but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldest not 19 This spake he signifying by what death he should glorifie God And when he had spoken this he saith unto him Follow me In these words our Saviour forewarns Peter of his future Sufferings intimating that he should prove more stout than in his former Trial when he was young and unexperienced he enjoyed his Liberty but when he was grown older in Years and stronger in Grace he should willingly stretch forth his Hands and quietly suffer himself to be bound to the Cross for Peter say some was not nailed but tied and bound to the Cross only and so as a Martyr or Witness for the Truth of Christ glorified God by his Death Learn hence 1. The Ministers of Jesus Christ when they undertake the charge of his Flock must prepare for suffering work and lot upon it Therefore is this Prediction of Peter's sufferings joined with the former injunction feed my Sheep 2. That Humane Nature in Christ's Ministers as well as in other Men reluctates Sufferings has an antipathy against a violent Death They shall carry thee whither thou wouldest not 3. From the time of Peter's sufferings when he is old Learn That the timing of the Saints Sufferings is in Christ's Hands he can and when he pleaseth doth screen them from suffering till old Age when their work is almost done for God they close their Days with suffering for him When thou art old thou shalt stretch forth thine Hands and another shall gird thee Learn lastly That the sufferings of the Saints in general and of the Ministers of Christ in particular do redound much to the Glory of God which is a consideration that ought to reconcile them to the Cross of Christ and support them under it This spake he signifying by what Death he should glorifie God 20 Then Peter turning about seeth the disciple whom Jesus loved following which also leaned on his breast at supper and said Lord which is he that betrayeth thee 21 Peter seeing him saith to Jesus Lord and what shall this man do 22 Jesus saith unto him If I will that he tarry till I come what is that to thee Follow thou me Our Saviour having foretold the manner of Peter's Death in the foregoing Verses here in these Peter is inquisitive after and very solicitous for the Knowledge of what kind of Death St. John should die Christ cheeks him for his Curiosity as meddling with that which did not concern him yet intimates to him That John should live till he came to take Vengeance on the Jews and destroy Jerusalem If I will that he tarry till I come that is till I come to execute Judgment upon Jerusalem Here we may Note There are two great Vanities in Men with reference to Knowledge the one a Neglect to know what is our Duty to know the other a Curiosity to know what doth not belong to us to know Christ tells Peter it was none of his Business to inquire what John should do But he ought rather to be preparing for what he himself should suffer If I will that he tarry what is that to thee 23 Then went this saying abroad among the brethren that that disciple should not die yet Jesus said not unto him He shall not die but If I will that he tarry till I come what is that to thee Here Observe How strangely our Saviour's Words were mistaken and misunderstood by his own Disciples They apprehend presently that John should not die And so it passed current among them From hence we may Note How much the Wisdom of God is and ought to be admired in giving us a written Word and tying us to it when we see erroneous Traditions so soon on foot in the World and our Saviour's own Speeches so much mistaken and that by wise and holy Men themselves in the purest Times Much more may the Words of others be misreported and wrested contrary to their sense and meaning How great then is the Vanity and Uncertainty of Oral Tradition Men are naturally prone to mistake to mistake themselves and to mistake one another The more to be admired is their over-daring Ignorance who think they cannot err Such an haughty Opinion of a Man's self concludes him to be neither good nor wise 24 This is the disciple which testifieth of these things and wrote these things and we know that his testimony is true The great Modesty of the holy Evangelist St. John is all along throughout his Gospel very observable he mentioneth himself hitherto under a third Person he calleth himself a Disciple a Learner who excelled the most accomplish'd Doctors of the Ages ever since Here he speaks more plainly and expresly concerning himself declaring that he was an Eye-witness and an Ear-witness of what he wrote for the greater certainty thereof And this Protestation here made by the Evangelist of the Truth of what he wrote was highly necessary lest any should think that Christ's extraordinary Love and Affection to him he being the beloved Disciple should move him to exceed as we are prone to do in writing the History of their Lives who are dear to us and we to them Learn hence That this Gospel was written by John the beloved Disciple and the Narration is of Divine Truth worthy to be embraced and received by us as a perfect Rule of Faith and Life We know that his Testimony is true 25 And there are also many other things which Jesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written Amen John being about to conclude the History of our Saviour's Life asserts that there were many other Miracles and special Deeds done by Christ both before and after his Passions which he had not recorded or set down because should all that Christ did and said be committed to Writing it would even fill the World the Volumes would be so many From hence we gather 1. The wonderful Activity Industry and Diligence of the Lord Jesus Christ that he was never Idle but that his whole Life was spent in doing Good because should all the particular Instances have been recorded it would amount to an incredible Bulk Learn 2. That it is impossible to get all said which might be said of Christ and in his Commendation such is the transcendent Excellency of his Person and the Weakness of our Apprehensions and Judgments that if all were written which might be written concerning him the World it self could not contain the Books which should be written Learn lastly That although many of Christ's Sermons Conferences Miracles and Actions be not Recorded yet it doth not follow nor can it be inferr'd from thence That any necessary Doctrine is omitted or not sufficiently confirmed There being so much written as it pleased God we should know and was necessary for us to know in
wicked Parents repine because they had Children but because they had lost them Mothers have the sharpest Throws both in their Childrens Births and Burials As Children in their Births are their Mothers Benjamins so in their Burial they are their Mothers Benoni's Sons of Sorrow 19 But when Herod was dead behold an angel of the Lord appeareth in a dream to Joseph in Egypt saying 20 Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the young child's life Obs 1. Herod's Death like a Bloody Persecutor he is sent unlamented to his Grave Historians say that out of his Body issued forth such impure Streams of Blood that the Loathsomness and Pain made him attempt the killing of himself God seldom suffers Persecutors to pass in quiet to their Graves they rarely die the common Death of all Men having no other Balm at their Funeral than their own Blood Obs 2. The happy Consequent of Herod's Death Christ is now call'd Home without Danger Herod being sent to his Grave the Coast is clear for the Return of the Holy Family The Death of Persecutors is the Delivery of the Persecuted 21 And he arose and took the young child and his mother and came into the land of Israel 22 But when he heard that Archelaus did reign in Judea in the room of his father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee Observe here 1. The just Fear that Joseph has upon his Mind that Herod's Son would be as Bloody a Tyrant as his Flagitious Father No wonder that the Children of Cruel Persecutors are suspected to tread in their Bloody Parents Steps Obs 2. How God's Warrant and Direction doth quiet Joseph's Mind resolve his Doubts and remove his Fears and makes him readily comply with the Command of God Being warned of God he removes out of Egypt into Galilee Oh how safe and satisfactory is it in all our Ways to follow the Call and Command of God! Joseph and Mary durst not move their Feet no not out of Egypt it self till God gives them a Warrant for their departure and bids them go 23 And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophet He shall be called a Nazarene A threefold Interpretation is given of these Words He shall be called a Nazarene Some read the Words 1. He shall be called a Nazarite the Nazarites were a Religious and Separate Rank of Persons among the Jews who abstained from Wine and came not near the Dead for fear of Pollution Christ was a Holy Person but no Nazarite in a strict sence for he drank Wine and touched the Dead 2. Others read the Words He shall be called Netzer a Branch in Allusion to Isa 11.1 where he is called a Branch of the Root of Jesse Christ was that True Branch of which the Prophets had so often spoken 3. Others will have the Word Nazarene referr to the City Nazareth where Christ was conceived and lived most of his time He shall be called a Nazarene because he dwelt at Nazareth hence his Disciples were called the Sect of the Nazarenes that is the Followers of him that dwelt at Nazareth and Christ himself is pleased to own the Title Act. 22.8 I am Jesus of Nazareth whom thou persecutest Learn from hence The great Humility of Mind that was found in our Saviour He was Born at Bethlehem a little City he Lives at Nazareth a poor contemptible Place He aspires not after the Grandeur of the World but is meek and lowly in Spirit may the same humble Mind be in us which was also in Christ Jesus CHAP. III. This Evangelist having declared our Saviour's Miraculous Conception in the First Chapter and recorded several remarkable Circumstances relating to his Birth in the Second Chapter in this Chapter before us he passes over in silence the whole Course of our Saviour's Life in private taking no notice how he spent his Minority whilst he dwelt at Nazareth which was till he was Thirty Years old at which time he entred upon his Publick Ministry having John the Baptist for his Harbinger and Forerunner at this Chapter fully informs us 1 IN those days came John the Baptist preaching in the wilderness of Judea 2 And saying Repent ye for the kingdom of heaven is at hand Observe here 1. The Preacher sent by God John the Baptist a Pattern of Mortification and a Preacher of Repentance Obs 2. The Place he is sent to Preach in The Wilderness of Judea not in Populous Jerusalem but in a Barren Wilderness where Inhabitants were sew and probably very ignorant and rude Learn hence That it is God's Prerogative to send forth the Preachers of the Gospel when and whither and to what People he pleases and none must Assume the Office before they be Sent. Obs 3. The Doctrine that he preaches namely the Doctrine of Repentance Repent ye This was to prepare the People for the Messias and the Grace of the Gospel Learn thence That the Preaching of the Doctrine of Repentance is absolutely necessary in order to the preparing of the Hearts of Sinners for the receiving of Christ Jesus Obs 4. The Motive which St. John uses to inforce the Exhortation to Repentance The Kingdom of Heaven is at hand that is now is the so much expected Time of the Appearing of the Messiah come the Old Testament Dispensation is now to be Abolished and the Mercy and Grace of the Gospel is now to be Revealed therefore Repent and Amend your Lives Note thence That the free and full Tenders of Grace and Mercy in the Gospel are the most alluring Arguments to move a Sinner to Repent and to Convert to God 3 For this is he that was spoken of by the prophet Esaias saying The voice of one crying in the wilderness Prepare ye the way of the Lord make his paths straight The Papists from John Baptist's living in the Wilderness would make him the first Founder of the Order of the Hermits but very groundlesly For 1. What he did was by God's Command what they do is by the Dictates of their their own Fancy 2. He busied himself in Preaching in the Wilderness they bury themselves alive and do nothing 3. He lived in the Wilderness but for a time afterwards we find him at Court Preaching a Sermon to Herod but they bind themselves with a Vow to live and die Hermits 4 And the same John had his raiment of camels hair and a leathern girdle about his loins and his meat was locusts and wild honey The plainess of John's Habit and Diet is here declared he was habited in a plain Suit of Camels Hair much as Elijah was before him and as his Habit was plain so his Diet was ordinary feeding upon Herbs and such Things as the Wilderness affords hence it was that Nazianzen said he was all
all sides by Reviling Tongues Why should we expect better Treatment than the Son of GOD 25 And Jesus knew their thought and said unto them Every kingdom divided against it self is brought to desolation and every city or house divided against it self shall not stand 26 And if Satan cast out Satan he is divided against himself how shall then his kingdom stand 27 And if I by Beelzebub cast out devils by whom do your children cast them out therefore they shall be your judges 28 But if I cast out devils by the Spirit of God then the kingdom of God is come unto you 29 Or else how can one enter into a strong man's house and spoil his goods except he first bind the strong man and then he will spoil his house 30 He that is not with me is against me and he rhat gathereth not with me scattereth abroad Our Blessed Saviour to clear his Innocency and to convince the Pharisees of the Unreasonableness of this their Calumny and False Accusations offers several Arguments to their Consideration 1. That it was very unlikely that Satan should lend him this Power to use it against himself As Satan has a Kingdom so he has Wit enough to preserve his Kingdom and will do nothing to weaken his own Interest Now if I have received my Power from Satan for Destroying him and his Kingdom then is Satan divided against himself 2. Our Saviour tells them they might with as much Reason attribute all Miracles to the Devil as those that were wrought by Him There were certain Jews amongst themselves who cast out Devils in the Name of the GOD of Abraham Isaac and Jacob Christ asks the Pharisees By what Power these their Children Cast them out They acknowledged that those did it by the Power of GOD and there was no Cause but their Malice why they should not acknowleledge that what he did was by the same Power If I cast out Devils by the Spirit of God then the Kingdom of God is come unto you that is the Messias is come because he wrought these Miracles to prove that he was the Messias 3. Another Argument to prove That the Miracles which Christ wrought were by the Power of God and not by the Help of Satan is this The Devil is very strong and powerful and there is no Power but God's only that is stronger than his Now says Christ if I were not assisted by a Divine Power I could never cast out this strong Man who reigns in the World as in his House It must be a stronger than the strong Man that shall bind Satan and who is he but the GOD of Strength 31 Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men 32 And whosoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world neither in the world to come Obs 1. How our Saviour makes a Difference betwixt speaking against the Son of Man and speaking against the Holy Ghost By Speaking against the Son of Man is meant all those Reproaches which were cast upon our Saviour's Person as Man without reflecting upon his Divine Power as GOD which he testified by his Miracles Such were their reproaching him with the Meaness of his Birth their censuring him for a Winebibber and a Glutton and the like But by Speaking against the Holy Ghost is meant their Blaspheming and Reproaching that Divine Power whereby he wrought his Miracles which was an immediate Reflection upon the Holy Spirit and a Blaspheming of him Observe 2. The Nature of this Sin of Speaking against the Holy Ghost It consisted in this that the Pharisees seeing our Saviour work Miracles and cast out Devils by the Spirit of God contrary to the Conviction of their own Minds they maliciously ascribe his Miracles to the Power of the Devil charging him to be a Sorcerer and Magician and to have a Familiar Spirit by whose Help he did those Mighty Works when in truth he did them by the Spirit of God Observe 3. That this Sin above all others is called Unpardonable and upon what Account it is so The Case of such Blasphemers of the Holy Spirit is not only dangerous but desperate because they resist their last Remedy and oppose the best Means for their Conviction What can God do more to convince a Man that Jesus Christ is the True Messiah than to work â—â—â—â—cles to that purpose Now if when Men see plain Miracles wrought they will say it is not God that works them but the Devil as if Satan would conspire against himself and seek the Ruin of his own Kingdom There is no way left to convince such Persons but they must and will continue in their Opposition to Truth to their inevitable Condemnation 33 Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit These Words may either referr to the Pharisees or to Christ himself If to the Pharisees the Sence is You hypocritical Pharisees shew your selves what you are by your Words and Actions even as the Fruit sheweth what the Tree is If they referr to Christ then they are an Appeal to the Pharisees themselves to judge of our Saviour and his Doctrine by the Miracles which he wrought If he wrought by the Devil his Works would be as bad as the Devil 's but if his Works were good they must own them to be wrought by the Power of God The Expression implies That a Man may be known by his Actions as a Tree may be judged by his Fruit yet not by a single Action but by a Series of Actions not by a particular Act but by our general Course 34 O generation of vipers how can ye being evil speak good things for out of the abundance of the heart the mouth speaketh Note here 1. The Fervency and Zeal of our Saviour's Spirit in the Compellation given to the Pharisees he calls them a Generation of Vipers intimating that they were a venemous and dangerous sort of Men. Learn thence That it is not always Railing and Indiscreet Zeal to call Wicked Men by such Names as their Sin deserves Obs farther From our Saviour's Saying that Out of the Abundance of the Heart the Mouth speaketh that the Heart is the Fountain both of Words and Actions and according as the Heart is so are the Current of Mens Words and Actions either good or evil 35 A good man out of the good treasure of the heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things Obs here A double Treasure discovered in the Heart of Man 1. An Evil Treasure of Sin and Corruption both Natural and Acquired from whence proceeds Evil Things Now this is called a Treasure not for
the Truth and desire to obey it the Spirit gives you an Affective Operative and Experimental Knowledge not barely to know these things but to believe them and feel the Power of them in and upon your own Hearts But the Generality of Hearers do satisfie and content themselves with a bare Notional Knowledge of what they hear a Parable therefore is well enough for them Learn 1. That the Doctrines of the Gospel are Mysteries 2. That it is a matchless and unvaluable Priviledge practically and savingly to understand and know Gospel-Mysteries 3. That this Priviledge all are not Sharers in nor Partakers of but only those to whom it is given Vnto you it is given to know the Mysteries of the Kingdom but to them it is not given 12 For whosoever hath to him shall be given and he shall have more abundance but whosoever hath not from him shall be taken away even that he hath That is whosoever improves the Measures of Grace received shall obtain farther Measures and Degrees of it But from him that doth not improve what he has already received shall be taken away that which to himself or others he seemeth to have his Common Gifts and Moral Endowments Learn That where there are Beginnings of True Grace and a right and wise Improvement of it God will make rich Additions of more Grace to the present Stock which we have received 13 Therefore speak I to them in parables because they seeing see not and hearing they hear not neither do they understand 14 And in them is fulfilled the prophecy of Esaias which saith by hearing ye shall hear and shall not understand and seeing ye shall see and shall not perceive 15 For this peoples heart is waxed gross and their ears are dull of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their ears and should understand with their heart and should be converted and I should heal them These Words of our Blessed Saviour as I conceive have a peculiar Reference and Relation to the Pharisees who attended upon Christ's Ministry not with an honest simplicity of Mind to be instructed by it but to carp and cavil at it Our Saviour tells them he had formerly spoken things very plainly and clearly to them and also wrought Miracles before them to convince them of the Divinity of his Person and of the Verity of his Doctrine But they would not believe either his Person or his Doctrine to be from God and therefore he would now speak to them in dark Parables that they may be Judicially Blinded they shut their Eyes against the clearest Light and said they would not see and now Christ closes their Eyes and says they shall not see Learn hence To acknowledge the Divine Justice which speaks darkly to them that despise the Light Such who see and yet see not they shall see the Shell but not the Kernel they shall hear the Parable but not understand the Spiritual Sence and Meaning of it When wilful Blindness of Mind is added to Natural Blindness it is a just and righteous thing with God to superadd Judicial Blindness and to give them Obstinacy of Heart His Curse unto them 16 But blessed are your eyes for they see and your ears for they hear 17 For verily I say unto you that many prophets and righteous men have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them Here our Saviour pronounces such of his Disciples and Followers Blessed who received the Truths of the Gospel so far as they were already taught them he assures them that they shall receive farther Light and fuller Measures of Spiritual Illumination Blessed are your Eyes for they see Learn That such as have received the least Measures of Spiritual Knowledge and Saving Illumination and do improve it they are in an happy and blessed Condition for as they are capable of farther Measures of Divine Knowledge so shall they be Partakers of them 18 Hear ye therefore the parable of the sower 19 When any one heareth the word of the kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart this is he which received seed by the way-side 20 But he that received the seed into stony places the same is he that heareth it and anon with joy receiveth it 21 Yet hath he not root in himself but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended 22 He also that received seed among the thorns is he that heareth the word and the care of this world and the deceitfulness of riches choak the word and he becometh unfruitful 23 But he that received seed into the good ground is he that heareth the word and understandeth it which also beareth fruit and bringeth forth some an hundred fold some sixty some thirty As if our Lord had said You my Disciples who are not satisfied with a Sound of Words I will explain to you the Sence and Signification of this Parable The Scope of which is to shew the different Effects which the Word of God has upon Mens Hearts and the Reason of that Difference The Seed is the Word the Sower is the Preacher the Soil is the Heart and Soul of Man Now our Saviour assures us that the Hearts of some Hearers are like Highway-Ground in which the Seed is not covered with the Harrow of Meditation others are like Stony-Ground in which the Word has no Root no Root in their Understandings Memories Conscience Will or Affections But They are offended either at the Depth and Profoundness of the Word or at the Sanctity and Strictness of it or at the Plainess and Simplicity of it Again some Hearers our Lord compares to Thorny-Ground Thorns are Covetous Desires which choak the good Seed shadow the Blade when sprung up keep off the Influences of the Sun and draw away the Fatness of the Soil from the Seed All these Effects have Thorns in and among the Seed And the like Effects have Worldly Affections and Covetous Desires in the Heart of Man rendring the Word unfruitful and unprofitable But the good Christian hears the Word attentively keeps it retentively believes it stedfastly applies it particularly practises it universally and brings forth Fruit with Patience and Perseverance Fruit that will redound to his Account in the Great Day of Account Learn 1. That no Hearers are in Christ's Account Good Hearers of the Word but such as bring forth the Fruits of an holy humble and peaceable Conversation 2. That a Person may be a good Hearer of the Word if he brings forth the best Fruit he can tho' it be not in so great a Proportion as others do As some Ground brings forth Thirty some Sixty and some an Hundred-fold In like manner do all the sincere Hearers of the Word they all
consider what they eat we may justly wonder that they left any thing If what they left that they eat any thing Observe lastly Christ would not have these Fragments lost but gathered up the Great House-keeper of the World will not allow the Loss of his Orts. Oh how dreadful will the Account of those be who have large and plentiful Estates to Answer for as Lost being spent upon their Lusts in Riot and Excess CHAP. XVI 1 THE Pharisees also with the Sadduces came and tempting desired him that he would shew them a sign from heaven 2 He answered and said unto them When it is evening ye say It will be fair weather for the sky is red 3 And in the morning It will be foul weather to day for the sky is red and lowring O ye hypocrites ye can discern the face of the sky but can ye not discern the signs of the times 4 A wicked and adulterous generation seeketh after a sign and there shall no sign be given unto it but the sign of the prophet Jonas And he left them and departed Obs here 1. The Persons demanding of our Saviour a Sign the Pharisees and Sadduces Persons of contrary Opinions and Interests yet both agree in Tempting and Opposing Christ Learn thence That Wicked Men how opposite soever they are one to another yet can agree together in Opposing Christ and Undermining his Truth Obs 2. The Sign demanded Shew us a Sign from Heaven As if they had said Put us not off with such Earthly Signs as we have seen in multiplying Loaves but let us see a Miracle from Heaven such as Moses and Elias wrought This they desired not so much for their Satisfaction as out of Curiosity nay Wicked Treachery Learn thence That to demand a Sign not to confirm our Faith but to harden our selves in our Unbelief is a dangerous Tempting of Christ Obs 3. Our Saviour's Rejection of this Demand of the Pharisees to give them a Sign Oh ye Hypocrites says he ye can discern the Face of the Sky but ye cannot discern the Signs of the Times As if he had said Did not Malice and Obstinacy blind your Eyes ye might as easily see and discern that these are the Times of the Messias and that I am he by the Miracles wrought by me as you can make a Judgment of the Weather by looking upon the Sky Learn That to pretend more Ignorance or Uncertainty in discerning the Signs of Gospel-Times than the Signs of the Weather is great Hypocrisie Ye Hypocrites ye can discern the Face of the Sky but can ye not discern the Signs of the Times Observe lastly That our Saviour doth not condemn the Study of Nature or making Observation of the State of the Weather from the Face of the Sky All that our Saviour blames was that they were better skill'd in the Signs of the Weather than in the Signs of the Times As God by Natural Signs gives us Warning of a Change in Natural Things so by his Providential Dispensations he gives us Warning of a Change in Civil Things He that is Wise will Observe these Things and by their Observation Will come to Vnderstand the Pleasure of the Lord. 5 And when his disciples were come to the other side they had forgotten to take bread 6 Then said Jesus unto them Take heed and be ware of the leaven of the Pharisees and of the Sadduces 7 And they reasoned among themselves saying It is because we have taken no bread 8 Which when Jesus perceived he said unto them O ye of little faith why reason ye among your selves because ye have brought no bread 9 Do ye not yet understand neither remember the five loaves of the five thousand and how many baskets ye took up 10 Neither the seven loaves of the four thousand and how many baskets ye took up 11 How is it that ye do not understand that I spake it not to you concerning bread that ye should beware of the leaven of the Pharisees and of the Sadduces 12 Then understood they how that he bade them not beware of the leaven of bread but of the doctrine of the Pharisees and of the Sadduces Observe here 1. How dull the Disciples of Christ were under Christ's own Teaching and how apt to put a Carnal Sence upon his Words they apprehended he had spoken to them of the Leaven of Bread what he intended of the Leaven of the Pharisees Doctrine Obs 2. The smart and sharp Reproof which Christ gave his Disciples for not understanding the Sense and Signification of what he spake The Lord Jesus Christ is much displeased with his own People when he discerns Blindness and Ignorance in them after more than ordinary Means of Knowledge enjoyed by them How is it that ye do not yet understand Obs 3. The Metaphor which Christ sets forth the corrupt Doctrine of the Pharisees by he compares it to Leaven partly for its Sowrness and partly for its Diffusiveness Leaven is a piece of sower Dough that diffuses it self into the whole Mass or Lump of Bread with which it is mixed From whence our Saviour intimates that the Pharisees were a sower and proud sort of People and their Doctrines like themselves poisonable and pernicious in their Consequences the Contagion of which our Lord warns his Disciples to avoid and shun Whence Learn That Error is as damnable as Vice Persons Erroneous in their Judgments are to be avoided as well as those that are Lewd and Wicked in their Conversations He that has a due Care of his Soul's Salvation must as well beware of Erroneous Principles as of Debauched Practices Obs 4. Our Saviour does not command his Disciples to separate from Commmunion with the Pharisees and oblige them not hear their Doctrine but only to beware of the Errors that they mix with their Doctrine We may and ought to hold Communion with a Church tho' Erroneous in Doctrine if not Fundamentally Erroneous Separation from a Church is not justifiable upon any other Ground than that which makes a Separation betwixt God and that Church Which is either the Apostacy of that Church into gross Idolatry or in Point of Doctrine into damnable Heresie 13 When Jesus came into the coasts of Cesarea Philippi he asked his disciples saying Whom do men say that I the Son of man am 14 And they said Some say that thou art John the Baptist some Elias and others Jeremias or one of the prophets 15 He saith unto them But whom say ye that I am 16 And Simon Peter answered and said Thou art Christ the Son of the living God 17 And Jesus answered and said unto him Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in heaven Observe here Our Saviour's Question and the Disciples Answer Our Saviour's Question is twofold 1. Whom do Men say that I am Not that the Son of God was ignorant what Men said of him but he had an Intention more
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
let us be able to comprehend with all Saints what is the Breadth and Length Depth and Heighth and let us know the Love of Christ which in suffering for us passeth Knowledge So infinite every way were the Dimensions of it 37 And set up over his head his accusation written THIS IS JESUS THE KING OF THE JEWS It was the manner of the Romans when they crucified any Man to publish the Cause of his Death in Capital Letters placed over the Head of the Person Now see how the Wisdom and Providence of God powerfully over-ruled the Heart and Pen of Pilate to draw this Title which was truly honourable and fix it to his Cross Pilate is Christ's Herald and proclaims him King of the Jews Learn hence That the Regal Dignity of Christ was proclaimed by an Enemy and that in a time of his greatest Sufferings and Reproaches Pilate did Christ a special Honour and an eminent piece of Service he did that for Christ which none of his own Disciples durst do but he did it not designedly for his Glory but from the special over-ruling Power of Divine Providence But the highest Services performed to Christ undesignedly shall never be accepted nor rewarded by God 38 Then were there two thieves crucified with him one on the right hand and another on the left 39 And they that passed by reviled him wagging their heads 40 And saying Thou that destroyest the temple and buildest it in three days save thy self if thou be the Son of God come down from the cross 41 Likewise also the chief priests mocking him with the scribes and elders said 42 He saved others himself he cannot save if he be the king of Israel let him now come down from the cross and we will believe him 43 He trusted in God let him deliver him now if he will have him for he said I am the Son of God 44 The thieves also which were crucified with him cast the same in his teeth Here we have several Aggravations of our Lord's Sufferings upon the Ctoss 1. From the Company he suffer'd with Two Thieves It had been Disparagement enough to our Blessed Saviour to have been sorted with the Best of Men but to be numbered with the Scum of Mankind is such an Indignity as confounds our Thoughts This was intended by the Jews to dishonour him the more and to perswade the World that he was the greatest of Offenders but God over-ruled this that the Scripture might be fulfilled He was numbered with the Transgressors 2. Another Aggravation of our Lord's Sufferings on the Cross was the Scorn and mocking Derision which he met with in his dying Moments from the common People from the chief Priests and from the Thieves that suffer'd with him The common People both in Words and Actions expressed Scorn and Detestation against him They reviled him wagging their Heads The chief Priests tho' Men of Age and Gravity not only barbarously mock him in his extreamest Misery whom Humanity obliged them to Pity but they scoff Atheistically and Prophanely jeering at his Faith and Affiance in God tauntingly saying He trusted in God that he would deliver him now let him deliver him if he will have him Where Observe That Persecutors are generally Atheists tho' they make a Profession of Religion The chief Priests and Elders here tho' learned and knowing Men yet they blaspheme God and mock at his Power deride his Providence which was as bad as to deny his Being Hence we may gather that those who administer to God in Holy Things by way of Office if they be not the best they are the worst of Men. No such bitter Enemies to the Power of Godliness as the Ministers of Religion who were never acquainted with the Efficacy and Power of it in their own Hearts and Lives A Third Aggravation of our Lord's Sufferings on the Cross was That the Thief 's that suffered with him reviled him with the rest That is one of them as St. Luke has it or perhaps both of them might do it at first Which if so encreases the Wonder of the penitent Thieves Conversion From the Thief 's Impenitency we Learn That neither Shame nor Pain will change the Mind of a resolute Sinner but even then when he is in the very Suburbs of Hell will he blaspheme 45 Now from the sixth hour there was darkness over all the land unto the ninth hour 46 And about the ninth hour Jesus cried with a loud voice saying Eli Eli Lamasabachthani that is to say My God my God why hast thou forsaken me 47 Some of them that stood there when they heard that said This man calleth for Elias 48 And straightway one of them run and took a spunge and filled it with vinegar and put it on a reed and gave him to drink 49 The rest said Let be let us see whether Elias will come to save him 50 Jesus when he had cried again with a loud voice yeilded up the ghost Observe here 1. How the Rays of Christ's Divinity and the Glory of his Godhead breaks out and shines forth in the midst of that Infirmity which his Humane Nature laboured under He shews himself to be the God of Nature by altering the Course of Nature The Sun is eclipsed and Darkness overspreads the Earth for Three Hours namely from Twelve a Clock to Three Thus the Sun in the Firmament becomes close Mourner at our Lord's Death and the whole Frame of Nature puts it self into a Funeral Habit. Obs 2. That the Soul of Christ's Sufferings consisted in the Sufferings of his Soul the Distress of his Spirit was more intolerable than the Torments of his Body as appears by his mournful Complaint My God my God why hast thou forsaken me Being the first Words of the 22d Psalm and some conceive that he repeated that whole Psalm it being an admirable Narrative of the Dolours of his Passion Learn hence That the Lord Jesus Christ when suffering for our Sins was really deserted for a Time and left destitute of all sensible Consolation Why hast thou forsaken me Learn farther That under this Desertion Christ despaired not but still retain'd a firm Perswasion of God's Love unto him and experienced necessary Supports from him My God my God These are Words of Faith and Affiance striving under Temptation Christ was thus forsaken for us that we might never be forsaken by God yet by God's forsaking of Christ is not to be understood any Abatement of Divine Love but only a Withdrawing from the Humane Nature the Sense of hiâ— Love and a letting out upon his Soul a deep afflicting Sense of his Displeasure against Sin There is a total and eternal Desertion by which God utterly forsakes a Man both as to Grace and Glory being wholly cast out of God's Presence and adjudged to Eternal Torments this was not compatible to Christ nor agreeable to the Dignity of his Person But these is a Partial and Temporary Desertion when God for a little Moment hides his
the Pharisees and of the leaven of Herod 16 And they reasoned among themselves saying It is because we have no bread 17 And when Jesus knew it he saith unto them Why reason ye because ye have no bread perceive ye not yet neither understand have ye your hearts yet hardened 18 Having eyes see ye not and having ears hear ye not and do ye not yet remember 19 When I brake the five loaves among five thousand how many baskets full of fragments took ye up They say unto him Twelve 20 And when the seven amongst four thousand how many baskets full of fragments took ye up And they said Seven 21 And he said unto them How is it that you do not understand Observe here 1. How dull the Disciples of Christ were under Christ's own Teaching and how apt to put a carnal Sense upon his Words They apprehended he had spoke unto them of the Leaven of Bread what he intended of the Leaven of the Pharisees Doctrine Obs 2. The Rebuke our Saviour gives his Disciples for not understanding the Sense and Signification of what he spake Christ is much offended with his own People when he discerns Blindness and Ignorance in them after more than ordinary means of Knowledge enjoyed by them How is it that ye do not yet understand Obs 3. The Metaphor by which Christ sets forth the corrupt Doctrines of the Pharisees and Herodians He compares it to Leaven Partly for its Sowerness and partly for its Diffusiveness Now the Leaven of Herod or the Herodians is supposed to be This That because Herod was a Jew born and made King of the Jews and lived at the time when the Messiah was expected there were those that maintained the Opinion that he was the promised Messiah which Opinion Christ compares to Leaven because as that diffuseth it self into the whole Mass or Lump of Bread with which it is mixed So false Doctrine was not only evil and corrupt in it self but apt to spread its Contagion farther and farther to the infecting of others with it Learn thence That Error is as damnable as Vice and Persons erroneous in Judgment to be avoided as well as those that are wicked in Conversation and he that has a due Care of his Soul's Salvation will be as much afraid of erroneous Principles as he is of debauched Practices Obs 4. Our Saviour does not command his Disciples to separate from Communion with the Pharisees and oblige them not to hear their Doctrine but only to beware of their Errors which they mix with their Doctrine We may and ought to hold Communion with a Church though erroneous in Judgment if not fundamentally erroneous For Separation from a Church is not justifiable upon any other Grounds than that which makes a Separation betwixt God and that Church which is either Apostacy into gross Idolatry or in point of Doctrine into damnable Heresy Obs 5. The Fault observed by our Saviour in his Disciples hardness of Heart Have ye your Hearts yet hardened There may be and oft times is some degree of Hardness of Heart in sincere Christians but this is not a total Hardness but in some degree only and it is lamented and humbled or not indulged and delighted in As Christ is grieved for the Hardness of his Peoples Hearts so are they grieved also it is both bitter and burthensom to them 22 And he cometh to Bethsaida and they bring a blind man to him and besought him to touch him 23 And he took the blind man by the hand and led him out of the town and when he had spit on his eyes and put his hands upon him he asked him if he saw ought 24 And he looked up and said I see men as trees walking 25 After that he put his hands again upon his eyes and made him look up and he was restored and saw every man clearly 26 And he sent him away to his house saying Neither go into the town nor tell it to any man in the town Here we have recorded a special Miracle wrought by our Saviour at Bethsaida in curing a blind Man brought unto him Where Observe 1. What evident Proof the Pharisees had of Christ's Divine Power and Godhead He had before caused the Deaf to hear the Dumb to speak the Lame to walk now he makes the Blind to see Yet did the Pharisees obstinately resist all Means of their Conviction and continued in their Opposition to Truth to their inevitable and unutterable Condemnation Obs 2. The wonderful Humility the great Condescention of Jesus Christ towards this Blind-Man He took him by the Hand and led him himself A great Evidence of his Condescending Humility and of his Goodness and Mercy shewing how ready and willing he was to help and heal him see here a singular Pattern of Humility and condescending Grace and Mercy in our dear Redeemer in that he vouchsafed with his own hands to take and lead a poor Blind Man through the Streets of Bethsaida in the sight of all the People Let us learn of him who was thus meek and lowly in heart Obs 3. Our Lord leads the Blind Man out of the Town before he heals him not in the Town where all the People might take notice of it Thereby teaching us to avoid all shew of Ambition all Appearance of Vain-Glory in what we do Even as Christ sought not his own Glory but the Glory of him that sent him Obs 4. The manner of the Cure wrought upon this Blind Man it was gradual and by degrees not instantaneous and at once he had first a dark dim and obscure Sight afterwards a clear and a perfect Sight Christ thereby gave Evidence of his Absolute and Omnipotent Power that he was not tyed to any particular Means or Manner or Order of Working but wrought his Miracles variously as he saw to be most fit for the Glory of God and the Benefit of his People Observe Lastly The Charge given by our Saviour not to publish this Miracle in the Town of Bethsaida a Place where Christ had so often preach'd and wrought so many Miracles But the Inhabitants had obstinately and contemptuously undervalued and despised both his Doctrine and Miracles therefore we read Mat. 11.21 that our Saviour denounced a Woe against Bethsaida assuring her that it would be more tolerable for Tyre and Sidon than for her The higher a People rise under the Means the lower they fall if they miscarry Such a People as have been nearest to Conversion being not converted shall have the greatest Condemnation when they are judged 27 And Jesus went out and his disciples into the towns of Cesarea Philippi and by the way he asked his disciples saying unto them Whom do men say that I am 28 And they answered John the Baptist but some say Elias and others One of the prophets 29 And he saith unto them But whom say ye that I am And Peter answereth and saith unto him Thou art the Christ 30 And he charged them that
an Enemy and that in a time of his greatest Sufferings and Reproaches Pilate without his own Knowledge did our Saviour an Eminent piece of service he did that for Christ which none of his own Disciples durst do not that he did it designedly but from the special over-ruling providence of God no thanks to Pilate for all this because the highest services performed to Christ undesignedly shall neither be accepted nor rewarded by God Observe farther the several Aggravations of our Lord's Sufferings upon the Cross 1. From the company he suffered with two Thieves it had been a sufficient Disparagement to our Blessed Saviour to have been sorted with the best of Men but to be numbered with the scum of Mankind is such an indignity as confounds our thoughts This was designed by the Jews to dishonour and disgrace our Saviour the more and to perswade the world that he was the greatest of Offenders but God over ruled this also for fulfilling an ancient Prophecy concerning the Messiah Isa 53. last v. and he was numbred with the Transgressors 2. Another Aggravation of our Lord's sufferings upon the Cross was the scorn and mocking derision which he met with in his dying moments both from the common People from the chief Priests and from the Thieves that suffered with him The common People reviled him wagging their heads the chief Priests though men of Age and Gravity yet barbarously mock him in his misery and not only so but they Atheistically scoff and jear at his Faith and Affiance in God saying He trusted in God that he would deliver him let him deliver him if he would have him Where Note That persecutors are generally Atheistical Scoffers the chief Priests and Elders though knowing Men yet they Blaspheme God They mock at his Power and deride his Providence which is as bad as to deny his being so that from hence we may gather that those who administer to God in holy things by way of Office if they be not the best they are the worst of Men. No such bitter Enemies to the power of Godliness as the Ministers of Religion who were never acquainted with the Efficacy and Power of it upon their own hearts and lives A third Aggravation of our Lord's sufferings upon the Cross was this that the Thieves that suffered with him reviled him with the rest that is one of them as St. Luke has it or perhaps both of them might do it at first which if so encreases the wonder of the penitent Thiefs Conversion From the impenitent Thiefs Reviling Christ we learn That neither shame nor pain will change the mind of a resolute Sinner but even then when he is in the suburbs of Hell will he Blaspheme They that were crucified with him reviled him but the most aggravating circumstance of all the Rest in our Lord's Sufferings was this that he was forsaken of his Father my God my God why hast thou forsaken me Thence Learn That the Lord Jesus Christ when suffering for our sins was really deserted and forsaken by his Father and left destitute of all sensible Consolation why hast thou forsaken me Learn farther that under this desertion Christ despaired not but still retained a firm persuasion of God's Love unto him and experienced necessary supports from him My God my God these are words of Affiance and Faith Christ was thus forsaken for us that we might never be forsaken by God yet by God's forsaking of Christ we are not to understand any abatement of Divine Love but only a withdrawing from the humane Nature the sense of his Love and a letting out upon his Soul a deep afflicting sense of his Displeasure against Sin There is a Two-fold desertion the one total final and eternal by which God utterly forsakes a person both as to Grace and Glory being for sin wholly cast out of God's presence and adjudged to eternal Torments This Christ was not capable of nor could the Dignity of his person admit it The other is a partial Temporary desertion when God for a little moment hides his face from his Children Now this was both agreeable to Christ's Nature and also suitable to his Office who was to satisfie the justice of God for our forsaking of him and to bring us back again to God that we might be received for ever Observe lastly what a miraculous Evidence Christ gave of his God-head instantly before he gave up the Ghost he cryed with a loud Voice This shews that he did not die according to the ordinary course of Nature gradually drawing on as we express it but his Life was whole in him to the last and Nature as strong as it was at first Other men die by degrees and towards their end their sense of pain is much blunted but Christ stood under the pains of death in his full strength and his Life was whole and entire in him to the very last moment This was evident by the mighty out-cry he made when he gave up the Ghost contrary to the sense and experience of all persons now he that could cry with such a loud voice as he did in Articulo mortis could have kept himself from dying if he would Hence we learn That when Christ died he rather conquered Death then was conquered by it he must voluntarily and freely lay down his life before Death could come at him 38 And the vail of the Temple was rent in twain from the top to the bottom 39 And when the Centurion which stood over against him saw that he so cryed out and gave up the Ghost he said truly this man was the Son of God 40 There were also women looking on afar off among whom was Mary Magdalen and Mary the mother of James the less and Joses and Salome 41. Who also when he was in Galilee followed him and ministred unto him and many other women which came up with him unto Jerusalem Three circumstances are here Observable 1. A stupendious prodigy hapning upon the death of our Saviour the vail of the Temple was rent in twain from top to bottom there was a two-fold vail of the Temple one inward the other outward the inward vail was an hanging which parted the most holy place from the other part of the Temple the outward vail was the partition wall of Stone between the Sanctuary and the outer Court By the rending of one of these vails God testified his Wrath against the Jews and that he was now about to forsake his Temple that the Ceremonial Law was now abolished by the Death of Christ and that by the Blood of Jesus we have access unto God and may enter into the Holy of Holies the Partition-wall 'twixt Jew and Gentile being pulled down Observe 2. What influence the Manner and Circumstances of our Saviour's Death had upon the Centurion and the Soldiers with him they cry out Verily this was the Son of God Where Observe That the Heathen Soldiers are sooner convinced of the Divinity of our Saviour then the unbelieving
to God without which it is in vain to expect forgiveness from God Forgive and ye shall be forgiven 38 Give and it shall be given unto you good measure pressed down and shaken together and running over shall men give into your bosome for with the same measure that ye meet withal it shall be measured to you again I think there is not any one Text of Scripture that declares the Bounty of God more fully in Rewarding Acts of Charity and Mercy then this before us Oh how liberal a Pay-master is God How sure and bountiful are the returns he makes to us for the relief given to him in his Members he promises us here 1. not bare measure but good measure 2. pressed down shaken together and running over nothing adds more to the Measure then the shaking of the Bushel the crowding and pressing of the Corn and heaping till the measure runneth over now a measure will run over as long as you will pour Learn hence That Charities done in Faith in Obedience to God and with an eye to the Glory of God will produce a certain and plentiful Increase Liberality is the way to Riches Giving is the best and surest way of Thriving a little Charity from us if we have but a little is look'd upon by God as a great deal But it is the greatest imprudence as well as impiety to do but a little when we have ability to do much for he that soweth bountifully shall reap bountifully good measure pressed down and running over 39 And he spake a parable unto them can the blind lead the blind shall they not both fall into the Ditch Our Saviour doubtless apply'd these words to the Scribes and Pharisees the Jewish Leaders their Doctors and Teachers who being ignorant of the spiritual sense of the Law Interpreting it only to the restraining of the outward Man they were very unfit to instruct and lead others for where one blind man leads another both are in danger of the Ditch that is to run into Ruine and Destruction Learn 1. That ignorant erroneous or unfaithful Ministers are the greatest plague and soarest punishment that can befal a people 2. That Christ having fore-warned us of such Guides to follow them will be an inexcusable sin and folly and never free us from the danger of Destruction but rather be an aggravation of our Condemnation If the blind follow the blind both will inevitably yet inexcusably fall into the Ditch 40 The Disciple is not above his Master but every one that is perfect shall be as his master The Application of these words no doubt our Saviour intended to his own Disciples partly to comfort them under Sufferings and partly to encourage them to Obedience Did they suffer hard things from an unkind World the remembrance of what their Master suffered before them may support them did they meet with hard and difficult Duties such as loving Enemies doing good to them that hate and persecute them Their Lord's Example may encourage and instruct them who loved them when they were Enemies who prayed for his Murtherers and offered up his Blood to God on the behalf of them that shed it Learn hence That the Perfection of a Christian in this World consisteth in his imitation of Christ Jesus in being as our Master in coming as near to his Example as it is possible for persons cloathed with Flesh and Blood to arrive at Every one that is perfect must be as his master 41 And why beholdest thou the mote which is in thy Brothers eye but perceivest not the Beam which is in thine own eye 42 Either how canst thou say to thy Brother Brother let me pull out the mote that is in thine eye when thou thy self beholdest not the Beam that is in thine own eye Thou hypocrite cast out first the Beam out of thine own eye and then shalt thou see clearly to pull out the mote that is in thy Brothers eye By the Mote in our Brother's eye is meant some small and little sins discerned or some sin suspected By the Beam in our own Eye some greater sin undiscerned Now says our Saviour there is no greater sign of Hypocrisy then to be curious in spying out the smaller faults of others and at the same time indulge greater in our selves Learn hence That there is no such way to teach us Charity in judging of Others as to exercise severity in judging of our selves 2. That those who desire others should look upon their failings with a Compassionate Eye must not look upon the Failings of others with a censorious Eye for with what measure we meet it shall be measured to us again 43 For a good Tree bringeth not forth corrupt fruit neither doth a corrupt Tree bring forth good fruit 44 For every Tree is known by his own Fruit for of thorns men do not gather Figs nor of a Bramble-bush do they gather Grapes 45 A good man out of the good treasure of his heart bringeth forth that which is good and an evil man out of the evil treasure of his heart bringeth forth that which is evil for out of the abundance of the heart the mouth speaketh Our Saviour here and elsewhere frequently compares Persons to Trees the Heart of Man is as the Root the Actions as the Fruit as the root is the principle from which the Fruit springs so the heart of man is the Principle from which all humane Actions flow an holy Heart will be accompanied with an Holy Life where there is a vital principle of Grace within there will be the actings of Grace without a good Conscience will be accompanied with a good Conversation Observe farther a double Treasure discovered in the heart of Man 1. an Evil Treasure of sin and corruption from whence flow evil Things but why should sin be called a Treasure not for the preciousness of it but for the abundance of it a little doth not make a Treasure and also for the continuance of it for tho' sin be perpetually over-flowing in the Life yet doth the Heart continue full The Treasure of Original Corruption in man's Heart and Nature tho' by sanctifying Grace it be drawn low yet it is never in this Life drawn dry 2. Here is a good Treasure of Grace discovered in a sanctified and renewed Man which is the source and spring from whence all gracious Actions do proceed and flow namely a sanctified and renewed Heart and Nature When once the Will of Man is made conformable to the Will of God it doth will and desire choose and embrace take pleasure and delight in what God approves commands and Loves and it will lay an injunction upon all the Members of the Body to act Conformably thereunto 46 And why call ye me Lord Lord and do not the things which I say 47 Whosoever cometh to me and heareth my sayings and doth them I will shew you to whom he is like 48 He is like a man which built an house and digged deep and
but not improved them Learn hence 1. That Gospel-Ordinances enjoyed are a mighty Honour and Advancement to the poorest Persons and obscurest Places Thou Capernaum art exalted to Heaven 2. That Gospel-Ordinances and Church-Priviledges enjoyed but not improved provoke Almighty God to inflict the soarest of Judgments upon a People Thou that art exalted to Heaven shalt be thrust down to Hell 16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Here our Saviour encourages his Ministers to Faithfulness in their Office by assuring them that he should reckon and esteem all the kindness shewn to them as done unto himself He that receiveth you receiveth me he that despiseth you despiseth me Where Note That all the Offices of Love and Respect of Kindness and Charity which we shew to the Ministers or Members of Christ for his sake Christ reckons it as done unto himself 17 And the seventy returned again with joy saying Lord even the Devils are Subject unto us thro' thy Name 18 And he said unto them I beheld Satan as Lightning fall from Heaven Obs here 1. The Seventy Disciples return to give Christ an account of the Success of their Expedition they return as Victors with joy and triumph shewing Christ the Trophies of their Conquest Lord the Devils are subject unto us thro' thy Name the Weapons of their warfare were not carnal but Spiritual and Mighty through Christ the Powers of Darkness cannot stand but must fall before the power of Christ the Devils are no match for Christ no nor for the meanest of the Ministers of Christ who go forth in his Name armed with his Authority and Power Observe 2. our Saviour's Reply to the Seventy Disciples upon this occasion I beheld Satan as Lightning fall from Heaven a Two-fold Interpretation is given of which words 1. Some look upon them as a Secret Rebuke given by our Saviour to the Seventy for that excess of joy and mixture of vain-glory which was found with them upon the account of those extraordinary Gifts and Abilities of casting out Devils and healing Diseases which were conferr'd upon them I beheld Satan says Christ falling like Lightning from Heaven as if Christ had said Take heed of being puft up with Pride upon the account of those Endowments which I have bestowed upon you Remember Lucifer the Prince of Pride how he fell from Heaven by his Arrogancy and Labour you to ascend thither by Humility The words in this sense afford this Instruction That those whom Christ has bestowed the greatest measure of Spiritual Graces Ministerial Gifts and Temporal Blessings upon ought to be very watchful against that hateful Sin of Pride which has ruin'd and destroy'd so many Thousands of Angels and Men. 2. Some understand this Fall of Satan not Literally but Figuratively and Mystically of his Ruine by the Power and Preaching of the Gospel as if Christ had said I know that this is no vain boast of yours no vaunt nor brag of your Valour that Devils are conquer'd by your Courage for when I first sent you forth to preach the Gospel and armed you with Divine Power I easily foresaw that the Devils Kingdom would shake about his Ears and that his Power would be ruin'd by the Power of the Gospel and that wherever you Preached Satans Strength and Power should vanish like a Flash of Lightning suddenly and irrevocably Learn hence That the powerful and efficacious Preaching of the Gospel is the special means ordained and appointed by Christ for the Ruine and Subversion of Satans Kingdom in the World as the Gospel is the power of God unto Salvation to them that believe and obey it so it is the Power of God unto Destruction to Satan and all that fight under his Banner against it 19 Behold I give you power to tread on Serpents and Scorpions and over all the power of the Enemy and nothing shall by any means hurt you Our Lord finding that his Seventy Ambassadors had managed their former Commission so well he here enlargeth it adding thereunto a promise of Divine Protection Behold I give you power to tread on Serpents and nothing shall hurt you as if Christ had said Go forth again in this Armour of Power with which I have girt you and I warrant you Sword-free and Shot-free nothing shall by any means hurt you neither Strength nor Stratagem shall overcome you neither the Power the Presence nor Protection of God shall be wanting to any of Christ's Ministers or Members who go forth in his Strength against the Spiritual Enemies of their Salvation As we have a Promise of Power in this Text to enable us to resist the Devil so we have a Promise of Success elsewhere upon our Resisting of him Resist the Devil and he will flee from you St. James 4.7 20 Notwithstanding in this rejoyce not that the Spirits are Subject unto you but rather rejoyce because your Names are written in Heaven In these words of our Saviour there is something Corrective and something Directive the corrective part lies in the first words wherein Christ checks the suspected excesses of their joy for Victories gained over Evil Spirits in this Rejoyce not that is lâ—t not your Hearts too much over-flow with joy upon this occasion the Negation is not absolute but comparative only Christ doth not forbid but only qualify and moderate their joy That the Spirits are subject to you that is the Devils Where Note 1. That tho' the Evil Angels by their Fall have lost their happy Condition yet not their original Constitution their Honour but not their Nature they are Spirits still 2. The Subjection of those Evil Spirits to the Power of Christ is not a free and professed but an involuntary and imposed Subjection like that of a slave to his Lord whether he will or no. Learn hence 1. That Evil Spirits are Subject to the Power of Christ not only to his personal but to his Ministerial Power 2. That it is matter of great joy to see Evil Spirits brought into Subjection by the Power of Christ to see the Evil Spirit of Pride and Contention of Envy and Malice of Error and Falshood of Jealousy and Self-love of Animosity and Division not only chained but changed to see not only an unwilling Subjection but a Subjection of the Will given to Christ is matter of great Joy and unspeakable Rejoycing The Directive part of our Saviour's Words lies in the latter part of the Verse But rather rejoyce that your Names are written in Heaven There are no literal Records in the Court of Heaven no Pen or Ink Paper or Parchment but to be written in Heaven is to have a Title to Eternal Life and to be made meet for the Inheritance of the Saints in Light Learn 1. That God has in Heaven a Book of Life a Book written with the Golden Rays and Beams of his own Eternal Love Observe 2. That there are Names
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 so far ought the Ministers of Christ to be from affecting a Domination and Superiority of Power over their Fellow Brethren that in imitation of Christ their Lord and Master they ought to account themselves Fellow-Servants I am among you as one that serveth 2. That such Ministers as do Love and Affect Preheminency and Superiority are most unfit for it and they deserve it best which seek it least 3. That the Dignity and Honour which the Ministers of Christ should chiefly and only affect is in another World and the way to be greatest and highest there is to be low and humble here mean in our own Eyes and little in our own esteem Whosoever is chief says Christ let him be your Servant 28 Ye are they which have continued with me in my Temptations 29 And I appoint unto you a Kingdom as my Father hath appointed unto me 30 That ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the Twelve Tribes of Israel Observe here What an Honourable Acknowledgment Christ makes of the Constancy of his Disciples Love and Affection towards him Ye are they that have continued with me in my Temptations that is in my Afflictions Tryals and Sufferings It is an easy matter to abide with Christ in days of Peace in times of Consolation but when we are under Afflictions Temptations and Troubles then to abide and keep close to Christ this is the proof of Love and Friendship And as Christ makes an honourable mention of their constancy towards him so he presently assures them of an honourable Reward I appoint unto you a Kingdom Learn hence That such as are Sharers with Christ in his Sufferings shall certainly Communicate with him in his Glory If we Suffer with him we shall Reign with him And whereas our Saviour promises his Apostles To sit upon Thrones with him judging the twelve Tribes of Israel we may gather That such Ministers as do most Service for Christ and forsake most to follow him and continue in Temptation and Tribulation with him shall in his Kingdom partake of most Honour and Dignity with him and from him You shall eat and drink in my Kingdom and sit on Thrones judging the Twelve Tribes of Israel possibly the Apostles and all the Zealous Faithful and Laborious Ministers of Jesus Christ shall be nearer his Throne in Heaven than either Saints or Angels nearer than the Angels because by Christ's assuming the Humane Nature they are more nearly allyed to him he is their Friend but our Brother and nearer than other Saints as having done more eminent Service for Christ and brought more Honour and Glory to him by a Laborious Diligence in their Place and Station Dan. 12.3 They that turn many to Righteousness shall shine c. 31 And the Lord said Simon Simon Behold Satan hath desired to have you that he may sift you as Wheat 32 But I have prayed for thee that thy Faith fail not and when thou art Converted strengthen thy Brethren Here I shall give 1. The general sense of the words 2. The particular Matters contained in them 3. The special Observations from them The Sense of the Words is this As for you my Disciples in general and for thee Peter in particular I must tell thee that Satan hath accused you all before God and desired that he may have the sifting of you all by his winnowing Winds of Temptation and Persecution that he may shake your Faith and weaken your Confidence But I have prayed for you all and particularly for thy self who art in greatest danger of falling because so confident of thine own Strength and Standing that thy Faith tho severely shaken may not utterly fail and when by Repentance thou art Recovered from thy Fall be careful to confirm and strengthen others that they fall not in like manner The particular matters contained in these words are three a Christians Danger a Christians Safety and a Christians Duty 1. a Christians Danger Satan hath desired to sift you Where Observe 1. The Person particularly warned of the Danger Simon Simon the Doubling of the Word doubtless carries a special intimation with it it denotes the greatness and nearness of Peter's Danger his own security and insensibleness of that danger and the great affection of Christ his Monitors to give him warning of his Danger Observe 2. The warning it self and that is of a Devilish Conspiracy against himself and all the Apostles Satan hath desired to have you to have you for his own if it might be to have you as Believers rather then other Men to have you as eminent Believers rather than other Christians and to have you as Apostles and Ministers rather than other eminent Believers And as Satan has desired to have you so to sift you too to winnow you as Wheat Here Note That Satan has his Winnowing Winds of Temptation and his Tempestuous Winds of Persecution for the sifting of God's Children Note further That it is the Wheat the good Corn that Satan Winnows not Chaff not Dross Sinners that are all Chaff and nothing but Dross Satan will not be at the pains to sift and winnow them But what is this Sifting Answer in sifting two things are performed 1. The agitation shaking and tossing of the Corn from side to side 2. The Separation of the Corn from the Chaff and Dust Satan intends the former GOD effects the latter Cribratione non perditur sed purgatur frumentum The Corn is improved not impaired by Winnowing The Saints of God shall be no losers in the end by Satans Temptations how many and strong soever they may be in the way Observe 2. The Christians Safety But I have prayed for thee that thy Faith fail not Where Note 1. The Care that Christ had of Peter and in him of all Believers I have prayed for thee for thee as a Believing Christian and for thee as a Tempted Christian and it is not said I will pray for thee but I have Prayed for thee Christ prayed for Peter before Peter understood that he had need of Christ's Prayer Christ Prayed for Peter as soon as ever Satan desired to sift Peter Our Intercessor is full as nimble and speedy in his Suit for us as Satan is in his Accusations against us he has desired but I have prayed he is a potent Assailant but thou hast a powerful Assistant Observe 2. The Subject Matter Prayed for That thy Faith fail not not that thy Faith be not assaulted not that thy Faith be not shaken but that thy Faith may not fail by an absolute and total deficiency The third Particular is the Christians Duty When thou art Converted strengthen thy Brethren When Converted that is when Recovered from thy Fall when Restored upon thy Repentance to the Divine Favour This Conversion is not from a State of Sin Peter was so Converted before but it was from an Act of Sin into which he should Lapse and Relapse Strengthen thy Brethren that