good this Promise to the Chief Priests and delivered Jesus a Prisoner bound into their Hands those Evening-Wolves no sooner seize the Lamb of God but they thirst and long to suck his innocent Blood yet lest it should look like a down-right Murther they allow him a Mock-Trial and abuse the Law by perverting it to Injustice and Bloodshed How impossible is it for the greatest Innocence and Vertue to protect from Slander and false Accusation and no Person can be so innocent or good whom false Witness may not condemn 15 ¶ And Simon Peter followed Jesus and so did another disciple That disciple was known unto the high priest and went in with Jesus into the palace of the high priest 16 But Peter stood at the door without Then went out that other disciple which was known unto the high priest and spake unto her that kept the door and brought in Peter 17 Then saith the damsel that kept the door unto Peter Art not thou also one of this man's disciples He saith I am not 18 And the servants and officers stood there who had made a fire of coals for it was cold and they warmed themselves and Peter stood with them and warmed himself They said therefore unto him Art not thou also one of his disciples He denied it and said I am not One of the servants of the high priest being his kinsman whose ear Peter had cut off saith Did not I see thee in the garden with him Peter then denied again and immediately the cock crew All the four Evangelists give us an Account of Peter's Fall in denying his Master And therein we have Observable 1. The Sin it self which he fell into the Denial of Christ and this back'd with an Oath he sware that he knew not the Man Lord how may the slavish fear of Suffering drive the holiest and best of Men to commit the foulest and worst of Sins Observe 2. The occasion of his Fall 1. His presumptuous Confidence of his own strength and standing though all Men forsake thee yet will not I. Lord to presume upon our selves is the ready way to provoke thee to leave us to our selves If ever we stand in the Day of Trial 't is the fear of falling must enable us to stand we soon fall if we believe it impossible to fall 2. His being in bad Company amongst Christ's Enemies Peter had better have been a cold by himself alone than warming himself at a Fire which was compassed in with the Blasphemies of the Soldiers where his Conscience tho' not seared was yet made hard Observe 3. The reiteration or repetition of this Sin he denied Christ again and again he denied him first with a Lye then with an Oath and Curse Oh how dangerous is it not to resist the beginnings of Sin If we yield to one Temptation Satan will assault us with more and stronger Observe 4. The heinous and aggravating Circumstances of Peter's Sin 1. From the Character of his Person a Disciple an Apostle a chief Apostle yet he denies Christ 2. From the Person whom he denies his Master his Saviour 3. The Time when he denied him soon after that Christ had wash'd his Feet yea soon after he had received the Sacrament from Christ's own Hand How unreasonable then is their Objection against coming to the Lord's-Table That some who go to it dishonour Christ as soon as they come from it Such Examples ought not to discourage us from coming to the Ordinance but should excite and increase our watchfulness after we have been there that our after-deportment may be suitable to the Solemnity of a Sacramental Table 19 ¶ The high priest then asked Jesus of his disciples and of his doctrine 20 Jesus answered him I spake openly to the world I ever taught in the synagogue and in the temple whither the Jews always resort and in secret have I said nothing 21 Why askest thou me ask them which heard me what I have said unto them behold they know what I said Our Saviour being brought before Caiaphas the High Priest he examines him concerning his Doctrine and his Disciples pretending him to be guilty of Heresie in Doctrine and Sedition in gathering Disciples and Followers Our Saviour answers That as to his Doctrine he had not delivered it in Holes and Corners but had taught publickly in the Temple and Synagogues and that in secret he had said nothing that is nothing contrary to what he had delivered in Publick Christ never willingly affected Corners he taught openly and propounded his Doctrine publickly and plainly to the World A convincing Evidence that both he and his Doctrine were of God Learn hence 1. That it is not unusual for the best of Doctrines to pass under the odious name and imputation of Error and Heresie Christ's own Doctrine is here charged The High Priest asked Jesus of his Doctrine 2. That the Ministers of Christ who have Truth on their side may and ought to speak boldly and openly I spake openly to the World Veritas nihil erubescit praeterquam abscondi Truth blushes at nothing except at its being concealed In secret says Christ have I said nothing 22 And when he had thus spoken one of the officers which stood by stroke Jesus with the palm of his hand saying Answerest thou the high priest so 23 Jesus answered him If I have spoken evil bear witness of the evil but if well why smitest thou me 24 Now Annas had sent him bound unto Caiaphas the high priest 25 And Simon Peter stood and warmed himself They said therefore unto him Art not thou also one of his disciples He denied it and said I am not 26 One of the servants of the high priest being his kinsman whose ear Peter cut off saith Did not I see thee in the garden with him 27 Peter then denied again and immediately the cock crew Observe here 1. How insolently and injuriously an Officer strikes our Saviour in this Court of Judicature One of the Officers stroke Jesus with the Palms of his Hands What had the Holy and Innocent Jesus done to deserve these Buffettings He only made use of the Liberty which their Law did allow him which was not to accuse himself but to put them upon the Proof of those Accusations which were brought against him But from this Instance of our Saviour's Sufferings we learn That Christ did endure painful Buffettings ignominious and contemptible Usage even from Inferiour Servants giving his Cheek to the Smiters to testifie that Shame and reproachful Usage which was deserved by us and to sanctifie that Condition to us when ever it is allotted for us Observe 2. The meek and gentle Reproof which the Lord Jesus gives to this rude Officer he doth not strike him dead upon the Place nor cause that Arm to wither which was stretched forth against the Lord's anointed but only lets him know there was no Reason for his striking of him Where Note That tho' our Saviour doth not revenge himself yet he
threefold Sense and Interpretation is given of these words 1. Some will have them referr to our Saviour's Transfiguration mentioned in the next Chapter As if he had said Some of you as Peter James and John shall shortly see me upon Mount Tabor in such Glory as I will come in to Judgment 2. Others understand the words of Christ's exercising his Kingly Power in the Destruction of Jerusalem and the Jewish Nation which St. John did Live to see 3. Others referr the Words to the Times of the Gospel after Christ's Resurrection and Ascension when the Gospel was propagated and spread far and near according to St. Mark 9.1 There are some standing here that shall not taste of Death till thâ—y see the Kingdom of God come with Power that is till they see the Encrease and Enlargement of the Church by the Gospel Thence Note That where the Gospel is powerfully Preached and chearfully Obeyed there Christ cometh most Gloriously in his Kingdom CHAP. XVII 1 AND after six days Jesus taketh Peter James and John his Brother and bringeth them up into an high mountain apart 2. And was transfigured before them and his face did shine as the sun and his raiment was white as the light The former part of this Chapter gives us an Account of our Saviour's Glorious Transfiguration He laid as it were the Garments of frail Humanity and Mortality aside for a little time and assuming to himself the Robes of Majesty and Glory the Rays of his Divinity darted forth his Face shined with a pleasing Brightness and his Raiment with such a Glorious Lustre as did at once both Dazle and Delight the Eyes of the Beholders Here Observe 1. The Reasons of our Lord's Transfiguration 1. To Demonstrate and Testifie the Truth of his Divinity That he was Christ the Son of the Living God According to St. Peter's Confession just before This Divine Glory was an Evidence of his Divine Nature 2. Christ was thus transfigured to prefigure the Glory of his Second Coming to Judgment when he shall be admired of his Saints as here he was admired by his Disciples Obs 2. The Choice which our Saviour makes of the Witnesses of his Transfiguration his Three Disciples Peter James and John But why Disciples Why Three Disciples Why these Three 1. This Transfiguration was a Type and Shadow of the Glory of Heaven Christ therefore vouchsafes the Earnest and first Fruits of that Glory only to Saints upon whom he intended to bestow the full Harvest 2. Three Disciples were Witnesses sufficient to Testifie this Miracle Judas was unworthy of this Favour yet lest he should murmur or be discontented at his being left out others are also left out besides him 3. These Three rather than others because 1. These Disciples were more eminent for Grace Zeal and Love to Christ and consequently are most highly dignified and honoured by him The most eminent Manifestations of Glory are made by God to those that are most eminent in Grace 2. These Three were Witnesses of Christ's Agony and Passion to prepare them for which they are here made Witnesses of his Transfiguration This glorious Vision upon Mount Tabor fitted them to abide the Terrors of Mount Calvary Learn That those whom God singles out for the greatest Trials he will fit beforehand with the best Enablements 3 And behold there appeared unto them Moses and Elias talking with him Observe here The Glorious Attendants upon our Saviour at his Glorious Transfiguration they were two two Men and those two Men Moses and Elias This being but a Glimpse of Christ's Glory not a full Manifestation of it only Two of the Glorified Saints attend upon Christ at it When he shall come in his full Glory then Thousands oâ— Thousands shall attend him These two Attendants were two Men not two Angels because Men were more nearly concerned in what was done they were not only Spectators but Partners Man's Restauration was Christ's principal Aim the Angels Confirmation his less principal Design But why Moses and Elias 1. Moses the Giver of the Law and Elias the Chief of the Prophets attending both upon Christ did shew the Consent of the Law and the Prophets with Christ and their Fulfilling and Accomplishment in him 2. Because these two were the most laborious Servants of Christ Both adventured their Lives in God's Cause and therefore are highly honoured by Christ Such as honour him he will honour 4 Then answered Peter and said unto Jesus Lord it is good for us to be here if thou wilt let us make here three tabernacles one for thee and one for Moses and one for Elias Observe here 1. The Person supplicating Peter No doubt the other two James and John were much affected but Peter is most servent and forward yet there is no arguing with the Papists from his Fervency to his Superiority his Personal Prerogatives were not hereditary Obs 2. The Person supplicated Jesus not Moses or Elias the Disciples make no Prayer no Suit to them but to Christ only Prayers to Saints departed are both vain and unlawful Obs 3. The Supplication it self and that was for their Continuance where they were It is good for us to be here Oh what a ravishing Comfort is the Fellowship of the Saints but the Presence of Christ among them renders their Joys transporting Obs 4. Their Proffer of Service to farther this Continuance Let us make Three Tabernacles This Motion was well meant and devout St. Peter will stick at no Cost or Pains for the Enjoyment of Christ's Presence and his Saints Company yet was the Motion unadvised and rash St. Peter errs in desiring a Perpetuity of that Condition which was but transient and momentary This Vision was only a Taste of Glory not a full Repast He errs in that he would bring down Heaven to Earth and take up with Tabor instead of Heaven He errs in that he would enter upon the Possession of Heavens Glory without suffering and without dying Peter would be clothed upon but was not willing to be uncloathed Learn 1. That a Glimpse of Glory is enough to wrap a Soul into Extasie and to make it out of Love with Worldly Company 2. That we are apt to desire more of Heaven upon Earth than God will allow We would fain have the Heavenly Glory come down to us but we are unwilling to go by Death to that we know not what we say when we talk of Felicity in Tabernacles upon Earth 5 While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him Observe here 1. A Cloud was put before the Disciples Eyes for two Reasons 1. To allay the Lustre and Resplendency of that Glory which they were swallowed up with As we cannot look upon the Sun in its full Brightness but under a Cloud by Reflexion So the Glory of Heaven is insupportable till God vails it and shelters
spit upon him and bowing their Knees worshipped him 20 And when they had mocked him they took off the Purple from him and put his own Cloaths on him and led him out to Crucify him The next part of our Saviour's Sufferings consisted of Cruel Mockings he had owned himself to be the King of the Jews that is a Spiritual King in and over his Church but the Jews expecting that the Messiah should have appeared in the Pomp of an Earthly Prince and finding themselves disappointed of their Expectation in our Saviour they look upon him as a Deceiver and Impostor and accordingly treat him as a mock-King with all the marks of Derision and Scorn for first they put a Crown upon his Head but a very ignominious and painful one a Crown of Thorns they place a Scepter in his hand but that of a Reed a Robe of Scarlet or Purple upon his Body and then bowed their Knees unto him as they were wont to do before their Princes crying Hail King Thus were all the marks of Scorn imaginable put upon our Dear Redeemer Yet what they did in Jest God permitted to be done in Earnest for all these things were Signs and Marks of Sovereignty and Almighty God caused the Regal Dignity of his Son to shine forth even in the midst of his greatest Abasement Whence was all this Jearing and Sport but to flout Majesty and why did Christ undergo all this ignominy disgrace and shame but to shew what was due unto us for our sins as also to give us an Example to bear all the Scorn Reproach and Shame imaginable for his sake who for the joy that was set before him despised the shame as well as endured the Cross 21 And they compel one Symon a Cyrenian who passed by coming out of the Country the Father of Alexander and Rufus to bear his Cross 22 And they bring him unto the place Golgotha which is being Interpreted the place of a Skull 23 And they gave him to drink Wine mingled with Myrrh but he received it not 24 And when they had Crucified him they parted his Garments casting Lots upon them what every Man should take 25 And it was the third Hour and they Crucified him 26 And the Superscription of his Accusation was written over The King of the Jews 27 And with him they Crucify two Thieves the one on his Right hand the other on his Left 28 And the Scripture was Fulfilled which saith And he was numbred with the Transgressors 29 And they that passed by railed on him wagging their heads and saying Ah thou that destroyest the Temple and buildest it in three days 30 Save thy self and come down from the Cross 31 Likewise also the chief Priests mocking said among themselves with the Scribes He saved others himself he cannot save 32 Let Christ the King of Israel descend now from the Cross that we may see and believe and they that were Crucified with him reviled him 33 And when the sixth hour was come there was Darkness over the whole Land until the ninth hour 34 And at the ninth Hour Jesus cryed with a loud Voice saying Eloi Eloi lamasabachthani which is being Interpreted My God my God Why hast thou forsaken me 35 And some of them that stood by said when they heard it behold he calleth Elias 36 And one ran and filled a Sponge of Vinegar and put it on a Reed and gave him to drink saying let alone Let us see whether Elias will come to take him down 37 And Jesus cryed with a loud Voice and gave up the Ghost The Sentence of Death being past by Pilate who can with dry Eyes behold the sad Pomp of our Saviour's Bloody Execution forth-comes the Blessed Jesus out of Pilate's Gate bearing that Cross which soon after was to bear him with his Cross on his Shoulder he marches towards Golgotha and when they see he can go no faster they force Symon the Cyrenian not out of Compassion but Indignation to be the Porter of his Cross This Cyrenian being a Gentile not a Jew that bare our Saviour's Cross thereby might be signified that the Gentiles should have a part in Christ as well as the Jews and be sharers with them in the Benefits of the Cross At length our Holy Lord comes to Golgotha the place of his bitter and bloody Execution here in a publick place with infamous Company betwixt two Thieves is he Crucified that is fastned to a great Cross of Wood his Hands stretched forth abroad and his Feet closed together and both Hands and Feet fastned with Nails his Naked Body was lifted up in the open Air hanging betwixt Heaven and Earth signifying thereby that the Crucified Person deserved to live in neither This shameful painful and accursed death did the holy and innocent Jesus suffer and undergo for shameless Sinners Some Observe all the Dimensions of Length breadth and Depth and Height in our Saviour's Sufferings for Length his Passion was several Hours long from Twelve to Three exposed all that Time both to Hunger and Cold The Thieves that were Crucified with him endured only Personal Pains but he underwent the Miseries of all Mankind As to its Breadth his Passion extended over all the Powers and Parts of his Soul and Body no part free but his Tongue which was at Liberty to pray for his Enemies His sight was tormented with the scornful Gestures of those who passed by wagging their Heads his Hearing grieved with the Taunts and Jears of the Priests and People his Smelling offended with noysom Savours in the place of Skulls his Taste with the Gall and Vinegar given him to Drink his Feeling was wonderfully affected by the Nails which pierced his tender Nerves with a Multiplicity of Wounds And for the Depth of his Passion it was as deep as Hell it self enduring Tortures in his Soul as well as Torments in his Body groaning under the Burthen of Desertion and crying out My God my God why hast thou forsaken me Lastly for the Heighth of his Passion his Sufferings were as high as Heaven his Person being infinite as well as innocent no less then the Son of God which adds infinite worth and value to his sufferings Lord Let us be able to comprehend with all Saints what is the breadth and length depth and heighth of our Saviour's Love in suffering for us and let us know that Love of his which passeth knowledge Observe next the Inscription wrote by Pilate over our suffering Saviour This is Jesus the King of the Jews it was the manner of the Romans when they crucified a Malefactor to publish the cause of his Death in Capital Letters placed over the head of the Person Now it is observable how wonderfully the wisdom of God over-ruled the heart and pen of Pilate to draw his 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
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
holy Persons are not polluted by the Sins of such For to the Pure all things are Pure 21 And as they did eat he said Verily I say unto you that one of you shall betray me What an astonishing Word was this One of you my Disciples shall betray me Can any Church on Earth expect Purity in all its Members when Christ's own Family of Twelve had a Traitor and a Devil in it Yet tho' it was very sad to hear that one should betray him it was Matter of Joy that it was but One One Hypocrite in a Congregation is too much but there is cause of rejoicing if there be no more But why did not Christ name Judas and say Thou art he that shalt betray me Doubtless to draw him to Repentance and to prevent giving Judas any Provocation Lord how sad is it for such as pretend Friendship to Christ and call themselves of his Family and Acquaintance who eat of his Bread and yet lift up the Heel against him 22 And they were exceeding sorrowful and began every one of them to say unto him Lord is it I Observe here 1. The Disciples Sorrow and next the Effect of that Sorrow Their Sorrow was as well it might exceeding great Well might innocent Disciples be overwhelm'd with Sorrow to hear that their Master should dye that he should dye by Treason that the Traitor should be one of themselves But tho' their Sorrow was great yet was the Effect of their Sorrow very good it wrought in them an holy Suspicion of themselves and caused every one to search himself and say Master is it I Thence Learn That it is possible for such secret Wickedness to lurk in our Hearts as we never suspected which Time and Temptation may draw forth in such a manner as we could not believe and therefore it is both wise and holy to suspect our selves and be often saying Lord is it I There is no better Preservative from Sin than to be jealous over our selves with a godly Jealousie Observe farther That tho' the Disciples Fear and Sorrow made them jealous and suspicious yet was it of themselves not of one another nay not of Judas himself Every one said Master is it I Not Master is it Judas Learn hence That true Sincerity and Christian Charity will make us more suspicious of our selves than of any other Person whatsoever It always hopes the best of others and fears the worst concerning our selves 23 And he answered and said He that dippeth his hand with me in the dish the same shall betray me 24 The Son of man goeth as it is written of him but wo unto that man by whom the Son of man is betrayed it had been good for that man if he had not been born 25 Then Judas which betrayed him answered and said Master is it I He said unto him Thou hast said Here our Saviour acquaints his Disciples who it was that had designed his Death even he that dipped with him in the Dish or he to whom he gave the Sop. Observe The Traitor whom Christ less loved he has the Sop given to him the other Disciples whom Christ lov'd better had no such particular Boon Outward good Things are not always given to the Children of Men in Love but are sometimes bestowed in Displeasure there is no measuring Christ's Affection by Temporal Blessings no concluding either Love or Hatred by these things Observe farther how Judas could sit still and hear the Threats of Judgment denounced against himself without Concern he hears Christ say Wo to the Man by whom the Son of Man is betrayed and is no more blank'd than Innocence it self Resolved Sinners run on desperately in their wicked Courses and with open Eyes see and meet their own Destruction and are neither dismayed at it nor concerned about it Observe farther That this shameless Man had the Impudence to say to Christ Master is it I Our Saviour gives him a direct Affirmation Thou hast said Did not Judas think we blush and cast down his guilty Eyes and let fall his droâ—ping dead at so gauling an Intimation Nothing less Lord how does Obâ—urâ—cy in Sin steel the Brow and make it uncapable of all relenting Impressions Observe Lastly How Christ preferrs Non-Entity before Damnation It had been better for that Man he had never been born A Temporal miserable Being is not worse than no Being but an Eternal miserable Being is worse than no Being at all Eternal Misery is much worse than Non-Entity It had been better for Judas he had not been born than to commit such a Sin and lye under such Wrath and that everlasting Oh better to have no Being than not to have a Being in Christ 26 And as they were eating Jesus took bread and blessed it and brake it and gave it to the disciples and said Take eat this is my body 27 And he took the cup and gave thanks and gave it to them saying Drink ye all of it 28 For this is my blood of the new testament which is shed for many for the remission of sins 29 But I say unto you I will not drink henceforth of the fruit of the vine until that day when I drink it new with you in my Father's kingdom 30 And when they had sung an hymn they went out into the mount of Olives Immediately after the Celebration of the Passover follows the Institution of the Lord's Supper In which Observe 1. The Author of this new Sacrament Jesus took Bread Note thence That to institute a Sacrament is Christ's sole Prerogative it is the Churches Duty to celebrate the Sacraments but she has Power to make none This belongs only to Christ Observe 2. The Time of the Institution the Night before his Passion The Night before he was betrayed Jesus took Bread Learn thence That it is very necessary when Sufferings are approaching to have Recourse to the Table of the Lord which affords both an Antidote against Fear and is Restorative to Faith Observe here 3. The Sacramental Elements Bread and Wine Bread representing his Body and Wine his Blood Observe 4. The Ministerial Actions the Breaking of the Bread and the Blessing of the Cup. As to the Bread Jesus took it that is set it apart from common Use and separated it for Holy Ends and Purposes He blessed it that is prayed for a Blessing upon it and brake it thereby shadowing forth his Body broken upon the Cross And he gave it to his Disciples saving This broken Bread signifies my Body suddenly to be broken upon the Cross for your Redemption and Salvation Do this in Remembrance of me and of my Death As to the Cup Christ having set it apart by Prayer and Thanksgiving he commands his Disciples to drink all of it and subjoins a Reason for it For This is my Blood of the New Testament which is shed for Remission of Sins That is The Wine in this Cup represents the shedding of my Blood by which the new Covenant betwixt God
yet such weak Christians perhaps when a Trial comes shall stand their Ground when stronger run away We read of none of the Apostles at Christ's Funeral Fear had chased them away tho' they profess'd a Readiness to die with Christ But Joseph and Nicodemus appear boldly for him Let it be a Caution to strong Christians neither to glory in themselves nor to glory over the weak If God desert the strong and assist the weak the feeble shall be as David and the strong as Tow. Obs 3. The Mourners that followed the Hearse namely the Women that follow'd him out of Galilee and particularly the Two Maries a very poor Train of Mourners a few sorrowful Women Others are attended to their Graves by their Relations and Friends but Christ's Disciples were all scattered and afraid to own him either dying or dead Our Blessed Lord affected no Pomp or Gallantry in his Life and it was no ways suitable either to the End or Manner of his Death Humiliation was designed in his Death and his Burial was the lowest degree of his Humiliation Obs 4. The Grave or Sepulchre in which they buried him it was in a Garden As by the Sin of the first Adam we were driven out of the Garden of Pleasure the Earthly Paradice so by the Sufferings of the second Adam who lay buried in a Garden we may hope for an Entrance into the Heavenly Paradice It was in a Sepulchre hew'd out of a Rock that so his Enemies might have no Occasion to cavil and say that his Disciples stole him away by secret Holes or unseen Passages under Ground And it was in a new Sepulchre in which never any Man was laid lest his Adversaries should say it was some other that was risen or that he rose from the Dead by touching some other Corps Obs 5. The Manner of our Lord's Funeral hastily openly decently It was done in haste by reason of the Streights of Time the Preparation for the Passover caused them to be very expeditious the Sabbath was approaching and they lay all Business aside to prepare for that Learn thence How much it is our Duty to dispatch our Worldly Business as early as we can towards the end of the Week that we may be the better prepared to sanctifie the Lord's Day if we live to enjoy it We ought to remember that Day before it come and to sanctifie it when it is come Again our Lord was buried openly as well as hastily all Persons had Liberty to be Spectators that none might object there was any Fraud or Deceit used in or about his Burial He was also interr'd decently his Body wrapt in fine Linnen and perfum'd with Odours according to the Jewish Custom which used not to unbowel but embalm their Dead Obs 6. The Reason why our Lord was buried seeing he was to rise again in as short a time as other Men lye by the Walls and had his dead Body remain'd a Thousand Years unburied it could have seen no Corruption having never been tainted with Sin Sin is the Cause of the Body's Corruption 't is Sin that makes our Body stink worse than Carrion when they are dead A Funeral then was not necessary for Christ's Body upon the same Accounts that it is necessary for ours But 1. He was buried to declare the Certainty of his Death and the Reality of his Resurrection and for this Reason did God's Providence order it that he should be embalm'd to cut off all Pretensions For in this kind of embalming his Mouth his Ears and his Nostrils were all fill'd with Spices and Odours so that there could be no Latent Principle of Life in him being thus buried then declares him to be certainly dead 2. He was buried to fulfill the Types and Prophecies that went before concerning him Jonas being Three Days and Three Nights in the Belly of the Whale was a Type of Christ's being Three Days and Three Nights in the Heart of the Earth and the Prophet Esay 53.9 had declar'd the manner of his Funeral long before he was born He made his Grave with the Wicked and with the Rich in his Death Pointing by that Expression at this Tomb of Joseph's who was a rich Man and the Scriptures cannot be broken 3. He was buried to compleat his Humiliation They have brought me to the Dust of Death says David a Type of Christ This was the lowest Step he could possibly descend in his abased state lower he could not be laid and so low his blessed Head must be laid else he had not been humbled to the lowest 4. He went into the Grave that he might conquer Death in its own Territories and Dominions Christ's Victory over the Grave causes his Saints to triumph and sing Oh Grave where is thy Destruction Our blessed Lord has perfum'd the Bed of the Grave by his own lying in it so that a Pillow of Down is not so soft to a Believer's Head as a Pillow of Dust Observe Lastly what Use the Doctrine of our Lord's Burial may be unto us 1. For Instruction here we see the amazing Depths of our Lord's Humiliation From what to what his Love brought him even from the Bosom of his Father to the Bosom of the Grave Now the Depth of his Humiliation shews us the Fulness and Sufficiency of his Satisfaction as well as the Heinousness of our Transgression 2. For Consolation against the Fears of Death and the Grave The Grave received Christ but could not retain him Death swallow'd him up as the Fish did Jonas but quickly vomitted him up again so shall it fare with Christ mystical as it did with Christ Personal the Grave could not long keep him it shall not for ever keep us as his Body rested in Hope so shall ours also and tho' they see Corruption which he did not yet shall they not always lye under the Power of Corruption In a Word Christ's lying in the Grave has chang'd and alter'd the Nature of the Grave it was a Prison before a Bed of Rest now a loathsome Grave before a perfumed Bed now He whose Head is in Heaven need not fear to put his Foot into the Grave Awake and sing thou that dwellest in the Dust for the Enmity of the Grave is slain by Christ 3. For Imitation let us study and endeavour to be buried with Christ in respect of our Sins I mean Rom. 6.4 Buried with him into Death Our Sins should be as a dead Body in several Respects Are dead Bodies removed out of the Society of Men so should our Sins be removed far from us Do dead Bodies in the Grave spend and consume away by little and little So should our Sins daily Will dead Bodies grow every Day more and more loathsome to others So should our Sins be to our selves Do dead Bodies wax out of Memory and are quite forgotten So should our Sins in respect of any Delight that we take in remembring of them We should always remember our Sins to our Humiliation
that the Doctrine of the Cross be often preached to us that so being armed with Expectation of Sufferings before they come we may be the less dismayed and disheartned when they come Our Lord 's forewarning his Disciples so frequently of his Death and Sufferings was to fore-arm them with Expectation of his Sufferings and with Preparation for their own Observe farther Who were the Persons that were the instrumental Causes of our Saviour's Death they were both Jews and Gentiles The Son of Man shall be delivered to the chief Priests and they shall deliver him to the Gentiles Learn hence That as both Jews and Gentiles had a hand in the Death and Sufferings of our Lord Jesus Christ so are they by Faith capable of an Interest in the Merit of his Death and in the Virtue and Efficacy of his Sufferings Christ offered up his Blood to God on the Behalf of them that shed it 35 And James and John the sons of Zebedee came unto him saying Master we would that thou shouldst do for us whatsoever we shall desire 36 And he said unto them What would ye that I should do for you 37 They said unto him Grant unto us that we may sit one on thy right hand and the other on thy left hand in thy glory 38 But Jesus said unto them Ye know not what ye ask can ye drink of the cup that I drink of and be baptized with the baptism that I am paptized with 39 And they said unto him We can And Jesus said unto them Ye shall indeed drink of the cup that I drink of and with the baptism that I am baptized withal shall ye be baptized 40 But to sit on my right hand and on my left hand is not mine to give but it shall be given to them for whom it is prepared 41 And when the ten heard it they began to be much displeased with James and John Observe here 1. The ambitious Suit and Request of the Two Apostles James and John for Dignity and Superiority Grant that we may sit one on thy right hand and the other on thy left hand in thy Glory or in thy Kingdom Where Observe That by Christ's Kingdom and Glory they understood an Earthly Temporal Kingdom for of that sort the Jews did expect the Kingdom of the Messiah should be and the Disciples themselves were tainted with the common Errors Learn hence That Ambition and inordinate Desire of worldly Honour and Dignity is a Sin very natural and incident to the best of Men Who can wonder to see some Sparks of Ambition in the holiest of God's Ministers when Christ's own Apostles were not free from aspiring Thoughts even when they lay in the Bosom of our Saviour Obs 2. Both the Unseasonabless and Unreasonableness of this Request made by James and John Christ speaks of his Sufferings to them and they sue for Dignity and great Places from him In optimis nonnihil est pessimè The Holiest the Wisest and the Best of Men are not wholly free from passionate Infirmities Who could have thought that when our Saviour had been preaching the Doctrine of the Cross to his Disciples that they should at the same time be seeking and suing to him for Secular Dignity and Honour Preheminence and Power But the best of Men are but Men at the best none are in a State of Perfection on this side Heaven Obs 3. Our Saviour's Answer to the Disciple's ambitious Request and the course which he takes to cool their Ambition he tells them they must expect here not Crowns on their Heads but a Cross on their Backs they must first taste of his Sufferings before they partake of his Glory and those that suffer most for Christ shall partake of the highest Dignity and Glory from him Obs 4. The presumptuous Confidence which the Apostles had of their own Strength and Ability for Sufferings Are ye able says Christ to drink of my Cup We are able say the Disciples Alas poor Men when it came to the Trial they all cowardly forsook him and fled Those that are least acquainted with Sufferings are usually the most confident Undertakers See on Matth. 20.22 23. 42 But Jesus calleth them unto him and saith unto them Ye know that they which are accounted to rule over the Gentiles exercise lordship over them and their great ones exercise authority upon them 43 But so shall it not be amongst you but whosoever will be great among you shall be your minister 44 And whosoever of you will be the chiefest shall be servant of all 45 For even the son of man came not to be ministered unto but to minister and to give his life a ransom for many To the end that our Blessed Saviour might effectually quench those unhappy Sparks of Ambition which were kindled in his Apostles Minds He tells them That Supremacy and Dominion belong to secular Princes not to Gospel Ministers who ought to carry themselves with Humility and Condescention one towards another Not that Christ directs to a Parity and Equality amongst his Ministers But only condemns the Affectation of Superiority and the Love of Preheminency Learn hence 1. That the Ministers of Christ ought to be so far from affecting a Domination and Superiority over their Brethren that in Imitation of their Lord and Master they ought to account themselves Fellow-Servants The Son of Man came not to be ministred unto but to minister Obs 2. That such Ministers as do love and affect Preheminence and Superiority are most unfit for it and they deserve it best who seek it least 3. That the Dignity and Honour which the Ministers of Christ should chiefly yea only affect is in another World and the way to be greatest and highest there is to be low and humble mean in our own Eyes and little in our own Esteem See Note on Matth. 20.28 46 And they came to Jericho and as he went out of Jericho with his disciples and a great number of people blind Bartimeus the Son of Timeus sat by the high way side begging 47 And when he heard that it was Jesus of Nazareth he began to cry out and say Jesus thou son of David have Mercy on me 48 And many charged him that he should hold his peace but he cried the more a great deal Thou Son of David have mercy on me 49 And Jesus stood still and commanded him to be called and they call the blind man saying unto him Be of good comfort rise he calleth thee 50 And he cast away his garment rose and came to Jesus 51 And Jesus answered and said unto him what wilt thou that I should do unto thee The blind Man said unto him Lord that I might receive my sight 52 And Jesus said unto him Go thy way thy faith hath made thee whole And immediately he received his sight and followed Jesus in the way This Chapter concludes with the recital of a famous Miracle wrought by our Blessed Saviour upon Blind Bartimeus in the sight of
the holy Ordinances of God which they have no right whilst such to partake of 2. That the presence of such persons doth pollute the Ordinance only to themselves holy persons are not polluted by their Sins therefore ought not to be discouraged from coming by their presence there Observe 2. What a surprizing and astonishing word it was which dropt from our Saviour's Mouth amongst his Disciples One shall betray me yea one of you shall betray me Can any Church upon Earth expect purity in all its Members when Christ's own family of Twelve had a Traitor and a Devil in it Yet tho' it was very sad to hear of one it was matter of joy to understand that there was but one One Hypocrite in a Congregation is too much but there is cause of rejoycing if there be no more Observe 3. Christ did not name Judas and say Thou O perfidious Judas art the Traitor but one of you shall betray me Doubtless it was to draw him to Repentance and to prevent the giving him any provocation Lord how sad is it for any of thy Family who pretend friendship to Thee to conspire with thine Enemies against Thee For any that eat of thy Bread to lift up their heel against Thee Observe 4. The Disciples sorrow upon these words of Christ and the effect of that Sorrow Their Sorrow was as well it might exceeding great Well might innocent Disciples be over-whelm'd with Sorrow to hear that their Master should die that he should die by Treason that the Traitor should be one of themselves But though their Sorrow was great yet was the effect of their Sorrow very good it wrought in them an holy suspicion of themselves and caused every one to search himself and say Master is it I Learn hence That it is possible for such secret wickedness to lodge in the heart as we never suspected till Time and Temptation drew it forth None of the Disciples suspected nay Judas himself never apprehended that depth of iniquity and hypocrisy which was found lodging in him Yet Note that though the Disciples were jealous and suspicious yet was it of themselves not of one another nay not of Judas himself every one said Master is it I not Master is it Judas True Sincerity and Christian Charity will make us more suspicious of our selves then of any other it hopes the best of others and fears the worst of our selves Observe 5. That though Judas sees himself pointed at by our Saviour and hears the dreadful Threatnings denounced against him that it had been better for him that he had ne-never been Born yet he is no more Blank'd then innocence it self Resolute Sinners run on desperately in their Evil Courses and with open Eyes see and meet their own Destruction without being either dismayed at it or Concerned about it This Shameless Man had the Impudence to say to our Blessed Saviour Master is it I Our Saviour gives him a direct Answer Thou sayest it Did not Judas think we Blush extreamly cast down his guilty Eyes and let fall his drooping Head at so galling an intimation Nothing less we read of nothing like it Lord How does obduracy in Sin steel the Brow and make it uncapable of all Relenting impressions Observe Lastly How our Saviour prefers Non-entity before Damnation It had been better for that Man he had never been born A Temporal miserable Being is not worse than no Being but Eternal Misery is much worse than Non-entity Better to have no Being then not to have a Being in Christ It had been better for Judas that he had never been Born than to lye under Everlasting Wrath. 22 And as they did eat Jesus took Bread and blessed and brake it and gave to them and said Take eat this is my Body 23 And he took the Cup and when he had given Thanks he gave it to them and they all drank of it 24 And he said unto them This is my Blood of the New Testament which is shed for many 25 Verily I say unto you I will drink no more of the Fruit of the Vine until that day that I drink it new in the Kingdom of God 26 And when they had sung an Hymn they went out into the Mount of Olives Immediately after the Celebration of the Passover our Lord Institutes his Holy Supper in which Institution we have Observable The Author the Time the Elements and Ministerial Actions Observe here 1. The Author of this new Sacrament Jesus took Bread Note thence That to Institute a Sacrament is the sole Prerogative of Jesus Christ The Church has no Power to make new Sacraments it is only her Duty to Celebrate those which her Saviour has made Observe 2. The Time of the Institution the Night before his Passion The Night in which he was Betrayed Jesus took Bread Learn thence That it is very necessary when Sufferings are approaching to have Recourse to the Table of the Lord which affords both an Antidote against Fear and is a Restaurative to our Faith Observe 3. The Sacramental Elements Bread and Wine Bread representing the Body and Wine the Blood of our dear Redeemer Observe 4. The Ministerial Actions The Breaking of the Bread and the Blessing of the Cup as to the Bread Jesus took it that is set it apart from Common Use and separated it for Holy Ends and Purposes He Blessed it that is Prayed for a Blessing upon it and Brake it thereby shadowing forth his Body broken upon the Cross and he gave it to his Disciples saying This broken Bread signifies my Body suddenly to be broken upon the Cross for the Redemption and Salvation of a lost World Do this in Remembrance of my Death As to the Cup Christ having set it apart by Prayer and Thanksgiving he Commands his Disciples to drink all of it and accordingly they all drink of it says this Evangelist and our Saviour gives his Reason for it v. 24. For this is my Blood of the New Testament which is shed for Remission of sins that is the Wine in this Cup represents the shedding of my Blood by which the New Covenant betwixt GOD and Man is Ratified and Confirmed Whence we Gather That every Communicant hath as undoubted a Right to the Cup as to the Bread in the Lord's Supper Drink ye all of this says Christ therefore to deny the Cup to the Common People is Sacriledge and directly contrary to our Saviour's Institution After the Celebration was over our Saviour and his Disciples Sang an Hymn as the Jews were wont to do at the Passover the six Eucharistical Psalms from the 113th to the 119th Psalm From Christ's Example we gather how suitable it is to sing a Psalm after the Celebration of the Lord's Supper How fit is it that God be Glorified in his Church by singing of Psalms and in particular when the Lord's Supper is Celebrated When they had Sung an Hymn they went into the Mount of Olives 27 And Jesus saith unto them All ye shall
Jewish Doctors Obstinacy and Unbelief filled their minds with an invincible prejudice against Christ so that neither the Miracles wrought by him in his Life or at his Death could convince them that Christ was any thing better than an Impostor and Deceiver None are so blind as those who through malicious obstinacy and inveterate prejudice will not see Observe 3. Who of Christ's Friends were witness of his Death they are the Women that followed him and ministred unto him not one of his dear Disciples dare come near him except St. John who stood by the Cross with the Virgin Mary Oh! what a shame was this for the Apostles to be absent from a Spectacle upon which the Salvation of the whole World did depend and what an honour was this to the Female Sex in general and to these holy Women in particular that they had the Courage to follow Christ to his Cross when all his Disciples forsook him and fled God can make timerous and fearful Women bold and couragious Confessors of his Truth and fortify them against the fears of his Suffering contrary to the natural timerousness of their Temper these Women wait upon Christ's Cross when Apostles fligh and durst not come nigh it 42 And now when the Even was come because it was the preparation that is the day before the Sabbath 43 Joseph of Arimathea an Honourable Counsellor which also waited for the Kingdom of God came and went in boldly unto Pilate and craved the Body of Jesus 44 And Pilate marvelled if he were already dead and calling unto him the Centurion he asked him whither he had been any while dead 45 And when he knew it of the Centurion he gave the Body to Joseph 46 And he brought fine Linnen and took him down and wrapped him in Linnen and laid him in a Sepulchre which was hewn out of a Rock and rolled a stone unto the door of the Sepulchre 47 And Mary Magdalene and Mary the Mother of Joses beheld where he was laid The Circumstances of our Lord's Funeral and Honourable Interment in the Grave are here Recorded by the Evangelist such a Funeral as never was since Graves were first digged Where Observe 1. Our Lord's Body must be Begg'd before it could be Bury'd the dead Bodies of Malefactors being in the Power and at the Disposal of the Judge Pilate grants it and accordingly the dead Body is taken down wrapped in fine Linnen and prepared for the Sepulchre Observe 2. The Person that bestows this Honourable Buryal upon our Saviour Joseph of Arimathea a Disciple no doubt though he did not make a publick and open Profession a Worthy though a Close Disciple Grace doth not always make a publick and open shew where it is as there is much Secret Riches in the Bowels of the Earth which no Eye ever saw so there is much Grace in the Hearts of some Christians that the Eye of the World takes little Notice of Some gracious Persons cannot put forward and discover themselves in Discourse as others and yet such weak Christians as the World counts them perhaps shall stand their Ground when stronger run away We read of none of the Apostles at Christ's Funeral fear had Chased them away but Joseph of Arimathea appears boldly if God strengthen the Weak and leave the strong to the prevalency of their own Fears The weak shall be as David and the strong as Tow. Observe 3. The Mourners that followed our Saviour's Hearse Namely the Women which came out of Galilee and particularly the two Mary's a very poor train of Mourners the Apostles were all scattered and afraid to own their Lord and Master either Dying or Dead And as our Lord affected no Pomp nor Gallantry in his Life so Funeral Pomp had been no way suitable either to the End or Manner of his Death Humiliation was designed in his death and his Buryal was the lowest Degree of his Humiliation and therefore might not be Pompous Observe 4. The Grave or Sepulchre in which our Lord was Buryed it was in a Sepulchre hewn out of a Rock in a new Sepulchre in a new Sepulchre in a Garden 1. Our Lord was Buryed in a Garden As by the sin of the first Adam we were driven out of the Garden of Pleasure the Earthly Paradise so by the Sufferings of the Second Adam who lay Buryed in a Garden we may hope for Entrance into the Heavenly Paradise 2. It was in a Sepulchre hewn out of a Rock that so his Enemies might have no occasion to cavil and say that his Disciples stole him away by secret holes or un seen passages under Ground 3. It was in a new Sepulchre in which never any Man was laid lest his Adversaries should say it was some other that was Risen who was Buryed there before him or that he Arose from the Dead by touching some other Corpse Observe 5. The Manner of our Lord's Funeral it was hasty open and decent it was performed in haste by reason of the streights of Time the Sabbath was Approaching and they lay all Business aside to prepare for that Learn hence How much it is our Duty to dispatch our Worldly Business as early as we can towards the End of the Week that we may be the better prepared to Sanctify the Lord's day if we live to enjoy it Hence it is that we are called upon to Remember that day before it comes and to Sanctify it when it is come Again our Lord was Buryed openly as well as hastily all Persons had Liberty to be Spectators lest any should object that there was deceit and fraud used in or about our Saviours Buryal yet was he also Interr'd Decently his Holy Body being wrapped in fine Linnen and perfumed with Spices according to the Jewish Custom Observe 6. The Reasons why our Lord was Buryed seeing he was to Rise again in as short a time as other Men lye by the Walls and had his dead Body remained a Thousand Years un-buryed it could have seen no Corruption having never been tainted with sin sin is the Cause of the Bodies Corruption 't is sin that makes our Bodies stink worse than Carrion when they are dead A Funeral then was not necessary for Christ's Body upon the same Accounts that it is necessary for ours But 1. Our Lord was Buryed to declare the certainty of his Death and the Reality of his Resurrection and for this Reason did God's Providence Order it that he should be Embalmed to cut off all Pretensions for in this kind of Embalming his Mouth his Ears and his Nostrils were all filled with Odours and Spices so that there could be no latent principle of Life in him he being thus Buryed then did demonstrate him to be certainly Dead 2. Christ was Buryed to fulfil the Types and Prophecies that went before concerning him Jonas being three days and three nights in the Belly of the Whale was a Type of Christ's being three days and three nights in the Heart of the Earth
hand stand forth to shew that he was resolved to heal him notwithstanding their malicious Purpose to accuse him for it as a Breaker of the Sabbath Opposition met with in doing our Duty must not discourage us from doing good if we will follow the example of our Blessed Redeemer Observe 2. The influence and effect which this miracle had upon the wicked Pharisees they were filled with madness and took counsel to kill him instead of being convinced by this Miracle they conspire against him for it The Enemies of Christ and his Holy Religion when Arguments fail fall to Violence It is a certain Sign of a weak cause that must be supported by Passion which is all Tongue and no Ear. 12 And it came to pass in those days that he went out into a mountain to pray and continued all night in prayer to God Observe here 1. The Duty which our Holy Lord performed the Duty of Prayer We have much more Business with God in Prayer then Christ had he had no sins to confess no want of Grace to make known yet did our Lord spend much time even a whole Night in this Duty Lord what delight didst thou take in paying this Homage to thy Heavenly Father Oh how doth thy zeal and forwardness condemn our remisness and luke-warmness Observe 2. It was solitary Prayer that our Lord did so exceedingly delight in He went into the mountain alone to pray not suffering his very Disciples to be with him There are Times and Seasons when a Christian would not be willing that his dearest Relations upon earth should hear that intercourse which passes betwixt him and his God Observe 3. The place which our Lord withdraws to for privacy in Prayer He went into a Mountain as a place of Retiredness God delights to meet his children alone The modest Bridegroom of the Church says St. Bernard will not impart himself to his Spouse before Company Observe 4. The Time when Christ retired into this Mountain to pray and spent a whole Night in Prayer to God If we look back to the former part of the chapter we shall find that it was at a time when the Pharisees were filled with rage and madness against him and conspired to take away his Life Thence Learn That it is our duty at such times especially when Enemiâ—s lie in wait to do us hurt to give our selves much unto Prayer Again if we look forward the next Verse tells us that our Saviour was now about to send forth his Twelve Apostles to preach and propagate the Gospel Christ thought so great a work was not to be done without solemn and extraordinary Prayer Accordingly he spends an whole Night in Prayer to God upon that occasion leaving herein a most instructive Example to his Church to continue in Prayer at all times but then especially to abound in it when Persons are to be set apart for the momentous work of the Ministry that they may enterprize it with extraordinary dread and caution not with aspiring but tremendous Thoughts for who is sufficient for these things 13 And when it was day he called unto him his Disciples and of them he chose twelve whom also he named Apostles 14 Simon whom he also named Peter and Andrew his Brother James and John Philip and Bartholomew 15 Matthew and Thomas James the son of Alpheus and Simon called Zelotes 16 And Judas the brother of James and Judas Iscariot which was also the Traitor As the Jewish Church arose from Twelve Patriarchs so the Christian Church became planted by Twelve Apostles The Person sending them forth was Christ none may undertake the work and calling of the Ministry but those whom Christ appoints and calls not immediately by himself but mediately by the Governours of his Church The Persons Commissioned were Disciples before they were Apostles to Teach us That Christ will have such as preach the Gospel to be Disciples before they are Ministers Trained up in the Faith and Doctrine of the Gospel before they undertake a publick charge Observe next how carefully the names of the Twelve Apostles those Laborious persons in the service of Souls are Recorded and transmitted with honour to Posterity God will signally honour those who singularly honour him and are the special Instruments of his Glory Of the Twelve Apostles Peter is named first and Judas last Peter is first named because probably elder then the rest or because for order-sake he might speak before the rest from whence may be inferred a Primacy but no Supremacy a priority of Order but no Superiority of Degree as the Fore-man of a Grand-Jury has a precedency but no preheminency he is first in order before the rest but has no Authority over the rest neither did St. Peter ever assume to himself a power of deciding Controversies but we find St. James in that first General Council mentioned Acts 15.13 speaking somewhat definitively Thus I judge or determine the matter and yet St. Peter was then and there present Had the champions of the Church of Rome such a passage in all the Scripture for St. Peter's Authority it would make a louder noise then Pasce Oves Feed my Sheep St. John 21.16 Again as St. Peter is named first so Judas is mentioned last with a Brand of Infamy upon him the Traditor the Person that Betrayed his Lord and Master From whence we may gather that tho' the Truth of Grace be absolutely necessary to a Ministers Salvation yet the want of it doth not disanul his Office nor hinder the lawfulness of his ministry Judas tho' a Traitor was yet a lawful Minister an Heart-hypocrite is no hypocrite in foro Ecclesiae before the Church tho' he shall be damn'd for his Hypocrisy before God 17 And he came down with them and stood in the plain and the company of his Disciples and a great multitude of people out of all Judea and Jerusalem and from the coast of Tyre and Sidon which came to hear him and to be healed of their Diseases 18 And they that were vexed with unclean Spirits and they were healed 19 And the whole multitude sought to touch him for there went vertue out of him and he healed them all Observe here 1. The great zeal and forwardness of the People in attending upon our Saviour's Ministry he had newly begun to preach in this place and the people flock after him from all parts from Judea from Jerusalem from Tyre and Sidon to hear his Doctrine and see his Miracles When our Saviour first began to Preach the people came unto him from every quarter His Ministers find it thus at our first coming among a people our Labours are most acceptable and they do most good Our peoples affections are then warmest and perhaps our own too Obs 2. What sort of People they were who attended thus zealously on our Saviour's Ministry they were the common and ordinary People the poor received the Gospel the learned Scribes the knowing Pharisees those wise men after the
him because of their former vicious Course of Life it is not what we formerly were but what now we are that Christ considers it is a Glory to him to have great and notorious Sinners brought to a closure and compliance with him The Reproach is not that they have been Sinners for Christ did not give himself for a people that were pure and holy without spot or wrinkle but to make them so by his Word and Spirit Eph. 5.26 Christ is only ashamed of those that eat of his Bread and lift up the Heel against him 4 And when much people were gathered together and were come to him out of every quarter he spake by a Parable 5 A sower went out to sow his Seed and as he sowed some fell by the ways side and it was trodden down and the Fowls of the air devoured it 6 And some fell upon a Rock and as soon as it was sprung up it withered away because it lacked moysture 7 And some fell among Thorns and the Thorns sprang up and choaked it 8 And others fell upon good ground and sprang up and bear fruit aâ— hundred fâ—â—d and when he had said these thiâ—â—â— be cryed he that hath ears to hear let him hear 9 And his Disciples asked him saying What might this Parable be 10 And he said unto you it is given to know the mysteries of the Kingdom of God but to others in Parables that seeing they might not see and hearing they might not understand The Design and Scope of this Parable is to shew what are the Causes of Mens improving or not improving under the Hearing of the Word and to let us know that there are three sorts of bad Hearers and but one good one The câ—reless and inconsiderate Hearer is like the High-way Ground where the Seed is trodden down and trampled upon Hard-hearted Sinners whom the mollifying word doth not soften These are like Stony-ground where the Seed takes no Root the word makes no impression Those whose heads and Hearts are stuft with the Cares of this World are like the Thorny-ground in which the Seed is choaked which should fructify to an holy immortality This is the Scope of the Parable Now from the Subject-matter of it Learn 1. That by the Sower you are to understand Christ and his Apostles and their Successors the Ministers of the Gospel Christ the principal Sower they the Subordinate Seeds-men Christ Sows his own Field they Sow his Field he sows his own Seed they his Seed Wo unto us if we sow our own Seed and not Christs Learn 2. The Seed sown is the Word of God Fabulous Legends and unwritten Traditions which the Seeds-men of the Church of Rome Sow these are not Seed but Chaff or if Seed for they fructify too fast in the minds of their People their own not Christ's Our Lord's Field must be all Sown with his own Seed with no mixt Grain Learn then That the Word Preach'd is like the Seed Sown in the Furrows of the Field Seed has a fructifying growing and encreasing Nature it has in it an active Principle and will spring up if not kill'd by Accidental Injuries such a quickning Power has the Word of God to regenerate and make alive dead Souls if we suffer it to take Rooting in our Hearts yet is not this Seed alike fruitful in every Soil all Ground is not alike neither doth the Word fructify alike in the Souls of Men there is a difference both from the Nature of the Soyl and the influence of the Spirit for tho' no Ground is naturally good yet some is worse then other nay even the best Ground doth not bring forth Encrease alike Some good Ground brings forth an hundred fold others but sixty and some but Thirty in like manner a Christian may be a profitable Hearer of the Word altho' he doth not bring forth so great a Proportion of Fruit as others provided he bring forth as much as he can 9 And his Disciples asked him saying What might this Parable be 10 And he said To you it is given to know the mysteries of the Kingdom of God but to others in Parables that seeing they might not see and hearing they might not understand Here we have the Disciples Question and our Saviour's Reply their enquiry is concerning the sense and signification of the Parable they own their Ignorance and desire better information It is no shame for the Best of Ministers yea for the best of Men to acknowledge their own ignorance in the Mysteries of Religion and to attend upon the means of instruction in order to their farther Information In our Saviour's Answer To you it is given to know the Mysteries of the Kingdom of God c. Observe 1. That the Doctrine of the Gospel are great Mysteries 2. That it is an invaluable Priviledge rightly to understand and know Gospel-Mysteries 3. That this Priviledge all are not sharers in and Partakers of but only those to whom it is given 4. That it is a Righteous thing with God to give such Persons over to farther Blindness and ignorance in Spiritual Things who wilfully reject the Truth and shut their eyes against the evidence of it The Pharisees had all along shut their Eyes and said they would not see and now Christ closes their Eyes Judicially and says they shall not see 11 Now the Parable is this the seed is the word of God 12 Those by the way-side are they that hear then cometh the Devil and taketh the word out of their hearts lest they should believe and be saved 13 They on the Rock are they which hear and receive the word with joy and these have no root which for a while believe and in time of temptation fall away 14 And that which fell among Thorns are they which when they hear the word go forth and are choaked with cares and riches and pleasures of this Life and bring no fruit to perfection 15 But that on the good ground are they which in an honest and good heart having heard the word keep it and bring forth fruit with patience Here our Saviour applies himself to interpret and explain the foregoing Parable to his Disciples he tells them The Seed is the Word the Sower is the Preacher the Soyl or ground is the Heart and Soul of Man some Hearers he compares to the high-way Ground in which the Seed lies uncovered for want of the Harrow of Meditation others to stâ—ny Ground in which the Word has no Root no Root in their Understandings no Root in their Memories in their Wills or in their Affections but they are instantly offended either at the depth and profoundness of the Word or at the sanctity and strictness of the Word or else at the plainness and simplicity of it Again some Hearers our Lord compares to Thorny-ground Worldly desires and inordinate cares for the things of this Life choak the Word as Thorns over-shadow the Corn draw away the Heart of the Earth from it
A true sense of Want either Bodily or Spiritual will cause a Soul to cry to Christ with earnestness and importunity Observe 3. The great Compassion and Condescension of Christ towards this blind Man he stood still he called him and enlightned his Eyes 4. Before Christ would restore the blind Man to sight he must sensibly complain of the want of sight and cry unto him for it Christ knows all his Creatures Wants but takes no notice of them till they make them known to him by Prayer Observe 5. How much Christ magnifies Faith what he attributes to it and how he rewards the least Exercise of it Jesus said thy faith hath saved thee Christ himself was the efficient Cause of the blind mans Healing but he exerted this Divine Power upon the Exercise of the blind Mans Faith and accordingly says Thy Faith hath saved thee 6. Note in what way and manner the Blind Man doth express his Thankfulness to Christ for his recovered Sight he followed him glorifying God Mercy received from Christ is then well Improved when it engages us to follow Christ this should be the Effect of all Salvations wrought for us he praiseth God best that serveth him most the Life of Thankfulness consists in the Thankfulness of the Life CHAP. XIX 1 AND Jesus entered and passed through Jericho 2 And behold there was a man named Zacheus which was the chief among the Publicans and he was rich This History which relates the Calling and Conversion of Zacheus the Publican is ushered in with a Note of Wonder Behold there was a man named Zacheus It is both great and good News to hear of a Soul Converted unto God especially such a remarkable Sinner as Zacheus was for 1. he was by Profession a Publican a Calling that carried Extortion in its Face and bad defiance to his Conversion yet behold from the Toll Booth is Zacheus called to be a Disciple and Matthew an Apostle such is the Freeness of Divine Grace that it often calls the greatest sinners and Triumphs in their powerful Conversion 2. He was a Chief Publican and probably one of the chief of Sinners yet behold him among the chief of Saints Lord What Penitent need despair of thy Mercy when he sees a Publican nay the chief of Publicans gone to Heaven 3. It is added as a farther Circumstance That he was Rich his Trade was not a greater obstacle to his Conversion than his Wealth not that there is any malignity in Riches considered in themselves but they become a snare through the Corruption of our Natures Zacheus had not been so famous a Convert if he had not been Rich if more Difficulty yet was there more Glory in the Conversion of rich Zacheus To all these might be added a fourth Circumstance namely that Zacheus was Converted in his old Age after a long Habit of sin contracted Such instances tho' few has God left upon Record in Scripture Abraham and Manasses in the Old Testament Zacheus and Paul in the New 3 And he ran before and sought to see Jesus who he was and could not for the Press because he was little of stature 4 And he climbed up into a Sycamore Tree to see him for he was to pass that way Zacheus desired to see Jesus this was a sight that few rich Men desire to see the sight of Cesar's Face upon their Coyn is more pleasing to them then to see the Face of Christ in his Ordinances yet it was not Faith but Fancy and Curiosity that made Zacheus climb the Sycamore to see Jesus but the Curiosity of the Eye gave occasion for the belief of the Heart he that desires to see Jesus is in the way to enjoy him 't is good to be near the place where Christ is whatever Principle bring us thither 5 And when Jesus came to the place he looked up and saw him and said unto him Zacheus make haste and come down for to day I must abide at thy House 6 And he made haste and came down and received him joyfully What an instance is here of Christ's preventing Grace and Mercy Zacheus climbs up into the Sycamore to see Jesus Jesus first sees him little did Zacheus think that Jesus should cast up his Eyes to him Christ's Looks are Converting Looks there went a Divine Power along with them to change the Heart of him whom he look'd upon he that could heal a Disease by the Hem of his Garment could change an Heart with the glance of his Eye Observe farther Christ doth not only Note but Name Zacheus He bids him come down for he must abide at his house What a sweet Familiarity was here tho' the distance be infinitely great betwixt our Saviour and our selves yet he treats us not with a Majestick Stateliness but with a gracious Affability Some Note That Zacheus was the first Man we read of to whose House Christ invited himself Observe Lastly With what speed Zacheus hastens down and with what Alacrity he entertains our Saviour Curiosity carried him up but Love brings him down and he entertains Christ joyfully but alas it was but for a few Hours Lord How great is the Happiness of that Man that Receives and Entertains thee not for a Day or a Year or for Millions of Years but for Everlasting Ages Oh let us welcome thee into our Hearts by Faith whilst we are here on Earth and then thou wilt make us welcome with thy self Everlastingly in thy Kingdom 7 And when they saw it they all murmured saying That he was gone to be a Guest with a Man that is a sinner That is the Pharisees who were there were highly discontented that Christ went to a Publican's House whom they look'd upon as the worst of Men their Eye was Evil because Christ's was good Whither should the Physician go but to the Sick the whole need him not 8 And Zacheus stood and said unto the Lord Behold Lord half of my Goods I give to the poor and if I have taken any thing from any Man by false accusation I restore him four-fold Two things are here Observable the greatness of his Charity and the justness of his Restitution As to his Charity Observe 1. The freeness of it not I lend but I give 2. The readiness of it not I will but I do give 3. The justness and honesty of it my Goods not my Spoyls what is my own and not rent from others by Rapine or Extortion 4. The largeness and extensiveness of this Charity half of my Goods not an inconsiderable pittance 5. The fitness of his Charity to the Poor not to the rich not to his rich Heirs but to his poor Neighbours Again as his Charity was large so his Restitution was just as he gave half to the Poor so he Restored fourfold to the wronged What an evidence was here of a true Penitent Confession and Satisfaction are both found with him 9 And Jesus said unto him This day is Salvation come unto this house forasmuch as
Religion Learn hence That Hypocrites within the Church may be guilty of such Tremendous Acts of Wickedness as the Consciences of Infidels and Pagans without the Church may Boggle at and Protest against Pilate a Pagan Absolves Christ whilst the Hypocritical Jews that heard his Doctrine and saw his Miracles do condemn him Observe 2. How Pilate at last suffers himself to be over-come with the Importunity of the Jews and delivers the Holy and Innocent Jesus contrary to his Judgment and Conscience to the Will of his Murtherers It is a vain Apology for Sin when Persons pretend that they are not committed with their own Consent but at the Instigation and Importunity of others For such is the Frame and Constitution of Man's Soul that none can make a Person wicked without his own Consent It was no Extenuation of Pilate's Sin no Alleviation of his Punishment that to please the People he delivered up our Saviour contrary to the Direction of his own Conscience to be Crucified Observe 3. The Person whose Life the wicked Jews preferred before the Life of the Holy Jesus Barabbas We will that thou Release Barabbas and destroy Jesus Mark these Hypocritical High Priests who pretended such Zeal for God and Religion they prefer the Life of a Person Guilty of the highest Immoralities and Debaucheries even Murder and Sedition before the best Man that ever lived in the World But whence sprang the Malice and Hatred of the High Priests and People of the Jews against our Saviour Why plainly from hence Christ Interpreted the Law of God more strictly than their Lusts could bear and he lived a more Holy Useful and Excellent Life than they could endure Now nothing enrages the Men of the World more against the Professors but especially the Preachers of the Gospel then Holiness of Doctrine and Strictness of Life and Conversation Such as Preach and Live well let them expect such Enmity and Opposition such Malice and Persecution such Sufferings and Tryals as will shock an ordinary Patience and Constancy of Mind Our Master met with it let his Zealous Ministers prepare for it 26 And as they led him away they laid hold upon one Simon a Cyrenian coming out of the Country and on him they laid the Cross that he might bear it after Jesus The Sentence of Death being past by Pilate who can with dry Eyes behold the sad Pomp of our Saviour's Execution Forth comes the Blessed Jesus out of Pilate's Gates bearing that Cross which soon after was to bear him with his Cross on his Shoulder he Marches towards Golgotha and when they see he can go no faster they Compel Symon of Cyrenea not out of Compassion but Indignation to bear his Cross This Cyrenian being a Gentile who bare Christ's Cross some think thereby was signified that the Gentiles should have a part in Christ as well as the Jews and be Sharers with them in the Benefits of the Cross 27 And there followed him a great Company of People and of Women who also Bewailed and Lamented him 28 But Jesus turning unto them said Daughters of Jerusalem weep not for me but weep for your selves and your Children 29 For Behold the Days are coming in which they shall say Blessed are the Barren and the Wombs that never Bare and the Paps which never gave Suck 30 Then shall they begin to say to the Mountains fall on us and to the Hills cover us 31 For if they do these things in the green Tree what shall be done in the dry There were Four sorts of Persons which Attended our Saviour at his Crucifixion The Executioners that Tormented him the Jews that mock'd him the Spectators and Lookers on that Mark'd him and Sympathizing Friends which Lamented him These last Christ thus bespoke Weep not for me but for your selves That is Weep rather upon your own Account then mine Reserve your Sorrows for the Calamities coming upon your Selves and your Children It is very probable That the Tears and Lamentations of many of these Mourners were but the fruits of tender Nature not the Effects of Faith and flowing from a Principle of Grace Learn thence That melting Affections and Sorrows even from the Sense of Christ's Sufferings are no infallible Marks of Grace The History of Christ's Sufferings is very Tragical and Pathetical and may melt ingenuous Nature where there is no Renewed Principle of Grace 32 And there were also two other Malefactors led with him to be put to Death 33 And when they were come to the place which is called Calvary there they Crucifyed him and the Malefactors with him one on the Right Hand and the other on the Left Here we see the Infamous Company that our holy Lord Suffered with Two Thieves It had been a sufficient Disparagement to our Blessed Saviour to be 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 for Fulfilling an Ancient Prophecy concerning the Messiah Isa 53. last and he was Numbered with the Transgressors 34 Then said Jesus Father Forgive them for they know not what they do Christ had often Preach'd the Doctrine of Forgiving Enemies and Praying for them he Practises it here himself in a most Exemplary manner Where Note 1. The Mercy desired and Prayed for and that is Forgiveness 2. The Person desiring that Mercy Christ the Dying Jesus 3. The Persons for whom it is Desired his Bloody Murtherers Father Forgive them 4. The Argument used or Motive urged to procure the Mercy Forgive them For they know not what they do Learn hence 1. That Ignorance is the usual Cause of Enmity against Christ 2. That there is Forgiveness with God for such as oppose yea Persecute Christ out of Ignorance 3. That to Forgive Enemies and to beg Forgiveness for them is an Evidence of a Christ-like Frame of Spirit Father Forgive them 35 And the People stood beholding and the Rulers also with them derided him saying He saved others let him save himself if he be Christ the chosen of God 36 And the Soldiers also mocked him coming to him and offering him Vinegar 37 And saying If thou be the King of the Jews save thy self 38 And a Superscription was written over him in Hebrew in Greek and Latin This is the King of the Jews Observe here 1. A mighty Aggravation of our Lord's Sufferings upon the Cross Namely The mocking Derision which he met with in his Dying Moments As he endured the Pain so he despised the Shame Cruel Mockings was our Lord Tryed with both from the Common People and from the Chief Priests yet the Common People's Reviling him and wagging their Heads at him was not so much to be taken Notice of as the Chief Priests who were Men of Age and Gravity and the Ministers of Religion For
understand these things clearly 21 He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him Our Blessed Saviour in these words repeats what he had before injoined at Verse 15. Namely to evidence the sincerity of our Love to him by the Universality of our Obedience to his Commands He that hath my Commandments and keepeth them he it is that loveth me Where Note 1. The Necessity of Knowledge in order unto Practice 2. The Necessity of Practice in order unto Happiness we must first have Christ's Commandments before we can keep them we must have them in our Understandings and Judgments in our Wills and Affections not have them only in our Eyes to read in our Ears to hear or in our Mouths to talk of them but to hide them in our Hearts that we may not Sin against Christ in the wilful violation of them Farther we must keep as well as have these Commandments This denotes an universal diligent and persevering Obedience to them Hence Learn That altho' many loose Professors pretend love to Christ because they hear read know and can talk of his Commandments yet in Christ's Account none do truly love him but those who make Conscience of their Obedience to him He that hath my Commandments and keepeth them he it is that loveth me Observe next The gracious Promise of Christ to such as thus express their Love unto him 1. He shall be loved of my Father and of my self And shall he not be loved of the Holy Ghost too Yes no doubt But why is not he named then Because the Son dwelleth in us by the Spirit and sheds his Love abroad in our Hearts by the Holy Ghost 2. I will manifest my self unto him that is such Obedient Christians shall not only injoy the Fruit and Benefit of my Love but they shall injoy the Sense of my Love and experience the sensible manifestations and inward diffusions of my Love in their own Souls Learn hence That the only way to have Christ Love us and to let out his Love upon us and to know that he Loves us is to look diligently to our Obediential walking with him and before him We may as rationally think to nourish our Bodies with Poison as to injoy the manifestations of Christ's Love in a way of Sin 22 Judas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the world Some understand these words of a Temporal manifestation and think that Judas the Brother of James who spake them still expected that Christ should be a Temporal Prince and have such a Kingdom as should be Conspicuous to all the World and therefore puts the question how he could possibly shew himself to his Disciples and the World not see him Others understand it of a Spiritual manifestation as if he had said Lord who or what are we thy Disciples that we should enjoy more special manifestations of thy Love to us than to the rest of the World why should we be dignified with such distinguishing favours above others Learn thence 1. That there is a real difference put by Christ betwixt his own Children and the World in the matter of special Manifestations 2. That there being no cause from the Creature why Christ should make this difference his discriminating Grace is matter of just and great Admiration well might the Apostle out of a deep Admiration say Lord how is it that thou wilt manifest thy self to us and not unto the World 23 Jesus answered and said unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 24 He that loveth me not keepeth not my sayings and the word which you hear is not mine but the Fathers which sent me Observe here How our Saviour still goes on to direct and encourage his Disciples to evidence the sincerity of their Love to his Person by the universality of their Obedience to his Commands and tells them how great their Advantage would be by so doing For First the Father will love them that is manifest his favour to them in farther dispensations of Grace and Comfort Learn thence That all the Manifestations of Divine Love to the Souls of Believers depend upon their close walking with God in the paths of Holiness and strict Obedience Secondly We will make our abode with him He shall have Father and Son's Company an Allusion to a Parent that has many Children he will be sure to live with them that are most Dutiful to him and most observant of him The expression of making their abode with us denotes that sweet and intimate fellowship which shall be betwixt God and us and the perpetuity and constancy of it at all times till we are taken up by him into Heaven he will make his abode with us by the indwelling presence of his Holy Spirit the Graces and Comforts whereof shall abide with us for ever 25 These things have I spoken unto you being yet present with you 26 But the Comforter which is the holy Ghost whom the Father will send in my name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you Here we have a repeated Promise of the Mission of the Holy Ghost called the Comforter and his special Office declared Namely To teach and to bring to remembrance what Christ had taught He shall teach you all things As the Spirit of God is the great Comforter so he is the special Teacher of his Children he Teacheth condescendingly stooping to the meanest capacities he Teacheth efficaciously inclining the Heart to receive Instruction as well as opening the Ear to hear it he Teacheth plainly and â—learly unerringly and infallibly he is Truth it self and therefore his teachings are most True And as the Holy Spirit is the Saints Teacher so is he also their Remembrancer He shall bring all things to your Remembrance that is all Truths needful to be known and necessary to Salvation Here Note That the Holy Spirit Teaches nothing but what Christ himself Taught the Spirit Teaches in the word and by the word but never Teaches any thing contrary to the word He shall Teach and bring to Remembrance whatsoever I have said unto you 27 Peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not your heart be troubled neither let it be afraid As if our Lord had said Whatever outward Trouble the World gives you be not afraid of it before it comes nor troubled at it when it is come for I will give you inward Peace in the midst of all your outward Troubles Not as the world giveth give I unto you Where Note That Christ's Peace is vastly different from that Peace which is given or enjoyed
with an unchangeable Love with an Everlasting Love so doth he Love Believers also Observe 5. That Christ would have the World know that God the Father loveth the Children of Men as well as himself Christ is not ambitious to ingross all our Love unto himself but would have the World take notice of the good Will of his Father as well as of himself to lost Mankind of the Father's Love in sending him as well as of his own Love in coming That the World may know that thou hast sent me and hast loved them as thou hast loved me 24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world Our Saviour had prayed for his Disciples Sanctification before here he Prays for their Glorification 1. That they may be where he is now Christ is with them in his Ordinances in his Word and at his Table ere long they shall be with him as his Friends as his Spouse as his Companions in his Kingdom 2. That they may be with him where he is this is more than the former a Blind Man may be where the Sun is but not with the Sun because he doth not injoy the light and benefit of it To be with Christ where he is imports Union and Communion with him 3. That being with him where he is they may behold his glory that is so see it as everlastingly to possess and injoy it Learn 1. That all those that are given to Christ as his Charge and as his Reward shall certainly come to Heaven to him Father I will that they be with me because I have merited that they should be with me I will that they behold my Glory because I have purchased it at so dear a rate Learn 2. That the work and imployment of the Saints in Heaven chiefly consists in seeing and injoying Christ's Glory for it will be a possessive sight the language of every look will be This Happiness is mine this Glory is mine 3. That the top and height of the Saints happiness in Heaven consists in this That they shall there be with Christ Father I will that they may be with me to behold my Glory 25 O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me Observe here 1. The Appellation given to God O Righteous Father This is the Sixth time that Christ in this Prayer has called God Father it being so sweet a Relation and producing all Love Delight Joy and Confidence in God by him that practically improves it But Observe That at Verse 11 When Christ prayed for his Peoples Sanctification he said Holy Father making use of that Attribute which is the cause of all Holiness in the Creature but now praying for their Glorification he says O Righteous Father Righteous in making good thy promises both to me and them Observe 2. What it is that our Saviour affirms concerning the wicked and unbelieving World that they have not known God the World hath not known thee not as if the World had not known him at all but not known him aright the unbelieving and unsanctified part of the World have no saving knowledge of God not living answerably to what they know to be their Duty Observe 3. What Christ affirms concerning himself But I have known thee and these have known thee Intimating thus much unto us That Jesus Christ alone knows God immediately and all others know him by the means of Christ Christ is the Original and fontal cause of all the saving knowledg that Believers have of God There is not the least Ray of saving Illumination that doth not descend from Christ and the Spirit of Christ I have known thee and these have known that thou didst send me 26 And I have declared unto them thy name and will declare it That is I have made known unto them thy Nature Attributes Counsels Will and Commands and I will continue the manifestation of the same to the End Learn thence That the saving knowledg of God was not attainable by natural Abilities but cometh to us by the special Revelation of Jesus Christ I have declared unto them thy name Learn 2. That they that have the Name of God his Nature and Will savingly declared to them do stand in need of farther declarations and discoveries of God's Nature and Will to be made unto them I have declared to them thy name and I will declare it 26 That the love wherewith thou hast loved me may be in them and I in them That is That the Love which is Originally in thy self as the fountain of all Grace may be communicated and dispensed from thee to them and become inherent in them Learn hence That it is not enough for the People of God that they are beloved of him and that his Love is towards them but they must endeavour to have it in them that is experience it in the effects of it and in the sense and feeling of it in their own Souls The safety of a Christian lies in this that God loves him but the Joy the Comfort and Happiness of a Christian consists in the Knowledg in the sensible Apprehension and feeling of this Love therefore Christ closeth his Prayer for his Members with this Affectionate and Comprehensive Petition Let the Love wherewith thou hast loved me be in them and I in them CHAP. XVIII 1 VVHen Jesus had spoken these words he went forth with his disciples over the brook Cedron where was a garden into the which he entred and his disciples 2 And Judas also which betrayed him knew the place for Jesus oft-times resorted thither with his disciples No sooner had our dear Lord ended his Divine Prayer Recorded in the foregoing Chapter but he goes forth to meet his Sufferings with a willing chearfulness He retires with his Disciples into a Garden not to hide and shelter himself from his Enemies for if so it had been the most improper place he could have chosen it being the accustomed place where he was wont to Pray and a place well known to Judas who was now coming to seek him Judas which betrayed him knew the place for Jesus oft-times resorted thither with his Disciples So that Christ repaired to this Garden not to shun but to meet the Enemy to offer himself as a prey to the Wolves which in the Garden hunted him and laid hold upon him he also resorted to this Garden now for privacy that he might freely pour out his Soul to God Learn hence That the Lord Jesus Christ was praying to his Father in the Garden when Judas with his Bla k-Guard came to apprehend him 3 Judas then having received a band of men and Officers from the chief priests and Pharisees cometh thither with lanterns and torches and weapons Observe 1. What a multitude were here imployed by the
she wept she stouped down and looked into the sepulchre 12 And seeth two angels in white sitting the one at the head and the other at the feet where the body of Jesus had layen Here we have a Description of the great Love of Mary Magdalene which she expressed towards Christ after his Resurrection she went to his Sepulchre early when it was yet dark she hastily calls the Disciples Peter and John to the Sepulchre And she stays behind weeping at the Sepulchre when they were gone away to their own home And as Mary first sought him and longest sought him so she first finds him Here Note 1. Mary's carriage and behaviour towards her Saviour this is discovered by her patient attendance She stood without at the Sepulchre by her passionate mourning she stood at the Sepulchre weeping by her unwearied diligence she stooped down and looked into the Sepulchre here was great Love indeed in this poor Woman a Love stronger than Death a Love which did out-strip and go beyond the greatest Apostles Learn thence 1. That true Love to Christ suffers not it self to be stinted or limited no not by the greatest Examples the weakest Woman that truly Loves Christ may piously strive with the greatest Apostle in this point though he be Learneder Wiser more Useful and more Eminent than any of us yet it is Holy and Wise not to suffer our selves to be exceeded by any in our Love to Christ every Christian may strive to exceed any one in Grace and to attain the highest place in the Kingdom of Heaven Learn 2. That strong Love is valiant and undaunted it will grapple and encounter with the strongest opposition Mary fears nothing in seeking of her Lord neither the darkness of the Night nor the terror of the Soldiers nor the malice of the Jews Love is strong as Death and the Flames thereof are vehement Note farther The success of Mary Magdalen's Love to Christ and unwearied Attendance on his Sepulchre she found not the Dead Body of Christ and it was well she did not for if Death could have held him it would not have let us go But though she found not her Lord in the Grave she found two of his Servants there two Angels of all things in the World one would least have expected to find an Angel in a Grave Spirits in the place of Dead Bodies and Immortality in the place of Corruption But from hence we Learn That such as sincerely seek the Lord shall certainly find if not the very thing which they seek yet that which is much fitter and better for them Mary did not find Christ's Dead Body but she finds that which was more comfortable for her to find Namely Two Angels to testifie that he was Risen Where Note The posture of these Angels described the one sitting at the Head the other at the Feet It is matter of Comfort to the Members of Christ that Angels do not wait upon the Head only but upon the Feet also And it ought to be matter of imitation also Let us imitate our blessed Saviour in having an Angel not at our Head only but at our Feet also many have an Ambition to have an Angel at their Head a great measure of Light and Knowledge there but they care not for an Angel at their Feet they delight not to walk answerably to their Light and Knowledge they have an Angelical Understanding and a Diabolical Conversation it is sad for a Man to have all his Religion in his Brain and Tongue and nothing in his Heart and Life 13 And they say unto her Woman why weepest thou She saith unto them because they have taken away my Lord and I know not where they have laid him 14 And when she had thus said she turned her self back and saw Jesus standing and knew not that it was Jesus 15 Jesus saith unto her Woman Why weepest thou Whom seekest thou she supposing him to be the gardner saith unto him Sir if thou have born him hence tell me where thou hast laid him and I will take him away Observe here 1. That the best company in the World will not satisfie or content such as are seeking for Jesus Christ when they find not him whom their Souls seek Mary now enjoyed the Presence and Company of two Angels but this did not satisfie her in the Absence of Christ himself Observe 2. How Passionately did Mary mourn for the Loss and want of Christ's Bodily Presence thereby giving Testimony of her great Affection towards him but truly our Love to Christ is best shewn not by our Passionate desires for his Bodily Presence but by our Holy longings after his Spiritual Presence in his Word and Ordinances here on Earth and his blessed and immediate Presence in Heaven Observe 3. How Christ may be present with and very near unto his People and yet not be presently discerned by them Jesus stood by Mary but she knew not that it was Jesus her not expecting a living Christ was one cause why she did not discern him Observe 4. How exceedingly Mary's thoughts were taken up with Christ she saith to the Gardiner If thou hast born him hence What Him She doth not say whom but her Heart was so taken up with Christ and her Mind so full of him that she concluded every body would understand whom she meant though she did not say whom she meant Hence Note That the Soul of a sincere Believer is full of earnest and longing desires after Jesus Christ 2. That such a Soul is yet sometimes at a loss for Christ and cannot tell where to find him 3. That whilst the Soul is at a loss for Christ its desires are often quicker and more stirring after Christ This was the case of Mary here with the Spouse by Night on her Bed and early in the Morning she sought him whom her Soul loved 16 Jesus saith unto her Mary She turned her self and saith unto him Raboni which is to say Master 17 Jesus saith unto her Touch me not for I am not yet ascended to my Father but go to my brethren and say unto them I ascend unto my Father and your Father and to my God and your God In the former of these Verses Christ makes himself known to Mary and calleth her by her Name In the latter he gives her a Prohibition and an Injunction Observe 1. The Prohibition Touch me not together with the Reason of it for I am not yet ascended to my Father It is concluded by Interpreters that Mary Magdalene was now fallen at Christ's Feet and embraced them that having found him whom her Soul loveth she hugs him now and hangs about him but Christ forbids any farther embracing and rejects such Testimonies of her Love as if he had said Although I will allow you as much familiarity as shall satisfactorily Convince you of the verity of my Resurrection yet you must not expect to converse with me in that carnal manner which you did before my Death for I
Peter went up and drew the net to land full of great fishes an hundred and fifty and three and for all there were so many yet was not the net broken Observe here 1. What was Christ's End in commanding his Disciples to bring forth the Fish which they had now taken namely That the sight of their number and bigness together with the sight of the Net remaining unbroken might confirm them in the belief of its being a real Miracle Christ had fed their Bellies before his business now is to feed their Minds with the Contemplation of the Greatness and Reality of the Miracle All Christ's Miracles were obvious to Sense and would bear the examination of the Senses not like the lying Wonders of the Church of Rome which are commonly wrought in the dark to couzen the Vulgar and are meer Cheats and Impostours Observe 2. That this full Draught of Fishes which Peter and the rest of the Disciples now had might probably presage that great and wonderful Success which he and they afterwards were to have in fishing for Men. Here we have an Hundred fifty and three great Fishes caught at one Draught but Acts 2. we find Three thousand Souls converted by St. Peter at one Sermon Oh the marvellous success of the Gospel at the first preaching and planting of it Three thousand then proselyted by one Sermon Now we have cause to fear that there are Three thousand Sermons preached and scarce one Soul savingly converted Lord Who hath believed our Report 12 Jesus saith unto them Come and dine And none of the disciples durst ask him Who art thou knowing that it was the Lord. 13 Jesus then cometh and taketh bread and giveth them and fish likewise 14 This is now the third time that Jesus shewed himself to his disciples after that he was risen from the dead A twofold Reason may be assigned why Christ did at this time invite and call his Disciples to dine with him The first and more principal Reason was to evidence to them the reality of his Resurrection and to assure them of the Truth of his Manhood that they might not think it was an Apparition only By the Miracle in catching the Fishes he proved himself to be God by his present eating of the fish he evidenced himself to be Man And consequently teacheth us That our exalted High-Priest continues our Kinsman in Heaven He is still Bone of our Bone and Flesh of our Flesh He has taken possession of Heaven in our Nature sitting there in our glorified humanity united to the glorious Deity clothed with that Body which hung in its Blood and Gore upon the Cross but now shining brighter than ten thousand Suns The second and less principal Reason why Christ called his Disciples to dine with him was this To shew his tender Care over the Bodies of his dear Disciples as being the Tabernacles of his own Spirit the Temples of the Holy Ghost Therefore Christ incourages though not to the pampering yet to the refreshing of them Jesus said unto them Come and dine And he would not confer with them till they had dined as the next Verse shews 15 ¶ So when they had dined Jesus saith to Simon Peter Simon son of Jonas lovest thou me more then these He saith unto him Yea Lord thou knowest that I love thee He saith unto him Feed my lambs 16 He saith to him again the second time Simon son of Jonas lovest thou me He saith unto him Yea Lord thou knowest that I love thee He saith unto him Feed my sheep 17 He saith unto him the third time Simon son of Jonas lovest thou me Peter was grieved because he said unto him the third time Lovest thou me And he said unto him Lord thou knowest all things thou knowest that I love thee Jesus saith unto him Feed my sheep Observe here 1. Christ puts Peter upon a threefold profession of his Love unto him answerable to his threefold Denial of him His threefold Denial required a threefold Confession True Repentance ought and will be as eminent in the Fruits and Effects of it as the Saints Fall hath been A threefold Denial of Christ shall be attended with a threefold profession of Love unto him Observe 2. The solemn Question put by our Saviour unto Peter Lovest thou me Lovest thou me more than these That is more than the rest of my Disciples Dost thou love me more than thou lovest them Or more than they love me If so evidence the sincerity of thy Love to me by thy Care of mine Thence Note That Ministers who are called to take Care of Christ's Flock had need of much Love to Jesus Christ and great Compassion for Souls by which they will be animated and fortified to go through with the Labours and Difficulties as well as to encounter the Dangers and Sufferings which do accompany their Calling Simon lovest thou me Feed my Flock Note farther That the surest Argument and best Evidence of a Minister's Love to Jesus Christ is his conscientious Care to Feed that is to Teach Instruct and Govern the whole Flock of Christ Lambs and Sheep weak and strong the feeblest in the Fold were purchased by the great Shepherd And if he judg'd them worth his Blood well may we judge them worth our Sweat Note Again That such as would be faithful in their Ministerial Charge ought to look upon their People as committed to them by Christ himself as loved of him and committed to their care by him and for which they must be accountable to him Christ calls them three times over His Lambs and His Sheep and as often charges Peter to feed them Observe next Peter's threefold Answer to Christ's Question Simon lovest thou me more than these Lord thou knowest that I love Where Note 1. The great Modesty of Peter in his Reply Lovest thou me more than these says Christ Peter replies Lord Thou knowest that I Love thee he doth not say Lord I Love thee above them 〈◊〉 and before them all here is no boasting now once it was said and Peter vaunted tho' all Men forsake thee yet will not I but now his Fall had taught him Humility he boasts not of his Love above others and makes no comparison with others but only ranks himself among the true lovers of Christ Lord I love thee Note 2. The Evidence that Peter gives of his sincere Love to Christ he dare appeal to Christ himself Lord thou knowest that I love thee yea thou that art Omniscient the all-knowing and Heart-searching God Thou that knowest all things knowest that I Love thee Oh! 't is a blessed thing when we can and dare Appeal to God's Knowledge and 't is matter of high consolation to know that God knoweth our sincerity and Love unto him and that he knoweth and approveth us as such Lord Thou knowest all things thou knowest that I Love thee 18 Verily verily I say unto thee When thou wast young thou girdedst thy self and walkedst whither thou wouldest