no Man that is no Man without me but all Men by me to this intent That all Men should honour the Son even as they honour the Father that is honour him with the same Faith Love Fear Worship that is due and payable to God the Father Hence learn 1. That Christ as God hath the absolute Power of Life and Death of Absolution and Condemnation which he executes in Conjunction with his Father 2. That Christ having this Power of judging the World with the Father doth shew that the same Glory is due to him which is due unto the Father All Men should honour the Son even as they honour the Father 3. That such as pretend to honour Christ but deny him to be God equal with the Father They withdraw the highest Honour from him and such as withdraw Honour from the Son deny it to the Father who will not be honoured but in and through honouring of the Son This Text speaks dread and terror to the Socinians who pretend to Honour Christ but not with the same Honour with which they pretend to honour the Father in God's Account they honour him not at all For he that honoureth not the Son honoureth not the Father 24 Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life 25 Verily verily I say unto you The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live 26 For as the Father hath life in himself so hath he given to the Son to have life in himself 27 And hath given him authority to execute judgment also because he is the Son of man Here we have a fifth Evidence of Christ's God-head and Equality with the Father namely that he is the Author of Spiritual and Eternal Life to all that believe on him He that was a Fountain of Life equal with the Father and communicated to him from the Father is God But Christ hath this v. 26. For as the Father hath Life in himself so he has given to the Son to have Life in himself Again he that hath Authority to execute Judgment upon Angels and Men is God but Christ hath such Authority v. 27. He hath given him Authority to execute Judgment Farther he that with his Voice quickneth and maketh alive them that hear it is God but Christ doth this v. 25. The dead shall hear the Voice of the Son of God and live The Dead that is 1. The Spiritually dead such as are dead in Trespasses and Sins These hearing the Voice of Christ in the Ministry of the Word shall live a Life of Grace on Earth and a Life of Glory in Heaven 2. Such as are Corporeally dead also these are likewise quickned and raised by Christ as God Learn hence 1. That God the Father hath communicated to Christ his Son a Power to quicken and enliven such as are Spiritually and Corporally dead 2. That the Father's communicating this Power to the Son argues no Inequality nor Inferiority in the Son but he hath the same Life infinitely independently and equally with the Father as the Father hath it so hath the Son the Father hath it in himself and so hath the Son also therefore the Son as well as the Father is essentially and truly God 28 Marvel not at this for the hour is coming in the which all that are in the graves shall hear his voice 29 And shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation Our Saviour finding the Jews amazed and astonished at his declaring his Sovereign and Supreme Authority and Power to quicken and raise whom he pleased from the dead doth in these Verses assure them that there should be a general Resurrection and an universal Day of Judgment both of the Righteous and the Wicked and a future Distribution of Rewards and Punishments in another Life according to Men's Actions here in this Life All that are in the Graves shall hear my Voice and shall come forth Here observe 1. The Certainty and Universality of the Resurrection of the dead declared The Hour is coming in which all that are in the Graves shall come forth Obs 2. The powerful and efficacious Means by which this great and sudden Change shall be effected and accompliished in the Morning of the Resurrection namely the omnipotent Voice or Christ All that are in the Graves shall hear his Voice and shall come forth 3. Here are the different ends of the Resurrection declared according to the Difference of Persons which shall then be raised Good and Bad Those that have done good to the Resurrection of Life and those that have done evil to the Resurrection of Damnation Learn 1. That there shall certainly be a Resurrection of the Body 2. That all in the Graves shall be raised though not all alike the Wicked shall be raised by the Power of Christ as their Judge the Righteous shall be raised by Virtue of their Union with Christ as their Head 3. According as Men live in this World and go out of it so will they be found at the Resurrection without any Change of their State there will then be only two sorts of Persons Good and Bad. All that have done Good how small soever the Degree of their Goodness hath been shall be rewarded And all that have done Evil shall be everlastingly punished For all Persons shall be eternally Happy or intollerably Miserable in the other World accordingly as they manage their Deportment and Behaviour in this Life They that have done Good shall go c. 30 I can of mine own self do nothing as I hear I judge and my judgment is just because I seek not mine own will but the will of the Father which hath sent me Here Christ declares to the Jews and in them to all Mankind that they might assure themselves his Judgment would be exactly Righteous because he had no private Will or Power of his own contrary to or different from his Father Learn hence That the Lord Jesus Christ being the same in Essence and Nature in Power and Operation with the Father had no private Will or Interest of his own but acted all things as God in Co-ordination with the Father and as Man in Subordination to him I can of my own self do nothing that is neither as God nor as Mediator not as God for God the Father and Christ being one equal in Power what one Person did the other doth not as Mediator for so Christ finished the Work which his Father gave him to do the Will of the Father and the Will of Christ being both one 31 If I bear witness of my self my witness is not true 32 ¶ There is another that beareth witness of me and I know that the witness which he
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
be measured to you again Observe here The Prohibition and the Reason of that Prohibition The Prohibition Judge not This is not meant of our Selves but of our Neighbour Self-judging is a great Duty Judging others a grievous Sin Yet is not all Judging of others condemned but a Judging of our Neighbour's State or Person rashly and rigidly censoriously and uncharitably especially unrighteously and unjustly And the Reason of the Prohibition is added If we Judge others Rashly God will Judge us Righteously Learn thence That a Rash and Censorious Judging of Others renders a Person liable and obnoxious to the Righteous Judgment of God 3 And why beholdest thou the mote that is in thy brother's eye but considerest not the beam that is in thine own eye 4 Or how wilt thou say to thy brother Let me pull out the mote out of thine eye and behold a beam is in thine own eye 5 Thou hypocrite first cast out the beam out of thine own eye and then shalt thou see clearly to cast out the mote out of thy brother's eye By the Mote in our Brother's Eye is to be understood small and little Sins or some supposed Sins By the Beam in our own Eye is meant some Notorious Sin of our own Learn 1. That those who are most Censorious of the lesser Infirmities of Others are usually most notoriously Guilty of far greater Failings Themselves 2. That those who desire others should look upon their Infirmities with a Compassionate Eye must not look upon the Failings of others with a Censorious Eye 3. That there is no such way to Teach us Charity in Judging others as to exercise Severity in Judging of our selves 6 Give not that which is holy unto the dogs neither cast ye your pearls before swine lest they trample them under their feet and turn again and rent you By that which is Holy understand the Word and Ordinances in general but Admonition and Reproof in particular By Dogs and Swine Incorrigible and Unreclaimable Sinners hardned Scorners of Holy Things T is a Proverbial Speech expressing how sure Charitable Reprehensions are to be cast away upon Incorrigible Sinners Learn 1. That 't is possible for Sinners to arrive at such an Height and Pitch in Wickedness and Sin that it may be a Christian's Duty not to Admonish or Reprove them Obs 2. How Christ provides as for the Honour of his Word so for the Safety of those that Publish it As Christ will not have his Word offered to some Sinners lest they should abuse it so lest they should abuse those that bring it When Sinners turn Rinish Swines and we are in danger of being rent by them Christ himself gives us a Permission to cease Reproving of them 7 Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you 8 For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened 9 Or what man is there of you whom if his son ask bread will he give him a stone 10 Or if he ask a fish will he give him a serpent 11 If ye then being evil know how to give good gifts unto your children how much more shall your Father which is in heaven give good things to them that ask him Observe here A Precept and a Promise the Precept or Duty commanded is Importunity and Constancy in Prayer we must ask seek and knock The Promise or Mercy insured is Audience and Acceptance with God Note 1. That Man is a poor indigent and necessitous Creature full of Wants but unable to supply them 2. That God is an All-sufficient Good able to supply the Wants and to relieve the Necessities of his Creatures if they call upon him and cry unto him 3. Yet if we do not presently receive what we ask we must still continue to seek and knock tho' Prayer be not always answered in our time yet shall it never fail of an Answer in God's time 4. That Natural Propensity which we find in our Breasts to hear the Desires and to supply the Wants of our own Children ought to raise in us a confident Expectation That Almighty God will hear our Prayers and supply our Wants when we Call upon him If a Father will give when a Child asks much more will God If ye being evil know how to give good Gifts unto your Children how much more shall your Father c. 12 Therefore all things whatsoever ye would that men should do to you do ye even so to them for this is the law and the prophets Observe here 1. An Incomparable Rule of Life Always to do as we would be done by Note That the Great Rule of Righteousness and Equity in all our Dealings with Men is this To do as we would be done unto it is a short Rule a full Rule and a clear Rule both the Light of Nature and the Law of CHRIST bind it upon us Obs 2. The Commendation of this Rule It is the Law and the Prophets that is the Sum of the Old Testament so far as concerns our Duty to our Neighbour and the Substance of the Second Table Learn That it is the Design of the Scriptures of the Old Testament first to render Men dutiful and obedient to God and then righteous and charitable one to another This is the Law and the Prophets yea the whole of the Law and the Prophets to Love GOD above our selves and to Love our Neighbour as our selves 13 Enter ye in at the strait gate for wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat 14 Because strait is the gate and narrow is the way which leadeth unto life and few there be that find it Observe here 1. That every Man is a Traveller in a certain Way 2. That there are but Two Ways in which the Race of Mankind can Travel the one strait and narrow that leads to Life and Salvation the other broad and wide which leads to Hell and Destruction 3. That because of the Difficulties in the Way of Salvation and the Easiness of the Way to Hell and Destruction hence it is that so few Walk in the one and so many in the other 4. That Christians having the strait Way to Heaven revealed to them in and by the Word of God should chuse rather to go in that Way alone to Life than to run with the Multitude in that broad Way which leads down to the Chambers of Death and Hell 15 Beware of false prophets which come to you in sheeps cloathing but inwardly they are ravening wolves 16 Ye shall know them by their fruits Do men gather grapes of thorns or figs of thistles 17 Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit 18 A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit 19 Every tree that bringeth not forth
but rather fear him which is able to destroy both soul and body in hell Obs here the following Particulars 1. An unwarrantable Fear condemned and that is the sinful servile slavish Fear of impotent Man Fear not him that can kill the Body 2. An holy awful and prudential Fear of the Omnipotent God commended Fear him that is able to kill both Body and Soul 3. The Persons that this Duty of Fear is recommended to and bound upon Christ's own Disciples yea his Ministers and Ambassadors they both may and ought to fear him not only for his Greatness and Goodness but upon the account of his Punitive Justice as Being able to cast both Soul and Body into Hell Such a Fear is not only Lawful but Laudable not only commendable but commanded and well becomes the Servants of God themselves 29 Are not two sparrows sold for a farthing and one of them shall not fall to the ground without your Father 30 But the very hairs of your head are all numbred 31 Fear ye not therefore ye are of more value than many sparrows Obs here 1. The Doctrine which our Saviour Preaches to his Disciples and that is the Doctrine of Divine Providence which concerns it self for the meanest Creatures even the Birds of the Air and the Hairs of our Heads do fall within the compass of God's Protecting Care 2. Here is the Use which our Saviour makes of this Doctrine namely to fortifie the Spirits of his Disciples against all distrustful Fears and distracting Cares Learn That the Consideration of the Divine Care and Gracious Providence of GOD over us and ours ought to antidote our Spirits against all distrustful Fears whatsoever If an Hair from the Head falls not to the Ground without a Providence much less shall the Head it self if the very Excrements of the Body such are the Hair be taken Care of by God surely the more noble Parts of the Body and especially the noblest Part of our selves our Souls shall fall under his particular Regard 32 Whosoever therefore shall confess me before men him will I confess also before my Father which is in heaven 33 But whosoever shall deny me before men him will I also deny before my Father which is in heaven Obs here 1. That not to confess Christ in his Account is to deny him and to deny him is to be ashamed of him 2. That whosoever shall deny disown or be ashamed of Christ either in his Person in his Gospel or in his Members for any Fear or Favour of Man shall with Shame be disowned and eternally rejected by Him at the Dreadful Judgment of the Great Day CHRIST may be Denied three ways Doctrinally by an Erroneous and Heretical Judgment Verbally by Oral Expressions Vitally by a Wicked and Unholy Life But Wo to that Soul that denies CHRIST any of these Ways 34 Think not that I am come to send peace on earth I came not to send peace but a sword 35 For I am come to set a man at variance against his father and the daughter against her mother and the daughter in law against her mother in law 36 And a man's foes shall be they of his own houshold We must distinguish here betwixt the Intentional Aim of Christ's Coming and the Accidental Event of it His Intentional Aim was to propagate and promote Peace in the World but thro' the Corruption of Man's Nature the Accidental Event of his Coming is War and Division Not that these are the genuine and natural Fruits of the Gospel but Occasional and Accidental only Note That the Preaching of the Gospel and setting up the Kingdom of Christ in the World tho' it be not the Natural Cause yet it is the Accidental Occasion of all that War and Tumult of all that Distraction and Confusion which the World abounds with 37 He that loveth father or mother more than me is not worthy of me and he that loveth son or daughter more than me is not worthy of me 38 And he that taketh not his cross and followeth after me is not worthy of me 39 He that findeth his life shall lose it and he that loseth his life for my sake shall find it Our Saviour by these Expressions doth not condemn Natural Love and Affection either to our Relations or our own Lives but only regulates and directs it and shews that our first and chief Love must be bestowed upon Himself We may have tender and relenting Affections towards our dear Relations but then the Consideration of CHRIST's Truth and Religion must take Place of these nay of Life it self nay when these come in Competition we are to regard them no more than if they were the Objects of our Hatred Luk. 14.26 If a Man hate not his Father c. Learn hence That all the Disciples of Christ should be ready and willing whenever God calls them to it to quit all their Temporal Interests and Enjoyments even Life it self and to submit to any Temporal Inconvenience even Death it self And all this willingly chearfully and patiently rather than disown their Relation to Christ and quit the Profession of his Truth and Religion 2. That such as for Secular Interest and the Preservation of Temporal Life do renounce their Profession of Christ and his Religion they do not only greatly hazard their Temporal Life but expose their Eternal Life to the greatest Danger He that findeth his Life shall lose it c. 40 He that receiveth you receiveth me and he that receiveth me receiveth him that sent me 41 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward 42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple verily I say unto you he shall in no wise lose his reward Here in the close of the Chapter our Blessed Saviour encourages his Apostles to Faithfulness in their Office by assuring them that he should reckon and esteem all the Kindness shewn to them as done unto himself And to encourage the World to be kind to his Disciples and Ministers he assures them that even a Cup of cold Water should meet with a liberal Reward How cold is their Charity who deny a Cup of cold Water to the Ministers and Disciples of Christ Learn 1. That there is some special and eminent Reward due to the Faithful Prophets of GOD above other Men. 2. That he that shall entertain a Prophet and do any good Office for him under that Name that is for his Office-sake shall be Partaker of that Reward 3. That the least Office of Love and Respect of Kindness and Charity which we shew to any of the Ministers or Members of Jesus Christ for his sake Christ accounts it as done unto himself and it shall be rewarded by himself CHAP. XI 1 AND it came to pass
kind and gracious Answer You that have left all to follow me shall be no Losers by me For in the Regeneration that is at the Resurrection when Believers shall be perfectly renewed both in Soul and Body and shall enjoy my Kingdom then as I sit upon the Throne of my Glory so shall you sit with me in an higher Degree of Dignity and Honour Judging the Twelve Tribes of Israel that is the Jews first for their Unbelief and then all other Despisers of Gospel-Grace and Mercy Learn 1. That such Ministers as do most Service for Christ and forsake most to follow him shall in his Kingdom partake of most Honour and Dignity with him and from him 2. That as the Ministers of Christ in general so his Twelve Apostles in particular shall set nearer the Throne of Christ and have an higher place in Glory at the great Day than ordinary Believers 29 And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my Names sake shall receive an hundred fold and shall inherit everlasting life The foregoing Promise v. 28. respected the Apostles this all Christians who forsake their dearest Enjoyments for Christ He assures them they shall be recompensed in this Life an Hundred fold How Non formaliter sed eminenter Not in Specie but in Valore not in Kind but in Equivalency Not an Hundred Brethren or Sisters or Lands but first he shall have that in God which all Creatures would be to him if they were multiplied an Hundred times 2dly The Gifts and Graces the Comforts and Consolations of the Holy Spirit shall be an Hundred-fold better Portion than any thing we can part with for the sake of Christ and his Gospel here Learn hence That tho' we may be Losers for Christ yet shall we never be Loosers by him 30 But many that are first shall be last and the last shall be first A twofold Sense and Interpretation is given of these Words The First respects the Jews and Gentiles in general the Second all Professors of Christianity in particular The Jews as if Christ had said Look upon themselves as first and nearest to the Kingdom of Heaven but for their Infidelity they shall be last in it That is shall never come there And the Gentiles who are look'd upon as Dogs and farthest from Heaven shall be first there upon their Conversion to me and Faith in me As the Words respect all Professors the Sense is Many that are first in their own Esteem and in the Opinion of others and forward in a Profession of Religion yet at the Day of Judgment they will be last and least in mine and my Father's Estimation and Account And many that were little in their own and less in the Esteem of others who had a less Name and Vogue in the World shall yet be first and highest in my Favour Learn hence That the Day of Judgment will frustrate a great many Persons Expectations both as touching others and concerning themselves Many will miss of Heaven and be last which look'd upon themselves to be first And many will find others in Heaven whom they least expected there The Lord judgeth not as Man judgeth We judge of Men by outward Appearances but we are sure that the Judgment of God is according to Truth He can neither be deceived nor yet deceive CHAP. XX. 1 FOR the kingdom of heaven is like unto a man that is an housholder which went out early in the morning to hire labourers into his vineyard 2 And when he had agreed with the labourers for a penny a day he sent them into his vineyard 3 And he went out about the third hour and saw others standing idle in the market-place 4 And said unto them Go ye also into the vineyard and whatsoever is right I will give you And they went their way 5 Again he went out about the sixth and ninth hour and did likewise 6 And about the eleventh hour he went out and found others standing idle and saith unto them Why stand ye here all the day idle 7 They say unto him Because no man hath hired us He saith unto them Go ye also into the vineyard and whatsoever is right that shall ye receive A twofold Sence and Interpretation is given of this Parable The one Literal the other Analogical The Historical and Literal Sence relates to the calling of the Gentiles The Jews were the first People that God had in the World they were hired into the Vineyard betimes in the Morning the Gentiles not till the Day was far spent yet shall the Gentiles by the Favour and Bounty of God receive the same Reward of Eternal Life which was promised to the Jews who bare the Heat of the Day while the Gentiles stood idle In the Analogical Sence we may understand all Persons indefinitely called by the Gospel into the visible Church those that are called last shall be rewarded together with the first and accordingly the Design and Scope of this Parable is to shew the Freeness of Divine Grace in the Distribution of those Rewards which the Hand of Mercy conferrs upon God's faithful Servants The Vineyard is the Church of God the Husbandman is God himself the Labourers are particular Persons God's going at divers times into his Vineyard imports the several Ages of Man's Life some are called early in the Morning some at Noon others at Night Now when God comes to dispence his Rewards those that entered first into the Vineyard and did most Service for God shall be plentifully rewarded by him and such as came in later but did faithful Service shall not miss of a merciful Reward Learn 1. That so long as a Person keeps out of Christ's Vineyard and Service he is Idle Every unregenerate Man is an idle Man 2. That Persons are called by the preaching of the Gospel at several Ages and Periods of Life into God's Vineyard that is into the Communion of the visible Church 3. That such as do come in tho' late into God's Vineyard and work diligently and faithfully shall not miss of a Reward of Grace at the Hand of free Mercy 8 So when even was come the lord of the vineyard saith unto his steward Call the labourers and give them their hire beginning from the last unto the first 9 And when they came that were hired about the eleventh hour they received every man a penny 10 But when the first came they supposed that they should have received more and they likewise received every man a penny 11 And when they had received it they murmured against the good man of the house 12 Saying These last have wrought but one hour and thou hast made them equal unto us which have born the burden and heat of the day 13 But he answered one of them and said Friend I do thee no wrong didst thou not agree with me for a penny 14 Take that thine is and go thy way I will give
of those that live under the Gospel are streighter and narrower than those that lived under the Law Observe farther In whose Name Persons are to be baptized in the Name of the Father Son and Holy Ghost Where we have a Profession of our Belief in the holy Trinity a Dedication of the Person to the Worship and Service of the holy Trinity and a Stipulation or Covenant Promise that we will continue faithful in the Service of Father Son and holy Spirit to our Lives end The third Branch of the Power which Christ delegated to his Apostles was by their Ministry to press upon all their Converts an Universal Observance of and Obedience to all his Commands Teaching them to observe all things whatsoever I command you Where Note 1. That preaching is the ordinary and instituted Means to convert Nations unto God 2. That preaching must not only go before Baptism but follow after it Obedience must be prest upon and practised by all those that enter into Covenant with God otherwise they lye under a greater Condemnation 3. That preaching the Gospel is a chief part of the Ministers Work and no Apostle thought himself above that Duty 4. As the Apostles did not so the Ministers of Christ ought not to teach any thing but what Christ commands them 5. As they are to teach what Christ commands them so are they to teach all things whatsoever Christ commands them Teaching them to observe all things whatsoever I command you Lastly Observe The Promise subjoined Lo I am with you always to the end of the World That is I am and will be with you and your Successors lawfully called by my Power and Authority by the Blessing and Assistance of my holy Spirit I will be with you to uphold my own Ordinance to protect encourage and reward you and all your Successors in the faithful Discharge of your Trust and this not for a Day a Year or an Age but to the End and Consummation of all Ages Learn hence That the Ministry of the Word and Administration of the Sacraments are a standing and perpetual Ordinance to continue in the Christian Church throughout all Ages Learn 2. That all the faithful Ministers of Christ in what part of the World soever God shall cast their Lot and in what time soever they shall happen to live may comfortably expect Christ's Gracious Presence with their Persons and his Blessing upon their Endeavours Lo I am with you I am always with you and to the end of the World I will be with you Thanks be to Christ for the Gracious Promise of his Spiritual and Perpetual Presence with his Ministers to the end of the World May this Promise cause us to gird up the Loins of our Minds encrease our Diligence Zeal and Fervour accounting no Labour too great no Service too much no Sufferings too severe so that we may but finish our Course with Joy and fulfil the Ministry we are engaged in Amen Amen The End of St. MATTHEW EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO ST. MARK DEUT. vi Ver. 6 and 7. These Words which I command thee this Day shall be in thy Heart And thou shalt teach them diligently unto thy Children And shalt talk of them when thou sittest in thine House and when thou walkest by the Way and when thou lyest down and when thou risest up EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. MARK St. Mark the Writer of this Compendious History of our Blessed Saviour's Life and Death was the Disciple and Companion of St. Peter and some affirm that he wrote his Gospel from St. Peter's Mouth it being Dictated by St. Peter and Indited by the Holy Ghost But since we are assured that the Spirit of God Indited the Book we need not trouble our selves to find out whose Hand it was that held the Pen. CHAP. I. 1 THE beginning of the Gospel of Jesus Christ the son of God The Word Gospel signifies a Message of glad Tydings and intimates to us that the Doctrine of the Gospel contains the most gladsome Tydings the most joyful Message that ever was sent from God to Mankind Happy Tydings concerning our Reconciliation with God and Salvation by Jesus Christ Oh how highly should we prize how stedfastly believe how cordially embrace these good Tydings of great Joy Observe 2. This Gospel is called the Gospel of Jesus Christ because Christ as God is the Author of this Gospel and also the principal Subject and Matter of it Indeed St. John the Baptist was the first Publisher and Preacher of the Gospel Doctrine but Christ himself was the first and principal Author and likewise the chief Subject-matter of it for whatever is taught in the Gospel relates either to the Person and Offices of Christ or to the Benefits received by him or the Means of enjoying those Benefits from him Observe 3. How St. Mark stiles Christ the Son of God as St. Matthew had stiled him before the Son of David the one sets forth the Verity of his Humane Nature the other the Reality of his Divine Nature Signifying to us that the true and promised Messias was both God and Man in two distinct Natures and one Person for ever He is true and real God as well as the Father and the Holy Ghost not a meer Man but God as well as Man 2 As it is written in the Prophets Behold I send my messenger before thy face which shall prepare thy way before thee St. Mark begins his Gospel with an Account of St. John the Baptist's Preaching and Ministry and declares 1. That the Prophets of old particularly Isaiah and Malachy did long before foretel the Baptist's Message and Ministry that he should go before Christ as his Harbinger to prepare the Way for him Behold I send my Messenger to prepare thy Way Where Note 1. The Dignity and Authority of the Ministers of Christ they are his Messengers sent by him to deliver his Mind and Will unto his People This Ministerial Mission is twofold Extraordinary and Ordinary the former when God immediately by himself calls Men to the Holy Function the latter when he uses the Ministry of Man in order thereunto Observe 2. The Work and Office of the Ministers of Christ declared and that is to prepare People to receive Jesus Christ offered and tendered to them in the Gospel Behold I send my Messenger to prepare thy Way before thee Learn thence That the great Design and End of the Ministry of the Word is to prepare and fit Men for entertaining the Holy Religion of Christ in their Hearts and to oblige them to walk according to the Rules and Directions of it in their Lives 3 The voice of one crying in the wilderness prepare ye the way of the Lord make his paths straight Here Note 1. The Title given to John the Baptist He is called a Voice in respect of his Ministerial Office which was to speak forth to
insensible Passage of our Time the Person sleeping shall certainly awake either in this World or in the next It will be our Wisdom to prepare for the Bed of the Grave and so to live that when we lye down in it there may be nothing to disturb our Rest Observe next The Words which our Saviour used at the raising of the Damsel Talitha Cumi Syriack Words to shew the Truth of the Miracle not like a Conjurer murtering a Charm in unknown Words to himself and also to shew the Greatness of the Miracle that he was able to raise her by a Word speaking Observe lastly The Charge given by our Saviour not to divulge this Miracle He charged them straitly that none should know it That is not to divulge it imprudently to such of the Scribes and Pharisees as would not be convinced by it but only cavil at it and be the more enraged against him and seek his Death before his time was come Also not to divulge it unseasonably and all at once but gradually and by degrees for it was the Will of God that the Divine Glory of Christ should not be manifested to the World all at once and on the sudden but by little and little during his State of Humiliation for his Resurrection was the Time appointed for the full Manifestation of his Godhead Rom. 1.4 Declared to be the Son of God with Power by the Resurrection from the Dead CHAP. VI. 1 AND he went out from thence and came into his own country and his disciples follow him 2 And when the sabbath day was come he began to teach in the synagogue and many hearing him were astonished saying From whence hath this man these things and what wisdom is this which is given unto him that even such mighty works are wrought by his hands 3 Is not this the carpenter the son of Mary the brother of James and Joses and of Juda and Simon and are not his sisters here with us and they were offended at him 4 But Jesus said unto them A prophet is not without honour but in his own country and among his own kin and in his own house 5 And he could there do no mighty work save that he laid his hands upon a few sick folk and healed them 6 And he marvelled because of their unbelief And he went round about the villages teaching Our Blessed Saviour having in the former Chapter wrought two famous Miracles in curing a Woman of her Bloody Issue and raising Jairus his Daughter from Death we find him here in the beginning of this Chapter passing into his own Country that is to the City of Nazareth in Galilee called his own City and Country because he was there conceived there brought up there Joseph and Mary and his Kindred dwelt and Christ with them during his private Life which was till he was Thirty Years of Age. Now our Saviour being come into his own Country Obs 1. What his imployment was he preach'd in their Synagogues and held Communion with the Jewish Church altho' she had many Corruptions in her Teaching us by his Example not to desert and forsake the Communion of such a Church in which there is found neither Heretical Doctrine nor Idolatrous Worship altho' many things be found in her culpable and blame-worthy The Jewish Church was certainly such and yet our Saviour maintained not occasional only but constant Communion with her Obs 2. The Influence and Effect which our Saviour's preaching had upon his own Countrymen the People of Nazareth it did work Admiration in them but not Faith they were astonished but did not believe Men may be mightily moved and affected by the Word and yet may never be converted by it the Men of Nazareth wondered and yet were offended they did not believe in him but were offended at him Obs 3. The Ground and Cause of this their Offence and that was the Meaness of his Extraction and the Poverty of his Condition Is not this the Carpenter From whence the ancient Fathers particularly Justin Martyr concluded that our Saviour did work upon his Father Joseph's Trade during his Father's Life and thence was called the Carpenter's Son and when Joseph was dead which was before Christ was Thirty Years old when he entered upon his Publick Office he was then called the Carpenter The Antients say he spent his time in making Ploughs and Yoaks and that thence it was that he drew so many Similitudes in his Preaching from the Yoak and the Plough This we are sure of that our Lord lived not Thirty Years before his Manifestation idly and unprofitably It is most probable that he followed his Father's Calling and wrought under him it being said that he was subject to him Luke 2.15 as a Child to a Parent and as a Servant to his Master Indeed after he entred upon his Prophetick Office he no longer followed Joseph's Calling but apply'd himself wholly to the Work of the Ministry He made no more Ploughs but one to break up hard Hearts no more Yoaks but one for the Devil's Neck However in regard of our Saviour's low Extraction and mean Education His Countrymen were offended at him Learn hence 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 and abased Saviour Learn 2dly That it is the Property and Practice of prophane Men to take occasion from the outward Quality and Condition of God's Ministers both to despise their Persons and to reject their Doctrine Obs 4. The Reason assigned by our Saviour why the Men of Nazareth despised him and set him at nought because he was their Countryman and Acquaintance their Familiarity bred Contempt Teaching us That very often the faithful Ministers of God are most contemned and dishonoured where they are most familiarly known Sometimes the Remembrance of their mean Original and Extraction sometimes the Poverty of their Parent 's Condition sometimes the Indecencies of their Childhood sometimes the Follies of their Youth are ript up all which are Occasions of Contempt and gave Ground for this proverbial Saying That a Prophet is not without Honour save in his own Country Which like other proverbial Speeches holds true in the general that for the most part it is so but it is not universally true in all Persons and Cases However this good use may be made of our Saviour's Observation to teach his Ministers to be wise in conversing with their People not to make themselves cheap and common in every Company nor too familiar with all sorts of Persons nor to be light and vain in any Company for this will certainly breed Contempt both of their Persons and Ministry Our Duty is by Strictness and Gravity of Deportment to maintain our Esteem in the Consciences of our People and to temper Gravity with a Condescending Affability That Minister which prostitutes his Authority frustrates the Ends of
2. The Name is given or at least declared at the time of the Child's Circumcising and that by its Parents His Mother said he shall be called John But how did his Mother know That when her Husband was dumb Answ 'T is like her Husband Zachary had by Writing informed his Wife concerning the whole Vision and what Name was imposed upon him by the Angel therefore she says he shall be called John and Zachary ratifies it his name is John The Nomination was originally from the Angel the Imposition of the Name is now at Circumcision from the Parents Obs 3. How Ancient a Custom it has been to give Names to Children according to the Names of their Fathers or Kindred There is none of thy Kindred of this name say they The Jews made it a part of Religion to give suitable Names to their Children and significant Names Accordingly they either gave them Names to put them in remembrance of God's Mercy to them or of their Duty to him Thus Zachary signifies the Remembrance of God which name points at God's Mercy in remembring him and his Duty in remembring God Well then is it usual and useful for Parents to give significant Names to their Children then let Children have a Holy Ambition to make good the Signification of their Names Thus John signifies the Grace of God but how will that Gracious Name rise up in Judgment against that Child that is Graceless Obs 4. How Zachary's Speech is immediately restored to him upon the naming of his Child The Angel v. 20. told him he should be dumb till the things he told him should be performed and now that they were performed his Tongue is loosed and he praises God in a most Thankful manner Obs 5. The effect which all this had upon the Neighbourhood fear came upon all that dwelt round about them that is an awful and Religious fear of God occasioned by these miraculous operations and they laid up these sayings in their hearts that is considered of them and pondered upon them It argues a very vain Spirit and temper of Mind when we pass over the Observation of God's wonderful Acts with a slight Regard The true Reason why we do so little admire the wonderful Works of God is because we consider so little of them Obs 6. The special favour vouchsafed by God to this Child John The hand of the Lord was with him that is God was in a special manner present with him to direct and assist him to protect and prosper him The hand of God in Scripture signifies the help of God the strength and assistance of God The hand of Man is a weak and impotent hand a short and ineffectual hand but the hand of God is a strong hand an Almighty hand able to assist and help able to protect and preserve The hand of the Lord was with him that is the heart of God and the help of God the Love and Favour of God to support him and the Power and Providence of God to protect and preserve him Lord let our Hearts be with thee and then thy Heart and thy helping hand will be with us 67 And his Father Zacharias was filled with the Holy Ghost and prophecied saying 68 Blessed be the Lord God of Israel for he hath visited and redeemed his people 69 And hath raised up an horn of Salvation for us in the house of his servant David 70 As he spake by the mouth of his holy prophets which have been since the world began 71 That we should be saved from our Enemies and from the hand of all that hate us 72 To perform the mercy promised to our fore-fathers and to remember his holy Covenant 73 The Oath which he sware to our father Abraham 74 That he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear 75 In holiness and righteousness before him all the days of our life 76 And thou child shalt be called the prophet of the Highest for thou shalt go before the face of the Lord to prepare his way 77 To give knowledge of Salvation unto his people by the remission of their sins 78 Through the tender mercies of our God whereby the day-spring from on high hath visited us 79 To give light to them that sit in darkness and in the shadow of death and to guide our feet in the way of peace Here observe 1. That no sooner was Zachary recovered and restored to his Speech but he sings the Praises of his Redeemer and offers up a Thanksgiving to God The best Return we can make to God for the use of our Tongue for the giving or restoring of our Speech is to publish our Creator's Praise to plead his Cause and vindicate his Honour Obs 2. What it is that Zachary makes the subject matter of his Song What is the particular and special Mercy which he praises and blesses God for It is not for his own particular and private Mercy namely the Recovery of his Speech tho' undoubtedly he was very thankful to God for that Mercy but he Blesses and praises God for Catholick and Universal Mercies bestowed upon his Church and People He doth not say Blessed be the Lord God of Israel that hath visited me in Mercy that hath once more loosed my Tongue and restored my Speech but Blessed be God that has visited and redeemed his people Whence Learn that it is both the Duty and Disposition of a gracious Soul to abound in Praise and Thankfulness to God more for Catholick and Universal Mercies towards the Church of God then for any particular and private Mercies how great soever towards himself Blessed be God for visiting and redeeming his people Obs 3. In this Evangelical Hymn there is a Prophetical Prediction both concerning Christ and concerning John Concerning Christ he declares that God the Father had sent him of his free mercy and rich Grace yet in performance of his Truth and Faithfulness and according to his promise and Oath which he had made to Abraham and the Fathers of the Old Testament Where Note 1. he blesses God for the Comprehensive blessing of the Messiah Blessed be the Lord God of Israel who hath visited his people namely in his Son's Incarnation The Lord Jesus Christ in the Fulness of Time made such a visit to this sinful World as Men and Angels admired at and will admire to all Eternity Note 2. The special fruit and benefit of this gracious and merciful Visitation and that was the Redemption of a lost World he hath visited and redeemed his People This implies that miserable Thraldom and Bondage which we were under to Sin and Satan and expresses the stupendious Love of Christ in buying our Lives with his dearest Blood and both by price and power rescuing us out of the hands of our Spiritual Enemies Note 3. The Character given of This Saviour and Redeemer he is an Horn of Salvation that is a Royal and Glorious a Strong
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
that bade when thou makest a Dinner or a Supper call not thy friends nor thy brethren neither thy kinsmen nor thy rich neighbours lest they also bid thee again and a recompence be made thee 13 But when thou makest a Feast call the poor the maimed the lame and the blind 14 And thou shalt be blessed for they cannot recompence thee for thou shalt be recompenced at the Resurrection of the just Our Saviour observing how the Pharisee that bade him to Dinner invited only the Rich over-looking and neglecting the Poor he exhorts him and the Company that whenever they make Entertainments for the time to come they should not only invite their rich Neighbours and Friends who can and will invite them again but remember the Poor Here Note 1. That Civil Courtesies and Hospitable Entertainments of Kindred and Friends for maintaining and preserving Love and Concord is not only Lawful but an expedient and necessary Duty Vse hospitality to one another says St. Peter without grudging 2. That altho' it be not lawful to invite and feast the Rich yet is it most acceptable to God when we feed and refresh the Poor When thou makest a Feast call rather the poor and thou shalt be blessed We must prefer the Duties of Christian Charity before Acts of Common Civility Blessed are those Feast-makers who make the Bowels of the Hungry to Bless them 3. That God oft-times Rewards our Liberality to the poor very signally in this Life but if it be deferr'd we shall not fail to receive it at the Resurrection of the Just The poor cannot recompence thee but thou shalt be recompenced at the Resurrection of the just 15 And when one of them that sate at meat with him heard these things he said unto him Blessed is he that shall eat Bread in the kingdom of God 16 Then said he unto him A certain man made a great Supper and bade many 17 And sent his Servant at Supper-time to say to them that were bidden Come for all things are now ready 18 And they all with one consent began to make excuse The first said unto him I have bought a piece of Ground and I must needs go and see it I pray thee have me excused 19 And another said I have bought five yoke of Oxen and I go to prove them I pray thee have me excused 20 And another said I have married a wife and therefore I cannot come 21 So that the servant came and shewed his Lord these things Then the master of the house being angry said to his Servant Go out quickly into the streets and lanes of the City and bring in hither the poor and the maimed the halt and the blind 22 And the servant said Lord it is done as thou hast commanded and yet there is room 23 And the Lord said unto the servant go into the High-ways and Hedges and compel them to come in that my house may be filled 24 For I say unto you None of those men which were bidden shall taste of my Supper One of them that sate at meat with our Saviour in the Pharisees House hearing Christ speak of being Recompenc'd at the Resurrection of the Just repeated that known saying among the Rabbins Blessed is he that shall eat bread in the kingdom of God that is who shall be partaker of the Joys of Heaven Hereupon Christ utters the Parable of the Marriage Supper Recorded here by St. Luke with small variation from what was delivered by St. Matthew Ch. 22. The first intention of our Saviour in that Parable seems to be this to set forth that gracious offer of Mercy and Salvation which was made by the preaching of the Gospel unto the Jews and to declare God's purpose of Receiving the Gentiles into the Fold of Christ upon the Jews despising and rejecting that inestimable Favour But besides this it has an aspect upon us Christians who have embraced the Doctrine of the Gospel Here Note 1. That the Gospel for its freeness and fulness for its varieties and delicacies is like a Marriage-Supper For 1. it does create the same Relation between Christ and Believers that Marriage doth between Husband and Wife 2. it entitles to the same Priviledges that a Conjugal Relation doth to the same endearing Love and Tenderness to the same Care and Protection to the same Honour and to the same Happiness 3. It obliges to the like Duties namely unspotted Love and fidelity chearful obedience to his Commands reverence to his Person submission to his Authority 4. It produces the same Effects as the Effect of Marriage is increase of Children so the fruit of the Gospel is bringing many sons to God Note 2. That Gospel invitations are mightily disesteemed they made light of the invitation and offered frivolous Excuses for their refusal of it Note 3. That the preference which the World has in Mens esteem is the great Cause of the Gospel-Contempt one had purchased a piece of Ground another had bought five yoke of Oxen. Note 4. The deplorable sadness of their Condition who refuse upon any pretence whatever to comply with the Gospel-Tender of Reconciliation and Mercy The King was wrath pronounced them unworthy of his Favour and resolved they should not taste of his Supper but sends forth his Servants to invite others to the Supper Note 5. The Notion under which the Gentiles are set forth unto us such as were in Lanes Streets and High-ways that is a rude rustick barbarous People whom the Jews despised yea whom they held Accursed yet even these are called and accepted whilst the Jews the first intended Guests are excluded by means of their own Contempt Note lastly The means used to bring in the Gentiles to the Gospel-Supper Go and compel them to come in not by Violence but perswasion by Argumentation not Compulsion the plain and perswasive the powerful and efficacious Preaching of the Word with the Motions and influences of the Holy Spirit are the Compulsion here intended not external Force not temporal Punishments not outward Violence Non Religionis est cogere Religionem says Tertullian No Man ought by Force and Violence to be compelled to the Profession of the true Faith 25 And there were great multitudes with him and he turned and said unto them 26 If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple 27 And whosoever doth not bare his cross and come after me cannot be my Disciple Our Saviour by these Expressions doth not condemn natural Love and Affection either to our Relations or our own Lives but only regulates and directs it shewing that our first and chief Love must be bestowed upon himself we may have and ought to cherish tender and relenting affections towards our near and dear Relations But then the Consideration of Christ's Truth and Religion must take place of these yea of Life it self and when they stand in Competition
Creation He that made all things is truly and really God but Christ made all Things and nothing was made without him therefore is Christ truly and really God Here Observe 1. An Affirmation of as large and vast an Extent as the whole World All Things were made by him not this or that particular Being but All Created Beings received their Existence and Being from Christ Obs 2. That to prevent the least Imagination of any Things having another Author than Christ here is the most positive and particular Negation that can be That without Him was not any thing made that was made not without him as an Instrument but without him as an Agent Christ being a Co-worker with the Father and the Spirit in the Work of Creation He was the Author of the Creation not an Instrument in Creating Learn hence That Christ as God being the Creator and Maker of all Things himself is excluded from being a Creature or any thing that was made 4 In him was life and the life was the light of men 5. And the light shineth in darkness and the darkness comprehended it not Here we have a farther Proof of Christ's Divinity and an Evidence that he had a Being as God before his Incarnation forasmuch as all Life is center'd in him communicated by him and derived from him In him was Life Formaliter Causaliter Life was formally in Christ as the Subject of it and also causally in him as the Fountain of it Learn 1. That Christ is the Author and Dispenser of all Life unto his Creatures He is Original Life in the Order of Nature because by him Man was created Gen. 1.26 He is spiritual Life in the Order of Grace John 14.6 I am the Way the Truth and the Life He is Eternal Life in the Order of Glory 1 John 5.20 This is the True God and Eternal Life Learn 2. That all Creatures receiving Light and Life from Christ not as an Instrument but as the Fountain from whence it floweth and in which it is preserved is an evident Proof of his Divinity and an Argument that he is truly and really God In him was Life and the Life was the Light of Men. 6 ¶ There was a man sent from God whose name was John 7 The same came for a witness to bear witness of the light that all men through him might believe 8 He was not that light but was sent to bear witness of that light 9 That was the true light which lighteth every man that cometh into the world Here the Evangelist proceeds in declaring Christ to be really God because he was that Original that Essential Light which had no Beginning suffers no decay but is so diffusive as in some kind and in some measure or other to enlighten every Man that cometh into the World Some of the Jews had a Conceit that John the Baptist was the promised Messias as appears by Luke 3.15 The People were in Expectation and all Men mused in their Hearts of John whether he were the Christ or not Here therefore to undeceive the Jews the Evangelist adds That John was not That Light John was a great Light a burning and a shining Light but not such a Light as the Messias was to be John was a Light Instrumentally Christ Efficiently John was a Light enlightened Christ was a Light enlightening John's Light was by Derivation and Participation Christ's was Essential and Original John's Light was as the Light of a Candle in a private House in and among the Jews only but Christ's Light was as the Light of the Sun spreading over the Face of the whole Earth This is the True Light that lightens every Man that cometh into the World that is he enlightens all Mankind with the Light of Reason and is the Author of all Spiritual Illumination in them that receive it Christ is called a Light in regard of his Office which was to manifest and declare that Salvation to his Church which lay hid before in the purpose of God and he is called the true Light not so much in Opposition to all false Lights but as opposed to the Types Shadows of the Mosaical Dispensation Learn 1. That every Man and Woman that comes into the World is enlightened by Christ in some Kind and Measure or other All are enlightned with the Light of Reason and a Natural Conscience Some with the Light of Grace and Supernatural Illumination Learn 2. That Christ's being the Essential Original and Eternal Light enlightening and enlivening the whole Creation is an evident and undeniable Demonstration that he is truly and really God 10 He was in the world and the world was made by him and the world knew him not 11 He came unto his own and his own received him not He was in the World that is he that was God from Eternity made himself visible to the World in the fullness of Time The Evangelist repeats it again That the World was made by him to shew his Omnipotency and Divinity and then adds That the World knew him not as an Evidence of the World's Blindess and Ingratitude Learn hence That notwithstanding the Eternal Son of God appeared in the World and the World was made and created by him yet the generality of the World did not know him that is did not own and acknowledge him did not receive and obey him They neither knew him as Creator nor accepted him as Mediator Yea He came to his own that is his own Kindred and Country the Church and People of the Jews but the Generality of them gave him cold Entertainment It was the sin of the Jewish Nation that though they were Christ's own peculiar People his own by Choice his own by Purchase his own by Covenant by Kindred yet the generality of them did reject him and would not own him for the True and Promised Messias Learn hence That the Lord Jesus Christ met with manifest and shameful Rejection even at the hands of those that were nearest to him by Flesh and Nature John 11.5 Neither did his Brethren believe on Him 12 But as many as received him to them gave he power to become the sons of God even to them that believe on his Name That is Although multitudes rejected him yet some received and owned him for the True Messias and those that did so he advanced to the high Dignity of Adoption and Sonship giving them Power that is Right or Privilege to become the Sons of God Here Note First The Nature of Justifying Faith declared it is to as many as received him Now this Receiving of Christ implies these three Things 1. The Assent of the Understanding to that Divine Testimony which the Scripture gives Christ 2. The Consent of the Will to submit to this Jesus as Lord and King 3. The Affiance and Trust of the Heart in Christ alone for Salvation for Faith is not a bare Credence but a Divine Affiance and such an Affiance in Christ and Reliance upon him
as is the Parent and Principle of Obedience to him Note 2dly That it is the high honourable Privilege of all such as receive Christ by Faith to become the Sons of God by Adoption This is a precious Privilege a free Privilege an honourable Privilege an abiding Privilege and calls for all possible Returns of Gratitude and Thankfulness of Love and Service of Duty and Obedience of Submission and Self-Resignation 13 Which were born not of blood nor of the will of the flesh nor of the will of man but of God Because the bragging Jews did much boast of their Natural Birth and Descent from Abraham as being his Blood and Off-spring Therefore it is here asserted that Men become not the Children of God by Natural Propagation but by Spiritual Regeneration They are not born of Blood Grace runs not in a Blood Piety is not Hereditary Religious Parents propagate Corruption not Regeneration Were the Conveyances of Grace Natural good Parents would not be so ill suited with Children as sometimes they are No Person then whatsoever has the gracious Privilege of Adoption by the first Birth They are not born of Blood nor of the Will of the Flesh nor of the Will of Man that is no Man by the utmost Improvement of Nature can raise himself up to this Privilege of Adoption and be the Author and Efficient Cause of his own Regeneration Learn hence That Man in all his Capacities is too weak to produce the Work of Regeneration in himself They says Dr. Hammond who by the influence of the highest Rational Principles live most exactly according to the Rule of Rational Nature that is of unregenerate Morality are the Persons here described Learn 2. That God alone is the Prime Efficient Cause of Regeneration He works upon the Understanding by Illumination and upon the Will by Sanctification Which were born not of Blood nor of the Will of the Flesh nor of the Will of Man but of God 14 And the Word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the father full of grace and truth The Evangelist having asserted the Divinity of Christ in the foregoing Verses comes now to speak of his Humanity and Manifestation in our Nature The Word was made Flesh Where Note 1. Our Saviour's Incarnation for us 2. His Life and Cenversation here among us He dwelt or tabernacled for a Season with us In the Incarnation or Assumption of our Nature Observe 1. The Person Assuming The Word that is the Second Person subsisting in the glorious God-Head Obs 2. The Nature Assumed Flesh that is the Humane Nature consisting of Soul and Body But why is it not said The Word was made Man but The Word was made Flesh Answ To denote and set forth the wonderful Abasement and Condescension of Christ there being more of Vileness and Weakness and Opposition to Spirit in the Word Flesh than in the Word Man Christ's taking Flesh implies that he did not only take upon him the Humane Nature but all the Weaknesses and Infirmities of that Nature also sinful Infirmities and personal Infirmities excepted he had nothing to do with our sinful Flesh Tho' Christ loved Souls with an infinite and insuperable Love yet he would not sin to save a Soul And he took no personal Infirmities upon him but such as are common to the whole Nature as Hunger Thirst Weariness c. Obs 3. The Assumption it self He was made Flesh that is he assumed the Humane Nature into an Union with his God-head and so became a True and Real Man by that Assumption Learn hence That Jesus Christ did really assume the true and perfect Nature of Man into a personal Union with his Divine Nature and still Remains True God and True Man in one Person for ever Oh blessed Union Oh thrice happy Conjunction As Man Christ has an experimental Sense of our Infirmities and Wants As God he can support and supply them All. Note farther 2. As our Saviour's Incarnation for us so his Life and Conversation among us He dwelt or tabernacled amongst us The Tabernacle was a Type of Christ's Humane Nature 1. As the out-side of the Tabernacle was mean made of ordinary Materials but it 's inside glorious so was the Son of God 2. God's special Presence was in the Tabernacle there he dwelt for he had a delight therein In like manner dwelt all the fulness of the God-head bodily in Christ and the glory of his Divinity shined forth to the Eye and view of his Disciples for they beheld his Glory the Glory as of the only Begotten of the Father that is whilst Christ appeared as a Man amongst us he gave great and glorious Testimonies of his Being the Son of God Learn hence That in the Day of our Saviour's Incarnation the Divinity of his Person did shine forth through the Vail of his Flesh and was seen by all them that had a Spiritual Eye to behold it and a mind disposed to consider it We beheld his Glory as the Glory of the only Begotten of the Father ¶ 15 John bare witness of him and cried saying This was he of whom I spake He that cometh after me is preferred before me for he was before me 16 And of his fulness have all we received and grace for grace 17 For the law was given by Moses but grace and truth came by Jesus Christ 18 No man hath seen God at any time the only begotten son which is in the bosom of the father he hath declared him Here we have John Baptist's first Testimony concerning Christ the promised Messiah And it consists of four Parts 1. John prefers Christ before himself as being surpassingly above himself He that cometh after me is preferred before me that is in the Dignity of his Person and in the Eminency of his Office as being the eternal God Now amongst them that were born of Women there was not a greater than John the Baptist If Christ then was greater than John it was in regard of his being God He is therefore preferred before him because he was before him as being God from all Eternity Learn hence That the Dignity and Eternity of Christ's Person as God sets him up above all his Ministers yea above all Creatures how excellent soever He that cometh after me in Time is preferred before me in Dignity for he was before me even from all Eternity 2. John prefers Christ before all Believers in Point of Fulness and Sufficiency of Divine Grace Of his Fulness do they receive They have their Fillings Christ has his Fulness theirs is the fulness of a Vessel his is the Fulness of a Fountain their fulness is Derivative his Fulness is Original yet also Ministerial on purpose in him to give out to us that we may receive Grace for Grace that is Grace answerable for Kind and Quality though not for Measure and Degree As a Child in Generation receives from its Parents Member for
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.
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
little time in the Wilderness Christ nourishes the Soul the Souls of all Believers be they Jew or Gentile Bond or Free and this not for time but for Eternity the Bread of God is he which cometh down from Heaven and giveth Life unto the World 34 Then said they unto him Lord evermore give us this bread 35 And Jesus said unto them I am the bread of life he that cometh to me shall never hunger and he that believeth on me shall never thirst 36 But I said unto you that ye also have seen me and believe not Observe here 1. How the carnal Jews hearing the Bread which Christ had commended so highly and conceiving of it carnally desire they may partake of it constantly Lord evermore give us of this Bread The Commendation of Spiritual Things may move the Affections and quicken the Desires of Natural Persons but if their Desires be not Spiritual and Serious Diligent and Laborious Constant and Abiding they are no Evidence of the Truth of Grace Obs 2. Christ discovers another excellent Effect of this Bread of Life which he had been recommending that such as feed of it shall never hunger more that is inordinately after the perishing Satisfactions of this World but shall find an All-sufficient Fulness in him and compleat Refreshment from him for the preserving and perpetuating of their Spiritual Life He that cometh unto me shall never hunger c. Obs 3. How justly Christ upbraids the Jews for their obstinate Infidelity Ye have seen me says our Saviour yet ye believe not Ye have seen me in the Flesh you have heard my Doctrine you have seen my Miracles I have done amongst you those Works which never any Man did to convince you that I am the Messiah yet you will not own me to be such nor believe on me Oh the Strength of Infidelity and Unbelief The Devil has as great an Advantage upon Men by making them strong in Unbelief as God hath by making his People strong in Faith 37 All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out Our Blessed Saviour having lamented the obstinate Infidelity of the Jews in the foregoing Verse who though they had seen him would not believe on him he doth in this Verse comfort himself with the assured Expectation that there would be a number which should certainly and infallibly come unto him All that the Father hath given me shall come unto me c. Here observe 1. An Account of the Persons that shall come to Christ All that the Father hath given him There is a double Gift of us to Christ 1. In God's Eternal Purpose and Counsel 2. In our Effectual Vocation and Calling When our Hearts are by the Holy Spirit of God perswaded and enabled to accept of Christ as he is freely tendred to us in the Gospel Obs 2. The gracious Entertainment which Christ gives to those that come unto him He will in no wise cast them out where the Positive is included in the Negative I will not cast them out that is I will kindly receive and graciously entertain them Learn hence 1. That both God the Father and Christ his Son are unfeignedly willing and cordially desirous of the Salvation of lost Sinners That federal Transaction which was betwixt the Father and the Son from everlasting about the Salvation of lost Sinners evidently declares this Learn 2. That the merciful and compassionate Jesus will in no wise cast out or reject but kindly entertain and receive every penitent Sinner that doth believingly apply unto him for Pardon of Sin and Eternal Life I will in no wise cast out that is I will not cast them out of my Pity and Compassion out of my Love and Affection out of my Prayer and Intercession out of my Care and Protection I will not cast them out of my Covenant I will never cast them out of my Kingdom for my Nature inclines me my Promise binds me and my Office as Mediator engages me to the contrary 38 For I came down from heaven not to do mine own will but the will of him that sent me 39 And this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day 40 And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day In these Words our Saviour gives us the Confirmation of the foregoing Promise That he will in no wise cast out those that come unto him by assuring us that it was the great End for which he came into the World His Father sent him to do his Will and not his own that is not to do his own Will without his Father's but to do his own Will and his Father's For Christ as God had a co-ordinate Will with his Father's and as Man a Will subordinate to the Will of his Father Now it was the Will both of Father and Son that such as Believe in him should be preserved from perishing and be raised up by Christ at the last Day Hence Learn 1. That the Lord Jesus Christ stands not only inclined by his own Mercy and Goodness to Save Repenting and Believing Sinners but doth also stand obliged thereunto by vertue of a Trust committed to him from the Father Therefore Christ mentions the Will of him that sent him as a Reason of his Fidelity in this matter Learn 2. That the Father's Will and good pleasure is the original Source the Fountain and first Spring from whence the Salvation of Believers doth proceed and flow It is the Fathers Will that sent me that every one that seeth the Son and Believeth on him may have Everlasting Life Learn 3. That such as are given to Christ by the Father and put as his Trust into his Keeping he looks upon them as his Charge and stands engaged for the Preservation of them This is my Father's Will that of all which he hath given me I should lose nothing Yet has the Father so committed the Care of Believers to his Son as that he keeps them still in his own hand John 10.28 29. My Father which gave them to me is greater than all and no man is able to pluck them out of my Fathers Hand Learn 4. From those words I will Raise him up at the last Day That the Lord Jesus Christ is Truly Essentially and Really God That person who can by his own Almighty Power raise the Dead must certainly be God but this Christ had He raised others from the Dead and his own Dead Body from the Grave also by his own Power And therefore Christ says I am the Resurrection and the Life and I will raise him up at the last day Doubtless he that spake these words and made those promises knew his own Power to perform them and
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
fit for him to Appear so publickly because the Doctrine which he Taught was so odious to the Pharisees and the prevailing Power at Jerusalem he therefore Resolves to go up privately that he might not stir up the Jealousie of the Sanhedrim but for them they were out of danger of the Worlds hatred for being the Children of it the World would love its own but him it hated because he reproved its Sins Where we may Remark That tho' our Lord Jesus Christ was most freely willing and ready to lay down his Life for Sinners when the Time was come that God the Father call'd for it yet he would not expose his Life to hazard and danger unseasonably Teaching us by his Example as not to decline Sufferings when God calls us to them so not to Tempt God by running into them when we may inoffensively avoid them Your time is always ready mine is not yet come 10 ¶ But when his brethren were gone up then went he also up unto the feast not openly but as it were in secret 11 Then the Jews sought him at the feast and said Where is he 12 And there was much murmuring among the people concerning him for some said He is a good man others said Nay but he deceiveth the people 13 Howbeit no man spake openly of him for fear of the Jews Observe here 1. How our Blessed Saviour who came to fulfil the Law goes up to Jerusalem at the Jewish Feasts according to the Command of God Exod. 23. Three times a Year shall all the males appear before me Christ being made under the Law sheweth a punctual Obedience to the Law and fulfilled it in his own person Observe 2. The different Opinion which the Jews at Jerusalem do express concerning our Saviour some allowing him the Charitable Character of being a good Man others traducing him as being a deceiver of the People Our dear Lord we see when here on Earth passed through Evil Report and Good Report Is it any wonder to find the Friends of Christ branded with Infamy and Reproach when Christ himself passes under the Infamous Character of a Deceiver of the People Some allowed him to be a good Man but others said Nay he deceiveth the People 14 ¶ Now about the midst of the feast Jesus went up into the temple and taught 15 And the Jews marvelled saying How knoweth this man letters having never learned 16 Jesus answered them and said My doctrine is not mine but his that sent me 17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self 18 He that speaketh of himself seeketh his own glory but he that seekerh his glory that sent him the same is true and no unrighteousness is in him Observe here 1. Tho' Christ went up to Jerusalem privately lest he should stir up the Jealousie of the Pharisees against himself unseasonably yet he went into the Temple and Taught publickly his Example teaches us thus much That altho' the Servants of Christ may for a time and in some cases withdraw themselves from apprehended danger yet when God calls them to appear openly they must do it couragiously without shrinking tho the danger be still impending Jesus went up to Jerusalem entered the Temple and Taught Observe 2. So Admirable was our Holy Lord's Doctrine that the Jews marvelled how he should come to the Knowledge of such Divine Mysteries considering the meanness of his Education They were struck with Admiration but they wanted Faith whereas the least degree of Saving Faith is beyond all Admiration without it Observe 3. Our Lord vindicates his Doctrine telling the Jews that the Doctrine he delivered was not his own That is not of his own inventing and devising it was no contrivance of his nor was it Taught him by Men but received immediately from the Father whose Ambassadour and great Prophet he was Again when Christ says My Doctrine is not mine that is not only mine but my Father 's and mine For as he was God equal with the Father so he Naturally knew all his Counsels and as Man had Knowledge thereof by communication from his Godhead Learn hence That the Doctrine of the Gospel is a Doctrine wholly from God he contrived it and sent his own Son into the World to Publish and Reveal it Christ was sent and his Doctrine was not his own but his that sent him Observe 4. A double Rule given by our Saviour whereby the Jews might know whether the Doctrine he preached were the Doctrine of God First if a Man walks uprightly and doth the Will of God in the best manner according to his Knowledge If any Man will do his Will he shall know of my Doctrine whether it be of God There is no such way to find out Truth as by doing the Will of God The second Rule by which they might know that his Doctrine was from God was this because he sought his Father's Glory and not his own in the Delivery of it He that seeketh his Glory that sent him the same is True Hence Learn That the Nature and Scope of that Doctrine which Christ delivered Eminently tending not to promote his own private Glory but the glorifying of his Father is an undoubted proof and Evidence that his Doctrine was of God 19 Did not Moses give you the law and yet none of you keepeth the law Why go ye about to kill me 20 The people answered and said thou hast a devil who goeth about to kill thee 21 Jesus answered and said unto them I have done one work and ye all marvel 22 Moses therefore gave unto you circumcision Not because it is of Moses but of the fathers and ye on the sabbath-day circumcise a man 23 If a man on the sabbath-day receive circumcision that the law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the sabbath-day Observe here 1. That our Lord having vindicated his Doctrine in the former Verses comes now to vindicate his practice in healing the Impotent Man on the Sabbath-day for which the Jews sought his Life as a violation of the fourth Commandment given by Moses Our Saviour tells them That notwithstanding their pretended Zeal for the Law of Moses they more notoriously broke the sixth Commandment by going about to kill him an Innocent person than he had broke the fourth Commandment by making a Man whole on the Sabbath-day Hence Learn That it is damnable Hypocrisie when Men pretend great Zeal against the Sins of others and do allow and tolerate worse in themselves This is for their practice to give their profession the Lye the Jews condemn our Saviour for a supposed Breach of the fourth Commandment whilst they are guilty themselves of a real Breach of the sixth Commandment Observe 2. The Ignominy and Reproach which the Jews fix upon our Blessed Saviour in the heighth of their Rage and fury against him Thou hast a
with these poor Officers Observe 2. That the Pharisees being more enraged at the Reason which the Officers gave for neglecting their Office than for the neglect it self upbraid them that they should suffer themselves to be so deceived whereas none of the Grandees or Learned Rabbies had owned him only an accursed crew of Ignorant People followed him and doated on him Here Note That when Christ came into the World the great ones of the World not only refused to Believe on him but boasted of their unbelief as an Argument of their Wisdom Have any of the Rulers believed on him Oh no They were too Wise to Believe Faith is left to Fools and accounted Folly by those Wise Men. Nay farther They count the Common People cursed who did Believe on Christ O prodigious stupidity to account them accursed who receive Jesus Christ the cheifest Blessing Great Men have not always the Wisdom of a Man but more seldom have they the Wisdom of a real Christian Great in Honour and Wise in Understanding are a sweet couple but seldom seen together 50 Nicodemus saith unto them he that came to Jesus by night being one of them 51 Doth our law judge any man before it hear him and know what he doth 52 They answered and said unto him Art thou also of Galilee Search and look for out of Galilee ariseth no prophet 53 And every man went unto his own house Here Observe 1. How God stirs up Nicodemus tho' he durst not openly own Christ yet to plead for him that he might not be condemned before heard this was a common Rule of Justice and nothing but what might have been said on behalf of the greatest Malefactor he could not well have said less but God so ordered it that it was enough to divert the Storm from falling upon Christ at this time One word shall be sufficient to blow over a Persecution when God will have it so Obs 2. They answer Nicodemus with a Taunt a Mock and a Scorn that no Prophet ever did rise out of Galilee nor ever should Therefore Christ arising out of Galilee as they thought could be no Prophet Observe Lastly That though they were more and more enraged yet they scatter without concluding any thing against Christ for that time every one went to his own home There is no Wisdom nor Understanding nor Counsel against the Lord. CHAP. VIII 1 JEsus went unto the mount of Olives 2 And early in the morning he came again into the temple and all the people came unto him and he sat down and taught them The foregoing Chapter gave us an Account of a most excellent Sermon which our Saviour Preach'd in the Temple at the Feast of Tabernacles Now the Feast being ended Jesus did not tarry in the City all Night but went out of it two Miles as he frequently used to do to the Mount of Olives And altho' it was so dangerous for him to be seen any more in Jerusalem yet early the next Morning he returns again to the City enters the Temple and falls upon his work of preaching without fear and with indefatigable diligence Oh what a busie useful Life was this of our Saviour's he spent the Day in preaching in the Temple the Night in privacy and Prayer on the Mount of Olives and the next Morning returns to his work of preaching again Thus was he always holily and painfully imployed to glorifie his Father and to be useful and beneficial to Mankind was his food by Day and his rest by Night Lord How little do we resemble thee if when thy Life was all Pains and Labour ours all be Pastime Pleasure and Recreation 3 And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst 4 They say unto him Master this woman was taken in adultery in the very act 5 Now Moses in the law commanded us that such should be stoned but what sayest thou 6 This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not 7 So when they continued asking him he lift up himself and said unto them He that is without sin among you let him first cast a stone at her 8 And again he stooped down and wrote on the ground 9 And they which heard it being convicted by their own conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst 10 When Jesus had lift up himself and saw none but the woman he said unto her Woman where are those thine accusers hath no man condemned thee 11 She said No man Lord. And Jesus said unto her Neither do I condemn thee go and sin no more Our Saviour early in the Morning entring upon the work of Preaching Observe 1. What a mixt Auditory he had of Scribes and Pharisees and Common People All sorts of persons came to hear him but not all with the same intentions the Common People came to Learn but the Scribes and Pharisees came to Cavil and Carp the latter came to Tempt and insnare him the former to be Taught and Instructed by him it is not our bare attendance upon Ordinances but the purity of our Aim and the sincerity of our Intentions in waiting upon God in them that is an Evidence of our Sincerity Observe 2. How the Hypocrisie of these Pharisees was gilded over with an appearance of Sanctity as if they were great lovers of Chastity and haters of Uncleanness they bring to Christ a Woman taken in a Adultery to be censured by him one that had not known these Pharisees would have concluded them very Holy and Honest very Conscionable and Conscientious Persons but Christ that saw into their Bosoms soon found that all this was done only to Tempt him Thus a smooth Tongue and a false Heart often accompany one another when we see too glittering appearances we have reason to suspect the inside Observe 3. The punishment which the Pharisees seek to have inflicted on this Adulteress it is Death let her be stoned Sometimes the punishment of Adultery was burning sometimes stoning always Death Lord How ought Christians to Blush who have slight thoughts of the Sin of Adultery which both Jews and Pagans held ever deadly Observe 4. Their ensnaring Question Moses commanded such to be stoned but what sayest thou The Pharisees desire no better Advantage against Christ than a Contradiction to Moses their Received Lawgiver It has been an old Stratagem to set Moses and Christ at variance but they are fast Friends they are Subordinate one to another not opposite one against another Moses brings us to Christ and Christ to Glory Fain would these colloguing Adversaries draw Christ to contradict Moses that they might take Advantage of that Contradiction to condemn Christ Observe 5. The Wisdom and Caution of our Lord's Answer he doth not excuse her
not seeth the wolf coming and leaveth the sheep and fleeth and the wolf catcheth them and scattereth the sheep 13 The hireling fleeth because he is an hireling and careth not for the sheep 14 I am the good shepherd and know my sheep and am known of mine 15 As the Father knoweth me even so know I the Father and I lay down my life for the sheep In these Verses our Saviour Evidently proves himself to be the true Shepherd of his Church by the Marks and Signs by the Properties and Characters of a good Shepherd which were eminently found with him Namely To know all his Flock to take care of them and to lay down his Life for them 1. Jesus Christ the great Shepherd of his Church hath an exact and distinct Knowledg of all his Flock I know my Sheep with a threefold Knowledge with a Knowledge of Intelligence and Observation he knows them so as to observe and take notice of them with a Knowledge of Approbation and Acceptation he knows them so as to approve and own them and with a knowledge of Care and Protection he knows them so as to defend and keep them Thus Christ knows his Sheep and is also known of them That is he is believed on beloved and obeyed by them 2. He lays down his Life for his Flock And for this doth he eminently deserve the Title of the good Shepherd As for his Power he is stiled the great Shepherd A good Shepherd indeed who not only gives Life to his Sheep but gives his own Life by way of Ransom for his Sheep This Example of Christ the Great and Good Shepherd in laying down his Life for his Sheep teacheth all Subordinate and Inferiour Shepherds to prefer the Good of their Flock even before their own Lives 16 And other sheep I have which are not of this fold them also I must bring and they shall hear my voice and there shall be one fold and one shepherd Here Christ proves himself to be the True Shepherd of his Church from another property of a good Shepherd which is to take care for increasing and inlarging of his Fold by bringing in the Gentiles to it and by breaking down the Partition wall to make one Church both of Jews and Gentiles Christ calls the Gentiles his other Sheep by way of Anticipation because shortly they were to be so and united together with the believing Jews into one Sheep-fold and whereas he says He Must bring these Sheep in we are to understand it not of a Necessity of Coaction but of a Necessity of Compact It being a federal Agreement betwixt the Father and himself that both Jew and Gentile should be one Flock inclosed in one Fold and presented to his Father as a Glorious Church Learn hence How endearing our Obligations are to the Dearest Jesus that he should account us Gentiles who were afar off his Sheep we being so in respect of his Eternal purpose and make it his Care and esteem it his Charge to call us home and bring us in to his Fold the Church that we might be saved amongst the Remnant of the True Israelites Other Sheep I have which are not of this Fold them also I must bring 17 Therefore doth my Father love me because I lay down my life that I might take it again 18 No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again This commandment have I received of my Father Here Note 1. That Jesus Christ certainly foreknew his own Death and Resurrection 2. That Christ was a Voluntier in Dying he layed down his Life none could have taken it from him 'T is true his death was a violent death but a voluntary Sacrifice he died violently but yet voluntarily The hand of his Enemies could never have hurt him without his own consent 3. That as Christ died voluntarily with respect to himself so in a way of Subjection to his Father's command This Commandment have I Received from my Father 4. That this voluntary Submission of Christ to die for us was the ground of the Father's Love to him Therefore doth my Father Love me because I lay down my Life Altho' the Father had many Reasons to love the Son yet none was stronger than this Obedience of his to Death even the cursed death of the Cross for the Redemption and Salvation of lost Sinners therefore did the Father love him with a more exceeding love because he laid down his Life for his Sheep ¶ 19 There was a division therefore again among the Jews for these sayings 20 And many of them said He hath a devil and is mad why hear ye him 21 Others said these are not the words of him that hath a devil Can a devil open the eyes of the blind Here the Evangelist shews what different effects this Sermon of our Saviour had upon the Jews many of them do calumniate and slander him as one possessed and mad and therefore not to be heard and minded others of calmer thoughts said That the Doctrine he taught and the late Miracle which he had wrought in curing the blind Man were abundantly sufficient to confute such a groundless slander Learn hence That the Doctrine of Christ meeting with diversity of dispositions it is no wonder that it occasions different effects to the softning of some and hardning of others even as the same Sun that melteth the Wax hardneth the Clay yet is not this to be imputed to the Doctrine of our Saviour but to Mens corruptions which oppose the Truth and the maintainers of it There was a Division again amongst them ¶ 22 And it was at Jerusalem the feast of the dedication and it was winter This Feast was not of Divine but Humane Institution it was appointed by Judas Maccabeus and continued Eight Days as an Anniversary Commemoration for the Reparing of the Temple Now our Saviour was so far from Reproving the Jews for observing this Feast which is of Humane Institution that he graced the Solemnity with his own presence Hence Observe That our Saviour held communion with the Jewish Church and did without scruple conform himself to the observation of their Rites and Customs altho' they were not orignally of Divine Institution Learn 2. That such a Christian as doth peaceably comply with the practice of the Church in whose Communion he Lives in the observation of those indifferent Rites and Customs which are used by Her acts most agreeably to our Saviour's Practice and Example Who can with any shew of Reason censure Christians for observing the Feast of the Nativity who see Christ himself observing the Feast of Dedication certainly no person of sober Principles ever questioned but that Ecclesiastical Rulers and Civil Magistrates have a Power to appoint publick Days of Thanksgiving Yearly for the Commemoâ—ation of Mercies which ought never to be forgotten 23 And Jesus walked in the temple in Solomons porch 24 Then came the
Jews round about him and said unto him How long dost thou make us to doubt If thou be the Christ tell us plainly 25 Jesus answered them I told you and ye believed not the works that I do in my Fathers name they bear witness of me 26 But ye believe not because ye are not of my sheep as I said unto you In these Verses we have Recorded a new and fresh Debate betwixt our Saviour and the Jews and therein we have observable 1. The time of this Debate vâ—r 22. It was at the Feast of Dedication in the Winter Our Saviour taking that opportunity to publish his Doctrine when a concourse of People were gathered together at that Solemnity Observe 2. The place of this Debate in Solomon's-Porch Altho' the Temple and Porch buâ—h by Solomon was destroyed by the Babylonians yet when the Temple was rebuilt there was one like it which retained the Ancient name Observe 3. The Debate it self If thou be the Christ tell us plainly Not that they affected the Knowledge of the Truth but only designed to insnare him for if he had affirmed himself to be the Messias he had brought himself in danger of the Roman Governour because the Jews expected the Messias to be a Temporal Prince that should deliver them from the Roman Power Now if Christ had declared himself such a Messias as the Jews expected it might have cost him his Life Therefore his hour not being yet come he answers with his usual Prudence and wariness to their insnaring question Learn hence That Christ's Enemies are full of subtil policies and can turn themselves into all shapes that if possible they may intrap and ensnare him and accordingly they pretend here great earnestness of desire to be satisfied whether he were indeed the true and promised Messias when in truth they had another design Observe 4. The Wisdom and Caution of our Saviour's Answer he refers them to his Miracles The works that I do in my Father's Name they bare witness of me Our Saviour's miraculous works were sufficient for the Jews to have grounded and bottomed their Faith upon and to have confirm'd them in the belief that he was the promised and expected Messias had not Prejudice Obstinacy and Malice blinded their Eyes that they could neither see nor consider Observe Lastly How Christ points out to these Jews the true cause of their Infidelity which was not the obscurity of his Doctrine but their not being of his Sheep that is not as yet converted they not having the Properties of his Sheep which he sets down in the following Verses Learn hence That Mens final unbelief under the means of Faith is a clear Evidence of their being in a lost and perishing condition Infidelity is the Sin that doth consign a Man over to Damnation and to such as set under the Gospel doth not only procure Damnation but no Damnation like it 27 My sheep hear my voice and I know them and they follow me Here observe 1. That all sincere and faithful Christians are Christ's Sheep and he is their great and good Shepherd This Relation implies tender Affection powerful Protection plentiful Provision The tenderness of Christ's Affection towards his Sheep appears by pitying their Infirmities by having a Fellow-feeling with them in their Sufferings by suiting their Temptations to the Degrees of their Graces His Care in providing for them appears in affording to them the Holy Scriptures the Ministry of the Word the Administration of the Sacraments and the Operation of his Holy Spirit to make all efficacious and effectual to them His Protection of them discovers it self by preparing them for Tryals by supporting them under them and by delivering them out of them and by sanctifying all to them causing them to work together in subserviency to his own Glory and his People's Good Observe 2. That Christ's Sheep hear Christ's Voice and answer the Call of their great Shepherd They hear the Voice of Christ speaking to them in the Scriptures in the Ministry of the Word in their own Consciences in Providences and they hear Christ's Voice speaking to them in and by his Holy Spirit and as they hear Christ's Voice so do they answer his Call now the right Answer to the Call of Christ in the Gospel is a present Answer a willing Answer and an abiding Answer Obs 3. That all Christ's Sheep do follow him their Shepherd They follow him 1. In his Doctrine And 2. In his Example In his Contempt of the World in his Freedom in reproving Sin in the Holyness and heavenly-mindedness of his Conversation in his Meekness and Patience in Charity and Universal Goodness and as he was a mighty Pattern of Prayer Observe 4. That Christ the great and good Shepherd knows all his Sheep My Sheep hear my Voice and I know them He knows them so as to distinguish them so as to observe and take Notice of them so as to own and approve them so as to take Care of them and provide for them And as the Lord knoweth who are his so he knoweth who are not his too As he knows his Sheep so he knows the Goats also and their Place will be at his left Hand My Sheep hear my Voice and I know them 28 And I give unto them eternal life and they shall never perish neither shall any pluck them out of my hand 29 My Father which gave them me is greater than all and none is able to pluck them out of my Fathers hand Observe here 1. The Promise made by Christ unto his Sheep namely the Promise of Eternal Life and of Perseverance in Grace till they come to the full Fruition of it in Glory I give unto them eternal Life and none shall pluck them out of my Hand Obs 2. The Confirmation he gives of this from his own and his Father's power which is employed engaged and concerned for them and for their perseverance and preservation notwithstanding all Opposition to the contrary My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's Hand Learn 1. That eternal Life is the portion of Christ's Sheep 2. That eternal Life is the Gift of Christ 3. That eternal Life is now given to Christ's Sheep they have it now in the purchase in the promise and in the first Fruits 4. That all Christ's Sheep are put by God the Father into Christ's Hand for Security My Father hath given them me 5. The Father doth so intrust Christ with his Sheep as yet to take Care of them himself they are in the Father's Hand as well as in the Sons and their being in the Hands of both doth assure them of the certainty of their Perseverance None shall pluck them out of my Hand None shall be able to pluck them out of my Father's Hand implying that there are many that would pluck them out of their Hands Sin Satan the World c. but They shall be kept by the Almighty
Lazarus ver 41 42. Yet as God he had a Power of himself to raise Lazarus an Almighty Power communicated with his Essence from the Father by an Eternal and ineffable Generation 23 Jesus saith unto her Thy brother shall rise again 24 Martha saith unto him I know that he shall rise again in the resurrection at the last day 25 Jesus said unto her I am the resurrection and the life he that believeth in me though he were dead yet shall he live 26 And whosoever liveth and believeth in me shall never die Believest thou this Here Observe 1. Christ's meek Answer to Martha's passionate Discourse he takes no notice of the forementioned failings but comforts her with a promise of her Brother's Resurrection Thy Brother shall rise again Thence learn That the Knowledge and Belief of the General Resurrection is and ought to be a sufficient support under the Loss of our endeared Friends ' who die in the Lord. Observe 2. That the Doctrine of the General Resurrection was no new Doctrine Job believed it ch 19.26 Daniel publish'd it ch 12.1 The Pharisees had a Notion of it but Martha here makes it an Article of her Faith I know he shall rise again in the Resurrection at the last Day Observe 3. How Christ particularly Instructs Martha in the cause of the Resurrection acquainting her that he himself is the Author and efficient cause of it I am the Resurrection and the Life That is I am the Author and principal efficient cause of the Resurrection And this with respect to both Natures 1. His Divine Nature is the efficient cause of the Resurrection he shall Raise our Bodies out of the Dust by the Power of his Godhead 2. His Humane Nature is the exemplary cause or pattern of the Resurrection For which Reason Christ is called the first Born from the Dead For tho' some were raised before him Yet was his Resurrection the cause of their Resurrection Hence St. Paul argues from Christ's Resurrection the certainty of the Resurrection of his Members Christ and Believers are one Mystical Body therefore is not Christ perfectly Risen till all his Members are Risen with him Indeed Christ's personal Resurrection was perfect when he arose and all Believers arose Representatively in him Yet till all Believers arise personally the Resurrection of Christ has not received its utmost perfection but there is somewhat behind of the Resurrection of Christ Most fitly then might our Saviour assert I am the Resurrection and the Life Observe 4. That Christ not only asserts himself to be the Resurrection but also the Life I am the Resurrection and the Life that is I am the cause of Life Natural Spiritual and Eternal and Whosoever Liveth and Believeth in Me shall never Die. That is eternally tho' his Body shall die because of Sin yet his Spirit shall live because of Righteousness 27 She saith unto him Yea Lord I believe that thou art the Christ the Son of God which should come into the world 28 And when she had so said she went her way and called Mary her sister secretly saying The Master is come and calleth for thee 29 Assoon as she heard that she arose quickly and came unto him 30 Now Jesus was not yet come into the town but was in that place where Martha met him 31 The Jews then which were with her in the house and comforted her when they saw Mary that she rose up hastily and went out followed her saying She goeth unto the grave to weep there 32 Then when Mary was come where Jesus was and saw him she fell down at his feet saying unto him Lord if thou hadst been here my brother had not died Observe here 1. The full confession which Martha makes of her Faith in Christ as God Thou art the Christ the Son of God which should come into the World A confession which comes nearest to that of St. Peter Math. 16.16 of any that we meet with in Scripture Nay it seems more full than Peter's Confession for those additional words which should come into the World are not in his Confession the Summ is She believed Christ to be the very Messias who was Typified and prefigured Prophesied of and promised to the Old Testament Saints as the person that in the fulness of time should come into the World for the Redemption and Salvation of it Thou art the Christ the Son of God which should come into the World Thence Learn That Christ is never rightly believed in nor regularly depended upon for Salvation except he be owned and acknowledged to be the Eternal Son of God Martha was now fully perswaded of Christ's Divine Nature of which the best of the Disciples till after our Saviour's Resurrection had but a faint and uncertain perswasion Observe 2. How earnest and intent our Saviour was to dispatch the errand he came upon Namely to raise Lazarus from the Grave and to comfort the Two mournful Sisters he would not so much as enter the House till he had effected his work and therefore he goes strait to the Grave which probably was the place where Mary met him Lord it was thy Meat and Drink to do the Will of thy Father it was thy Meat and Drink by Day thy Rest and Repose by Night How unlike are we to thy self if we suffer either our Pleasures or our Profits to divert us from our Duty Observe 3. What haste and speed Mary makes to attend upon her Saviour she arose quickly and came unto him Mary's Love added Wings to her motion The Jews observing her hasty motion have a loving suspicion that she is gone to the Grave to weep there but their Thoughts were too low for whilst they supposed that she went to a dead Brother she was waiting upon a living Saviour And she that used to sit at Jesus feet now falls at his feet in an awful veneration the very gesture was supplicatory And her humble prostration was seconded with a doleful Lamentation Lord If thou hadst been here my Brother had not died Where Observe A mixture of Faith with humane infirmity Here was strength of Faith in ascribing so much Power to Christ that his presence could preserve from Death but here was Infirmity in supposing the necessity of Christ's presence for this purpose Certainly he that did raise him from Death being present could have preserved him from dying being absent had he pleased This was Mary's moan Lord hadst thou been here our Brother had not died full of Affection but not from frailty and infirmity However Christ takes no notice of her errors and infirmity but all the reply we hear of is a Compassionate Groan which the following Verses acquaint us with 33 When Jesus therefore saw her weeping and the Jews also weeping which came with her he groned in the spirit and was troubled 34 And said Where have ye laid him They say unto him Lord come and see 35 Jesus wept 36 Then said the Jews Behold how he loved him 37
a Corn of Wheat fall into the Ground and die it abideth alone That is as Corn unsown lodg'd in the Barn or laid up in the Chamber never multiplies nor encreases but sow it in the Field and bury it in the Earth and it multiplies and encreases and brings forth a plentiful crop So if Christ had not died he had remained what he was the Eternal Son of God but he had had no Church in the World Whereas his Death and Sufferings made him fructifie That brought a plentiful Encrease of exaltation to himself and Salvation to his People Observe 3. How plainly our Saviour dealt with his Followers he did not deceive them with a vain hope and expectation of Temporal Happiness but tells them plainly that all that will be his Disciples must prepare for Sufferings and not think their Temporal Life too dear to lay down for him when he calls them to it this being the surest way to secure unto themselves Life Everlasting He that loveth his life shall lose it but he that hateth his life in this world shall keep it unto life eternal Learn hence That the surest way to attain Eternal Life is chearfully to lay down our Temporal Life when the Glory of Christ and the Honour of Religion requires it at our hand 26 If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honour That is if any Man assumes the Title and enters into the sacred engagement of being Christ's Servant let his Conversation correspond with his Profession and let him be willing to follow him in the Thorny path of Affliction and Sufferings from this Assurance that all his grievous Sufferings shall end in Eternal Joys Where I am there shall my Servant be and him will my Father honour Learn hence 1. That all that will be Christ's Servants must be his Followers they must obey his Doctrine and imitate his Example 2. That Christ's Servants must not expect better usage at the hand of an unkind World than he their Master met with before them 3. That such as serve Christ by following of him shall at Death see him as he is and be with him where he is Where I am there shall also my Servant be 4. That God will crown the fideliâ—y and constancy of Christ's Servants with the highest Dignity and Honour If any Man serve me him will my Father honour 27 Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour 28 Father glorifie thy name Then came there a voice from heaven saying I have both glorified it and will glorifie it again Whilst our Saviour was thus preaching of his own Death and Sufferings a Natural horror of his approaching Passion tho such as was without Sin seizes upon him his Father giving him a Taste of that wrath which he was to undergo upon the Cross for our Sins Hereupon he betakes himself to Prayer Father save me from this hour this was the harmless inclination of his sinless nature which abhorred lying under wrath and therefore prays against it yet as it were recalling himself he submits to what his office as our surety required of him and prays again unto his Father to dispose of him as may most and best conduce to the purposes of his Glory Father glorifie thy name Learn hence 1. That meer Trouble is no Sin Christ's Soul was troubled Christianity doth not make Men Senseless Grace introduceth no stoical Stupidity 2. That fear of death especially when accompanied with apprehensions of the wrath of God is most perplexing and Soul-amazing My Soul is troubled and what shall I say 3. No extremity of Sufferings ought to discourage us from laying claim to that Relation which God stands in to us as a Father Our Saviour in the midst of his distress calls God Father Father save me from this hour 4. In the extremity of our Sufferings we may be importunate but must not be peremptory in our Prayers as Christ in his Agony prayed more earnestly so may we in ours but always submissively Father Save me from this hour but for this cause came I unto this hour 5. That our exemption from Suffering may sometimes be inconsistent with the Glory of God Father save me from this hour Father Glorifie thy name Observe lastly The Father's Answer to the Son's Prayer There came a voice from Heaven saying I have glorified it and will glorifie it again That is as God the Father had been already glorified in his Son's Life Doctrine and Miracles so he would farther glorifie Himself in his Death Resurrection and Ascension as also by the Mission of the Holy Ghost and the Preaching of the Gospel for the Conversion of the Gentiles to the ends of the Earth Learn hence That the whole work of Christ from the lowest degree of his Humiliation to the highest degree of his Exaltation was a glorifying of his Father he glorified his Father by the Doctrine which he Taught he glorified his Father by the Miracles which he wrought by the unspotted Innocency of his Life and by his unparallel'd Sufferings at his Death by his Victorious Resurrection from the Grave and by his Triumphant Ascension into Heaven 29 The people therefore that stood by and heard it said that it thundred others said An angel spake to him 30 Jesus answered and said This voice came not because of me but for your sakes 31 Now is the judgment of this world now shall the prince of this world be cast out 32 And I if I be lifted up from the earth will draw all men unto me 33 This he said signifying what death he should die Observe here 1. The way of God in speaking to his People by a Voice in Thunder for the greater declaration of his Glory and Majesty Thunderings and Lightnings usually attended the voice of God even in Consolations and when he spake comfortably to his own Servants Oh how dreadful and terrible then must the Voice of God be to his Enemies when he shall come in flaming Fire to render vengeance to them If there was such Dread and Terrors such Thunderings and Lightnings at the giving of the Law Lord What will there be another Day when thou comest to punish the violation of that Law Observe 2. The end why God the Father now spake with an Audible Voice to Christ his Son it was for his Consolation and the Peoples Confirmation His Soul being troubled he stood in need as Mediatour of comfort from his Father and the People had here a farther and fuller Confirmation of his being the promised and true Messias that so they might Believe in him This voice came not because of me That is not only or chiefly because of me but to confirm your Faith in the Belief of this great Truth that I am the Son of God by whom the Father hath glorified and will farther
has the offer of Christ in the Gospel met with from the first Original Tender to this Day Obstinate Infidelity and cursed Hypocrisie draw more Souls to Hell than all the Devils in Hell Observe 2. How the present Infidelity of these unbelieving Jews was long before foretold and Prophesied of by the Prophet Esaias ch 53. 1. Lord who hath believed our report that is our Preaching Where Note That Isaias's Complaint of the small success of his Preaâ—hing was a Prophesie and Prediction of the like success that Christ and his Ministers should have under the Gospel Learn hence That the Gospel in all Ages has met with more that have rejected it by unbelief than have savingly entertained it by Faith Isaias complained before Christ and his Apostles and Ministers in every Age since that few have believed their Reports Observe 3. That tho' the present unbelief of the Obstinate Jews was long foretold by the Prophets of God yet the Prophets Prediction was no cause of their unbelief or that which laid them under an impossibility of believing but the fault lay in their own Obstinate Wills with respect to which by the just judgment of God they were blinded and hardned for their contempt of Christ the promised Messias When Men close their Eyes wilfully and say they will not see it is just with God to close their Eyes judicially and say they shall not see He hath blinded their Eyes and hardned their hearts c. 42 ¶ Nevertheless among the chief rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the synagogue 43 For they loved the praise of men more than the praise of God Observe here 1. That altho' the generality of the Jews were thus hardned under Christ's Ministry and Miracles yet there were some and those of the chief Rank even Rulers that did believe on him That is they were under strong and powerful convictions that he was the true and expected Messias even in times and places where obstinacy and infidelity most prevails the Ministry of the word shall not be altogether without its fruit Christ here had some and those of the Rulers too who believed on him when others under the same word were hardned Nevertheless among the chief Rulers also many believed on him Observe 2. That tho' many of the chief Rulers had a secret Belief or an inward Perswasion that Christ was the promised and expected Messias yet it was not sufficient to make them openly own confess and avow him to be such for fear of Excommunication from the Pharisees They did not confess him lest they should be put out of the Synagogue Slavish fear of Men and suffering by them has hindred many from believing on Christ and kept more from an open owning and confessing of him Because of the Pharisees they did not confess him Observe 3. As the fear of Suffering on the one hand so the Love of Reputation on the other kept them from owning and confessing Jesus to be the Christ They loved the praise of Men more than the praise of God That is They valued Honour and Applause from Men more than God's honouring and approving them There is no greater snare to draw persons from their Duty than inordinate Love and Affection to their own Credit and Reputation Oh how often is the Applause and Commendation of Men preferred before the Testimony and Approbation of God! Here was their snare They loved the praise of Men more than the praise of God 44 ¶ Jesus cried and said he that believeth on me believeth not on me but on him that sent me 45 And he that seeth me seeth him that sent me 46 I am come a light into the world that whosoever believeth on me should not abide in darkness 47 And if any man hear my words and believe not I judge him not for I came not to judge the world but to save the world 48 He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day 49 For I have not spoken of my self but the Father which sent me he gave me a commandment what I should say and what I should speak 50 And I know that his commandment is life everlasting whatsoever I speak therefore even as the Father said unto me so I speak In these Verses we have our blessed Saviour's farewel Sermon to the Jews concerning his Person Office and Doctrine as touching his Person he acquaints them with his Divine Nature his oneness and equality with the Father and accordingly challenges not only the Assent but also the Obedience and Adoration of their Faith Jesus cried saying he that believeth on me believeth not on me but on him that sent me That is He that believeth on me doth not believe on a meer Man but on him that is truly and really God as well as Man and therefore he being true God one in Essence and equal in Power and Glory with the Father their believing in him was believing in God the Father that sent him Observe 2. The Argument which our Saviour uses to prove that Believers in Christ do Believe in the Father He that seeth me seeth him that sent me That is He that seeth me Spiritually and by Faith seeth my Father to be one with me in Essence tho' not in person and he that seeth me in my Miraculous works which I do seeth him also that sent me by whom I do these mighty works Learn hance 1. That we do not see Christ aright by the Eye of our Faith unless we see him and Believe him to be truly and really God one with and equal to the Father he that seeth me seeth in me him that sent me Learn 2. That the Father is not to be seen but in the Son nor can Believers know what the Father is but by seeing what the Son is and what they see the Son to be that the Father is in him For he that seeth me seeth him that sent me Observe 3. The dreadful judgment which Christ denounces against all Unbelievers and such as reject him by rejecting of his Gospel for tho' at Christ's first coming his errand was not to judge the World but to save the World that is to offer the tenders of Salvation to lost Sinners yet at his second coming he would judge them at the last Day when the Word preached to them and rejected by them will give a judicial Testimony against them Learn hence 1. That Christ and his Doctrine are inseparable to receive his Doctrine is to receive him and to reject his Doctrine is to reject him 2. That such rejecters of Christ and the Doctrine of the Gospel shall not escape the judgment of Christ at the great Day 3. That at the great Day were there no other witness against the rejecters of Christ and his Gospel but the Word preached yet that alone will be
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
by Christ to his Church he being constituted by God the Father to be the great Prophet and Instructer of it All things that I have heard of the Father I have made known unto you 16 Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my name he may give it you Here our Saviour gives another Instance and Evidence of his Love to his Disciples He tells them that his mercy and free goodness had prevented them in their election to Eternal Salvation and in their vocation unto the Office of Apostleship Ye have not chosen me to be your Master and Lord but I have chosen you to be my Disciples Friends and Servants 2. He acquaints them with the end design and intention of his in chusing of them Namely That they bring forth fruit and persevere therein even in all the Fruits of Holiness and Obedience which are to the Praise and Glory of God by Jesus Christ I have ordained you that you should bring forth fruit and that your fruit should Remain 3. He directs them that in order to their being fruitful they should have access to the Father through him for whatever they wanted and stood in need of Whatsoever ye shall ask the Father in my Name he will give it you Learn hence That all those whom God hath chosen and called to the knowledge and Service of Jesus Christ do and will make it their chief care and endeavours to bring forth Fruit and to persevere therein to their Lives end I have chosen you that you should bring forth fruit and that your fruit should remain 17 These things I command you that ye love one another 18 If the world hate you ye know that it hated me before it hated you 19 If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you 20 Remember the word that I said unto you The servant is not greater then the lord If they have persecuted me they will also persecute you if they have kept my saying they will keep yours also 21 But all these things will they do unto you for my names sake because they know not him that sent me Observe here 1. With what frequency and importunity our Lord inculcates and presses the Duty of mutual Love upon his Disciples I command you to love one another It denotes the great importance of the Duty and the great aversness and backwardness of our Hearts to the performance of it And if we consider the Disciples as Apostles and Ministers of the Gospel it intimates to us the necessity of mutual Love amongst the dispensers of the Gospel as conducing exceedingly to the welfare and benefit of the Church of God over which he hath set them Observe 2. The Argument which our Saviour makes use of to press his Disciples in general and his Ministers and Ambassadours in particular to love each other and that is because the World would certainly hate them Learn hence That the World's hatred of the Members and Ministers of Christ is and ought to be esteemed by them a strong Argument to excite and persuade them to Love one another for this is subjoined as an Argument to press mutual Love that we are sure to meet with the World's hatred Observe 3. The several Arguments by way of encouragement which Christ propounds to Comfort his Members and Ministers against the World's hatred 1. Argument is taken from his own Lot and usage when here in the World he met with the very same before them The World hated me before it hated you Learn hence That Hatred and Persecution from the World need not seem hard to the Saints if they consider what a shock Christ before them had upon him he is the prime Object of the World's Hatred and they who hate his Members much do hate him more because of their likeness to him and resemblance of him A second Argument of Comfort under the World's Hatred is this That it will evidence they are not of the World but chosen out of the World v. 19. Because ye are not of the World but I have chosen you out of the World therefore the World hates you Hence learn 1. That the Children of God though in the World yet they are not of the World they have not the Spirit of the World in them nor is the Conversation of the World led by them 2. That the difference betwixt them that are of the World and those that are chosen out of the World is of God's making I have chosen you out of the World 3. That such Christians as are separated from the World in Judgment Affection and Practice must for that reason expect to be Hated and Persecuted by the World Because ye are not of the World therefore the World hates you The Third Argument for Consolation and Support under the World's hatred is taken from our Relation to Christ as Servants to a Master v. 20. Remember the Servant is not greater than his Lord. As if Christ had said is it equal That you should expect better Treatment than my self either as to your Persons or Ministry or that you should expect that the World should better Receive your Doctrine than it did mine before you Learn hence That neither the Members nor Ministers of Christ can nor ought to expect better Entertainment in and from the World than he their Master found before them The Servant is not above his Master nor greater than his Lord. A Fourth Argument to support them under the Burthen of the World's Hatred is taken from the goodness of the Cause for which they were to Suffer Namely For Christ's Name sake v. 21. All these things will they do unto you for my name sake Hence learn 1. That it is the Duty of all but especially the Ministers of Christ to own the Name of Christ to stand up in defence of his Name and Truth his Glory and Honour what opposition soever they meet with for the same Learn 2. That the great quarrel of the World against the Disciples of Christ is for the Name of Christ whatever may be pretended this is the ground of the quarrel 22 If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin These Words are not to be understood Absolutely but Comparatively as if Christ had said had not I come amongst them in my Incarnation and Preached personally to them the Doctrine of Salvation and confirmed that Doctrine by miraculous operations they might have pleaded Ignorance in some measure and they had not had sin that is they had not had the Sin of Unbelief and Gospel-Contempt to Answer for or had not had so great a measure of any kind of Sin to Answer for as now
my Victory and of thy Glory the hour the sad hour determined in thy decree and purpose no calamity can touch us till God's hour is come and when the sad hour is come the best remedy is Prayer and the only person to fly unto for Succour is our Heavenly Father Father the hour is come the doleful hour of my Death and Passion Glorifie thy Son Glorifie him at his Death by manifesting him to have been the Son of God Glorifie him in his Death by accepting it as the Death of thy Son for the Sins of the World Glorifie him after his Death by a speedy Resurrection from the Grave and a Triumphant Exaltation at thy Right Hand Here note How the Glory of the Father and the Son are inseparably link'd together it was the Father's design to Glorifie the Son and it was the Son's desire to have Glory from the Father for this end that he might bring Glory to the Father Glorifie thy Son that thy Son may Glorifie thee 2 As thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him Observe here 1. The Dignity which Christ was invested with Power over all flesh that is Authority to Judge and Sentence all Mankind Observe 2. How Christ came to be invested with this Power it was given him by his Father Thou hast given him power over all flesh Hence the Socinians would infer that he was not God because he received all from God but the Text speaks not of his Divine Power as God but of his Power as Mediatour and the Note is That all Mankind is under the Power and Authority of Jesus Christ as Mediatour he has a Legislative Power or a Power to give Laws to all Mankind and a Judiciary Power or a Power to execute the Laws that he hath given Observe 3. The end for which Christ was invested with this Power That he might give Eternal Life to as many as God had given him Here Note 1. That all Believers that is all sincere and serious Christians are given by God the Father unto Christ they are given to him as his Charge to Redeem Sanctifie and Save and as his Reward Isa 53.10 2. All that are given to Christ have Life from him a Life of Justification and Sanctification on Earth and a Life of Glory in Heaven 3. The Life which Christ gives to them that are given him is Eternal Life 4. That this Eternal Life is a free Gift from Christ unto his People though they do not work for wages yet they shall not work for nothing I give unto them eternal Life John 10. 3 And this is life eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent That is This is the way and means to obtain Eternal Life Namely By the true knowledge of God the Father and of Jesus Christ the Mediatour who was commissioned and sent by his Father to accomplish the work of Redemption for a lost World Here Observe Christ calls God the Father the only true God not in opposition to the Son and Holy Ghost who being one in Essence with the Father are truly and really God as well as the Father but in opposition to Idols and false Gods there is a great difference betwixt these two Propositions the Father is the only true God and the Father only is true God Christ saith the former This is Life Eternal to know thee the only true God The Socinian saith the latter This is Life Eternal to know only thee to be the true God and that neither Jesus Christ nor the Spirit are God but the Father only But how comes Eternal Life to depend as well upon the Knowledge of Jesus Christ as of God the Father if Jesus Christ be only Man and not truly and really God For thus our Saviour affirms this is Life Eternal to know thee and Jesus Christ Whence learn 1. That the beginning encrease and perfection of Eternal Life lyeth in Holy Knowledg 2. That no Knowledg is sufficient to Eternal Life but the Knowledg of God and Jesus Christ who is also God for who can think that the Knowledg of a mere Creature should be accounted equally necessary to Salvation with the Knowledg of the Great and Mighty God Surely if our Happiness consists equally in the Knowledg of God and Christ then God and Christ are of the same Nature equal in Power and Glory The comprehensive sense of the words seems to be this That the Knowledge of the only true God and of Jesus Christ the Mediatour is the Life of Grace and the necessary way to the Life of Glory 4 I have glorified thee on the earth Learn hence That the whole Life of Christ when here on Earth it was a glorifying of his Father he glorified his Father by the Doctrine which he preach'd he glorified his Father by the Miracles which he wrought he glorified his Father by the unspotted Purity and Innocency of his Life and by his unparallel'd Sufferings at his Death 4 I have finished the work which thou gavest me to do That is I am now about to finish it he speaks of what he was resolv'd to do as already done Here Note 1. That 't is work that glorifies God 2. That every Man has his work his proper work assigned him by God 3. This work must be finished here upon Earth 4. That when we have done our proportion of work we may expect our portion of wages 5. That it is a blessed thing at the hour of Death to be able to say in sincerity and uprightness that we have glorified God in the World and have finished the work which he appointed us to do Father I have glorified thee on the Earth and have finished the work which thou gavest me to do 5 And now O Father glorifie thou me with thine own self with the glory which I had with thee before the world was From the Connexion of this with the foregoing Verse Learn 1. That who ever expect to be glorified with God in Heaven must glorifie him first here upon Earth 2. That after we have glorified him we may expect to be glorified with him and by him I have glorified thee now O Father glorifie thou me it follows with the Glory which I had with thee before the World was Hence Note 1. That Christ as God had an Essential Glory with God the Father before the World was he had this Glory not in the purpose and decree of God only as the Socinians would have it for he doth not say Glorifie me with the Glory which thou didst purpose and prepare for me before the World was but which I had and enjoyed with thee before the World was by which words our Lord plainly asserts his own Existence and Being from Eternity and prays for a Re-exaltation to that Glory which he enjoyed with his Father before his Incarnation Note 2. That Christ as Mediatour did so far
sent me into the world even so have I also sent them into the world Observe here 1. Christ's Mission The Father sent him into the World Christ's sending implies the Designation of his Person his Qualification for the Work his Authority and Commission Learn hence That Christ himself did not of himself undertake the Office of a Mediator but was sent that is authorized and Commissioned of God so to do Thou hast sent me into the World Observe 2. As Christ's Mission so the Apostles Mission As thou hast sent me so have I sent them Learn thence That none may or ought to undertake the Office of the Ministry without an Authoritative sending from Christ himself not immediately and extraordinarily by Voice or Vision but mediately by the Officers of the Church And such as are so sent are sent by Christ himself and if so it is the Peoples Duty to reverence their Persons to respect their Office to receive their Message As thou hast sent me so have I sent them 19 And for their sakes I sanctifie my self that they also might be sanctified through the truth The word Sanctifie here is not to be taken for the Cleansing Purifying or making Holy that which before was Unclean But Christ's sanctifying himself imports 1. His separation or setting himself apart to be a Sacrifice for Sin 2. His Consecration or Dedication of himself to this Holy Use and Service Hence learn That Jesus Christ did dedicate and solemnly set himself apart to the great Work and Office of a Mediator Learn 2. That the great End for which Christ did thus sanctifie himself it was that he might sanctifie his Members therefore did he consecrate and set himself apart for us that we should be consecrated to and wholly set apart for him 20 Neither pray I for these alone but for them also which shall believe on me through their word Hitherto our Saviour had been praying for himself and his Apostles now he prays for all Persons both Jews and Gentiles that should believe in him throughout the World by the preaching of the Gospel Hence learn That all Believers have a special Interest in Christ's Prayer 2. That in the Sense of the Gospel they are Believers who are wrought upon to believe in Christ thro' the Word 3. That such is Christ's Care of and Love to his own that they were remembred by him in his Prayer even before they had a Being I pray not for them alone but for all that shall believe in me 21 That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me The special Mercy and particular Blessing which Christ prays for on the behalf of Believers is a close and intimate Union betwixt the Father Himself and Them and also betwixt one another such an Union as doth in some sort resemble that Union which is betwixt God and Christ not an Unity of Essence and Nature but of Wills and Affections Hence Note 1. That the mystical Union betwixt Christ and his Members carrieth some resemblance with that Union which is betwixt the Father and the Son 2. That Union amongst the Ministers and Members of Jesus Christ is of so great Importance Necessity and Consequence that he did in their behalf principally and chiefly pray for it An Unity of Love and Affection of Faith and Profession and Unity of Practice and Conversation are Mercies which Christ earnestly prayed for and has dearly paid for and nothing is more desired by him now in Heaven than that his Disciples should be One among themselves here on Earth Father may they be one as we are one That the World may believe that thou hast sent me Here Christ intimates one special Advantage that would redound to the World by this desirable Union betwixt the Ministers and Members of Christ it will if not Convert yet at least convince the World that I and my Doctrine came from God Thence Note That Union amongst Christ's Disciples is one special means to enlarge the Kingdom of Christ and to cause the World to have better thoughts of him and his Doctrine By their being one as we are one the World will believe that thou didst send me 22 And the glory which thou gavest me I have given them that they may be one even as we are one Here Observe 1. Christ's Communication of that Glory to Believers which he had received from the Father that is not his essential Glory but his mediatorial Glory The Glory which thou gavest me Now Christ hath no Glory given him as God but much Glory bestowed upon him as Mediatour Observe 2. The end of this Communication why he gave his Disciples that Glory which the Father had given him Namely That they might be one Learn 1. That God the Father hath bestowed much Glory on Christ his Son as he is Man and Mediatour of the Church 2. That the same Glory for Kind and Substance though not for Measure and Degree which Christ as Mediatour has received from the Father is communicated to true Believers 3. That the great End of this Communication was and is to oblige and enable his People to maintain a very strict Union amongst themselves The Glory which thou gavest me I have given them that they may be one even as we are one 4. That Unity amongst Believers is part of that Glory which Christ as Mediatour hath obtained for them 23 I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me Observe here 1. That as the Father is in Christ so is Christ in Believers and they in him the Father is in Christ in respect of his Divine Nature Essence and Attributes and Christ is in Believers by the inhabitation of his Holy Spirit Observe 2. That the Believers happiness consisteth in their oneness in being one with God through Christ and one amongst themselves That they may be made perfect in one Observe 3. That God the Father loveth Christ his Son Thou lovest them as thou hast loved me God loveth Christ first as God so he is Primum Amabile the first object of his Love as representing his Attributes exactly Secondly as Mediatour John 10.17 Therefore doth my Father love me because I lay down my Life for my Sheep Observe 4. That God the Father loves Believers even as they loved Christ himself that is he loves them upon the same grounds that he loved him Namely For their nearness and for their likeness to him 1. For their nearness and relation to him he loveth Christ as his Son Believers as his Children 1 John 3.1 Behold what manner of Love the Father bestoweth upon us that we should be call'd the Sons of God 2. The properties of the Father's Love towards Christ and Believers are the same Doth he Love Christ with a tender Love
Son of God and that believing ye might have life through his Name Observe here 2. The true End for which the Miracles of Christ were so carefully recorded namely that we might believe By believing that Christ is the Son of God we have Life and by the Evidence of his Miracles we know and believe him to have been the Son of God The Miracles which Christ wrought were the best external Evidence of his Mission Observe 1. That all Christ's Miracles both before his Passion and after his Resurrection were not recorded by the Evangelists Observe 2. The great Point concerning Christ to be known and believed from the Scriptures is this That Jesus the Son of the Virgin is the promised Messiah the anointed of the Father he in whom all the Types and Shadows of the Law are accomplished and that this Jesus is for Nature Co-essential for Dignity Co-equal and for Time Co-eternal with the Father One in Essence equal in Power and Glory Thus believing that Jesus is the Son of God and accompanying that Belief with a holy Life if we believe well and live well we shall have Life through his Name CHAP. XXI AFter these things Jesus shewed himself again to the disciples at the sea of Tiberias and on this wise shewed he himself The foregoing Chapter acquainted us with several Appearances of Christ to his Disciples after his Resurrection All which were in Jerusalem This Chapter acquaints us with his appearing to his Disciples in Galilee whither he had ordered his Disciples to go promising there to meet them Jerusalem now becomes a forsaken Place a People abandoned to destruction Christ will not shew himself openly to them but Gallilee was a Place where Christ's Ministry had found better acceptance to Galilee therefore doth he go Such Places wherein Christ is most welcome to preach shall be most honoured with his Presence Jesus shewed himself to his Disciples at the Sea of Tiberias called elsewhere the Sea of Galilee 2 There were together Simon Peter and Thomas called Didymus and Nathanael of Cana in Galilee and the sons of Zebedee and two other of his disciples 3 Simon Peter saith unto them I go a fishing They say unto him We also go with thee They went forth and entred into a ship immediately and that night they caught nothing Observe here That after Christ was crucified the Disciples returned for a time to their Trade and Employment of Fishing tho' they were called to be Fishers of Men yet Churches not being gathered and constituted at present nor able to maintain them they labour with their Hands to supply their present Necessities Afterwards when at the Feast of Pentecost they had received those visible Gifts of the Holy Ghost which did furnish them for preaching the Gospel to all Nations and they went forth to plant and propagate the Gospel we may believe they then gave over the Labours of their Secular Calling and applied themselves wholly to the Work of the Ministry That may be done in Ecclesiâ Constituendâ in a Churc◠which is constituting or about to be constituted which is not convenient to be done in a Church already constituted Observe farther How Peter with the rest toil all night and catch nothing but no sooner is Christ come among them but they inclose a multitude of Fishes Thereby teaching us That all human Labours and Endeavours are in vain unless Christ by his Presence and Blessing crown them with success 4 But when the morning was now come Jesus stood on the shoar but the disciples knew not that it was Jesus 5 Then Jesus saith unto them Children have ye any meat They answered him No. 6 And he said unto them Cast the net on the right side of the ship and ye shall find They cast therefore and now they were not able to draw it for the multitude of fishes Observe here 1. Christ was near very near to his Disciples but they perceive it not Jesus stood on the shoar but they knew not that it was Jesus Learn Christ is not always discerned by us when he is present with us it is a double Mercy to enjoy his Company and to know indeed that it is he Observe 2. Altho' they had laboured all the Night in vain yet at Christ's Command they go to Work again and with great success they were not able to draw the Net for the multitude of Fishes When Christ is about to do great things for his People yet will he have them exert all possible Endeavours of their own and the want of former Success must not discourage from future Endeavours Observe 3. What a Proof Christ here gives of his Divinity and Godhead How were all the Fish in the Sea at his Pleasure and obedient to his Command He knew where they swim and brings them from one part of the Lake to the other where the Disciples had toil'd all night and caught nothing Christ our Mediator is true God and as such has a Sovereign Power and Providence over all the Creatures the Cattel on a thousand Hills and all the Fish swimming in the Sea are obedient to his Power and observant of his Commands 7 Therefore that disciple whom Jesus loved saith unto Peter It is the Lord. Now when Simon Peter heard that it was the Lord he girt his fishers coat unto him for he was naked and did cast himself into the sea 8 And the other disciples came in a little ship for they were not far from land but as it were two hundred cubits dragging the net with fishes 9 Assoon then as they were come to land they saw a fire of coals there and fish laid thereon and bread Observe here 1. The great Zeal and Forwardness of Peter hearing that it was Christ he leaps into the Sea to get to him Oh how inviting attractive and alluring is a sight of Christ It will make those that know him break thro' all Difficulties to come unto him It is not a Sea of Water no not Seas of Blood that can keep a zealous Soul at a distance from Christ When Peter heard that it was the Lord he girt his Coat and cast himself into the Sea Observe 2. What a Complication of Miracles here were as soon as they came to Land they discerned another Miracle viz. A Fire of Coals and Fish laid on and Bread all created and produced by Christ out of nothing at this time as an Evidence of his Divine Power for before they could get the Fish to shoar they saw Fish broiling upon Coals which makes it evident that these were none of the Fish which they had catch'd Christ when he pleases for the Benefit and Comfort of his People will work Miracle upon Miracle Mercy upon Mercy one Wonder upon the head of another For here after a Miracle at Sea they meet with another Miracle at Land As soon as they came to Land they saw a Fire 10 Jesus saith unto them Bring of the fish which ye have now caught 11 Simon
order to our Improvement in Faith and Holiness If then after all the Revelation and Discovery which God has made of his Son Christ Jesus and of the Way that leads to eternal Salvation by him Persons remain willingly ignorant of him and their Duty to him Where shall they appear And how shall they escape Revel 1. Verse 5 6. Now unto him that loved us and washed us from our Sins in his own Blood and hath made us Kings and Priests unto God and his Father To Him be Glory and Dominion for ever and ever Amen The CLOSE THE design of the foregoing Notes upon the Holy Evangelists being to recommend the Instructive Life of our blessed Redeemer to our Observation and Imitation Altho' I have upon all occasions propounded his Example to be followed by us in all the steps of an Imitable Vertue as the matter every where occur'd yet adjudging it may be profitable to sum up together the several Graces and Vertues which were so Orient in the Life of Christ that having them daily before our Eyes we may be continually correcting and reforming of our Lives by that blessed Pattern I shall therefore briefly offer at it Because Nothing is so proper to form us to Holiness as the Example of the Mediatour it being absolutely perfect and thoroughly Accommodate to our present state there is no Example of any meer Man that is to be followed without limitation But the Life of Christ was as the purest Gold without the least Allay His conversation was a living Law and Christianity which is the Best and Holiest Institution in the World is nothing else but a Conformity to his Precepts and Pattern The Universal Command of the whole Gospel is this To walk as Christ walked This denotes a sincere intention design and endeavour to imitate and follow him in all the paths of Holiness and Obedience Particularly let us imitate Jesus I. IN his early Piety We find him at Twelve Years Old about his Father's Business sitting in the midst of the Doctors both hearing and asking them Questions See on St. Luke 2.46.47 An early Piety gives both the Person and the Service a peculiar preheminency no Comfort in Life no Happiness in Death like the Happiness and Comfort of being good betimes II. In his Obedience to his Earthly Parents See on St. Luke 2.51 He went down to Nazareth and was subject to them He paid Homage to the Womb that bare him and to his supposed and reputed Father that provided for him let a Person be never so high above others he is still below his Parents if the Highest upon Earth think their Parents beneath them and themselves above their Parents Commands Our Saviour did not so what shall we think of those Monsters of Ingratitude the Reproach of Humane Nature who are ashamed to own their Parents because of their Poverty or despise them because of the Infirmities of their Age. Prov. 23.22 Hearken to thy Father that begat thee and despise not thy Mother when she is old III. In his unwearied Diligence in doing Good Acts 10.38 Who went about doing good This was his Meat and Drink by Day his Rest and Sleep by Night He fed the Hungry cloathed the naked visited the Sick was Eyes to the Blind Feet to the Lame and Administred to such as were in Necessities and Streights And he has declared that he will Judg us at the great Day according to our imitation of him in doing good to all Mankind See the Notes on S. Math. 25. Ten last Verses IV. In his Humility and lowliness of Mind Math. 11.29 Learn of me for I am meek and lowly in Heart witness his stooping to the meanest Office even that of washing his Disciples Feet S. John 13.5 He that came in the form of a Servant performs the Office of the meanest Servant to his Disciples And all this was to set us an Example of mutual Condescension each to other if I your Lord and Master have washed your Feet you ought also to wash one anothers Feet which Precept tho' it doth not bind us to the same Action yet it obliges us to the same Condescension Namely to think no Office of Love beneath us which the necessities of our Brother call for from us V. In the Vnblameableness and Inoffensiveness of his Life and Actions He injured none and justly offended none but was Harmless as well as Holy he wrought a Miracle to pay Tribute Money rather than give occasion of Offence to the Government See on Math. 19.27 Accordingly let us be Harmless and Blameless Wise as Serpents and Innocent as Doves Piety without Policy is too simple to be safe Policy without Piety is too subtile to be good VI. In his Eminent Self-Denial He emptied himself and became poor when he was Rich as God from all Eternity He impoverish'd himself by becoming Man Oh! what did he not deny when he left the Bosom of his Father with the ineffable Delights and Pleasures which he there enjoyed from all Eternity And instead thereof to Drink the Cup the Bitter Cup of his Father's wrath for our sake Lord how can we enough abase our selves for thee who thus deniedst thy self for us VII In his contentment in a low and mean Condition in this World Yea in a Suffering and Afflicted Condition he would not honour the World so far as to have any part of it in his own hand was therefore of himself less provided of comfortable accommodations than the Birds of the Air or the Beasts of the Field See Luke 9.58 The Foxes have holes and the Birds of the Air have nests but the Son of Man hath not where to lay his head Let us learn from him to manage an afflicted Condition with a contented Spirit let there be no murmurings complaints or foolish chargings of God heard from us whatever straits or Troubles we may be brought into but in whatsoever state we are let us be therewith content Phil. 4.11 VIII In his frequent performance of the Duty of private Prayer and Fasting he sometimes spent a whole Night in Prayer Luke 6.12 He went into a Mountain to Pray and continued all Night in Prayer to God And Mark 1.35 In the morning rising up a great while before Day he went into a solitary place and prayed It is certain we have much more business with Almighty God in Prayer than Christ had he had no Sins to Confess no wants of Grace to make known yet did he delight with frequency and fervency to perform this Homage to his Heavenly Father Lord how doth thy Zeal and forwardness condemn our remisness and lukewarmness in praying to our heavenly Father IX In his Affectionate performance of the Duty of Praise and Thanksgiving Our blessed Saviour was a great Pattern of Thankfulness Matth. 11.25 I thank thee Oh Father Lord of Heaven and Earth c. John 11.41 Father I thank thee that thou hast heard me when he was to eat common Bread he received it with Thanksgiving What
a Pattern of Thankfulness then was Jesus to his followers There is hardly any one External Duty which we do not find the Hypocrite performing in Scripture except this of Thanksgiving and Praise we find Judas Repenting Ahab Humbling himself Saul Sacrificing but we do not find any wicked Man in an humble Spiritual manner blessing and praising God Need will make us Beggars but Grace only Thanks-givers X. In his Compassion towards those that were in Distress and Misery Matth. 20.34 Great was his Compassion to the Bodies of Men he healed all that came unto him he healed many undesired with great Condolency and tender Sympathy he exercised acts of Mercy and Compassion when the object of Compassion was before him and did perfectly abhor and severely condemn all Acts of Cruelty How great was his Compassion to the Souls of Men what Pains did he take and what Hazards did he run in preaching the Gospel to lost Sinners in his fervent Prayers for them but especially in Dying for them Let us imitate Christ herein as his Compassion was universal to all Mankind to the whole Man Soul and Body as it was Active and Operative as it was exercised with marvellous Complacency and delight as it was a preventing Compassion and an unwearied Compassion so let ours be also XI In his Holy and fruitful Discourse his Lips dropt as the Honey Comb and his Tongue was as choice Silver when walking with his Disciples to Emaus with what Heavenly Discourse did he entertain them in the way See Luke 24.13 c. A good Pattern for our Imitation when providentially cast into such Company as will bear it Lord what a Shame and Reproach is it to us that in common Conversation we spend so many hours together in talking over all the News of City and Country and part without speaking one word of Jesus Christ our best Friend XII In his free Conversation The Son of Man came eating and drinking Matth. 11. v. 19. that is was of a free and familiar Converse Affable and Sociable not Sower or Morose never shuning the Society of the worst of Men even of the Pharisees themselves but complying with their innocent Customs and accompanying them at their Feasts See on Luke 5.29 We do not find that when Christ was invited to any publick Entertainment that ever he refused to go not so much for the pleasure of Eating as for the opportunity of Conversing and doing good Christ converst with bad Men but as their Physician not as their Companion Let us go and do likewise XIII In his Patience under Sufferings and Reproaches when he was reviled he reviled not again but under-went the Burden of his Sufferings with admirable Patience and Meekness of Spirit when his Name and Honour suffered the vilest Indignities Blasphemies and Reproaches that the Malice of Satan and the Malignity of wicked Men could belch out against it when he was called a Blasphemer a Sorcerer a Devil a Wine-bibber a Glutton a Friend of Publicans and Sinners For an innocent Person and a dignified Person to bear all this when he could have look'd all his Enemies into Hell and have frown'd them into nothing Verily to bear all this without the least discomposure of Spirit is the highest Triumph of Patience that ever the World was acquainted with And why all this but to leave us an Example that we should follow his Steps 1 Pet. 2.21 22. XIV In his readiness to forgive Injuries One of his last Words upon the Cross was a Prayer for his Murtherers Father forgive them Luke 23.34 He offered up his Blood to God on the behalf of them that shed it Thus to forgive our Enemies and to beg Forgiveness for them will be an Evidence of a Christ-like Frame and Temper when the Grace of God calms those tumultuous and outragious Passions which at any time we find raging in our Breasts moulding our Spirits into Sweetness and Gentleness freeing us from all malicious desires of Revenge which are so far beneath a Christian that it is the baseness of a Man yea as Jealousie is the Rage of a Man so Malice is the Rage of the Devil 't is the very Soul and Spirit of the Apostate Nature XV. In his laying to Heart the Sins as well as the Sufferings of others Mark 3.5 He was grieved for the hardness of their Hearts Such was his Zeal for his Father's Glory such his Compassion to the Souls of Men such his Antipathy against and hatred of Sin that he was grieved for Sin where-ever he found it and mourned over those who had no Hearts to mourn for themselves Lord how far are they from a Christ-like Spirit and Temper who instead of mourning for other Mens Sins rejoyce in Iniquity and take Pleasure to see their Brother stab at once the Christian Name and his own Soul XVI In his Zeal for the Publick Worship of God John 2.17 The Zeal of thine House hath eaten me up Now as Christ was so Christians ought to be intensly Zealous for the Glory of God the Honour of his House and the Purity of his Publick Worship The Zeal of thine House that is for the Honour of thine House hath eaten me up Our Zeal for the Publick Worship of God glorifies him most and he accepts it best Now we own that God whom we serve in the face of the World And this creates a veneration and esteem of God in the Minds of Men. XVII In his glorifying of his Father in all he did John 17.4 I have glorified thee on the Earth The whole Life of Jesus when here on Earth it was a glorifying of his Father he glorified his Father by the Doctrine which he taught by the Miracles which he wrought by the unspotted Purity of his Life and by his unparallel'd Sufferings at his Death In like manner should we glorifie God in all we do in all we design in all we desire in our natural Actions of eating and drinking in our Civil imployments buying and selling in our lawful Recreations taking care that too much of our time be not consumed therein Recreation is not to be our business but to fit us for business but especially let us seek to glorifie God in our Religious Duties Publick and Private and Secret XVIII In his Impartiality in reproving Sin He feared the Faces and spared the Faults of no Offenders The Pharisees were a Proud and Haughty sort of People who dishonoured God above most when they pretended to glorifie him above any Therefore we find Christ denouncing a Bed-Roll of Woes against them in one Chapter St. Matth. 23. Wo to you Scribes Pharisees Hypocrites Eight several Woes are denounced against them for so many several Sins committed by them Those to whom God has given Authority to Reprove the Sins of others ought to imitate their Pattern in his Impartiality in reproving Sin His very Enemies gave him that Character St. Matth. 22.17 Thou carest not for any Man thou regardest not the Person of Men
That is Thou sparest none but tellest all Men of their Faults XIX In his Vniversal Obedience to his Father's Will and chearful Submission to his Father's Pleasure He obeyed the Will of his Father Universally Voluntarily Sincerely and with a single Eye at his Glory perseveringly and to the End and as he was so must we be faithful to the Death if ever we expect the Crown of Life And in like manner did he submit to the Will of his Providence Father not as I will but as thou wilt not my will but thine be done O let us keep this Example continually before us and every day obey the will of God's Precept universally And submit to the Will of his Providence very chearfully this is Heaven on Earth XX. In his Love and Practice of Universal Holiness both in Heart and Life He was Holy in his Nature Holy in his Principle and Motives Holy in his Aim and Ends he was perfectly Holy precisely Holy uniformly Holy exemplarily Holy he delighted only in holy Persons and holy Things it concerns us to imitate him herein if ever we expect to be where he is Heaven is the habitation of Holiness the company is Holy the imployment Holy the enjoyments Holy no unclean Thing can enter into Heaven or could be Happy in Heaven Heaven is rather a Nature than a place 'T is not the place of Heaven can make us Happy but the Disposition and Temper of our Minds in Heaven without Conformity to the Nature of God there can be no Communion with him nor Delight in him what a discourteous Courtesie would it be to turn a filthy Swine into a Garden of curious Flowers to lodge it in a Bed of sweet Perfumes to bath it in a clear and Crystal Fountain Alas its unclean Temper and sordid Inclinations would rather choose to lie down in a Kennel and to wallow in the Mire its proper Element Thus unsuitable would Heaven be that place of greatest Happiness be the greatest Vneasiness to an unholy Heart Let us then Pray and Endeavour that the Temper of our Minds and the Actions of our Lives may be a lively Transcript of the Mind and Life of the Holy Jesus that we may be like him in Purity and Holiness in Justice and Righteousness in Patience and Meekness in Charity and Universal Goodness That as he was we may be in the World Holy Humble Harmless Heavenly Minded glorifying God on Earth that we may be glorified with him and by him in his Eternal Kingdom Yet before I close this Exhortation to an Imitation of Jesus I must subjoin this cautionary Direction Take heed that you do not so imitate Christ for your Pattern as to disown him for your Priest This is the dangerous Error of those who affirm that the great End of Christ's Death was to give the World an Example of Patience Humility Meekness and the fore-mentioned Christian Graces and that his Sufferings were Exemplary but not properly Satisfactory We acknowledge that Christ's giving us an Example was one End of his coming into the World and Dying for us but not the great End A Subordinate End but not the Vltimate God preserve us from the Contagion of this growing Error other Errors only scratch the Face but this stabs the Heart of the Christian Religion in that it deprives us of the choicest Benefit of Christ's Death namely The Expiation of Sin by a proper Satisfaction to the Justice of God But blessed be God we have not so learned Christ as we are Taught so we Believe that the Holy Jesus by the Sacrifice of his Death has Redeemed us from Death and Hell and Saved us from Wrath to come by a full and adequate payment to Divine Justice and by the Redundancy of his Merit has purchased an Eternal Inheritance for us and as we are Taught and Believe so we Pray Almighty God who hast given thine only Son to be unto us both a Sacrifice for Sin and also an Example of Godly Life Give us Grace that we may always most thankfully receive that his inestimable Benefit and also daily endeavour our selves to follow the blessed Steps of his most Holy Life through the same Jesus Christ our Lord. Almighty and everlasting God who of thy tender Love towards Mankind hast sent thy Son our Saviour Jesus Christ to take upon him our Flesh and to suffer Death upon the Cross that all Mankind should follow the Example of his great Humility Mercifully grant that we may both follow the Example of his Patience and also be made Partakers of his Resurrection through the same Jesus Christ our Lord. Amen FINIS Advertisements BOOKS published by Mr. WILLIAM BURKITT and printed for Thomas Parkhurst at the Bible and Three Crowns in Cheapside THE Poor Man's Help and Young Man's Guide Containing I. Doctrinal Instructions for the right Informing of his Judgment II. Practical Directions for the General Course of his Life III. Particular Advices for the Well-managing of every Day With reference to his 1. Natural Actions 2. Civil Imployments 3. Necessary Recreations 4. Religious Duties Particularly I. Prayer Publick in the Congregation Private in the Family Secret in the Closet II. Reading the Holy Scriptures III. Hearing of the Word Preached IV. Receiving of the Lord's Supper Unto which is added An Earnest Exhortation unto all Christians to the Love and Practice of Universal Holiness The Fourth Edition An Argumentative and Practical Discourse of Infant-Baptism In which I. The Lawfulness of Infant-Baptism is Demonstrated II. The Objections against Infant-Baptism are Answered III. The Usefulness of the Ordinance is Asserted IV. The Sinfulness of Re-baptizing Manifested V. The Non-necessity of Dipping Evidenced VI. The Practical Use of Infant-Baptism Urged and Inforced The Second Edition A Sermon at the Funeral of the Reverend Mr. William Gurnall THE Works of the late Reverend and Learned William Bates D. D. In one large Volume in Folio Viz. 1. Of the Existence of God the Immortality of the Soul and the Divinity of the Christian Religion 2. The Harmony of the Divine Attributes 3. The Great Duty of Resignation 4. The Danger of Prosperity 5. Sermons of the Forgiveness of Sins 6. The Sure Trial of Uprightness 7. The Four Last Things viz. Death Judgment Heaven and Hell In which his Book called The Final Happiness of Man is included 8. Of Spiritual Perfection 9. Eleven Sermons on several Occasions 10. A Sermon upon the Death of Queen Mary 11. A Funeral Sermon on Dr. Manton 12. A Funeral Sermon on Dr. Jacomb 13. A Funeral Sermon on Mr. Baxter With his Life 14. A Funeral Sermon on Mr. Clarkson 15. A Funeral Sermon on Mr. Benjamin Ashurst To which are added Two Discourses never before publish'd being exactly taken in Short-hand and Approv'd by the Author in his Life-time viz. 16. A Discourse on Divine Meditation 17. A Discourse on the Fear of God c. With an Alphabetical Table to the Whole As likewise The Author's Effigies curiously Engrav'd by Mr. Robert White from an Original of Sir Godfrey Kneller And some Account of his Life and Character in a Funeral Sermon preach'd by the Reverend Mr. Howe Printed for Johnathan Robinson at the Golden-Lyon in St. Paul's Church-Yard There will be speedily publish'd A Catechetical Course of Sermons for the whole Year Being an Explanation of the Church-Catechism in Fifty Two Distinct Discourses on so many several Texts of Scripture Wherein are Briefly contained the most Necessary Points of Christian Doctrine in Two Volumes in Octavo With an Alphabetical Index to each Volume Recommended Especially for the Use of Families By Peter Newcome M. A. and Vicar of Aldenham in Hertford-shire Printed for John Wyat at the Rose in St. Paul's Church-Yard