The Christians Safety But I have prayed for thee that thy Faith fail not Where Note 1. The Care that Christ had of Peter and in him of all Believers I have prayed for thee for thee as a Believing Christian and for thee as a Tempted Christian and it is not said I will pray for thee but I have Prayed for thee Christ prayed for Peter before Peter understood that he had need of Christ's Prayer Christ Prayed for Peter as soon as ever Satan desired to sift Peter Our Intercessor is full as nimble and speedy in his Suit for us as Satan is in his Accusations against us he has desired but I have prayed he is a potent Assailant but thou hast a powerful Assistant Observe 2. The Subject Matter Prayed for That thy Faith fail not not that thy Faith be not assaulted not that thy Faith be not shaken but that thy Faith may not fail by an absolute and total deficiency The third Particular is the Christians Duty When thou art Converted strengthen thy Brethren When Converted that is when Recovered from thy Fall when Restored upon thy Repentance to the Divine Favour This Conversion is not from a State of Sin Peter was so Converted before but it was from an Act of Sin into which he should Lapse and Relapse Strengthen thy Brethren that
Humility of the holy Baptist the mean and lowly Opinion he had of himself Although John was the greatest among them that were born of a Woman and so much esteemed by the Jews and had the honour to go before Christ in the Exercise of his Office and Ministry yet he judges himself unworthy to carry Christ's Shoes after him He that cometh after me is preferred before me whose Shoes I am not worthy to unloose Learn hence That the more eminent Gifts the Ministers of the Gospel have and the more ready Men are to honour and esteem them the more will they abase themselves if they be truly Gracious and account themselves highly honoured in doing the meanest Offices of Love and Service for Jesus Christ Thus doth the holy Baptist here His Shoes Latchet I am not worthy to unloose 29 ¶ The next day John seeth Jesus coming unto him and saith Behold the Lamb of God which taketh away the sin of the world 30 This is he of whom I said After me cometh a man which is preferred before me for he was before me This is John the Baptist's third Testimony concerning Christ in which he points out Christ as the True Sacrifice for Expiation of Sin Behold the Lamb of God the Lamb of God's appointing to be an Expiatory Sacrifice the Lamb of God's Election the Lamb of God's Affection the Lamb of God's Acceptation the Lamb of God's Exaltation who by the Sacrifice of his death has taken away the sin of the World The sin not the sins in the plural Number to denote Original Sin as some think or as others to shew that Christ has universally taken upon himself the whole Burthen of our Sin and Guilt And there seems to be a secret Antithesis in the Word World In the Levitical Sacrifices only the sins of the Jews were laid upon the sacrificed Beast but this Lamb takes away the sin both of Jew and Gentile The Lord hath caused to meet on him the Iniquity of us all And the Word Taketh Away being of the Present Tense denotes a continued Act and it intimates to us thus much viz. That it is the daily Office of Christ to take away our sin by presenting to the Father the Memorials of his Death Christ takes away from all Believers the Guilt and Punishment of their sins the Filth and Pollution of them the Power and Dominion that is in them and as St. John called upon the Jews to behold this Lamb of God with an Eye of Observation so is it our Duty to behold him now with an Eye of Admiration with an Eye of Gratulation but especially with an Eye of Faith and Dependence improving the Fruit of his Death to our own Consolation and Salvation Isa 45.22 Look unto me and be saved c. 31 And I knew him not but that he should be made manifest to Israel therefore am I come baptizing with water 32 And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him 33 And I knew him not but he that sent me to baptize with water the same said unto me Upon whom thou shalt see the Spirit descending and remaining on him the same is he which baptizeth with the holy Ghost 34 And I saw and bare record that this is the Son of God Observe here 1. That John the Baptist tho' a near Kinsman of Christ's according to the Flesh yet the Providence of God so ordered it that for thirty Years together they did not know one another nor converse with each other nor probably ever saw the faces of each other to be sure he did not know him to be the Messiah This no doubt was over-ruled by the wisdom of God to prevent all suspicion as if John and Christ had compacted together to give one another Credit that the World might suspect nothing of the Truth of John's Testimony concerning Christ or have the least jealousie that what he said of Christ was from any Bias of Mind to his Person therefore he repeats it a second time v. 31. v. 33. I knew him not Hence we may learn That a Corporal sight of Christ and an outward Personal Acquaintance with him is not simply needful and absolutely necessary for enabling a Minister to set him forth and represent him savingly to the World Observe 2. The Means declared by which John came to know Christ to be the true Messiah it was by a Sign from Heaven namely the Holy Ghost descending like a Dove upon our Saviour He that sent me to Baptize with Water the same said unto me Vpon whom thou shalt see the Spirit descending and remaining the same is he Learn hence 1. That Christ taking upon him our Nature did so cover his Glory with the Veil of our Flesh and common Infirmities that he could not be known by bodily sight from another Man Till John had a divine Revelation and an evident Sign from Heaven that Christ was the Son of God he knew him not Learn 2. That Christ in his solemn entry upon his Office as Mediator was sealed unto the Work by the descending of the Holy Ghost upon him he was sealed by the Holy Ghost's descending and the Teacher's testifying that this was his beloved Son in whom he was well pleased Now it was that God gave not the Spirit to Christ by Measure for the effectual Administration of his Mediatorial Office now it pleased the Father that in Christ should all fulness dwell He was filled Extensively with all Kinds of Grace and filled Intensively with all Degrees of Grace in the Day of his Inauguration when the Holy Spirit descended upon him ¶ 35 Again the next day after John stood and two of his disciples 36 And looking upon Jesus as he walked he said Behold the Lamb of God It is evident that John's Disciples were never very willing to acknowledge Jesus for the Messias because they thought he did shadow and cloud their Master See therefore the Sincerity of the Holy Baptist he takes every Opportunity to draw off the Eyes of his own Disciples from himself and to fix them upon Christ he saith to two of his Disciples Behold the Lamb of God As if he had said Turn your Eyes from me to Christ take less Notice of me his Minister but behold your and my Lord and Master Behold the Lamb of God Learn hence That the great Design of Christ's faithful Ministers is to set People upon admiring of Christ and not magnifying themselves Oh! 't is their great Ambition and Desire that such as love and respect them and honour their Ministry may be led by them to Christ to behold and admire him to accept of him and to submit unto him John said to his Disciples Behold the Lamb of God 37 And the two disciples heard him speak and they followed Jesus 38 Then Jesus returned and saw them following and saith unto them What seek ye They said unto him Rabbi which is to say being interpreted Master
disciples into the land of Judea and there he tarried with them and baptized 23 ¶ And John also was baptizing in Enon near to Salim because there was much water there and they came and were baptized 24 For John was not yet cast into prison Our Blessed Saviour having now finished his excellent Sermon preached to Nicodemus at Jerusalem he departs thence with his Disciples into the Country of Judea to make Proselytes by the Ordinance of Baptism VVhere Note 1. Our Lord 's unwearied Diligence in doing his Father's VVork and VVill. He goes from Place to Place from City to Country preaching with and baptizing by his Disciples for Jesus himself baptized not but his Disciples John 4.2 Note 2. That the Enjoyment of Christ's bodily Presence did not take away the use of his own Ordinances None are above Ordinances till they come to Heaven The Ordinance of Baptism is here administred by the Disciples even in the Presence of Christ himself This is called The Baptism of Repentance of which Children as well as others were capable Subjects because Baptism doth not require Childrens Repentance at present but engages them to Repentance for time to come As Children that were circumcised were obliged to observe the whole Law but could not perform it till they came to understand it Note 3. How John did go on with his VVork of Baptizing tho' Christ and his Disciples did eclipse and obscure him though the People now flockt after Christ All Men came unto him v. 26. yet John keeps to his Duty 'T is the Duty of God's Ministers to continue their Diligence and go on with their VVork when God raises up others about them of greater Parts and better Success Oh the admirable Humility of that Minister who can say with John the Baptist Let another increase though I decrease 25 ¶ Then there arose a question between some of Johns disciples and the Jews about purifying 26 And they came unto John and said unto him Rabbi he that was with thee beyond Jordan to whom thou barest witness behold the same baptizeth and all men come to him Observe here What a Spirit of Envy there was in John's Disciples against Christ upon the account of the multitude of his Followers He that was with thee beyond Jordan baptizeth and all Men come unto him Where Note 1. How meanly John's Disciples think and speak of our Saviour compared with John their Master They do not so much as allow him a Name or give him any Title but he that was with thee beyond Jordan the same baptizeth Observe 2. How they intimate as if Christ had received all his Credit and Reputation from their Master John He to whom thou barest witness baptizeth as if they had said This Man whom the People flock after neglecting thee and thy Disciples is much inferior to thee for he came to thee thou didst not go to him thou baptizest him he did not baptize thee thou gavest Testimony to him he did not give Testimony to thee Whence we observe What a bitter Spirit of Envy Emulation there has always been amongst the Ministers of the Gospel even from the very first Plantation of the Gospel Which causes them to look upon the exalted Parts and Gifts of Others as a diminution and debasing of their own but why should the prospering of the Work of God in one Ministers Hand be Matter of repining unto others shall not God honour what Instruments he pleaseth and will he not reward all his faithful Labourers according to their Sincerity not according to their Success 27 John answered and said A man can receive nothing except it be given him from heaven 28 Ye your selves bear me witness that I said I am not the Christ but that I am sent before him 29 He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoyceth greatly because of the bridegrooms voice this my joy therefore is fulfilled 30 He must increase but I must decrease 31 He that cometh from above is above all he that is of the earth is earthly and speaketh of the earth he that cometh from heaven is above all Observe here How holily and wisely John the Baptist corrects the Envy and Jealousie of his own Disciples and endeavours to root out all Prejudice out of their Minds against Christ in order to which he shews them a fivefold Difference betwixt Christ and himself 1. He tells them Christ was the Master John but his Minister and that he had told them so from the beginning Ye your selves bear me witness that I said I am not the Christ but sent before him The faithful Ministers of Christ think it honour enough to be Servants to him and would not have their Followers attribute the least part of that honour and glory to him which is due to Jesus Christ 2. John acquaints his Disciples that Christ was the Bridegroom of his Church to whom the Christian Church was to be solemnly espoused and married and that he had honour enough in being one of the Bridegroom's Friends and Servants and accordingly instead of envying he rejoyced at the Success which the Bridegroom had and took great pleasure in it Learn 1. That the Relation betwixt Christ and his Church is a Conjugal Relation a Relation of Marriage yet set forth under the Name of Bride and Bridegroom rather than under the Notion of a compleat Marriage because it is but begun here and to be consummate in Heaven and also to shew that Christ's and his People's Affections are as warm and fresh as strong and vehement each towards other as the Affections of espoused or newly-married Persons are to one another Isa 62.5 As the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee Learn 2. It is honour sufficient to the Ministers of Christ that they as Friends of the Bridegroom are imployed by him to farther the Marriage-Relation betwixt him and his Spouse Their Office is to woe for Christ to commend his Person and to invite all Persons to accept of him for their Head and Husband 2 Cor. 11.2 I have espoused you to one Husband that I may present you as a chaste Virgin to Christ Learn 3. That there is no greater Joy to the Ministers of Christ than to see themselves honoured by him as his Instruments in preparing a People for Christ and happily uniting them unto him Oh! how little do our People know and less consider how much of the Comfort of their poor Ministers Lives lies at their Mercy We live as we see any of them stand fast in the Lord. We die as we see others stick fast in their Sins This was the second Difference which John acquaints his Disciples was found betwixt Christ and himself The third follows v. 30. He must increase but I must decrease He must increase that is in Honour and Dignity in Esteem and Reputation in Discovery and Manifestation He shall shine forth as the rising Sun
sent him ye believe not Here our blessed Saviour produces again the Testimony of his Father that he was the true and promised Messias This was given him both at his Baptism and his Transfiguration when God the Father owned Christ to be his Son by an audible Voice from Heaven saying This is my beloved Son in whom I am well pleased Which Testimony the Jews now ought the more to have regarded because tho' their Fore-fathers had heard the Voice of God at certain times Exod. 20. and Deut. 4. yet they in their times had never heard his Voice Learn hence That the Fathers immediate Testimony of Christ from Heaven is greater than all Testimonies given to him here on Earth greater than John's greater than his Miracles The presence of the glorious Trinity when that Testimony was given Matth. 3. last made that Witness most awful and solemn 39 ¶ Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me The next Testimony which Christ appeals to is the Testimony of the Scriptures That is the Writings of Moses the Prophets which Christ bids the Jews diligently search and they shall find that they abundantly testified of him and that all the Prophecies and Types were fulfilled in him The word search signifying to search as Men do for a golden Mine in the Bowels of the Earth which they must dig deep for before they can come at It intimates 1. That there is an inestimable Treasure lying hid in the holy Scriptures which we shall never fathom by a slight superficial search 2. That this inestimable Treasure may be found out by the painful Searcher and it is the Duty of all the Members of the visible Church to read and search the Scriptures which point out the way to eternal Life 40 And ye will not come to me that ye might have life Here our Saviour upbraids the Jews for their obstinate Infidelity that notwithstanding God the Father by a Voice from Heaven John the Baptist by his Testimony on Earth notwithstanding all the Miracles which they had seen wrought by Christ himself and notwithstanding the Scriptures which they pretended so highly to esteem of did prove him to be the Messias and the Author of eternal Life which they profest to seek yet such was their Obstinacy that they would not come unto him nor believe in him Ye will not come unto me that ye may have life Here Observe 1. A choice and invaluable Mercy which Christ stands ready to bestow upon poor Sinners and that is Life both Spiritual and Eternal A Life of Grace in order to a Life of Glory Observe 2. The gracious Condition upon which this invaluable Blessing may be had and that is upon coming to Christ believing on him and receiving of him 3. Here is the true Reason declared why Sinners do miss of Life and Salvation by Jesus Christ when he has so dearly purchased it for them and does so freely tender it unto them and that lies in their own Wilfulness and Obstinacy Ye will not come unto me Learn hence That the true Reason why so many Sinners miss of Salvation and eternal Life after all that Christ has done and suffered for them is their own obstinacy and unwillingness to come to him that they may have Life Man by Nature has not only an Inability but a fixed Enmity in his Will against Jesus Christ 41 I receive not honour from men 42 But I know you that ye have not the love of God in you 43 I am come in my Fathers name and ye receive me not if another shall come in his own name him ye will receive Here observe 1. How little our Saviour sought the Approbation and vain-glorious Estimation of Men. I receive not honour from Men. The same should all his Disciples and Followers do rest satisfied in the secret Testimony and silent Applause of their own Consciences without pumping for popular Applause Observe 2. The dreadful sin which Christ charged upon the Jews as the cause why they rejected him I know that you have not the love of God in you Oh deplorable State and Case to be void of all true Love to God! Love being the Spring of all Action and the Root of all true Obedience he that loves God will not only sweat at his Work but bleed at his Work too if his Work cannot be carried on without bleeding But where Love to God is wanting and no Care to please God is found his Authority is despised his Son rejected As the Jews here would not come to Christ that they might have Life because they had not the Love of God in them Observe 3. The high Affront which the Jews offered to the Son of God in preferring any Seducers and Impostors before him who came in their own Names whilst he was rejected who came in the Name of his Father Learn hence That altho' Christ was the great Ambassador of his Father not a Servant but a Son and had his Mission his Approbation and his Testimony from Heaven yet so far did the Perverseness and Prejudices of the Jews prevail that he was rejected whilst Impostors and Deceivers false Christs and Anti-Christs without any Evidence and Authority from God because promising them a temporal Kingdom were embraced and entertained I come in my Father's name and ye receive me not But if another a Seducer shall come in his own name him ye will receive 44 How can ye believe which receive honour one of another and seek not the honour that cometh from God only Here Christ tells the Jews that it is impossible they should believe aright in him because they were so in love with the Praise of Men that they would own him for the Messias who would promise them a temporal Kingdom and in the mean time reject himself who came authorized with the Testimony and Approbation of God You will receive Honour one of another but reject the Honour that cometh from God only Learn That such as ambitiously hunt after Vain-glory and Respect from Men do evidence themselves to be regardless of God's Approbation and Acceptation 45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust 46 For had ye believed Moses ye would have believed me for he wrote of me 47 But if ye believe not his writings how shall ye believe my words Think not that I will accuse you that is that I only will accuse you to the Father there is one that accuseth you even Moses that is the Writings of Moses which you pretend to depend upon and to trust to For had you believed his Writings that is the Prophesies and Types contained in his Writings you would have been led by them to believe on me for they all pointed at me and received their Accomplishment in me But if Moses cannot be heard by you I must expect no Authority with you Learn 1.
that Power must be Omnipotent and that Act of Omnipotence doth prove him to be God 'T is true the Disciples raised the Dead who yet were no Gods but with this difference they raised the Dead by Christ's Power but Christ raised others and himself also by his own Power 41 The Jews then murmured at him because he said I am the bread which came down from heaven 42 And they said Is not this Jesus the son of Joseph whose father and mother we know how is it then that he saith I came down from heaven 43 Jesus therefore answered and said unto them Murmur not among your selves Altho' Christ had in the foregoing Verses plainly Asserted himself to be the True Bread that came down from Heaven for the Benefit of the World yet the Jews understanding his words carnally are offended with him and Murmur at him for pretending to come down from Heaven when they know him to be the Son of Joseph and Mary They understood nothing of his Divine Nature nor of his Miraculous Conception by the overshadowing of the Holy Ghost and therefore were highly offended at him Thence Learn That Ignorance of Christ's Divine Nature was the Ground and Occasion of that Contempt which was cast upon his person Observe farther The proof which Christ gave of his Divine Nature in his knowing the Hearts and Thoughts of these murmuring Jews Jesus said Murmur not among your selves Christ knows and observes the most secret murmurings and repinings that are found in the Breasts of the Children of Men and this his Knowledge is an Evidence and Proof of his Divinity that he is truly and really God 44 No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day In which words we have something necessarily implied and something positively expres'd The misery of Man in his Natural and Unsanctified State is here implied he is far distant from Christ and unable of himself to to come unto him By Nature we are Strangers yea Enemies unto God Enemies to the Holiness of his Nature and to the Righteousness of his Laws And as the State of Unregeneracy is a State of Enmity so consequently must it be a State of Impotency without me therefore says Christ ye can do nothing John 15.5 That is without interest in me and influences of Grace derived from me Again the Truths we have exprest are these 1. That all those who come unto Christ are drawn unto him 2. That the drawing of sinful Souls unto Jesus Christ is the special and peculiar Work of God This drawing is a powerful Act but not a Compulsory Act. God doth not draw any against their wills to Christ but he inclines the Will of Sinners to come unto him He draws by effectual perswasion and not by violent Compulsion 3. That all those who are drawn to Christ here shall be raised up Gloriously by him hereafter I will raise him up at the last day Such as are brought to Christ by the Father Christ will never abandon them till he has raised them up at the last day and presented them Blameless and Compleat before his Father where they shall ever be with the Lord. 45 It is written in the prophets And they shall be all taught of God Every man therefore that hath heard and hath learned of the Father cometh unto me 46 Not that any man hath seen the Father save he which is of God he hath seen the Father 47 Verily verily I say unto you He that believeth on me hath everlasting life In these words our Blessed Saviour Confirms his former Assertion concerning his Father's drawing from the Prophesies of the Old Testament which speaking of the days of Messias foretold that persons should be Taught of God to Embrace the Messias whence Christ inferreth that every one who is thus Taught will come unto him and Believe in him Learn hence 1. That the Teachings of God are Absolutely necessary to every Man that cometh unto Christ in the way of Faith 2. That such shall not miscarry in the way of Faith who are under the special Teaching and Instructions of God They shall be all taught of God and he Teacheth to profit and that not only Authoritatively but efficaciously and effectually Those whom God undertakes to Teach Receive from him both an Ear to hear and an Heart to understand They shall be all Taught of God and they that are taught have heard and learned of the Father 48 I am that bread of life 49 Your fathers did eat manna in the wilderness and are dead 50 This is the bread which cometh down from heaven that a man may eat thereof and not die 51 I am the living bread which came down from heaven if any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world In these Verses our Blessed Saviour Resumes his former Doctrine Namely That he is the Object of Saving Faith and the Bread of Life which he compares with the Manna the Bread of Israel Your Fathers did eat Manna in the Wilderness which Manna was an Illustrious Type of Christ Thus both came down from Heaven both were freely given of God without any merit or desert of Man both in a miraculous manner both at first unknown what they were and whence they came Both equally belonging to all both sufficient for all Poor and Rich. The Manna white in colour so clear our Lord's Innocence Pleasant like Honey so sweet are his Benefits Beaten and Broken before eaten Christ on his Cross bleeding and dying given only in the Wilderness and ceasing as soon as they came into the Land of Promise as Sacraments shall Vanish when we enjoy the Substance in Heaven But tho' Manna was thus excellent yet the eaters of it were dead but such as feed upon Christ the Bread of Life shall live Eternally in Bliss and Glory I am the living Bread which came down from Heaven if any man eat of this Bread he shall live for ever Here we Learn 1. What a miserable Creature Man naturally is in a pining and starved Condition under the want of Soul-food 2. That Jesus Christ is the food of Souls which quickens them that are Dead and is unto the needy Soul all that it can need such Spiritual food as will prove a Remedy and Preservative against Death both Spiritual and Eternal I am the living Bread 52 The Jews therefore strove amongst themselves saying How can this man give us his flesh to eat 53 Then Jesus said unto them Verily verily I say unto you Except ye eat the flesh of the Son of man and drink his blood ye have no life in you 54 Whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day 55 For my flesh is meat indeed and my blood is drink indeed 56 He that eateth my flesh
and drinketh my blood dwelleth in me and I in him 57 As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me 58 This is that bread which came down from heaven not as your fathers did eat manna and are dead he that eateth of this bread shall live for ever 59 These things said he in the synagogue as he taught in Capernaum Observe here How the Jews understanding Christ after a Carnal manner were offended at what he said for they thought it was Inhumane to eat Man's Flesh and could not understand how the Body of Christ could in such a Sense be Food to all the World Hence Note That Carnal Persons put a Carnal Sense upon Christ's Spiritual Words and so occasion their own stumbling But yet notwithstanding the Jews stumbled at our Saviour's Expression he doth not alter his words but presseth more and more the Necessity of feeding upon him by Faith in order to Eternal Life Except ye eat the flesh of the Son of Man and drink his Blood ye have no Life in you Learn from hence 1. That the Lord Jesus Christ is the True Spiritual Food of all Believers 2. That those and only those who do by Faith feed upon him shall obtain a Life of Grace and Glory from him if we do not by Faith feed upon him we can have no Evidence for a Life of Grace nor Title to a Life of Glory This place some Papists produce to Countenance their Doctrine of Transubstantiation and a Bodily eating and drinking of Christ's Flesh and Blood in the Sacrament But it is evident that Christ Treats not of the Sacrament in this Chapter for the Sacrament was not now Instituted and therefore it is not a Sacramental but a Spiritual feeding upon Christ by Faith that is here meant For this eating gives Life to the Eater all that eat are saved and all that do not eat are damned but this is not true of a Sacramental eating besides this eating that Christ speaks of he makes absolutely necessary to Salvation but some are saved that never fed upon Christ in the Sacrament as John the Baptist and the Thief on the Cross Lastly if it be understood of a Sacramental Eating and Drinking wo be to the Church of Rome for denying the Cup to the Laity because Drinking of Christ's Blood is made here as necessary as eating of his Flesh in order to Eternal Life Except ye Eat the Flesh of the Son of Man and Drink his Blood ye have no Life in you Observe farther The close and intimate Union which is betwixt Christ himself and those that feed upon him He that eateth me Dwelleth in me and I in him As Meat is turned into the Eater's Substance so Believers and Christ become one and by feeding on him that is by believing in him there followeth a mutual Inhabitation Christ dwelling in them and they in him this is true of a Spiritual feeding upon Christ but not of a Sacramental Eating Nay Christ carries it higher still and tells us That as there is a Real Union between the Father and him and as the Father Lives who sent him â—aving an Eternal Fountain of Life in himself and the Son Lives by the Father having the same Life communicated to him with his Essence from the Father in like manner says Christ he that eateth me the same shall Live by me All which is certainly true of our Spiritual Feeding upon Christ by Faith but cannot be applied to a Corporal feeding upon him in the Sacrament as the Papists would have it 60 Many therefore of his disciples when they had heard this said This is an hard saying who can hear it 61 When Jesus knew in himself that his disciples murmured at it he said unto them Doth this offend you 62 What and if ye shall see the Son of man ascend up where he was before The foregoing Doctrine of our Saviour concerning eating his Flesh and drinking his Blood sounded so very harshly that not only the common multitude but some of them that had been his Disciples that is who had given up their names to follow him could not tell how to bear them Our Saviour Reproves their unjust stumbling at what he had said That he was the Bread which came down from Heaven and tells them that his Ascension into Heaven should prove the Truth of his descent from Heaven Hence we learn That Christ's arising from the Grave and Ascending into Heaven by his own Power is an Evident proof of his Godhead and that he really came down from Heaven in respect of his Divine Nature which condescended to be cloathed with our Flesh What and if ye shall see the Son of Man Ascend up where he was before 63 It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life To convince the Jews that our Saviour did not mean a carnal fleshly eating of his Body he tells them that such an eating would profit them nothing but it is a Spiritual eating of him by Faith that bringeth that Quickning Life of which he had spoken It is the Spirit or Divine Nature that Quickneth the flesh or human Nature alone separated from his Godhead profiteth nothing and can give no Life Learn hence That it is the Godhead of Christ united to the Humane Nature which adds all Vertue Efficacy and Merit to the Obedience and sufferings of the Humane Nature It is the Spirit or Divine Nature of Christ that Quickneth the flesh or Humane Nature alone profiteth nothing and therefore the carnal eating of my flesh would do no good 64 But there are some of you that believe not For Jesus knew from the beginning who they were that believed not and who should betray him 65 And he said Therefore said I unto you that no man can come unto me except it were given unto him of my Father 66 ¶ From that time many of his disciples went back and walked no more with him Our Blessed Saviour having thus cleared his Doctrine that he was the Bread of Life which came down from Heaven and that he is not to be Carnally but Spiritually fed upon He plainly tells the Jews That the true cause of their stumbling at his Doctrine was their Ignorance and Unbelief there are some of you that believe not Upon which plain dealing of our Blessed Saviour's many unsound Professors did wholly forsake him and accompanied no longer with him Learn hence That multitudes who have long professed Christ and his Holy Religion may draw back and fall from their Profession and finally revolt from him 2. That it is an Evil heart of unbelief which causes Men to depart from Christ and to make Shipwrack of their Profession 67 Then said Jesus unto the twelve Will ye also go away 68 Then Simon Peter answered him Lord to whom shall we go thou hast the words of eternal life 69 And we
sufficient both for their Conviction and Condemnation The word that I have spoken the same shall judge him in the last day Observe 4. The Argument and Reason which our Saviour produces to prove that the Word of God and the Doctrine of the Gospel slighted and rejected should condemn Sinners at the great Day Namely From the Divine Authority of his Doctrine for albeit his Doctrine was his own as he was true God yet as Man and as Mediatour it was not his own but the Father's which sent him so that his Word and Doctrine being Divine and the Father 's as well as his for he did not speak of himself that is of himself alone and without the Father it is sufficient to Judge and Condemn all the rejecters and despisers of it Learn hence 1. That tho' the Doctrine of the Gospel be Christ's own as he is truly and really God yet it was not his own as meer Man exclusive of the Father who is one God with him and who gave him a Commission and Instructions as Mediatour to Preach and Publish the glad tidings of the Gospel for says he I have not spoken of my self but the Father which sent me gave me a Commandment 2. That the Doctrine which Christ delivered by command from the Father doth point out the way to Eternal Life and will bring lost Sinners thereunto if they sincerely believe it and obey it I know that his Commandment is Life everlasting 3. That therefore Sinners who reject the Doctrine of Christ contained in the Gospel do highly Dishonour Offend and Affront both the Father and Son and bring upon themselves a just and righteous judgment and expose themselves to unutterable and inevitable condemnation The word that I have spoken the same shall judge him in the last Day CHAP. XIII 1 NOW before the feast of the passover when Jesus knew that his hour was come that he should depart out of this world unto the Father having loved his own which were in the world he loved them unto the end 2 And supper being ended the devil having now put into the heart of Judas Iscariot Simons son to betray him 3 Jesus knowing that the Father had given all things into his hands and that he was come from God and went to God In this Chapter is Recorded the History of our Saviour's washing his Disciples Feet an Action full of Humility and Condescension and propounded to his followers Imitation The Circumstance of Time is here noted when this Act was done Namely At the Feast of the Passover when the time of our Saviour's departure was at hand and having constantly and immutably loved his own he expresses the permanency of his Love towards them to the end by this Action of his in washing their Feet Here Note How Christ chose the Time of the Jewish Passover to suffer in that he might prove himself to be the substance of that Type that he was the true Pascal Lamb who by the Sacrifice of his Death did attone Divine displeasure and taketh away the Sins of the World Observe 2. The means which the Wisdom of God permitted to bring the Lord of Life to his Ignominious Death And that was the Treason and perfidiousness of one of his own Disciples Judas Iscariot Where Observe 1. The person betraying Judas Judas a Professor Judas a Preacher Judas an Apostle being one of the Twelve whom Christ had chosen out of all the World to be his dearest Friend Can we wonder to find Friends unfriendly or unfaithful towards us when our Saviour had a Traytor in his own House Observe 2. The heinousness of Judas Sin in betraying Christ he betrayed Christ Jesus a Man Christ Jesus his Master Christ Jesus his Maker the first was Murther the second Treason Lord It is no strange or uncommon thing for the vilest of Sins and most horrid impieties to be acted by persons making the most eminent profession of thy holy Religion Observe 3. What hand the Devil had in the Sufferings of our Saviour He put it into Judas's heart to betray Christ that is he did suggest and inject such thoughts into his mind which Judas instantly closed with The Devil being a Spirit has a quick access to our Spirits and can instill his suggestions into them as Christ did breath upon his Disciples and they received the Holy Ghost and were filled with the Spirit so Satan breaths filthy suggestions into the Spirits of Men and fills them with all manner of wickedness even with the Spirit of Hell it self The Devil put it into Judas heart to betray him 4 He riseth from supper and laid aside his garments and took a towel and girded himself 5 After that he poureth water into a bason and began to wash the disciples feet and to wipe them with the towel wherewith he was girded Observe here The admirable humility and great self-denial of our Lord and Master he arises from Supper whilst his Disciples sate still and he that came in the form of a Servant performs all the offices of the meanest Servant to his Disciples he lays aside his upper Garments he girds himself with a Towel pours Water into a Bason and begins to wash and wipe their Feet which lay out behind them as they leaned at the Table all which was a most servile imployment Learn hence That the wonderful humility of Jesus Christ inclined him to do the meanest offices of Service unto his People even to become a Servant to them in the Day of his Humiliation and tho' now glorified in Heaven he retains the same Compassionate Heart towards them as when here on Earth 6 Then cometh he to Simon Peter and Peter saith unto him Lord dost thou wash my feet 7 Jesus answered and said unto him What I do thou knowest not now but thou shalt know hereafter 8 Peter saith unto him Thou shalt never wash my feet Jesus answered him If I wash thee not thou hast no part with me 9 Simon Peter saith unto him Lord not my feet onely but also my hands and my head 10 Jesus saith to him He that is washed needeth not save to wash his feet but is clean every whit and ye are clean but not all 11 For he knew who should betray him therefore said he ye are not all clean Observe here 1. How Simon Peter refuses to admit of such a condescending act from Christ his Lord and Master as the washing of his Feet Lord Thou shalt never wash my Feet it is a sinful humility to refuse the offered favours of Christ because we are unworthy to receive them Tho' we are not worthy of Christ and of his Love yet Christ is worthy of us and of our Faith Observe 2. Our Saviour's Reply to Peter's refusal 1. He tells him that there was more in it than the bare act of washing did at first sight import and that he should know hereafter what he did not understand now What I do thou knowest not now but thou shalt know hereafter
the Apostles as well as Peter nay not only to the Apostles but to all their Successors yea not to the Apostles only and their Successors but to all Believer also for they are led by the Spirit of God and that into all Truth too not absolutely but into all necessary Truth And so far as a private Christian follows the Conduct and Guidance of the Divine Spirit he is more infallible than either Pope or Council who follow the Dictates and Direction of their own Spirits only 13 For he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come That is he shall not teach you a private Doctrine or that which is contrary to what ye have learned of me but whatsoever he shall hear of me and receive from me that shall he speak and he will shew you things to come This affords an Argument to prove the Holy Spirit to be God He that can shew us things to come he that clearly foreseeth and infallibly foretelleth what shall be before it is is certainly God But this the Holy Spirit doth he will shew you things to come Men and Devils may guess at things to come but none can shew things to come but he that is truly and really God therefore the Spirit is so 14 He shall glorifie me for he shall receive of mine and shall shew it unto you 15 All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Here Christ shews the Advantage which would redound to himself by the coming of the Comforter he declares that the Spirit should glorifie him by his Testimony Gifts and Miracles and shall in all things accord with him and thereby evidence that he hath his Mission from him He shall receive of mine and shall shew it unto you And all things that the Father hath are mine Hence learn That although the Union in Essence amongst the Persons in the Trinity is the same yet the Order of their Subsistence and Operation is distinct the Son being from the Father and the Holy Ghost from the Father and the Son For all things that the Father hath are mine And the Spirit shall take of mine and shall shew it unto you 16 A little while and ye shall not see me and again a little while and ye shall see me because I go to the Father 17 Then said some of his disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again a little while and ye shall see me and Because I go to the Father 18 They said therefore What is this that he saith A little while we cannot tell what he saith 19 Now Jesus knew that they were desirous to ask him and said unto them Do ye enquire among your selves of that I said A little while and ye shall not see me and again a little while and ye shall see me 20 Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowful but your sorrow shall be turned into joy 21 A woman when she is in travail hath sorrow because her hour is come but assoon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world 22 And ye now therefore have sorrow but I will see you again and your heart shall rejoyce and your joy no man taketh from you In these Words our Holy Lord proceeds to comfort his Disciples with a Promise That however he was now to be removed from them yet they should shortly see him again namely after his Resurrection it being impossible that he should be held by Death but must arise and go to his Father His Disciples not understanding what he meant but labouring under the Prejudices of their national Errors concerning the Temporal Kingdom of the Messias knew not what to make of those Words A little while and ye shall not see me Our Saviour therefore explains himself to his Disciples telling them that they shall have a time of sad sorrow and grief of Heart during the time of his suffering and absence from them but their Sadness should soon be turned into Joy when they shall see him alive again after his Resurrection This he illustrates by the Similitude of a travailing Woman who soon forgets her Sorrow after she has brought forth a Child Thus will their Hearts revive upon the sight of him risen from the Grave and no Man shall be able to take their Joy away from them because he shall die no more but go to Heaven and there live for ever to make Intercession for them Learn hence 1. From the Apostles not understanding Christ's Words concerning his Departure tho' so often inculcated upon them A little while and ye shall not see me because I go to the Father Hence Note How unreasonable it is to arrogate to Man's understanding a Power to comprehend Spiritual Mysteries yea to understand the plainest Truths till Christ enlightens the Understanding let the Doctrine be delivered never so plainly and repeated never so frequently yet will Men continue ignorant without Divine Illumination How often had this plain Doctrine of Christ's departure to the Father been preached to the Disciples by Christ's own Mouth yet still they say What is this he saith We cannot tell what he saith Learn 2. From the different Effects which Christ's absence should have upon the World and upon his Disciples The World will rejoyce but ye shall weep and lament Note 1. That it is the wretched Disposition of the World to rejoyce in the absence and want of Christ out of the World When I am gone the World will rejoyce 2. That nothing is the cause of so much Sorrow and Sadness to sincere Disciples as Christ's absence and removal from them Such is their Estimation of the worth of him so great is their Apprehension of the want of him that there is no loss comparable to his absence and removal from them ye shall weep and lament at my departure tho' the World will rejoyce Learn 3. That the Believers Sorrow for Christ's absence tho' it be very great yet it shall not be perpetual Ye have now sorrow but I will see you again and your heart shall rejoyce and your joy shall no man take from you The Joy of the Saints may be interrupted it shall never be totally extinguished it is a permanent Joy of which they shall never be totally deprived till they enter into the Ocean of eternal Joy Your Joy no Man taketh from you 23 And in that day ye shall ask me nothing Verily verily I say unto you Whatsoever ye shall ask the Father in my name he will give it you 24 Hitherto have ye asked nothing in my name ask and ye shall receive that your joy may be full At the first reading of the
argue from the Knowledg of Christ's Omnisciency to the certainty of his Divinity Now are we sure that thou knowest all things by this we believe that thou camest forth from God The Knowledg and Experience of Christ's Omnisciency may and ought fully to confirm us in the Belief of his Deity 31 Jesus answered them Do ye now believe 32 Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me In the foregoing Verse the Apostles made a full profession of their Faith in Christ's Divinity and in Christ's Omnisciency Now are we sure that thou knowest all things and that thou camest forth from God In this Verse Christ intimates to them that their Faith should be put upon a great Tryal very shortly Namely when his Sufferings came on and that then they should all forsake him and take care of themselves Ye shall be scattered and leave me alone Learn hence 1. That Christ was forsaken and left alone by his own Disciples in the Day of his greatest Distress and Danger 2. That when the Disciples left Christ they were scattered every one to his own 3. That when all forsook Christ and left him alone he was far from being simply alone because God was with him Ye shall leave me alone and yet am I not alone because the Father is with me God was with Christ and will be with Christians in a Suffering hour in his Essential presence in his Gracious and supporting presence He that sent me saith Christ is with me the Father hath not left me alone for I do always those things that please my Father 33 These things I have spoken unto you that in me ye might have peace In the world ye shall have tribulation but be of good cheer I have overcome the world These words are the Conclusion of our Saviour's farewel Sermon to his Disciples in which he declares to them 1. The inevitable necessity of the World's Trouble In the World ye shall have Tribulation that is while ye have to do with the Men of the World while you have any thing to do with the things of the World nay while you have a being in the World you must look for Trouble both from within and from without from Friends and Foes in Body Soul Name Estate Heart-breaking Troubles Soul-rending Troubles such Troubles as will make the Heart to break and the Back to bend and you my Disciples must expect it as well as others In the World ye shall have Tribulation Hence learn That the Disciples of Christ in this World may yea must expect and look for Trouble Observe 2. The Remedy provided by Christ against this Malady In me ye shall have Peace when in the World ye have Tribulation Ye shall have Peace that is serenity of Mind a quiet and calm Temper of Spirit within when the World like a Tempestuous Air is full of Storms without Learn thence That though in the World Christ's own Disciples must look for and expect Troubles yet he has taken effectual care that amidst all their Troubles in him they may have Peace Christ's Blood has purchased Peace for them his Word has promised it to them and his Spirit seals it up to their Souls Observe 3. The Cordial provided by Christ for the support of his Disciples Spirits under the sinking Burthen of the World's Tribulations and Troubles But be of good cheer I have overcome the World I have taken the Sting out of every Cross and the Venom out of every Arrow Learn hence That it is a great Comfort to a Christian under all the Troubles of this World to consider that Christ has overcome the World That is all things in the World which may hinder his Peoples Comfort and Consolation here and their Eternal Happiness and Salvation hereafter As Namely the Prince of the World the Rulers of the World the wicked Men of the World the Troubles of the World the Temptations of the World the Corruptions that are in the World through Lust Now Christ having overcome the World all persons and things in it are at his disposal and can do nothing but by his permission and as he has overcome the World himself so he will enable us through Faith in him to overcome it also 1 John 5.4 This is the victory over the World even our Faith CHAP. XVII 1 THese words spake Jesus and lift up his eyes to heaven and said Father the hour is come glorifie thy Son that thy Son also may glorifie thee Our blessed Saviour having ended his Consolatory and Valedictory Sermon contained in the Three foregoing Chapters in this Chapter we have Recorded his last Prayer with and for his Disciples before he left the World which is a Copy left upon Earth of what he doth now interceed for as an Advocate in Heaven It is good saith one to compare Scripture with Scripture but not to prefer Scripture before Scripture all Scripture being written by Inspiration of God but if any part of Scripture be to be magnified above another this Chapter claims the preheminence it contains the breathings out of Christ's Soul for his Church and Children before his Departure not for his Disciples only but for the succeeding Church to the end of the World In the Verse before us Observe 1. The order of our Saviour's Prayer These words spake Jesus that is after he had finished his Excellent Sermon he closes the Exercise with a most fervent and affectionate Prayer teaching his Ministers by his Example to add Solemn Prayer and Supplication to all their Instructions and Exhortations if every Creature of God be to be Sanctified by Prayer much more the word of God which works not as a Natural Agent but as a moral Instrument in God's hand Now as God sets the Word on work so it is Prayer that sets God on work Observe 2. As the order of Christ's Prayer so the gesture in which he prayed He lifted up his Eyes to Heaven as an indication of his Souls being lifted up to God in Heaven to signifie his Reverence of God whose Throne is in Heaven and to denote his confidence in God and raised expectation of aid and help from God and not from any Creature Learn That the gestures which we use in Prayer should be such as may best express our Reverence of God and denote our Affiance and Trust in him Observe 3. The Person prayed to God under the Appellation of a Father it intimates a sweet Relation 't is a word of endearing Affection and implies great Reverence towards God and great confidence and trust in him Learn It is very sweet and comfortable in Prayer when we can come and call God Father Observe 4. The Mercy prayed for The hour is come glorifie thy Son that thy Son also may glorifie thee the hour is come that is the hour of my Sufferings and thy Satisfaction the hour of
humble himself that he needed to pray to his Father to bestow upon him the Glory which he wanted Namely The Glory of his Ascension and Exaltation Now O Father glorifie thou me with thine own self 6 I have manifested thy name unto the men which thou gavest me out of the world thine they were and thou gavest them me and they have kept thy word By the name of God we are here to understand his Nature his Properties and Attributes his Designs and Counsels for the Salvation of Mankind Christ as the Prophet of his Church made all these known unto his People Learn thence That Jesus Christ has made a full and compleat Discovery of his Father's Mind and Will unto his People I have manifested thy name unto them which thou gavest me thine they were and thou gavest them me and they have kept thy word Learn 1. That all Believers are given unto Christ as his Purchase and as his Charge They are given him as his Subjects as his Children as the Wife of his Bosom as the Members of his Body Learn 2. That none are given to Christ but those that were first the Fathers Thine they were and thou gavest them me Learn 3. That all those that are given unto Christ do keep his word they keep it in their understandings they hide it in their Hearts they feel the force of it in their Souls they express the power of it in their Lives They have kept thy word 7 Now they have known that all things whatsoever thou hast given me are of thee Observe here 1. The faithfulness of Christ in revealing the whole Will of his Father to his Disciples 2. The proficiency of the Disciples in the School of Christ they knew all the things which Christ had told them Namely That whatsoever he had it was given him of the Father and that he had these things from him to be a Mediatour Learn hence That Christ hath approved himself a faithful Prophet to his Church a faithful Messenger from his Father to his People in that he hath added nothing to his Message nor taken nothing from it 2. That it is our duty to know and believe on Christ as the only Messenger and Mediatour sent of God Now they have known that all things whatsoever thou hast given me are of thee 8 For I have given unto them the words which thou gavest me and they have received them and have known surely that I came out from thee and they have believed that thou didst send me As if Christ had said The Message by thee my Father committed to me I have communicated to them my Disciples and they have received it and will communicate it from thee to the World being sufficiently assured that my coming and preaching was all by Commission from thee Hence learn 1. That the Doctrine of the Gospel which was revealed by Christ was received from the Father 2. That Faith is a receiving of the word of Christ and of Christ in and by the word Receiving is a relative term and presupposes an offer God offers on his part we receive on our part the whole word with the whole heart 3. That the Ministers of the Gospel are to preach that and only that which they have out of the word of God I have given them the word which thou gavest me 9 I pray for them I pray not for the world but for them which thou hast given me for they are thine That is I now offer up a Prayer particularly 1. For my Apostles designed to so great a work as the Preaching of the Everlasting Gospel to the obstinate Jews and obdurate Gentiles 2. I interceed also for all Believers at this time for their perseverance in the Faith and constancy in Persecution but I do not now interceed for the wicked and impenitent World they not being capable whilst such of these Mercies and Blessings though at other times we find him praying for the World yea for his very Crucifiers Father forgive them c. Nay in this very Prayer at the 20th Verse he Prays for the World that is for the Gentile World all those that by the preaching of the Apostles and their Successors should be brought to Believe on him to the End of the World Learn hence 1. That the Lord Jesus Christ is the Great and Gracious Intercessour 2. That all Believers all the Children of God in general are under the fruit and benefit of Christ's Intercession 3. That as all the Members of Christ in general so the Ministers and Ambassadours of Christ in special have a peculiar interest in Christ's Intercession and great are the Advantages of His Intercession for them 1. From the person interceeding Christ consider the Dignity of his Person God Man the dearness of his Person God's Son 2. From the manner of his Intercession not by way of entreaty but meritorious claim 3. From the sublimity of the Office our Intercessor is near to God even at his Right Hand 4. From the Fruits of his Intercession it procures the Acceptance and Justification of our Persons the hearing and answering of our Prayers the pardon and forgiveness of our Sins our preservation in Grace and our hopes of Eternal Glory 10 And all mine are thine and thine are mine and I am glorified in them We may understand this two ways 1. Of all Persons all my Friends all my Disciples are thine as well as mine Thence learn That the Father and the Son have a like Share and Propriety in all Believers 2. The words in the Original being of the Neuter Gender signifie all thy things are mine and all my things are thine Christ and his Father are one and they agree in one they have the same Essence and Nature the same Attributes and Will Christ hath all things that the Father hath willeth all things that the Father willeth and doth all things that the Father doth he is therefore really and essentially God It followeth and I am glorified in them that is I am made glorious by their owning and receiving me by their believing in me and accepting of me for their Lord and Saviour Thence Note That the Lord Jesus Christ is eminently glorified in and by all those that believe in him and belong unto him 11 And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine own name those whom thou hast given me that they may be one as we are Here Observe 1. Our Saviour's present Condition I am no more in the World that is I shall continue on Earth but a small time longer and then ascend to my Father in Heaven Learn thence That Jesus Christ as he is Man is gone out of this lower World into the immediate Presence of his Father He had been abased before he must be exalted now He had no more Work to do on Earth but much to do in Heaven therefore he left this Earth to go to Heaven Observe 2.
with an unchangeable Love with an Everlasting Love so doth he Love Believers also Observe 5. That Christ would have the World know that God the Father loveth the Children of Men as well as himself Christ is not ambitious to ingross all our Love unto himself but would have the World take notice of the good Will of his Father as well as of himself to lost Mankind of the Father's Love in sending him as well as of his own Love in coming That the World may know that thou hast sent me and hast loved them as thou hast loved me 24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world Our Saviour had prayed for his Disciples Sanctification before here he Prays for their Glorification 1. That they may be where he is now Christ is with them in his Ordinances in his Word and at his Table ere long they shall be with him as his Friends as his Spouse as his Companions in his Kingdom 2. That they may be with him where he is this is more than the former a Blind Man may be where the Sun is but not with the Sun because he doth not injoy the light and benefit of it To be with Christ where he is imports Union and Communion with him 3. That being with him where he is they may behold his glory that is so see it as everlastingly to possess and injoy it Learn 1. That all those that are given to Christ as his Charge and as his Reward shall certainly come to Heaven to him Father I will that they be with me because I have merited that they should be with me I will that they behold my Glory because I have purchased it at so dear a rate Learn 2. That the work and imployment of the Saints in Heaven chiefly consists in seeing and injoying Christ's Glory for it will be a possessive sight the language of every look will be This Happiness is mine this Glory is mine 3. That the top and height of the Saints happiness in Heaven consists in this That they shall there be with Christ Father I will that they may be with me to behold my Glory 25 O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me Observe here 1. The Appellation given to God O Righteous Father This is the Sixth time that Christ in this Prayer has called God Father it being so sweet a Relation and producing all Love Delight Joy and Confidence in God by him that practically improves it But Observe That at Verse 11 When Christ prayed for his Peoples Sanctification he said Holy Father making use of that Attribute which is the cause of all Holiness in the Creature but now praying for their Glorification he says O Righteous Father Righteous in making good thy promises both to me and them Observe 2. What it is that our Saviour affirms concerning the wicked and unbelieving World that they have not known God the World hath not known thee not as if the World had not known him at all but not known him aright the unbelieving and unsanctified part of the World have no saving knowledge of God not living answerably to what they know to be their Duty Observe 3. What Christ affirms concerning himself But I have known thee and these have known thee Intimating thus much unto us That Jesus Christ alone knows God immediately and all others know him by the means of Christ Christ is the Original and fontal cause of all the saving knowledg that Believers have of God There is not the least Ray of saving Illumination that doth not descend from Christ and the Spirit of Christ I have known thee and these have known that thou didst send me 26 And I have declared unto them thy name and will declare it That is I have made known unto them thy Nature Attributes Counsels Will and Commands and I will continue the manifestation of the same to the End Learn thence That the saving knowledg of God was not attainable by natural Abilities but cometh to us by the special Revelation of Jesus Christ I have declared unto them thy name Learn 2. That they that have the Name of God his Nature and Will savingly declared to them do stand in need of farther declarations and discoveries of God's Nature and Will to be made unto them I have declared to them thy name and I will declare it 26 That the love wherewith thou hast loved me may be in them and I in them That is That the Love which is Originally in thy self as the fountain of all Grace may be communicated and dispensed from thee to them and become inherent in them Learn hence That it is not enough for the People of God that they are beloved of him and that his Love is towards them but they must endeavour to have it in them that is experience it in the effects of it and in the sense and feeling of it in their own Souls The safety of a Christian lies in this that God loves him but the Joy the Comfort and Happiness of a Christian consists in the Knowledg in the sensible Apprehension and feeling of this Love therefore Christ closeth his Prayer for his Members with this Affectionate and Comprehensive Petition Let the Love wherewith thou hast loved me be in them and I in them CHAP. XVIII 1 VVHen Jesus had spoken these words he went forth with his disciples over the brook Cedron where was a garden into the which he entred and his disciples 2 And Judas also which betrayed him knew the place for Jesus oft-times resorted thither with his disciples No sooner had our dear Lord ended his Divine Prayer Recorded in the foregoing Chapter but he goes forth to meet his Sufferings with a willing chearfulness He retires with his Disciples into a Garden not to hide and shelter himself from his Enemies for if so it had been the most improper place he could have chosen it being the accustomed place where he was wont to Pray and a place well known to Judas who was now coming to seek him Judas which betrayed him knew the place for Jesus oft-times resorted thither with his Disciples So that Christ repaired to this Garden not to shun but to meet the Enemy to offer himself as a prey to the Wolves which in the Garden hunted him and laid hold upon him he also resorted to this Garden now for privacy that he might freely pour out his Soul to God Learn hence That the Lord Jesus Christ was praying to his Father in the Garden when Judas with his Bla k-Guard came to apprehend him 3 Judas then having received a band of men and Officers from the chief priests and Pharisees cometh thither with lanterns and torches and weapons Observe 1. What a multitude were here imployed by the
death Woman behold thy Son Where Note He calls her Woman and not Mother he doth not say Mother behold thy Son but Woman behold him Not that Christ was ashamed of or unwilling to own her for his Mother But either 1. Fearing that calling her by that name should augment and increase her Grief and Trouble Or else 2. To intimate his change of State and Condition that being ready to die and return to his Father in Heaven he was above all earthly Relations and knew no one after the Flesh no not his very Mother Yet see at the same time when he was above her and about to leave her how his Care manifested it self for her when his Soul and Body were full of Anguish to the very brim Yet all this makes him not in the least unmindful of so dear a Relation Thence learn That Christ's tender Care of his Mother even in the time of his greatest Distress is an excellent Pattern for all Children to imitate and follow to the end of the World St. John here obeyed Christ's Command and imitated his Example he took her to his own Home that is he treated her with all that dutiful Regard which a tender and indulgent Mother challenges from a pious and obedient Son No personal Trial or Trouble upon our selves doth exempt us from the performance of our Duty towards others especially towards our near and dear Relations Christ in the extremity of his Sufferings accounted it his Duty to take care of and provide for his dear Mother Teaching us by his Example That Children ought to evidence that they honour their Parents by taking care of them in their decayed and desolate Condition Again Inasmuch as St. John took care of the holy Mother after her dear Son's death That Disciple took her to his own home We Learn That the Lord never removes one Comfort and taketh away the means of subsistance from his People but he raises up another in the room of it It is very probable that Joseph her Husband was before this time dead and Jesus her Son was now dying but still God provides he raises up St. John to take care of her he takes her to his own Home and looks upon her as one of his Family But how comes St. John above the rest to have this honourable Service put upon him and this high Trust reposed in him Answer The Text tells us he was the Disciple whom Jesus loved that is in a more especial manner treating him with greater Freedom and Familiarity than the rest he also evidenced more Love unto and more Courage and Resolution for Christ than the rest of his Disciples he standing by the Cross when they got afar off Mark 15.49 Thence we learn That such as are beloved of Christ as do keep close unto him and express most Zeal and Resolution for him they shall be peculiarly honoured by him and be employed in the highest Services for him 28 ¶ After this Jesus knowing that all things were now accomplished that the Scripture might be fulfilled saith I thirst 29 Now there was set a vessel full of vineger and they filled a spunge with vineger and put it upon hyssop and put it to his mouth Observe here 1. The Affliction or Suffering which our Saviour complained of and that is Thirst there are two sorts of Thirst one Natural and Proper the other Spiritual and Figurative Christ felt both at this time His Body Thirsted by Reason of those Agonies which it laboured under His Soul Thirsted in vehement Desires and fervent longings to accomplish that great and difficult Work he was now about 2. The design and end of our Lord's Complaint That the Scripture might be fulfilled he saith I Thirst Our Saviour finding that all was accomplished which he was to do before his Death but only the fulfilling that one Scripture Ps 69.21 They gave me Vineger to Drink He for the accomplishment thereof Said I Thirst Whence Note That such were the Agonies and Extream Sufferings of our Lord Jesus Christ upon the Cross that they drank up his very Spirits and made him cry I Thirst 2. That when Christ cried out I Thirst it was to shew that what ever was foretold by the Prophets concerning him was exactly accomplished and even to a Circumstance fulfilled in him That the Scripture might be fulfilled Jesus saith I Thirst 30 When Jesus therefore had received the vineger he said It is finished and he bowed his head and gave up the Ghost Observe here 1. Our Lord's last word It is finished 2. His last Act He bowed his Head and gave up the Ghost As to the former his last Word It is finished This might be the probable intendment of it 1. It is finished That is Now is my Father's Eternal Council concerning me accomplished and now is the Promise that he made of my becoming a Sacrifice for Sin fulfilled both my Father's Purpose and my Father's Promise are now receiving their final Accomplishment 2. It is finished that is the Scriptures are now fulfilled all the Types that did prefigure me all the Prophetical Predictions that were made of me all the Jewish Sacrifices that pointed at me have now received their final accomplishment in me and are abolished in my Death 3. It is finished that is my Sufferings are now ended my Race is Run my work is done I am now putting my last Hand to it my Death is before me I have finished the Work the whole Work which I came into the World for doing as well as dying all is upon the matter compleated it is just finishing it will be instantly finished Again 4. It is finished that is the Fury and Malice the Rage and Revenge of my Enemies is now ended they have done their worst the Chief Priests and Soldiers the Judges and Witnesses the Executioners and Tormenters have all tired out themselves with the Exercise of their own Malice but now their Spite and Spleen their Envy and Enmity is ended and the Son of God's at Rest 5. It is finished that is the Glorious work of Man's Redemption and Salvation is perfected and performed consummated and compleated the Price is paid Satisfaction is given Redemption is purchased and Salvation insured to a miserable World Woe unto us if Christ had left but one farthing of our Debt to the Justice of God unpaid we must have lain in Hell to all Eternity as being insolvend But Christ has by one offering for ever perfected them that are sanctified Learn hence That Jesus Christ hath perfected and compleatly finished the great work of Redemption committed to him by God the Father Observe 2. Our Saviour's last Act. He bowed his Head and gave up the Ghost Whence learn The spontaneity and voluntariness of Christ's Sufferings how freely he surrendred to Death his Soul was not rent from him but yeilded up to God by him Christ was a volunteer in dying tho' his Death was a violent Death yet it was a voluntary Sacrifice He bowed his
am ascending to my Father and must be injoyed no longer after a Corporal but Spiritual manner Learn hence That our Love to Jesus Christ is best shewn not by our Humane Passionate Affections to his bodily Presence but by our Spiritual Communion with him by Faith here on Earth in order to an immediate Communion with him face to face in Heaven Christ now after his Resurrection was advanced to a more Spiritual Condition therefore refuses at Mary's Hand the Offices of Humane Conversation but expects of her the Duties and Services of Spiritual Devotion Obs 2. Christ's Injunction But go to my Brethren and say I ascend to my Father and your Father to my God and your God Where Note The endearing Title given to the Disciples My Brethren he had before his Death called them his Servants his Friends his Children but now after his Resurrection he calls them his Brethren he became our Brother by assuming our Nature in his Incarnation he continues our Brother by resuming that Nature at his Resurrection Note farther That Christ calls his Disciples Brethren after his Exaltation and Resurrection thereby shewing that the change of his condition had wrought no change in his Affection towards his poor Disciples but those that were his Brethren before in the time of his Humilition and Abasement are so still after his Exaltation and Advancement Go to my Brethren and say Humility doth not only go before Honour but it dwells with Honour and doth ever more accompany it Observe lastly The good News or Message of Joy which Christ sends by Mary to his dear Disciples say I ascend to my Father and your Father to my God and your God as if Nature and Adoption gave the same Interest Christ calls God his God and his Disciples God his Father and their Father first his and then theirs and therefore theirs because his Learn hence That God for Christ's sake hath dignified Believers with that near and dear Relation of his being a Father to them in and through his Son so that as they ought to carry it towards him like Children by Obedience Subjection and Resignation so they may expect he will retain a Fatherly Affection towards them and they may expect from him Fatherly Compassion Provision Protection Correction and all things needful 18 Mary Magdalene came and told the disciples that she had seen the Lord and that he had spoken these things unto her 19 ¶ Then the same day at evening being the first day of the week when the doors were shut where the disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you 20 And when he had so said he shewed unto them his hands and his side Then were the disciples glad when they saw the Lord. Our blessed Saviour's first appearing after his Resurrection having been to Mary Magdalen as the former Verses acquainted us The same Day at Evening when the Doors were shut for fear of the Jews Jesus miraculously and as to the Disciples insensibly opens the Doors and stands in the midst of them and says Peace be unto you and shews them his Hands and his Side Where Note 1. That it has been no strange thing in the Church that the best Members of it have been put to frequent their Assemblies with great fear and been forced to meet in the Night with great Caution because of the Fury of the Persecutors Here Christ's own Disciples were forced to get together in the Night the Doors kept shut for fear of the Jews Note 2. Let Christ's Disciples meet together never so privately and with never so much hazard and jeopardy they shall have Christ's Company with them neither Bolts nor Locks nor fastned Doors shall hold Christ from them When the Doors were shut Jesus came and stood in the midst of them Observe lastly The Evidence which our Saviour offers to evince and prove the certainty of his Resurrection he shewed his Disciples his Hands and his Feet Christ appealed to and admitted of the Judgment of their Senses to assure them that it was his real Body And if we must not be allowed to believe our Senses as the Romish Synagogue would persuade us we shall want the best external Evidence we can have to prove the Truth of the Christian Religion namely the Miracles of our Saviour For how can we be assured that those Miracles were true but by the Judgment of our Senses Now as our Senses tell us that Christ's Miracles were true so they assure us that the Popish Doctrine of Transubstantiation is false 21 Then said Jesus to them again Peace be unto you as my Father hath sent me even so send I you 22 And when he had said this he breathed on them and saith unto them Receive ye the holy Ghost 23 Whos 's soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained Observe here 1. The Repetition of our Saviour's endeared Salutation to his Disciples Peace be unto you Peace be unto you This was no more than might be needful to signifie his firm Reconciliation to them notwithstanding their late Cowardize in forsaking of him and flying from him when the Storm fell upon him Observe 2. How Christ doth renew his Disciples Commission for the Work of the Ministry who possibly were much discouraged with the remembrance of their faint-heartedness in the time of his Sufferings he doth therefore anew Commissionate them and sends them forth in these Words As my Father sent me that is to preach plant and propagate the Gospel so send I you By the same Authority and for the same Ends in part for which I was sent by my Father do I send you namely to gather to govern and instruct my Church Learn hence That when Christ left the World he did not leave his Church destitute of a Gospel-Ministry which shall continue to the end of the World As Christ was sent by the Father so are his Ministers sent by him and they may expect having the same Authority and Commission the same Success and Blessing and the Contempt cast upon them and their Message ultimately reflects upon God and Christ whose Messengers they are Observe 3. How Christ that sends them forth doth furnish them with the Gifts of the Spirit for their Office He breathed on them and said Receive ye the Holy Ghost that is the Gifts of the Holy Ghost They had received the Holy Spirit before as a Spirit of Sanctification here they receive it in its extraordinary Gifts to fit them for their Office And Christ's conferring the Holy Ghost by breathing upon them shews that the Holy Spirit proceeds as well from the Son as from the Father And as by God's breathing the first Man was made a living Soul so by Christ's breathing on the Apostles they were quickened and extraordinarily enabled for the Service they were called to Learn hence That when Christ sends forth any about his
threefold Sense and Interpretation is given of these words 1. Some will have them referr to our Saviour's Transfiguration mentioned in the next Chapter As if he had said Some of you as Peter James and John shall shortly see me upon Mount Tabor in such Glory as I will come in to Judgment 2. Others understand the words of Christ's exercising his Kingly Power in the Destruction of Jerusalem and the Jewish Nation which St. John did Live to see 3. Others referr the Words to the Times of the Gospel after Christ's Resurrection and Ascension when the Gospel was propagated and spread far and near according to St. Mark 9.1 There are some standing here that shall not taste of Death till thâ—y see the Kingdom of God come with Power that is till they see the Encrease and Enlargement of the Church by the Gospel Thence Note That where the Gospel is powerfully Preached and chearfully Obeyed there Christ cometh most Gloriously in his Kingdom CHAP. XVII 1 AND after six days Jesus taketh Peter James and John his Brother and bringeth them up into an high mountain apart 2. And was transfigured before them and his face did shine as the sun and his raiment was white as the light The former part of this Chapter gives us an Account of our Saviour's Glorious Transfiguration He laid as it were the Garments of frail Humanity and Mortality aside for a little time and assuming to himself the Robes of Majesty and Glory the Rays of his Divinity darted forth his Face shined with a pleasing Brightness and his Raiment with such a Glorious Lustre as did at once both Dazle and Delight the Eyes of the Beholders Here Observe 1. The Reasons of our Lord's Transfiguration 1. To Demonstrate and Testifie the Truth of his Divinity That he was Christ the Son of the Living God According to St. Peter's Confession just before This Divine Glory was an Evidence of his Divine Nature 2. Christ was thus transfigured to prefigure the Glory of his Second Coming to Judgment when he shall be admired of his Saints as here he was admired by his Disciples Obs 2. The Choice which our Saviour makes of the Witnesses of his Transfiguration his Three Disciples Peter James and John But why Disciples Why Three Disciples Why these Three 1. This Transfiguration was a Type and Shadow of the Glory of Heaven Christ therefore vouchsafes the Earnest and first Fruits of that Glory only to Saints upon whom he intended to bestow the full Harvest 2. Three Disciples were Witnesses sufficient to Testifie this Miracle Judas was unworthy of this Favour yet lest he should murmur or be discontented at his being left out others are also left out besides him 3. These Three rather than others because 1. These Disciples were more eminent for Grace Zeal and Love to Christ and consequently are most highly dignified and honoured by him The most eminent Manifestations of Glory are made by God to those that are most eminent in Grace 2. These Three were Witnesses of Christ's Agony and Passion to prepare them for which they are here made Witnesses of his Transfiguration This glorious Vision upon Mount Tabor fitted them to abide the Terrors of Mount Calvary Learn That those whom God singles out for the greatest Trials he will fit beforehand with the best Enablements 3 And behold there appeared unto them Moses and Elias talking with him Observe here The Glorious Attendants upon our Saviour at his Glorious Transfiguration they were two two Men and those two Men Moses and Elias This being but a Glimpse of Christ's Glory not a full Manifestation of it only Two of the Glorified Saints attend upon Christ at it When he shall come in his full Glory then Thousands oâ— Thousands shall attend him These two Attendants were two Men not two Angels because Men were more nearly concerned in what was done they were not only Spectators but Partners Man's Restauration was Christ's principal Aim the Angels Confirmation his less principal Design But why Moses and Elias 1. Moses the Giver of the Law and Elias the Chief of the Prophets attending both upon Christ did shew the Consent of the Law and the Prophets with Christ and their Fulfilling and Accomplishment in him 2. Because these two were the most laborious Servants of Christ Both adventured their Lives in God's Cause and therefore are highly honoured by Christ Such as honour him he will honour 4 Then answered Peter and said unto Jesus Lord it is good for us to be here if thou wilt let us make here three tabernacles one for thee and one for Moses and one for Elias Observe here 1. The Person supplicating Peter No doubt the other two James and John were much affected but Peter is most servent and forward yet there is no arguing with the Papists from his Fervency to his Superiority his Personal Prerogatives were not hereditary Obs 2. The Person supplicated Jesus not Moses or Elias the Disciples make no Prayer no Suit to them but to Christ only Prayers to Saints departed are both vain and unlawful Obs 3. The Supplication it self and that was for their Continuance where they were It is good for us to be here Oh what a ravishing Comfort is the Fellowship of the Saints but the Presence of Christ among them renders their Joys transporting Obs 4. Their Proffer of Service to farther this Continuance Let us make Three Tabernacles This Motion was well meant and devout St. Peter will stick at no Cost or Pains for the Enjoyment of Christ's Presence and his Saints Company yet was the Motion unadvised and rash St. Peter errs in desiring a Perpetuity of that Condition which was but transient and momentary This Vision was only a Taste of Glory not a full Repast He errs in that he would bring down Heaven to Earth and take up with Tabor instead of Heaven He errs in that he would enter upon the Possession of Heavens Glory without suffering and without dying Peter would be clothed upon but was not willing to be uncloathed Learn 1. That a Glimpse of Glory is enough to wrap a Soul into Extasie and to make it out of Love with Worldly Company 2. That we are apt to desire more of Heaven upon Earth than God will allow We would fain have the Heavenly Glory come down to us but we are unwilling to go by Death to that we know not what we say when we talk of Felicity in Tabernacles upon Earth 5 While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him Observe here 1. A Cloud was put before the Disciples Eyes for two Reasons 1. To allay the Lustre and Resplendency of that Glory which they were swallowed up with As we cannot look upon the Sun in its full Brightness but under a Cloud by Reflexion So the Glory of Heaven is insupportable till God vails it and shelters