and ambitiously contended for the first and uppermost Seats in all Conventions as at Feasts and in the Synagogues and loved to be respectfully saluted in open and publick Places and to have Titles of Honour such as Rabbi Master Father and Doctor put upon them Now that which our Saviour condemns is the Pharisees fond Affectation of these little things and unduly seeking their own Honour and Glory It was not their taking but their loving the uppermost Rooms at Feasts that Christ condemns From the whole Note 1. That Hypocrites are most in affecting Ceremonial Observations and outward Parts of commanded Duties neglecting the Substance of Religion it self These Pharisees were for carrying a Library of God's Law on their Cloaths scarce a Letter of it in their Hearts They wore the Law of God as frontlets before their Eyes but not engraven on the Tables of their Hearts Observe 2. That the Nature of Hypocrisie is to study more to seem Religious in the Sight of Men than to be Religious indeed before God The Hypocrite is the World's Saint and not God's He courts the World's Acceptation more than the Divine Favour and Approbation 8 But be not ye called Rabbi for one is your master even Christ and all ye are brethren 9 And call no man your father upon the earth for one is your Father which is in heaven 10 Neither be ye called masters for one is your master even Christ 11 But he that is greatest among you shall be your servant 12 And whosoever shall exalt himself shall be abased and he that shall humble himself shall be exalted The Word Rabbi signifies a Doctor or Teacher eminently endowed with Variety of Knowledge whose Place it was to sit in an exalted Chair or chief Seat in the Synagogue their Disciples and Scholars sat upon lower Forms at the Feet of their Teachers Our Saviour doth not simply condemn the giving or receiving of these Titles of Rabbi Master and Father But the things forbidden are 1. A vain-glorious Affectation of such Titles as these the ambitious seeking of them and glorying in them 2. He condemns that Authority and Dominion over the Consciences of Men which the Pharisaical Doctors had usurped telling the People that they ought to believe all their Doctrines and practice all their Injunctions as the Commands of the Living God They did in effect assume Infallibility to themselves Learn hence 1. That there have been in all Ages of the Church a sort of Teachers who have usurped Authority and Dominion over the Faith and Consciences of Men. 2. That Christians ought not to submit their Faith and Conscience in Matters of Religion to any Humane Authority whatsoever nor to give up themselves absolutely to the Conduct of any Man's Judgment or Opinion in Matters of Faith 3. That Christ alone the great Prophet and infallible Teacher of his Church is the only Person to whose Doctrine and Precepts we owe absolute Faith and Obedience One is your Master even Christ 4. As God will abase and Men will despise the Proud especially Ministers who are such so shall God exalt and Men will honour them that stoop to the meanest Services for the Good of Souls Whosoever exalteth himself shall be abased This was a Sentence often used by our Saviour and was a frequent Saying among the Jews 13 But wo unto you Scribes and Pharisees Hypocrites for ye shut up the kingdom of heaven against men for ye neither go in your selves neither suffer ye them that are entering to go in From this Thirteenth Verse to the Thirtieth the Pharisees have Eight several Woes denounced against them by our Saviour The first is for perverting the Scriptures and keeping the true Sense and Knowledge of them from the People This St. Matthew calls the shutting up of the Kingdom of Heaven against Men. St. Luke calls it A taking away the Key of Knowledge from Men which is an Allusion to a known Custom among the Jews in Admission of their Doctors for those that had Authority given them to interpret the Law and the Prophets were solemnly admitted into that Office by delivering to them a Key and a Table-Book So that by the Key of Knowledge is meant the Interpretation and Understanding of the Scriptures and by taking away the Key of Knowledge is signified first that they arrogated to themselves alone the Understanding of the Scriptures secondly that they kept the true Knowledge of the Scriptures from the People especially the Prophecies which concerned the Messias and so they hindered Men from embracing our Saviour's Doctrine who were otherwise well enough disposed for it Learn hence 1. That the Knowledge of the Holy Scriptures is absolutely and indispensibly necessary in order to Salvation This our Saviour calls the Key which lets Men into the Kingdom of Heaven Learn 2. That great is the Guilt and inexcusable the Fault of those who deprive the People of the Knowledge of the Scriptures They shut the Kingdom of Heaven against Men and do what in them lyes to hinder their Eternal Salvation Men may miscarry with their Knowledge but they are sure to perish for want of Knowledge 14 Wo unto you Scribes and Pharisees Hypocrites for ye devour widows houses and for a pretence make long prayers therefore ye shall receive the greater damnation The second Wo denounced against the Pharisees is for their gross Hypocrisie in colouring over their Covetousness with a Pretence of Religion making long Prayers in the Temple and Synagogues for Widows and thereupon perswading them to give bountifully to the Corban or the common Treasure of the Temple Some part of which was imployed for their Maintenance Learn 1. It is no new thing for designing Hypocrites to cover the foulest Transgression with the Cloak of Religion The Pharisees make long Prayers a Cover for their Covetousness 2. That to make use of Religion in Policy for Worldly Advantage-sake is the way to be damn'd with a Vengeance for Religion-sake Wo unto you Scribes c. 15 Wo unto you Scribes and Pharisees Hypocrites for ye compass sea and land to make one Proselyte and when he is made ye make him twofold more the child of hell than your selves The next Wo denounced is for their false-ended Zeal and Earnestness in proselyting Heathens to the Jewish Religion not with a pious Intention to save them but to serve themselves upon them to have their Consciences and Purses under their Power and when you have poyson'd them says our Saviour by your corrupt Doctrine and hardned them in a course of Sin by your wicked Example they are more the Children of Hell than before you practiced upon them Learn 1. Great is the Diligence and indefatigable the Industry which false Teachers use in gaining Proselytes to their Opinion and Party They compass Sea and Land to make one Proselyte 2. That such as are proselyted to Error are oft-times faster rivetted in their false Opinions than their Teachers themselves They are made twofold more the Children of
Observe how zealous Hypocrites are for the lesser things of the Law whilst they neglect the greater and superstitiously addicted to outward Ceremonies placing all Holiness in the Observation of them neglecting Moral Duties Observe farther 3. How our Saviour defends the Actions of his Disciples in gathering the Ears of Corn in their Necessity by the Practice and Example of David Necessity freed him from Fault and Blame in eating the Consecrated Bread which none but the Priests might lawfully eat For in Cases of Necessity a Ceremonial Precept must give place to a Moral Duty Works of Mercy and Necessity for preserving our Lives and the better fitting us for Sabbath Services are certainly Lawful on the Sabbath-day Obs 4. A double Argument which our Saviour uses to prove that the Sabbath's Observation may be dispensed with in a Case of absolute Necessity 1. Drawn from the end of the Sabbaths Institution The Sabbath was made for Man That is Instituted of God for the Good and Benefit of Mankind both with Respect to their Souls and to their Bodies The outward observing and keeping of the Sabbath is subordinate to the Good of Man and therefore the Good of Man is to be preferr'd before the outward keeping of the Sabbath 2. Argument is drawn from the Authority which Christ the Institutor of the Sabbath has over it The Son of Man is Lord also of the Sabbath That is He has Authority and Power both as God and as Mediator to institute and appoint a Sabbath to alter and change the Sabbath to dispence with the Breach of it upon a just and great Occasion And consequently Acts of Mercy which tend to fit us for Works of Piety not only may but ought to be done upon the Sabbath-day which was the Proposition which our Saviour undertook to prove CHAP. III. 1 ANd he entered again into the synagogue and there was a man there which had a withered hand 2 And they watched him whether he would heal him on the sabbath-day that they might accuse him 3 And he saith unto the man which had the withered hand Stand forth 4 And he saith unto them Is it lawful to do good on the sabbath day or to do evil to save life or to kill but they held their peace The former part of this Chapter reports to us a miraculous Cure wrought by Christ upon a Man who had a withered Hand The place where he wrought it was the Synagogue the time when was the Sabbath-day the manner how was by speaking of a Word the Persons before whom were the envious and malicious Pharisees These Men were always cavilling at our Saviour's Doctrine and slandering his Miracles yet our Saviour goes on with his Work before their Faces without either Interruption or Discouragement Learn thence That the unjust Censures and malicious Cavils of wicked Men against us for well-doing must not discourage us from doing our Duty either towards God or towards our Neighbour Tho' the Pharisees watched our Saviour and when their Envy and Malice could find no Occasion of Quarrel would invent and make one yet such was our Lord's Courage and Resolution that he bids the Man which had the withered 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 5 And when he had looked round about on them with anger being grieved for the hardness of their hearts he saith unto the man Stretch forth thine hand And he stretched it out and his hand was restored whole as the other Obs here 1. The Pharisees sinful and graceless Disposition and that was Hardness of Heart The Heart of Man is naturally hard and full of Obstinacy and Enmity against Christ but there is an acquired Hardness which Continuance in Sin occasions the Pharisees laboured under both Obs 2. A double Affection which this Hardness of Heart found in the Pharisees did stir up in Christ namely Anger and Indignation Grief and Commiseration He was grieved for the Hardness of their Hearts Learn hence 1. That Humane Passions are not sinful and that Christian Religion doth not destroy natural Affections 2. That Anger at Sin either in our selves or others if kept within its due Bounds is not only lawful but commendable 3. That our Anger against Sin ought to be accompanied with Grief and Compassion towards Sinners We should pour out our Tears of Compassion when Men pour forth their Abominations 4. That of all Sins Hardness of Heart and Unbelief are most grievous and offensive most displeasing and provoking to Jesus Christ He looked about with Anger being grieved for the Hardness of their Hearts Obs 3. The sudden and instantaneous Cure which our Saviour wrought upon the Man that had the withered Hand Our Saviour did not touch him but only said to him Stretch forth thy Hand and it was presently cured Learn hence That Christ's having absolute Power over all bodily Diseases and Infirmities to cure them miraculously without Means only by a Word speaking is one Argument that proves him to be truly and really God 6 And the Pharisees went forth and straightway took counsel with the Herodians against him how they might destroy him 7 But Jesus withdrew himself with his disciples to the sea and a great multitude from Galilee followed him and from Judea 8 And from Jerusalem and from Idumea and from beyond Jordan and they about Tyre and Sidon a great multitude when they had heard what great things he did came unto him 9 And he spake to his disciples that a small ship should wait on him because of the multitude lest they should throng him 10 For he hâ—d healed many insomuch that they pressed upon him for to touch him as many as had plagues 11 And unclean spirits when they saw him fell down before him and cried saying Thou art the Son of God 12 And he straitly charged them that they should not make him known Obs here 1. What a dismal Effect this famous Miracle of Christ's had upon the Pharisees and Herodians Instead of being convinced by it they conspire against him for it These Herodians and Pharisees were of different Opinions Enemies to one another yet they join together in seeking the Death of Christ The Pharisees were against paying Tribute to Caesar looking upon themselves as a free People and accounting the Roman Emperour an Usurper The Herodians were for it Herod being made by the Roman Emperour King of the Jews was zealous for having the Jews pay Tribute to Caesar and such of the Jews as sided with him particularly his Courtiers and Favourites were stiled Herodians but both Pharisees and Herodians take Counsel against Christ Learn thence That Unity and Consent is of it self alone far from being a Mark and Note of the true Church Unity in the Faith and Doctrine of
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
consider what they eat we may justly wonder that they left any thing If what they left that they eat any thing Observe lastly Christ would not have these Fragments lost but gathered up the Great House-keeper of the World will not allow the Loss of his Orts. Oh how dreadful will the Account of those be who have large and plentiful Estates to Answer for as Lost being spent upon their Lusts in Riot and Excess CHAP. XVI 1 THE Pharisees also with the Sadduces came and tempting desired him that he would shew them a sign from heaven 2 He answered and said unto them When it is evening ye say It will be fair weather for the sky is red 3 And in the morning It will be foul weather to day for the sky is red and lowring O ye hypocrites ye can discern the face of the sky but can ye not discern the signs of the times 4 A wicked and adulterous generation seeketh after a sign and there shall no sign be given unto it but the sign of the prophet Jonas And he left them and departed Obs here 1. The Persons demanding of our Saviour a Sign the Pharisees and Sadduces Persons of contrary Opinions and Interests yet both agree in Tempting and Opposing Christ Learn thence That Wicked Men how opposite soever they are one to another yet can agree together in Opposing Christ and Undermining his Truth Obs 2. The Sign demanded Shew us a Sign from Heaven As if they had said Put us not off with such Earthly Signs as we have seen in multiplying Loaves but let us see a Miracle from Heaven such as Moses and Elias wrought This they desired not so much for their Satisfaction as out of Curiosity nay Wicked Treachery Learn thence That to demand a Sign not to confirm our Faith but to harden our selves in our Unbelief is a dangerous Tempting of Christ Obs 3. Our Saviour's Rejection of this Demand of the Pharisees to give them a Sign Oh ye Hypocrites says he ye can discern the Face of the Sky but ye cannot discern the Signs of the Times As if he had said Did not Malice and Obstinacy blind your Eyes ye might as easily see and discern that these are the Times of the Messias and that I am he by the Miracles wrought by me as you can make a Judgment of the Weather by looking upon the Sky Learn That to pretend more Ignorance or Uncertainty in discerning the Signs of Gospel-Times than the Signs of the Weather is great Hypocrisie Ye Hypocrites ye can discern the Face of the Sky but can ye not discern the Signs of the Times Observe lastly That our Saviour doth not condemn the Study of Nature or making Observation of the State of the Weather from the Face of the Sky All that our Saviour blames was that they were better skill'd in the Signs of the Weather than in the Signs of the Times As God by Natural Signs gives us Warning of a Change in Natural Things so by his Providential Dispensations he gives us Warning of a Change in Civil Things He that is Wise will Observe these Things and by their Observation Will come to Vnderstand the Pleasure of the Lord. 5 And when his disciples were come to the other side they had forgotten to take bread 6 Then said Jesus unto them Take heed and be ware of the leaven of the Pharisees and of the Sadduces 7 And they reasoned among themselves saying It is because we have taken no bread 8 Which when Jesus perceived he said unto them O ye of little faith why reason ye among your selves because ye have brought no bread 9 Do ye not yet understand neither remember the five loaves of the five thousand and how many baskets ye took up 10 Neither the seven loaves of the four thousand and how many baskets ye took up 11 How is it that ye do not understand that I spake it not to you concerning bread that ye should beware of the leaven of the Pharisees and of the Sadduces 12 Then understood they how that he bade them not beware of the leaven of bread but of the doctrine of the Pharisees and of the Sadduces Observe here 1. How dull the Disciples of Christ were under Christ's own Teaching and how apt to put a Carnal Sence upon his Words they apprehended he had spoken to them of the Leaven of Bread what he intended of the Leaven of the Pharisees Doctrine Obs 2. The smart and sharp Reproof which Christ gave his Disciples for not understanding the Sense and Signification of what he spake The Lord Jesus Christ is much displeased with his own People when he discerns Blindness and Ignorance in them after more than ordinary Means of Knowledge enjoyed by them How is it that ye do not yet understand Obs 3. The Metaphor which Christ sets forth the corrupt Doctrine of the Pharisees by he compares it to Leaven partly for its Sowrness and partly for its Diffusiveness Leaven is a piece of sower Dough that diffuses it self into the whole Mass or Lump of Bread with which it is mixed From whence our Saviour intimates that the Pharisees were a sower and proud sort of People and their Doctrines like themselves poisonable and pernicious in their Consequences the Contagion of which our Lord warns his Disciples to avoid and shun Whence Learn That Error is as damnable as Vice Persons Erroneous in their Judgments are to be avoided as well as those that are Lewd and Wicked in their Conversations He that has a due Care of his Soul's Salvation must as well beware of Erroneous Principles as of Debauched Practices Obs 4. Our Saviour does not command his Disciples to separate from Commmunion with the Pharisees and oblige them not hear their Doctrine but only to beware of the Errors that they mix with their Doctrine We may and ought to hold Communion with a Church tho' Erroneous in Doctrine if not Fundamentally Erroneous Separation from a Church is not justifiable upon any other Ground than that which makes a Separation betwixt God and that Church Which is either the Apostacy of that Church into gross Idolatry or in Point of Doctrine into damnable Heresie 13 When Jesus came into the coasts of Cesarea Philippi he asked his disciples saying Whom do men say that I the Son of man am 14 And they said Some say that thou art John the Baptist some Elias and others Jeremias or one of the prophets 15 He saith unto them But whom say ye that I am 16 And Simon Peter answered and said Thou art Christ the Son of the living God 17 And Jesus answered and said unto him Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in heaven Observe here Our Saviour's Question and the Disciples Answer Our Saviour's Question is twofold 1. Whom do Men say that I am Not that the Son of God was ignorant what Men said of him but he had an Intention more
the head of the corner this is the Lord 's doing and it is marvellous in our eyes 44 And whosoever shall fall on this stone shall be broken but on whomsoever it shall fall it will grind him to powder These Words are taken out of the 118th Psalm which the Jews understood to be a Prophecy of the Messiah and accordingly Christ applies them to himself The Church is the Building intended Christ himself the Stone rejected The Rejecters or the Builders Rejecting were the Heads of the Jewish Church that is the chief Priests and Pharisees God the great Master-Builder of his Church takes this precious Foundation Stone out of the Rubbish and sets it in the Head of the Corner Nevertheless there are some who stumble at this Stone Some thro' Ignorance others thro' Malice stumble at his Person at his Doctrine at his Institutions These shall be broken in pieces But on whomsoever this Stone shall fall it will grinde them to Powder That is Christ himself will fall as a burthensome Stone upon all those that knowingly and maliciously oppose him and particularly upon the Jews who not only rejected him but persecuted and destroyed him Thus Christ tells the chief Priests and Pharisees their own particular Doom and also declares what will be the fatal Issue of all that Opposition which is made against himself and his Church It will terminate in their inevitable and irreparable Destruction Whosoever shall fall on this Stone shall be broken and on whomsoever it shall fall it will grinde them to Powder 45 And when the chief priests and Pharisees had heard his parables they perceived that he spake of them 46 But when they sought to lay hands on him they feared the multitude because they took him for a prophet When the chief Priests came to understand that these Parables were all applied to them that they were the Murtherers of the King's Son That they were the Builders that rejected the chief Corner-stone they are enraged at the close Application made to themselves and had not Fear restrain'd them would have laid violent Hands upon him Learn thence That nothing doth more provoke and exasperate unsound Hypocrites than the particular Application and close coming home of the Word of God unto their Hearts and Consciences So long as the Truths of God are generally delivered Sinners are easie looking upon themselves as unconcern'd but when the Word of God comes close to them and says Thou art the Man This is thy Wickedness They are angry at the Message and rage at the Messenger CHAP. XXII 1 AND Jesus answered and spake unto them again by parables and said 2 The kingdom of heaven is like unto a certain king which made a marriage for his Son 3 And sent forth his servants to call them that were bidden to the wedding and they would not come 4 Again he sent forth other servants saying Tell them which are bidden Behold I have prepared my dinner my oxen and my fatlings are killed and all things are ready come unto the marriage 5 But they made light of it and went their ways one to his farm another to his merchandise 6 And the remnant took his servants and entreated them spitefully and slew them 7 But when the king heard thereof he was wroth and he sent forth his armies and destroyed those murderers and burnt up their city 8 Then saith he to his servants The wedding is ready but they which were bidden were not worthy 9 Go ye therefore into the high ways and as many as ye shall find bid to the marriage 10 So those servants went out into the high ways and gathered together all as many as they found both bad and good and the wedding was furnished with guests 11 And when the king came in to see the guests he saw there a man which had not a wedding garment 12 And he saith unto him Friend how camest thou in hither not having a wedding garment and he was speechless 13 Then said the king to the servants Bind him hand and foot and take him away and cast him into utter darkness there shall be weeping and gnashing of teeth The Design and Scope of this Parable of the Marriage-Supper is to set forth that Gracious Offer of Mercy and Salvation which was made by God in and thro' the preaching of the Gospel to the Church of the Jews The Gospel is here compared to a Feast because in a Feast there is Plenty Variety and Dainties Also to a Marriage-Feast being full of Joy Delight and Pleasure And to a Marriage Feast made by a King as being full of State Magnificence and Grandeur To this Marriage-Feast or Gospel-Supper Almighty God invited the Church of the Jews and the Servants sent forth to invite them were the Prophets and Apostles in general and John the Baptist in particular whom they entreated spitefully and slew The making light of the Invitation signifies the Generality of the Jews Refusal and careless Contempt of the Offers of Grace in the Gospel By the Armies which God sent forth to destroy those Murderers are meant the Roman Soldiers who spoiled and laid waste the City of Jerusalem and were the severe Executioners of God's Wrath and Judgment upon the wicked Jews The High Ways signifie the despised Gentiles who upon the Jews Refusal were invited to this Supper and prevailed with to come in The King 's coming in to see his Guests denotes that Inspection which Christ makes into his Church in the times of the Gospel By that Man without the Wedding-Garment understand such as are destitute of true Grace and real Holiness both in Heart and Life in the Examination of him Christ says Friend how camest thou in hither Not Friends why came you along with him Teaching us That if unholy Persons will press in to the Lord's Supper the Sin is theirs but if we come not because they will come the Sin is ours The Presence of an unholy Person at the Lord's Table ought not to discourage us from our Duty or cause us to turn our Back upon that Ordinance The Command to bind the unqualified Person Hand and Foot and to cast him into utter Darkness plainly intimates that the Condition of such Persons as live under the Light and enjoy the Liberty of the Gospel but walk not answerably to their Profession is deplorably sad and doleful They do not only incur Damnation but no Damnation like it Bind him Hand and Foot and cast him into utter Darkness From the whole Note 1. That the Gospel for its Freeness and Fulness for its Varieties and Delicacies is like a Marriage-Supper 2. That Gospel Invitations are mightily disesteem'd 3. That the Preference which the World has in Men's Esteem is the great cause of the Gospel's Contempt They went one to his Farm and the other to his Merchandise 4. That such as are Careless in the Day of Grace shall undoubtedly be Speechless in the Day of Judgment 5. That Christ takes a more particular Notice
And they had then a notable prisoner called Barabbas 17 Therefore when they were gathered together Pilate said unto them Whom will ye that I release unto you Barabbas or Jesus which is called Christ 18 For he knew that for envy they had delivered him Now at the Feast that is at the Feast of the Passover which by way of Eminency is called the Feast the Governour used to release a Prisoner possibly by way of Memorial of their Deliverance out of Egypt accordingly Pilate makes a Motion to them that Christ may be the Prisoner set at Liberty in Honour of their Feast for he was sensible that what they did was out of Envy and Malice As Covetousness sold Christ so Envy deliver'd him Envy is a killing and murthering Passion Envy slayeth the silly one Job 5.2 That is it slays the silly Person who harbours this pestilent Lust in his Bosom and is like a Fire in his Bones continually preying upon him causing him to pine away and dye miserably because another lives happily To envy another Man's Prosperity is an Argument of the worst Simplicity Yea farther as Envy slayeth the silly one so it prompts and provokes the Sinner to seek the slaying of simple and innocent ones Envy wishes the envied Person out of the way yea out of the World and if need be will not only wish it but lend a lift towards it too Witness the Chief Priests here whose Envy was so conspicuous that Pilate himself takes notice of it and says He knew that for Envy they had delivered him 19 When he was set down on the judgment-seat his wife sent unto him saying Have thou nothing to do with that just man for I have suffered many things this day in a dream because of him There are several sorts or kinds of Dreams Natural Moral Diabolical and Divine The Question is what kind of Dream this was Not Natural all agree some think it was Diabolical and that Satan hoped thereby to prevent the Work of Man's Redemption by the Death of Christ But if so why had not Pilate the Dream rather than his Wife Probably this Dream was from God for even our very Dreams are order'd by God our sleeping as well as our waking times are in God's Hand Learn hence How wonderfully the Wisdom and Power of God is seen in this Woman's Testimony which she gave to the Innocency of our Saviour When all his Disciples were fled from him when none of his Friends durst speak a Word for him God raises up a Woman a Stranger a Pagan to give Evidence of his Innocency And it is Observable That at our Saviour's Trial not one Mouth was opened to plead or speak a Word for him in Defence of Innocency it self but only Pilate's and his Wife 's they both pronounce him Righteous tho' they were Gentiles and Pagans whilst his own Kindred and Countrymen the Jews thirst after his Righteous and Innocent Blood 20 But the chief priests and elders perswaded the multitude that they should ask Barabbas and destroy Jesus 21 The governour answered and said unto them Whether of the twain will ye that I release unto you They said Barabbas 22 Pilate said unto them What shall I do then with Jesus which is called Christ They all say unto him Let him be crucified 23 And the governour said Why what evil hath he done but they cried out the more saying Let him be crucified Observe here 1. How exceedingly unwilling and averse Pilate was to be the Instrument of our Saviour's Death one while he bids the Jews take him themselves and judge him according to their Law Another while he offers to save Christ in Honour of their Feast when by Custom he was to release a Prisoner and this Prisoner he desired might be Jesus When this would not satisfie he expostulates with them about our Saviour's Innocency what Evil has he done Nay St. Luke says Ch. 23. That Pilate came forth three times and professed that he found no Fault in him Yet tho' Pilate was satisfied the Jews would not be deny'd Thence Learn That wicked Men and Hypocrites within the visible Church may be guilty of such Tremendous Acts of Wickedness as the Conscience of Infidels and Pagans without the Church may boggle at and protest against Pilate a Pagan absolves Christ whilst hypocritical Jews which had heard his Doctrine and seen his Miracles do condemn him But Obs 2. Who influenced the main Body of the Jews to desire Barabbas and to destroy Jesus It was the chief Priests and Elders they perswaded the Multitude Wo to the People when their Guides and Leaders are corrupt for then they shall be tempted by wicked Counsel And wo unto them much more if they follow their wicked and pernicious Counsels Thus did the Jews follow their Guides the chief Priests till they had preserv'd Barabbas and destroy'd Jesus 24 When Pilate saw that he could prevail nothing but that rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Two Things are here Observable in Pilate's washing of his Hands 1. By this Action he pronounces our Saviour's Innocency and was willing thereby to testifie his own that he did not consent to our Saviour's Death washing the Hands being an usual Ceremony in Protestation of a Person 's Innocency But 2. It was great Folly and Fondness in Pilate to think that washing of his Hands did or could free him from the Guilt of innocent Blood Oh Pilate thou hadst need rub hard if thou meanest to scoure from thy Soul the Guilt of that Crimson Sin which thou hast committed thy Guilt cleaves so close unto thee that nothing can expiate it but the Blood which thou hast spilt neither was it any Excuse of Pilate's Sin that what he did was to please the People and to gratifie their Importunity It is a fond Apology for Sins when Persons pretend that they were not committed with their own Consent but at others Instigation and Importunity 25 Then answered all the people and said His blood be on us and on our children That is Let the Guilt and Punishment of this Blood rest upon us and our Posterity A most horrid and impious Imprecation the dreadful Effects of it began to come upon them Forty Years after in the Destruction of Jerusalem and has rested and remained upon their Posterity to this Day near Seventeen Hundred Years the Jews being Vagabonds over the Earth abhorred by all Nations wheresoever they come This ought to be a Terror and 〈◊〉 Warning to all Persons that they avoid all cursed Imprecations and wicked Wishes upon themselves or others Wo to such as wish Damnation to themselves Pox and Plague upon others how if God says Amen and ratifie in Heaven thy cursed Imprecations made on Earth as he did this of the wicked Jews His Blood be on us and on our Children Yet what they with a wicked Mind
Christ and in the Profession and Practice of the true Religion is a Note indeed of the true Church But Unity in opposing Christ his Person his Doctrine his People is so far from being a Mark of the true Church that it is the Badge of the Antichristian Synagogue Obs 2. The prudent Means which our Saviour uses to preserve himself from the Rage of the Pharisees he withdrew himself from them Christ's Example teaches his Ministers their Duty in a time of Danger to fly from Persecution and to endeavour to preserve their Lives unless when their Sufferings are like to do more Good than their Lives Obs 3. The great Zeal and Forwardness of the People in flocking after our Saviour's Ministry People come now at first from all Places and Countries from Judea from Idumea from beyond Jordan from Tyre and Sidon to hear his Doctrine and see his Miracles The People came from all parts when our Saviour first began to preach His Ministers find it thus At their first coming amongst a People their Labours are most acceptable and they do most Good our Peoples Affections are then warmest and perhaps our own too Obs 4. What sort of People they were which attended thus zealously upon our Saviour's Ministry they were the common and ordinary People the poor received the Gospel whilst the Pharisees and other Men of most Account the mighty the noble and the wise Men after the Flesh despised our Saviour's Person slighted his Ministry and sought his Life The ordinary and meanest sort of People ever have been more zealous and forward in embracing the Gospel than ever the Great the Rich and the Honourable part of the World have been It is a sad but a certain Truth Heaven is a place where few comparatively of the great Men of the World are like to come their Temptations are many their Lusts are strong and their great Estates thro' their own Abuse become Fuel to their Lusts Obs 5. The Behaviour of the unclean Spirits the Devils towards our Saviour and our Saviour's Carriage towards them They fall down at the very sight of him they cry out and confess him to be the Son of God but he sharply Rebukes them and charges them that they should not make him known Not that our Saviour would have the Knowledge of his Person supprest but because the Devils were no fit Persons to preach Jesus Christ A Truth out of the Mouth of the Father of Lies is enough to render Truth it self suspected Besides the time appointed for the full and clear Manifestation of the Godhead of Christ was not yet come This was not to be done till after his Resurrection the Divine Nature was to lye hid under the Veil of Christ's Flesh during his state of Humiliation and Abasement 13 And he goeth up into a mountain and calleth unto him whom he would and they came unto him 14 And he ordained twelve that they should be with him and that he might send them forth to preach 15 And to have power to heal sicknesses and to cast out devils 16 And Simon he sirnamed Peter 17 And James the son of Zebedee and John the brother of James and he sirnamed them Boanerges which is The sons of thunder 18 And Andrew and Philip and Bartholomew and Matthew and Thomas and James the son of Alpheus and Thaddeus and Simon the Canaanite 19 And Judas Iscariot which also betrayed him and they went into an house As the Jewish Church arose from Twelve Patriarchs so the Christian Church became planted by Twelve Apostles the Person commissioning them was Christ None may undertake the Work and Calling of the Ministry but those whom Christ appoints and calls 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 farther The Holy Preparative which our Saviour uses in order to this Election of his Apostles he goeth up into a Mountain to pray upon that great Occasion So says St. Luke 6.12 He went up into a Mountain to pray and spent the night in Prayer to God And when it was Day he called his Disciples and of them he chose Twelve In this Prayer no doubt he pleaded with his Father to furnish those that were to be sent forth by him with all Ministerial Gifts and Graces Learn thence That as Prayer is a necessary Preparative to all Duties so more especially before the publick Election and Ordination of the Ministers of the Church solemn Prayer is to be used by such as are to ordain and choose them our Lord's Practice is to be a standing Rule herein to all Church Officers Observe again Tho' Christ called his Apostles now yet he did not send them forth now He ordained Twelve that they should be with him That is that they might converse with him and be Eye-witnesses and Ear-witnesses of his Life Doctrine and Miracles And having been thus with Christ and fitted and prepared by him for their Work afterwards they went forth Thence Learn That such as are to take upon them the Office of the Ministry ought first to be fitted and prepared for it then solemnly called to it before they enterprize and undertake the Execution of it if the Apostles here who were called and qualified extraordinarily were to spend some Time with Christ to receive Direction and Instruction from him before they went forth to preach how much more needful is it for such as are ordinarily called to be well-fitted and furnished for the Ministerial Service before they undertake it Observe next How the several Names of the Apostles are here Registred and Recorded God will honour those that honour him and are the special Instruments of his Glory Of these Apostles Peter is named first and Judas last Peter is named first because probably elder than the rest or because for Order-sake he might speak before the rest From whence may be inferr'd a Primacy but no Supremacy a Priority of Order not a Superiority of Degree As the Foreman of a Grand-Jury has a Precedency but no Preheminency he is first in order before the rest but has no Authority or Power over the rest Judas is named last with a Brand of Infamy upon him that he was the Traditor the Person that betrayed his Lord and Master Whence Learn That tho' the Truth of Grace be absolutely necessary to a Minister's Salvation yet the want of it doth not disannul his Office nor hinder the Lawfulness of his Ministry Judas tho' a Traytor was yet a Lawful Minister Observe lastly That our Saviour sirnamed James and John Boanerges Sons of Thunder St. Jerome thinks this Name was given them because being with Christ in the Mount at his Transfiguration they heard the Father's Voice out of the Cloud like Thunder Others think them so called because they were more vehement and earnest than the
insensible Passage of our Time the Person sleeping shall certainly awake either in this World or in the next It will be our Wisdom to prepare for the Bed of the Grave and so to live that when we lye down in it there may be nothing to disturb our Rest Observe next The Words which our Saviour used at the raising of the Damsel Talitha Cumi Syriack Words to shew the Truth of the Miracle not like a Conjurer murtering a Charm in unknown Words to himself and also to shew the Greatness of the Miracle that he was able to raise her by a Word speaking Observe lastly The Charge given by our Saviour not to divulge this Miracle He charged them straitly that none should know it That is not to divulge it imprudently to such of the Scribes and Pharisees as would not be convinced by it but only cavil at it and be the more enraged against him and seek his Death before his time was come Also not to divulge it unseasonably and all at once but gradually and by degrees for it was the Will of God that the Divine Glory of Christ should not be manifested to the World all at once and on the sudden but by little and little during his State of Humiliation for his Resurrection was the Time appointed for the full Manifestation of his Godhead Rom. 1.4 Declared to be the Son of God with Power by the Resurrection from the Dead CHAP. VI. 1 AND he went out from thence and came into his own country and his disciples follow him 2 And when the sabbath day was come he began to teach in the synagogue and many hearing him were astonished saying From whence hath this man these things and what wisdom is this which is given unto him that even such mighty works are wrought by his hands 3 Is not this the carpenter the son of Mary the brother of James and Joses and of Juda and Simon and are not his sisters here with us and they were offended at him 4 But Jesus said unto them A prophet is not without honour but in his own country and among his own kin and in his own house 5 And he could there do no mighty work save that he laid his hands upon a few sick folk and healed them 6 And he marvelled because of their unbelief And he went round about the villages teaching Our Blessed Saviour having in the former Chapter wrought two famous Miracles in curing a Woman of her Bloody Issue and raising Jairus his Daughter from Death we find him here in the beginning of this Chapter passing into his own Country that is to the City of Nazareth in Galilee called his own City and Country because he was there conceived there brought up there Joseph and Mary and his Kindred dwelt and Christ with them during his private Life which was till he was Thirty Years of Age. Now our Saviour being come into his own Country Obs 1. What his imployment was he preach'd in their Synagogues and held Communion with the Jewish Church altho' she had many Corruptions in her Teaching us by his Example not to desert and forsake the Communion of such a Church in which there is found neither Heretical Doctrine nor Idolatrous Worship altho' many things be found in her culpable and blame-worthy The Jewish Church was certainly such and yet our Saviour maintained not occasional only but constant Communion with her Obs 2. The Influence and Effect which our Saviour's preaching had upon his own Countrymen the People of Nazareth it did work Admiration in them but not Faith they were astonished but did not believe Men may be mightily moved and affected by the Word and yet may never be converted by it the Men of Nazareth wondered and yet were offended they did not believe in him but were offended at him Obs 3. The Ground and Cause of this their Offence and that was the Meaness of his Extraction and the Poverty of his Condition Is not this the Carpenter From whence the ancient Fathers particularly Justin Martyr concluded that our Saviour did work upon his Father Joseph's Trade during his Father's Life and thence was called the Carpenter's Son and when Joseph was dead which was before Christ was Thirty Years old when he entered upon his Publick Office he was then called the Carpenter The Antients say he spent his time in making Ploughs and Yoaks and that thence it was that he drew so many Similitudes in his Preaching from the Yoak and the Plough This we are sure of that our Lord lived not Thirty Years before his Manifestation idly and unprofitably It is most probable that he followed his Father's Calling and wrought under him it being said that he was subject to him Luke 2.15 as a Child to a Parent and as a Servant to his Master Indeed after he entred upon his Prophetick Office he no longer followed Joseph's Calling but apply'd himself wholly to the Work of the Ministry He made no more Ploughs but one to break up hard Hearts no more Yoaks but one for the Devil's Neck However in regard of our Saviour's low Extraction and mean Education His Countrymen were offended at him Learn hence That the Poverty and Meaness of Christ's Condition was that which Multitudes stumbled at and which kept many yea most from believing on him None but a Spiritual Eye can discern Beauty in an humbled and abased Saviour Learn 2dly That it is the Property and Practice of prophane Men to take occasion from the outward Quality and Condition of God's Ministers both to despise their Persons and to reject their Doctrine Obs 4. The Reason assigned by our Saviour why the Men of Nazareth despised him and set him at nought because he was their Countryman and Acquaintance their Familiarity bred Contempt Teaching us That very often the faithful Ministers of God are most contemned and dishonoured where they are most familiarly known Sometimes the Remembrance of their mean Original and Extraction sometimes the Poverty of their Parent 's Condition sometimes the Indecencies of their Childhood sometimes the Follies of their Youth are ript up all which are Occasions of Contempt and gave Ground for this proverbial Saying That a Prophet is not without Honour save in his own Country Which like other proverbial Speeches holds true in the general that for the most part it is so but it is not universally true in all Persons and Cases However this good use may be made of our Saviour's Observation to teach his Ministers to be wise in conversing with their People not to make themselves cheap and common in every Company nor too familiar with all sorts of Persons nor to be light and vain in any Company for this will certainly breed Contempt both of their Persons and Ministry Our Duty is by Strictness and Gravity of Deportment to maintain our Esteem in the Consciences of our People and to temper Gravity with a Condescending Affability That Minister which prostitutes his Authority frustrates the Ends of
his Ministry and is the Occasion of his own Contempt Obs 5. How this People's Contempt of Christ's Person and Unbelief of this Doctrine did hinder Christ from working Miracles amongst them He could do no mighty Works there Not because he was unable but they were unwilling This Inability proceeded from no Deficiency in Christ's Power but from a Defect in their Faith He could not because he would not and he would not because it was not fit for him so to do Altho' Christ be Omnipotent and has all Power in his Hand yet Unbelief binds his Hands and hinders him in the Execution of that Power Unbelief is such a Sin as keeps Men from being Partakers of the Benefits of Christ Obs 6. How the Incredulity and Unbelief of this People was so great that Christ wondred at it He marvelled because of their Vnbelief Not because he was ignorant of the Cause of it but because he had used such marvellous Means for the curing them of their Unbelief Learn hence That Unbelief is a great Sin at all times but when Marvels are wrought for the cure and healing of it and it remains uncured it is a marvellous Sin and justly causes Admiration and Wonder in Christ himself He marvelled because of their Vnbelief 7 And he calleth unto him the twelve and began to send them forth by two and two and gave them power over unclean spirits 8 And commanded them that they should take nothing for their journey save a staff only no scrip no bread no money in their purse 9 But be shod with sandals and not put on two coats 10 And he said unto them In what place soever ye enter into an house there abide till ye depart from that place 11 And whosoever shall not receive you nor hear you when ye depart thence shake off the dust under your feet for a testimony against them Verily I say unto you it shall be more tolerable for Sodom and Gomorrah in the day of judgment then for that city 12 And they went out and preached that men should repent 13 And they cast out many devils and anointed with oil many that were sick and healed them We heard before Chap. 3. of our Saviour's solemn calling his Apostles to their Work and Office now he sends them forth to execute their Office Where Observe 1. The Person that sends them forth Christ. Learn thence That none ought to take upon them the Office of Preaching or any other Ministerial Function in the Church till thereunto lawfully called by Christ himself The Apostles were immediately called and sent forth by Christ himself and received the Doctrine which they taught immediately from Christ's own Mouth His Ministers now are called mediately they receive their Authority from Christ by the Hands of the Governours of his Church Obs 2. The manner of their sending by Two and Two in a Company partly to make their Message of more Authority partly to testifie their mutual Consent in the Doctrine which they taught and partly to comfort and encourage to help and strengthen to assist and support each other in Imitation of this Example the Jesuits send forth their Emissaries by Pairs Learn hence That the Ministers of the Word do stand in great need of the mutual Help and Comfort of the united Assistance and Encouragement of each other in the weighty Duties of their Calling and Function like Labourers in the Harvest-Field they should help one another the strong endeavouring to strengthen the Hands of the Weak But Lord what Tears are sufficient to bewail the Want of Love and Unity yea the Prevalency of that Envy and Malignity which is found too often amongst the Ministers of the Gospel so that instead of going forth Two by Two happy is he that is alone in a Place Well might Melancthon bless God when he lay a dying that he was going to a Place where he should be free from the implacable Hatred of Divines This is and ought to be for a Lamentation Obs 3. The Power given by Christ to work Miracles for confirming the Doctrine of the Gospel which his Apostles preached he gave them Power over unclean Spirits and they cast out Devils and anointed with Oil them that were sick and healed them This Power to work Miracles was necessary for the Apostles partly to procure Reverence to their Persons being poor and unlearned Men but principally to gain Credit and Authority to their Doctrine for the Doctrine of Faith in the Messiah as now come and exhibited in the Flesh being a strange and new Doctrine to the Jews the Truth and Certainty of it was to be extraordinarily ratified by Christ and his Apostles Miracles Some of which were casting out of Devils and by anointing with Oil to heal and recover sick Persons This Gift of healing remained some time in the Church as appears from St. James 5.14 Is any sick anoint him with Oil in the Name of the Lord Where observe that the Apostles did not use Oil as the Instrument and Means of healing for then the Cure had not been miraculous but only as a Symbol of the Cure or as an outward Sign and Testimony of miraculous healing which outward Sign was for the strengthning of the Faith of such as were healed assuring them that as certainly as their Bodies were anointed so certainly should their Health and Strength be restored The Papists upon this ground their Sacrament of Extream Vnction but very vainly for the Apostles anointed those that were sick as a Sign of their Recovery but the Papists anoint those that have the Pangs of Death upon them that their Sins may be blotted out and the Snares of the Devil avoided Obs 4. The Charge given by Christ to his Apostles at the time of their sending out This is threefold First Touching their Preparation for their Journey he bids them not take much Care nor spend much Time in furnishing themselves with Victuals Money Apparel Weapons of Defence and the like only take a Walking-Staff in their Hands because they were to finish their Journey speedily and to return again to Christ This Command of our Saviour to his Apostles not to incumber themselves when going forth to preach the Gospel Teaches his Ministers their Duty to free themselves as much as possibly they can from Worldly Incumbrances which may hinder them in the Performance of their Office and Function 2 Tim. 2.4 No Man that warreth intangleth himself with the Affairs of this Life Secondly Touching their Lodging in their Journey Our Saviour advises them not to change it during their stay in one Place but into whatsoever House they first entred they should there continue till they departed out of that place That so they might avoid all shew of Lightness and Inconstancy and testifie all Gravity and Stayedness in their Behaviour This being a special Means to win Authority to their Persons and Ministry Thirdly Christ gives a Charge to his Apostles touching their Carriage towards such as should refuse to
the Pharisees and of the leaven of Herod 16 And they reasoned among themselves saying It is because we have no bread 17 And when Jesus knew it he saith unto them Why reason ye because ye have no bread perceive ye not yet neither understand have ye your hearts yet hardened 18 Having eyes see ye not and having ears hear ye not and do ye not yet remember 19 When I brake the five loaves among five thousand how many baskets full of fragments took ye up They say unto him Twelve 20 And when the seven amongst four thousand how many baskets full of fragments took ye up And they said Seven 21 And he said unto them How is it that you do not understand Observe here 1. How dull the Disciples of Christ were under Christ's own Teaching and how apt to put a carnal Sense upon his Words They apprehended he had spoke unto them of the Leaven of Bread what he intended of the Leaven of the Pharisees Doctrine Obs 2. The Rebuke our Saviour gives his Disciples for not understanding the Sense and Signification of what he spake Christ is much offended with his own People when he discerns Blindness and Ignorance in them after more than ordinary means of Knowledge enjoyed by them How is it that ye do not yet understand Obs 3. The Metaphor by which Christ sets forth the corrupt Doctrines of the Pharisees and Herodians He compares it to Leaven Partly for its Sowerness and partly for its Diffusiveness Now the Leaven of Herod or the Herodians is supposed to be This That because Herod was a Jew born and made King of the Jews and lived at the time when the Messiah was expected there were those that maintained the Opinion that he was the promised Messiah which Opinion Christ compares to Leaven because as that diffuseth it self into the whole Mass or Lump of Bread with which it is mixed So false Doctrine was not only evil and corrupt in it self but apt to spread its Contagion farther and farther to the infecting of others with it Learn thence That Error is as damnable as Vice and Persons erroneous in Judgment to be avoided as well as those that are wicked in Conversation and he that has a due Care of his Soul's Salvation will be as much afraid of erroneous Principles as he is of debauched Practices Obs 4. Our Saviour does not command his Disciples to separate from Communion with the Pharisees and oblige them not to hear their Doctrine but only to beware of their Errors which they mix with their Doctrine We may and ought to hold Communion with a Church though erroneous in Judgment if not fundamentally erroneous For Separation from a Church is not justifiable upon any other Grounds than that which makes a Separation betwixt God and that Church which is either Apostacy into gross Idolatry or in point of Doctrine into damnable Heresy Obs 5. The Fault observed by our Saviour in his Disciples hardness of Heart Have ye your Hearts yet hardened There may be and oft times is some degree of Hardness of Heart in sincere Christians but this is not a total Hardness but in some degree only and it is lamented and humbled or not indulged and delighted in As Christ is grieved for the Hardness of his Peoples Hearts so are they grieved also it is both bitter and burthensom to them 22 And he cometh to Bethsaida and they bring a blind man to him and besought him to touch him 23 And he took the blind man by the hand and led him out of the town and when he had spit on his eyes and put his hands upon him he asked him if he saw ought 24 And he looked up and said I see men as trees walking 25 After that he put his hands again upon his eyes and made him look up and he was restored and saw every man clearly 26 And he sent him away to his house saying Neither go into the town nor tell it to any man in the town Here we have recorded a special Miracle wrought by our Saviour at Bethsaida in curing a blind Man brought unto him Where Observe 1. What evident Proof the Pharisees had of Christ's Divine Power and Godhead He had before caused the Deaf to hear the Dumb to speak the Lame to walk now he makes the Blind to see Yet did the Pharisees obstinately resist all Means of their Conviction and continued in their Opposition to Truth to their inevitable and unutterable Condemnation Obs 2. The wonderful Humility the great Condescention of Jesus Christ towards this Blind-Man He took him by the Hand and led him himself A great Evidence of his Condescending Humility and of his Goodness and Mercy shewing how ready and willing he was to help and heal him see here a singular Pattern of Humility and condescending Grace and Mercy in our dear Redeemer in that he vouchsafed with his own hands to take and lead a poor Blind Man through the Streets of Bethsaida in the sight of all the People Let us learn of him who was thus meek and lowly in heart Obs 3. Our Lord leads the Blind Man out of the Town before he heals him not in the Town where all the People might take notice of it Thereby teaching us to avoid all shew of Ambition all Appearance of Vain-Glory in what we do Even as Christ sought not his own Glory but the Glory of him that sent him Obs 4. The manner of the Cure wrought upon this Blind Man it was gradual and by degrees not instantaneous and at once he had first a dark dim and obscure Sight afterwards a clear and a perfect Sight Christ thereby gave Evidence of his Absolute and Omnipotent Power that he was not tyed to any particular Means or Manner or Order of Working but wrought his Miracles variously as he saw to be most fit for the Glory of God and the Benefit of his People Observe Lastly The Charge given by our Saviour not to publish this Miracle in the Town of Bethsaida a Place where Christ had so often preach'd and wrought so many Miracles But the Inhabitants had obstinately and contemptuously undervalued and despised both his Doctrine and Miracles therefore we read Mat. 11.21 that our Saviour denounced a Woe against Bethsaida assuring her that it would be more tolerable for Tyre and Sidon than for her The higher a People rise under the Means the lower they fall if they miscarry Such a People as have been nearest to Conversion being not converted shall have the greatest Condemnation when they are judged 27 And Jesus went out and his disciples into the towns of Cesarea Philippi and by the way he asked his disciples saying unto them Whom do men say that I am 28 And they answered John the Baptist but some say Elias and others One of the prophets 29 And he saith unto them But whom say ye that I am And Peter answereth and saith unto him Thou art the Christ 30 And he charged them that
or of Humane Invention implying very plainly that the calling of such as call themselves the Ministers of God ought to be from God No Man ought to take that Honour upon hâ—m but he that is called of God as was Aaron Heb. 5.4 The Pharisees reply They could not tell whence John had his Mission and Authority this was a manifest untruth by refusing to tell the truth they fall into a Lye against the Truth one sin ensnares and draws men into the Commission of many more Such as will not speak exact truth according to their Knowledâ—e they fall into the Sin of Lying against their Knowledge and their Conscience Our Saviour answers them neither telâ— I you by what Authority I do these things he doth not say I cannot or I will not tell you but I do not I need not tell you because the Miracles which I work before you are a sufficient Demonstration of my Divine Commission that I am sent of God amongst you for God never set the Seal of his Omnipotence to a Lye nor impowered an Impostor to work real Miracles CHAP. XII 1 AND he began to speak unto them by parables A certain man planted a Vineyard and set an hedge about it and digged a place for the wine-fat and built a tower and let it out to Husbandmen and went into a far Country 2 And at the season he sent to the Husband men a Servant that he might receive from the Husband men of the fruit of the Vineyard 3 And they caught him and bear him and sent him away empty 4 And again he sent unto them another Servant and at him they cast stones and wounded him in the head and sent him away shamefully handled 5 And again he sent another and him they killed and many others beating some and killing some 6 Having yet therefore one Son his well beloved he sent him also last unto them saying They will reverence my Son 7 But those Husband men said amongst themselves this is the Heir come let us kill him and the inheritance shall be ours 8 And they took him and killed him and cast him out of the Vineyard In this Paâ—able the Jewish Church is compared to a Vineyard Almighty God to an Hoâ—sholder his planting pruning and fencing his â—ineyâ—rd denotes his care to furnish his Church with all needful helps and means to make it spiritually fruitful His letting it out to Husband men signifies his committing the care of his Church to the Priests and Levites the publick Pastours and Governours of the Church his Servâ—nts are the Prophets and Apostles whom he sent from time to time to Admoâ—ish them to bring forth Fruit answerable to the cost which God had expended on them his Son is Jesus Câ—rist whom the Rulers of the Jewish Church Slâ—â— and Murthered The dâ—sign and scope of the Parable is to discover to the Jews particularly to thâ— Pharisees their obstâ—â—te impenitency under all the means of Grace their bloody crucify towards the Prophet of God their tremendous â—â—uilt in Crucifying the Son of God for all which God would unchurch them finally ruin their Nation and set up a Church among the Gentiles that should bring forth better fruit then the Jewish Church ever did From the whole Note 1 That the Church is Gods Vineyard A Vineyard is a place Enclosed a place well Planted well Fruited and exceeding Dear and Precious to the Planter and the Owner of it 2 As dear as God's Vineyard is unto him in case of Barrenness and unfruitfulness it is in great danger of being destroyed and laid waste by him 3 That the only way and course to engage God's care over his Vineyard and to prevent its being given to other Husband-men it is to give him the Fruits of it it is but a Vineyard that God lets out it is no inheritance No People ever had so many Promises of God's favour as the Jews had not ever enjoyed so many Priviledges whilst they continued in his favour as they did yet though they were the first and the â—â—tural Branches they are broken off and we Gentiles stâ—nd by Faith let us not be high minded but fear Rom 11. â—0 9 What shall therefore the Lord of the Vine-yard do he will come and destroy the Husbandmen and will give the Vineyard unto others 10 And have ye not read the Scriptures the stone which the Builders rejected is â—â—come the head of the Corner â—1 This was the Lord's doing and it is marvellous in our Eâ—â—â—â— 12 And they sought to lay hold on him bâ—â—â—â—â—red the People for they knew thâ—t he hâ—d spoken the Parable against them and they lâ—ft him and went their way These words of our Saviour are taken out of the 118th Psalm which the Jews understood to be a Prophecy of the Messiah and accordingly Christ applys them to himself The Church is the Building intended Christ himself the Stone Rejected by the Rejectors or the Builders Rejecting are the Heads of the Jewish Church that is the chief Priests and Pharisees God the great Master Builder of his Church takes this precious foundation Stone out of the Rubbish and sets it in the head of the Corner nevertheless there are many that stumble at this Stone some through Ignorance others through Malice Some are offended at his Person others at his Doctrine These shall be broken in pieces but on whomsoever this Stone shall fall it will grind them to powder that is Christ himself will fall as a Burthensome Stone upon all them that knowingly and maliciously oppose him and particularly upon the Jews who not only rejected but persecuted and destroyed him Thus Christ tells the chief Priests and Pharisees their own particular doom and also declares what will be the fatal Issue of all that opposition which is made against Himself and his Church it will terminate in the inevitable destruction of all its opposers Whosoever shall fall on this Stone shall be broken and on whomsoever it shall fall it will grind them to Powder 13 And they send unto him certain of the Pharisees with the Herodians to catch him in his words 14 And when they were come they say unto him Master we know that thou art true and carest for no man for thou regardest not the person of men but teachest the way of God in truth Is it lawful to give tribute to Cesar or not 15 Shall we give or shall we not give But he knowing their hypocrisie said unto them why tempt ye me bring me a penny that I may see it 16 And they brought it and he saith unto them whose is this image and superscription and they said unto him Cesars 17 And Jesus answering said unto them render to Cesar the things that are Cesars and to God the things that are Gods And they marvelled at him Observe here a grand design to entangle our Blessed Saviour in his Discourse where Note 1. The persons imployed to put the ensnaring question to Christ Namely the Pharisees and
they Witness against thee 5 But Jesus yet answered nothing so that Pilate marvelled It is very Observable how readily our Saviour Answers before Pilate Pilate said Art thou the King of the Jews Jesus answered Thou sayest it or it is as thou sayâ—st But to all the Accusations of the Chief Priests and to all that they falsly laid to his Charge before Pilate our Saviour answered never a Word â—e Answered Pilate but would â—ot answer the Chief Priests a word before Pilate probably for these Reasons because his Innocency was such as needed no Apology because their Calumnies and Accusations were so notoriously false that they needed no Confutation to shew his Contempt of Death and to teach us by hâ—s Example to despise the false Accusations of malicious Men and to learn us Patience and Submission when for his sake we are slandered and Traduced for these Reasons our Saviour was as a deaf Man not answering the Calumnies of the Chief Priests but when Pilate asks him a question which our Saviour knew that a direct Answer to would cost him his Life Art thou the King of the Jews he Replies I am Hence says the Apostle 1 Tim. 6.13 That Jesus Christ before Pontius Pilate witnessed a good Confession Teaching us That although we may and sometimes ought to hold our Peace when our own Reputation is Concerned yet must we never be silent when the Honour of God and his Truth may effectually be promoted by a free and a full Confession For says Christ whoever denies me before Men him will I deny in the presence of my Father and before all his Holy Angels 6 Now at the Feast he Released unto them one Prisoner whomsoever they desired 7 And there was one named Barabbas which lay bound with them that had made Insurrection with him who had committed Murther in the Insurrection 8 And the Multitude crying aloud began to desire him to do as he had ever done unto them 9 But Pilate answered them saying Will ye that I Release unto you the King of the Jews 10 For he knew that the Chief Priests had delivered him for Envy 11 But the Chief Priests moved the People that he should rather Release Barabbas unto them 12 And Pilate answered and said again unto them What will ye then that I shall do unto him whom ye call the King of the Jews 13 And they cryed out again Crucify him 14 Then Pilate said unto them Why what Evil hath he done and they cryed out the more exceedingly Crucify him 15 And so Pilate willing to content the People Released Barabbas unto them and delivered Jesus when he had Scourged him to be Crucified Now at the Feast that is at the Feast of the Passover which by way of Eminency is called the Feast the Governour used to Release a Prisoner possibly by way of Memorial of their Deliverance out of Egypt accordingly Pilate makes a Motion that Christ may be the Prisoner set at Liberty in Honour of their Feast for he was sensible that what they did was out of Envy and Malice Observe here 1. What were the sins which immediately occasioned the death of Christ they were Covetousness and Envy Covetousness caused Judas to sell him to the Chief Priests and Envy caused the Chief Priests to deliver him up to Pilate to Crucify him Envy is a killing and murthering Passion Envy slayeth the silly one Job 5.2 That is it slayeth the silly Person who harbours this pestilent Lust in his Breast and Bosom being like a Fire in his Bones continually preying upon his Spirits and it is also the occasion of slaying many an holy and innocent Person for who can stand before Envy The Person Envying wishes the Envied out of the way yea out of the World and if need be will not only wish it but lend a Lift upon occasion towards it also Witness the Chief Priests here whose Envy was so Conspicuous and Bare-faced that Pilate himself takes notice of it he knew that the Chief Priests had delivered him for Envy Observe 2. How unwilling how very unwilling Pilate was to be the Instrument of our Saviour's Death One while he Expostulates with the Chief Priests saying What Evil hath he done another while he bids them take him and judge him according to their Law Nay St. Luke says that Pilate came forth three several times professing That he found no fault in him Luke 23. From hence Note That Hypocrites within the visible 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 Lastly How Pilate suffers himself to be overcome with the Jews Importunity and contrary to the Light of his own Reason and Judgment delivers the holy and innocent Jesus first to be Scourged and then Crucified it is a vain Apology for Sin when Persons pretend that they were not committed with their own Consent but at the Instigation and importunity of others Such is the Frame and Constitution of Man's Soul that none can make him either wicked or miserable without his own Consent Pilate willing to content the People when he had scourged Jesus dilivered him to be Crucified Here Observe That as the Death of the Cross was a Roman Punishment so it was the manner of the Romans first to whip their Malefactors and then Crucify them Now the Manner of the Roman Scourging is said to be thus They stript the Condemned Person and bound him to a Post two strong Men first Scourged him with Rods of Thorns then two others Scourged him with Whips of Cords full of Knots and last of all two more with Whips of Wire and therewith tore off the very Flesh and Skin from the Malefactors Back and Sides That our Blessed Saviour was thus Cruelly Scourged by Pilate's Command seems to some not improbable from that of the Psalmist Ps 129.3 The ploughers ploughed upon my back and made long Furrows which if spoken Prophetically of Christ was Literally Fulfilled in the Day of his Scourging But why was the precious and tender Body of our Holy Lord thus Galled Rent and Torn with Scourging Doubtless to Fulfil that Prophecy Isa 50.6 I gave my back to the smiters and my cheeks to them that plucked off the Hair That by his Stripes we might be healed and from his Example Learn not to think it strange if we find our selves Scourged with Tongue with Hand or with both when we see our dear Redeemer bleeding by Stripes and Scourges before our Eyes 16 And the Soldiers led him away into the Hall called Pretorium and they call together the whole Band. 17 And they cloathed him with purple and platted a Crown of Thorns and put it about his Head 18 And began to Salute him Hail King of the Jews 19 And they smote him on the Head with a Reed and did
Aaron and her name was Elizabeth In this and the following Verses the Holy Ghost gives us a Description of John the Baptist who was the Harbinger and Fore-runner of our Saviour Christ he is described first by his Parentage being the Son of Zacharias and Elizabeth This Zacharias was a Priest who had a Course in the Temple or a right to officiate there when it came to his turn for we read in 1 Chron. 24.10 That David appointed the Priests the Sons of Aaron to minister by Turns and divided them into four and Twenty Courses Every one Ministring in the Temple by their Weeks Here Note That Zacharias a Priest and attending the Service of the Temple was a married Person having one of the Daughters of Aaron to Wife according to the command of God Levit. 21.14 where the Priest is required to marry one of his own Tribe Learn hence That neither the Priests under the Law did nor the Ministers of Christ under the Gospel ought to abhor the Marriage-Bed nor judge themselves too pure for an Institution of their Maker The Doctrine of the Church of Rome which forbiddeth to marry St. Paul calls a Doctrine of Devils 6 And they were both righteous before God walking in all the Commandments and Ordinances of the Lord blameless Obs here 1. The sweet harmony of this Religious Couple in the ways of God They both walked in the commandments of God It is an happy match when Husband and Wife are one not only in themselves but in the Lord. Obs 2. the Universality of their Holiness and Obedience they walked not in some but in all the Ordinances and Commandments of the Lord. Such as will approve themselves to be sincerely religious must make Conscience of every known Duty and endeavour to obey every Precept and Command of God Obs 3. The high Commendation which the Holy Spirit of God gives of this their Religious Course of Holiness and Obedience They are pronounced Blameless He that liveth without gross Sin in a Gospel Sense liveth blameless and without Sin To live without gross Sin is our Holiness on Earth to be without any sin will be our Happiness in Heaven Many sins may be in him that has true Grace but he that has Truth of Grace cannot allow himself in any Sin Such are the Condescensions of the Covenant of Grace that sincere Obedience is called Perfection Truth of Grace is our perfection on Earth but in Heaven we shall have Perfection as well as Truth Obs Lastly a pattern for their imitation who wait at God's Altar and are imployed in and about Holy Things such ought all the Ministers of the Gospel and their Wives to be what Zachary and Elizabeth are here said to be namely Blameless that is very innocent and inoffensive in their daily Conversation 7 And they had no child because that Elizabeth was barren and they both were now well stricken in years Observe here 1. This Holy pair Zachary and Elizabeth were fruitful in Holy Obedience but Barren in Children a Fruitful Soul and a Barren Womb are Consistent and do oft-times meet together This Religious Couple made no less progress in Virtue then in Age and yet their Virtue could not make their Age Fruitful Obs 2. Elizabeth was barren in the Flower of her Age but much more so in old Age. Here was a double obstacle and consequently a double instance of Divine Power in the Birth of John the Baptist shewing him to be a Prophet very extraordinary and miraculously sent by God Obs 3. That when Almighty God in old Times did long delay to give in the Blessing of Children to Holy Women he rewarded their Expectation with the Birth of some Eminent and Extraordinary Person Thus Sarah after long Barrenness brought forth an Isaac Rebeccah a Jacob Rachel a Joseph Hannah a Samuel and Elizabeth St. John the Baptist When God makes his People wait long for a particular Mercy if he sees it good for them he gives it in at last with a double Reward for their Expectation 8 And it came to pass that while he executed the Priests office before God in the order of his course 9 According to the custom of the Priests office his lot was to burn incense when he went into the Temple of the Lord. Here Note 1. That none but a Son of Aaron might offer Incense to God in the Temple and not every Son of Aaron neither nay not any of them at all Seasons God is a God of Order and hates Confusion no less than Irreligion And as under the Law of old so under the Gospel at this Day no man ought to take this honour upon him but he that is called of God as was Aaron Obs 2. That there were Courses of Ministration in the Legal Services in which the Priests did relieve one another weekly God never purposed to burthen any of his Servants with Devotion nor is he pleased when his Service is made burthensome either to or by his Ministers Many of the Sons of Aaron served together in the Temple according to the variety of their Imployments which were assigned them by Lot and accordingly it fell out at this time that Zachary was chosen by Lot to burn Incense Obs 3. That Morning and Evening twice a day the Priests offered up their Incense to God that both parts of the day might be Consecrated to him who was the Maker and Giver of their Time This Incense offered up under the Law represents our Prayers offered to God under the Gospel These Almighty God expects that we should all his Church over send up to him Morning and Evening The Ejaculatory Elevations of our Hearts should be perpetual but if Twice a day we do not present God with our Solemn Invocations we make the Gospel less officious then the Law and can we reasonably think that Almighty God will accept of less now then would content him then 10 And the whole Multitude of the people were praying without at the time of Incense Observe here 1. While the Incense was burning the People were Praying whilst the Priest sends up his Incense in the Temple within the People send up their Prayers in the Court without The Incense of the Priest and the Prayers of the People meet and go up to Heaven together Hence Learn That it is a Blessed thing when both Minister and People jointly offer up their Prayers for each other at the same Throne of Grace and mutually strive together in their Sâ—pplications one with and one for another Obs 2. How both Priest and People keep their place and Station the Priest Burns Incense in the Holy place and the People offer up their Prayers in the outward Court The people might no more go into the Holy place to offer up their Prayers then Zachary might go into the Holy of Holies to burn Incense Whilst the Partition-Wall stood betwixt Jew and Gentile there was also a partition betwixt the Jews and themselves But now under the Gospel every Man
Gentiles Christ is a light to the one and the glory of the other a light to the blind and dark Gentiles and the Glory of the Renowned Church of the Jews The Messias being promised to them born and bred up with them living amongst them preaching his Doctrine to them and working his Miracles before them and thus was Christ the Glory of his people Israel 34 And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against 35 Yea a sword shall pass thro' thine own Soul also that the thoughts of many hearts may be revealed Two things are here observed Simeon's Blessing and Simeons Prediction he blessed them that is the Parents and the Child Jesus not Authoritatively but Prophetically declaring how God would bless them his Prediction is Twofold 1. concerning Christ 2. concerning his Mother concerning Christ Simeon declares that he should be for the rise of many in Israel namely all such as should embrace and obey his Doctrine and imitate and follow his example and for the fall of others that is shall bring punishment and ruine upon all obdurate and impenitent Sinners and a Sign to be spoken against that is he shall be as a mark for obstinate Sinners to set themselves against Christ himself when here in the World was a stone of stumbling and a Rock of offence to the men of the World enduring the contradiction of Sinners against himself both the virulence of their Tongues and the violence of their hands 2. Concerning the Mother of Christ Simeon declares that the sight of her Son 's bitter Sufferings would like a Sword pierce through heâ— Heart for tho' he might be born yet should he not dyâ— without the pains of his Mother as if the Throws suffered by other Women at the Birth were reserved for her to endure at the death of her Son The Sufferings of the Holy Jesus on the Cross were as a Sword or dagger at the Heart of the Holy Virgin and she Suffered with him both as a tender Mother and as a Sympathizing Member of his Body 36 And there was one Anna a prophetess the daughter of Phanuel of the tribe of Asser she was of a great Age and had lived with an husband seven years from her Virginity 37 And she was a widow of about fourscore and four years which departed not from the Temple but served God with fastings and prayers night and day 38 And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Israel Simeon is seconded by Anna a Prophetess she also declares that the child Jesus was the promised and expected Messias and thus Christ was proclaimed in the Temple by two Heralds of different Sexes Concerning this Aged Woman Anna it is said that she departed not from the Temple night nor day not that she lived and lodged there but by her never departing from understand her daily repairing to the Temple that which is often done is said in Scripture to be always done we are said to do a thing continually when we do it seasonably Thus we pray continually when we pray as often as duty requires us to pray Learn hence That such duties as a Christian performs out of Conscience he will perform with Constancy and Perseverance Nature will have her good Moods but Grace is steady The devotions of a pious Soul like Anna's are as constant but more frequent then the returns of day and night 39 And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth 40 And the child grew and waxed strong in spirit filled with wisdom and the Grace of God was upon him Here we see the truth and reality of Christ's Humane Nature he grew as we do from Infancy to Childhood from Childhood to Youth and Manhood To his divine Nature no accession or addition could be made for that which is infinite cannot encrease The deity was infinite in Christ so was not the Humanity but capable of additions and accordingly as Christ grâ—w up the Stature of his Body and the faculties of his mind encreased thro' the Grace and Power of God's Spirit upon him 41 Now his parents went to Jerusalem every Year at the feast of the passover 42 And when he was twelve years old they went up to Jerusalem after the custom of the feast Observe here the persons making this yearly Journey to Jerusalem our Saviour's Parents and himself 1. Joseph who is called Christ's Father not that he was his natural Father for Christ had no Father upon Earth but Joseph was his Reputed and supposed Father his nursing Father who by the appointment of God took a Fatherly care of him and and his Father in Law being Husband to Mary 2. Mary the Mother of Christ went up to Jerusalem with her Husband and her Son God commanded only the Males to go up to Jerusalem the weaker Sex were excused but the Holy Virgin well knowing the spiritual profit of that long Journey would not stay at home Such as will go no farther than they are dragged in Religious Exercises are Strangers to the Virgins Piety and devotion But 3. the child Jesus in his Minority goes up with his Parents to this holy Solemnity thereby no doubt intending our instruction when we are young to give God an early possession of our Souls to consecrate the Virgin Operations of our minds to him and in our Youth to keep close to the Worship and Service of God when we are so importunately courted by the World Obâ—erve farther This holy Family came not to look at the Feast and be gone but they duly stay'd out all the appointed time â—â—seph's Calling and the Virgins Houshold Business could â—either keep them at home nor hasten them home before the publick Duties in the Temple were dispatcht and ended All worldly Business must give place to Divine Offices and we must attend God's service to the end except we will depart unblest 43 And when they had fulfilled the days as they returned the child Jesus tarried behind in Jerusalem and Joseph and his mother knew not of it 44 But supposing him to have been in the company went a days journey and they sought him amongst their kinsfolk and acquaintance 45 And when they found him not they turned back to Jerusalem seeking him The Service of the Temple being ended they return home to Nazareth Religious Duties are not to be attended to the prejudice and neglect of our particular Callings God calls us as well from his House as to his House They are much mistaken who think God is pleased with nothing but Devotion he that says be fervent in Spirit serving the Lord says also be not slothful in business Piety and Industry must keep pace with one another God is as well pleased
of his pardoning Love to her and not the Cause of it She did not first Love much and then Christ forgave her but Christ first forgave her and then she loved much Her Love was a Love of Gratitude because she was pardoned and not a Love of Merit to Purchase and procure her Pardon The Papists interpret this Word For as if it were the Antecedent Cause of her Forgiveness whereas it is a consequential Sign and Evidence that the free Grace and Mercy of Christ had forgiven her her many and great Sins were forgiven her and therefore she Loved much The Debt is not Forgiven because the Debtor Loves his Creditor but the Debtor therefore Loves because the Debt is Forgiven Forgiveness goes before and Love follows after Hence Learn That much Love will follow great Forgiveness Love will work in the heart towards God in some proportion to that Love which we have Experienced from God Observe Lastly The very Gracious Dismission which this Woman meets with from our Blessed Saviour What could she desire that is not here granted to her Here is Remission Safety Faith and Peace all these here meet to make a Contrite Soul Happy Remission is the Ground of her Safety Faith the Ground of her Peace Peace the fruit of her Faith and Salvation the Issue of her Remission Oh Woman Great was thy Sin Great was Christ's pardoning Grace and Great was thy Joy and Comfort Thy Sins are forgiven thee thy Faith hath saved thee go in peace CHAP. VIII 1 AND it came to pass afterwards that he went throughout every city and village preaching and shewing the glad tidings of the Kingdom of God and the Twelve were with him Observe here the great work and business which not only the Apostles but Christ himself was engaged in and imploy'd about namely preaching the Gospel those glad Tidings of Salvation to a lost World Where Note That Christ himself labour'd in this Work of publick Preaching he did not send forth his Apostles as his Curates to work and sweat in the Vineyard whilst he himself took his ease at home but he accompanieth them himself yea he goes before them himself in this great and excellent Work Jesus went preaching the glad tidings of the Gospel and the twelve were with him Learn thence That Preaching of the Gospel is a great and necessary Work incumbent upon all the Ministers of Christ let their Dignity and Preheminence in the Church be what it will Surely none of the Servants are above their Lord and Master did he Labour in the Word and Doctrine well may they Observe 2. The places where Christ and his Apostles preached not only in the populous Cities but in the poor Country Villages They went through every city and village preaching the Gospel Some will preach the Gospel provided they may preach at Court or in the capital Cities of the Nation but the poor Country Villages are over-look'd by them Our Saviour and his Apostles were not of this mind it 's true they were Itinerary Preachers we are settled but be the place never so mean and obscure and the People never so rude and barbarous we must not think it beneath the greatest of us to exercise our Ministry there if God calls us thither Christ went through the villages as well as cities Preaching 2 And certain women which had been healed of evil Spirits and infirmities Mary called Magdalene out of whom went seven Devils 3 And Joanna the wife of Chuza Herod's Steward and Susanna and many others which ministered unto him of their Substance Amongst the number of those that did Accompany our Saviour and his Apostles mention is here made of certain Women who had been healed by Christ of Evil Spirits and Infirmities that is of Spiritual and Corporeal Diseases for the Jews were wont to call Vices and evil Habits by the Name of Devils as the Devil of Pride the Devil of Malice c. Now as concerning these Womens following of Christ and administring to him several Circumstances are Observable as 1. That Women did make up a considerable number of Christ's Followers ay and of his Apostles Followers too the Devout Women not a few Acts 17.4 And verily it is no Disgrace or Shame but matter of Glory and cause of Thankfulness if our Ministry be attended by and Blest unto the weaker Sex I believe in many of our Congregations and at most of our Communions are found two Women for one Man God grant them Knowledge answerable to their Zeal and Obedience proportionable to their Devotion Observe 2. One of these Women that followed Christ was Joanna the Wife of Herod's Steward What one of Herod's Family transplanted into Christ's Houshold oh the freeness of the Grace of God Even in the worst Societies and Places God has a number to stand up for his Name and bear witness to his Truth we read of a Joseph in Pharaoh's Court of an Obadiah in Ahab's Court of a Daniel in Nebuchadnezar's Court of a Church in Nero's House and of a Joanna here in bloody Herod's Family who had put John the Baptist to Death Observe 3. The Holy courage and resolution of our Saviour's Female Followers no doubt they met with Taunts and Jears with Scofs and Scorns enough and perhaps from their Husbands too for following the Carpenters Son and a few Fishermen but this does not damp but inflame their Zeal The Holy Gospel acquaints us with several instances of Masculine Courage and manly Resolutions in the Women that followed Christ as his Female Disciples at our Saviour's Tryal the Women cleave to him when his Disciples fled from him they accompanied him to his Cross they assisted at his Funeral they attended his Hearse to the Grave they watched his Sepulchre fearing neither the Darkness of the Night nor the rudeness of the Soldiers These feeble Women had more courage then all the Apostles Learn that Courage is the special and peculiar Gift of God and where he gives Courage it is not in Man to make afraid Observe 4. The pious and charitable care of these Holy Women to supply the Wants and outward Necessities of our Saviour they administred to him of their Substance Where Note 1. The great Poverty of Christ he lived upon the Basket he would not honour the World so far as to have any part of it in his own hand but was beholding to others for what he eat and drank yet must we not suppose that either Christ or his Apostles were common Beggars but it is probable there was a Bag or common Purse amongst them which upon occasion supplied their Necessities and there were certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sisters or Christian Women as the Learned Dr. Hammond observes who accompanied Christ and his Apostles in their Travels and provided Necessaries for them when they went up and down Preaching the Gospel Note also 2. The condescending Grace and Humility of Christ he was not ashâ—med either of these Womens following of him or administring to
from your feet for a Testimony against them 6 And they departed and went thro' the Towns preaching the Gospel and healing every where We heard before Ch. 6.13 of our Saviour's choosing his Twelve Apostles and their several Names they were first chosen Disciples to be with Christ to learn of him and be instructed by him and to be Witnesses of what he said and did Now after some time thus spent in preparing and fitting them for publick Service our Saviour sends them forth to preach the Gospel and gives them a power to confirm their Doctrine by Miracles Observe here 1. The Person that sends the Apostles forth to preach the Gospel it is Christ himself Learn thence that none ought to take upon them the Office of Preaching or any other Ministerial Function in the Church till thereunto called by Christ him-himself The Apostles were called by Christ and immediately sent forth by himself The Ministers of the Gospel now are called mediately and receive Authority from Christ by the hand of the Governours of the Church Observe 2. The Power given to the Apostles by our Saviour to Work Miracles for confirming that Doctrine which they preached He gave them power over unclean Spirits c. Now this miraculous Power given to the Apostles was necessary partly to procure Reverence to their Persons being poor and unlearned Men but principally to gain Credit and Authority to their Doctrine for the Doctrine of Faith in the Messiah as now come and exhibited in the Flesh being a strange and new Doctrine to the Jews the truth and certainty of it was to be extraordinarily ratified by Miracles which are the Broad Seal of Heaven to testify that such a Doctrine comes from God Obs 3. The charge here given by Christ to his Apostles at the time of their sending forth and this is Threefold First touching their preparation for their Journey he forbids them to take much care or to spend much time in furnishing themselves with Victuals Money or Cloaths because they were to finish their Journey speedily and to return again to Christ their Master This command of our Saviour to his Apostles not to incumber themselves when going forth to preach the Gospel Teaches his Ministers their Duty to free themselves as much as possibly they can from Worldly incumbrances which may hinder them in their ministerial Services 2 Tim. 2.4 No man that warreth entangleth himself with the affairs of this Life Secondly touching their Lodging in their Journey Christ advises them not to change it during their stay in one place But into whatsoever house they entered they should there continue till they departed out of that place that so they might avoid all shew of lightness and inconstancy and testify all gravity and stayedness in their behaviour this being a special means to gain reverence to their Persons and Authority to their Doctrine Thirdly Christ gives a special Charge to his Apostles concerning their Carriage towards such as should refuse to give entertainment to them and their Doctrine they were to denounce the Judgments of God against such Contemners by shaking off the dust of their feet for a Testimony against them This Action was Emblematical signifying that Almighty God would in like manner shake them off as the vilest Dust for wherever the Word is Preached it is for a Testimony either a Testimony for or against a people for if the dust of a Ministers feet whilst alive and the ashes of his Grave when dead do bear Witness against the Despisers of the Gospel their Sermons much more 7 Now Herod the Tetrarch heard of all that was done by him and he was perplexed because that it was said of some that John was risen from the Dead 8 And of some that Elias had appeared and of others that one of the old Prophets was risen again 9 And Herod said John have I beheaded but who is this of whom I hear such things and he desired to see him The History of the Holy Baptist's Beheading by Herod is briefly here hinted at by St. Luke but not largely set forth by him as we find it by St. Matthew ch 14. and St. Mark ch 6. See the Notes there That which St. Luke takes particular notice of is that great perplexity of mind which Herod's guilty Conscience did occasion he had murthered John and now is afraid his Ghost haunted him Herod was perplexed Learn hence That Guilt is naturally troublesome and uneasy it disturbs the peace and serenity of the mind and fills the Soul with Storms and Thunder Guilt is always full of fear every thing affrights the Guilty a bad man is a terror to himself and needs no farther Disquietment then what his own Guilty Conscience doth occasion him 10 And the Apostles when they were returned told him all they had done and he took them and went aside privately into a desert-place belonging to a city called Bethsaida 11 And the people when they knew it followed him and he received them and spake unto them of the kingdom of God and healed them that had need of healing St. Luke here gives a short account of several material passages as 1. concerning the Apostles return to Christ after their first mission and sending forth they acquaint their Master how they had executed their Office and discharged the Trust he had reposed in them 2. He withdraws privately into a desert place from the multitude that he might enjoy himself and his Disciples but there the people find him out and flock after him and Christ whose Meat it was by day and sleep by Night to do good embraces the opportunity bestowing upon their Souls instruction Reproof and Counsel upon their Bodies health and healing teaching us by his example to mix Spiritual Alms with Bodily Relief we must be in fee with the Body sometimes that we may come at the Soul Happy is that Christian whom God has made both able and willing to intermix Spiritual Alms with Corporal and knows how to feed two at once Soul and Body both This is the Duty of all but especially of Spiritual Persons the Lord give us Wisdom and Grace to manage it to advantage 12 And when the day began to wear away then came the Twelve and said unto him send the multitude away that they may go into the Towns and Country round about and lodge and get Victuals for we are here in a desert-place 13 But he said unto them give ye them to eat and they said we have no more but five Loaves and two Fishes except we should go and buy meat for all this people 14 For they were about five thousand men and he said to his Disciples make them sit down by fifties in a Company 15 And they did so and made them all sit down 16 Then he took the five Loaves and the two fishes and looking up to Heaven he blessed them and brake and gave to the Disciples to set before the Multitude 17 And they did eat and were all
Love and Service to Man must be preferred before our Duty to God to whom we owe our first and chief Obedience 2. That lawful and decent Offices become sinful when they hinder greater Duties 3. That such as are called by Christ to preach the Gospel must mind that alone and leave inferiour Duties to inferiour Persons as if Christ had said others will serve well enough to bury the Dead but thou that art called to Minister unto God must do that unto which thou art called under the Law the Priests might not come near a dead Corpse nor meddle with the Interment of their own Parents unto which our Saviour here probably alludes 61 And another also said Lord I will follow thee but let me first go bid them farewel which are at home at my house 62 And Jesus said unto him No man having put his hand to the plough and looking back is fit for the Kingdom of God Here we have another Person that promised to follow Christ but desireth leave first to settle the affairs of his Family and to take leave of his Friends our Saviour tells him if he would be one of his Ministers he must be like a Ploughman who looks forward and not backward otherwise he will never make his Furrows right they will either be too deep or too narrow he must mind his Plough and nothing else Thus must they that are called to the Work of the Ministry mind it wholly attend to that alone their whole time their whole strength must be devoted to it The things of the World are things behind them they must not look back upon them nothing can justify a Minister concerning himself with rhe incumbrances of Worldly Business but only perfect Necessity for the Support of himself and his Family CHAP. X. 1 AFter these things the Lord appointed other seventy also and sent them Two and Two before his face into every city and place whither he himself would come The Captain General of our Salvation Christ Jesus having called commissioned and sent forth his Twelve Apostles as great Commanders to subdue his Native Kingdom of Israel to himself at the sixth Chapter of this Gospel In this Chapter he sendeth after them a Band of Seventy Auxiliary Forces to Aid and Assist them After these things the Lord appointed other Seventy Disciples and sent them two by two before his Face Where Note 1. The Person Commissioning and Sending them forth Christ himself Thence Learn That none ought to take upon them the Office of Preaching or other Ministerial Function in the Church till thereunto called by Christ himself The Twelve Apostles and Seventy Disciples had an immediate Mission from Christ himself All his Ministers now are called mediately and receive their Authority from Christ by the hands of the Governours of his Church Note 2. The manner of their sending two by two in a company partly to make their Message of more Authority partly to testify their mutual consent in the Doctrine they taught and partly to comfort and encourage to help and strengthen to assist and support each other In imitation of this Example the Jesuits send forth their Emissaries by pairs Jesuitae semper sunt Bini c. Learn hence That the Ministers of the Gospel do stand in great need of the mutual help and comfort of the united assistance and encouragement of each other in the weighty Duties of their Calling and Function Our Saviour in the next Verse compares his Ministers to Harvest Labourers who are to help and assist one another the strong endeavouring to strengthen the hands of the weak But Lord What Tears are sufficient to bewail the want of Love and Unity yea the prevalency of that Envy and malignity which is found too often amongst the Ministers of the Gospel so that instead of going forth two by two happy is he that is alone in a place Well might Melanchton bless God when he lay a dying that he was going to a place where he should be freed from the implacable hatred of Divines this is and ought to be for a Lamentation 2 Therefore said he unto them the Harvest truly is great but the Labourers are few pray ye therefore the Lord of the Harvest that he would send forth Labourers into his Harvest Note here 1. That God's Church is an Harvest Field 2. That the Ministers of God are Labourers in his Harvest under God the Lord of the Harvest 3. That to God alone doth it belong to send forth Labourers into his Harvest and none must thrust themselves in till God sends them forth Pray ye the Lord of the Harvest that he send forth Labourers 4. That the number of Faithful Labourers is comparatively small and few the Scribes and Pharisees in the Jewish Harvest-field are many yet says Christ The Labourers are few 5. That it is the Churches Duty to pray and that earnestly and incessantly to God the Lord of the Harvest to encrease the number of Faithful Labourers and to send forth more Labourers into his Harvest 3 Go your ways Behold I send ye forth as Lambs amongst Wolves 4 Carry neither Purse nor Scrip nor Shoes nor Salute any man by the way Our Saviour 1. Arms his Disciples against the difficulties dangers and discouragements which they might meet with in the Course of their Ministry by telling them that he sent them forth as Lambs among Wolves thereby intimating that the Enemies of the Gospel have as great an Inclination from their malicious Nature to devour and destroy the Ministers of Christ as Wolves have from their natural temper to devour Lambs Behold I send you forth as Lambs among Wolves 2. Our Saviour directs them in this their first Expedition to preach the Gospel to commit themselves to the gracious care and good providence of God both for Provision and Protection carry neither purse nor scrip nor staff says St. Matthew as if he had said Trust God with the care of your Lives rely upon his Providence both for Protection and Provision yet must we take notice that this was only a temporary command given to the Disciples for this particular Journey which they were quickly to Dispatch for in the General Christ allows his Ministers as well as others to exercise a prudent and provident care for themselves and their Families And as it is the Ministers Duty to trust God in the use of prudential Means for their Maintenance so it is the Peoples Duty to take care for their Ministers comfortable Subsistence The Workman is worthy of his meat says our Saviour that is of all necessary Supplies he is worthy of a comfortable Subsistence and where it may be had of an honourable maintenance 5 And into whatsoever house ye enter first say peace be to this house 6 And if the son of peace be there your peace shall rest upon it if not it shall turn to you again Here our Blessed Saviour directs his Disciples how to manage themselves in the executing of their Office
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
X. 1 VErily verily I say unto you He that entreth not by the door into the sheepfold but climbeth up some other way the same is a thief and a robber 2 But he that entreth in by the door is the shepherd of the sheep 3 To him the porter openeth and the sheep hear his voice and he calleth his own sheep by name and leadeth them out 4 And when he putteth forth his own sheep he goeth before them and the sheep follow him for they know his voice 5 And a stranger will they not follow but will flee from him for they know not the voice of strangers 6 This parable spake Jesus unto them but they understood not what things they were which he spake unto them Our blessed Saviour having in the end of the foregoing Chapter upbraided the Pharisees for their Blindness and Ignorance in the Mysteries of Religion notwithstanding the high conceit which they had of their own Knowledge He proceeds in this Chapter farther to convince them that they were Blind Leaders of the Blind tho' they thought and look'd upon themselves as the only Guides and Teachers of the People And in order hereunto he propounds before us a Parable of the true and false Shepherd which represents a good and bad Pastor and Teacher and gives us a fourfold mark and character of a good Shepherd Observe 1. The Good Shepherd enters in by the Door that is he has his Vocation and Mission from Christ he comes into the Church Regularly in a right and approved way and manner not by any clandestine methods or indirect means To him the Porter openeth that is the Holy Spirit who openeth the Hearts of Men to Receive Jesus Christ and the Doctrine of the Gospel which the Faithful Shepherds deliver in his Name and by Authority Received from him Learn hence That all Faithful Pastors have a lawful call to the work of the Ministry They enter by the right door and execute their Trust in a right manner but such as without a Call from God unwarrantably thrust themselves into the Ministry they are no better nor no other than Thieves and Robbers in God's Account Observe 2. Another property of a good Shepherd is this That he calleth his Sheep by their names This importeth Three things 1. A special Love that he bears to them 2. A special care that he has over them 3. A particular Acquaintance with them that he may know how to apply himself suitably to them which tho' it be eminently verified in Christ yet is it the Duty of every Faithful Pastor and under-Shepherd in his measure to labour after Observe 3. The good Shepherd leads out his Sheep into good Pastures that is he feedeth them with sound Doctrine nourishes them with the word of Life Whereas the hireling or false Shepherd whatever he may do for his own sake he has no regard to Jesus Christ to the honour of his Person to the Edification of his Church or the Salvation of Souls but his design is to raise and inrich himself and so he may compass that he cares not how many Souls perish thro' his neglect Observe 4. The last property of the good Shepherd here mentioned is this That he goeth before his Sheep as the Shepherd doth before his Flock Namely By a holy Life and unblameable Conversation He treads out those steps before the People which they are to take in their way towards Heaven And the Sheep follow him and are guided by him He leadeth out his Sheep and goeth before them and the Sheep follow him for they know his voice 7 Then said Jesus unto them again Verily verily I say unto you I am the door of the sheep 8 All that ever came before me are thieves and robbers but the sheep did not hear them 9 I am the door by me if any man enter in he shall be saved and shall go in and out and find pasture 10 The thief cometh not but for to steal and to kill and to destroy I am come that they might have life and that they might have it more abundantly Observe here 1. The Character which Christ gives of himself I am the door of the Sheep that is the only way and means by which Sinners have access to God and can obtain Salvation the only door by which Sinners are entred into the Kingdom of Grace and admitted into the Kingdom of Glory Learn hence That there is no possible way of Access to God for fallen Man but by Jesus Christ As there is no way of entring the House but by the Door and those that so enter are safe in like manner such as come unto God thro' Jesus Christ in the way of Faith and Holy Obedience shall be put into a secure Condition and at last obtain Eternal Salvation Observe 2. The end and design of Christ in coming into the World asserted and declared by himself I am come that they might have Life and that they might have it more abundantly But had not his People Spiritual Life before he came into the World Yes he gave Life to his People before his coming in a measure sufficient to supply their Necessity but since his coming he gives it in such a superabounding measure as may testifie his Divine Bounty they shall not only barely Live but Live abundantly that is their Spiritual Life shall abound thro' the upholding strengthning quickning and comforting presence of my Holy Spirit for having conveyed spiritual Life unto his People in their Regeneration and Conversion he will cause it to encrease more and more in their Sanctification until it arrive at a compleat perfection in their Glorification Observe lastly The Character which our Saviour gives of the Scribes and Pharisees in general and of those false Christs and false Prophets which went before him in particular he stiles them Thieves and Robbers All that ever came before me were Thieves and Robbers Observe He doth not say All that were sent before me but all that came before me were Thieves and Robbers So that Christ doth not speak this of the true Prophets who were sent by God before him but of the false Christs and false Prophets that came of themselves without any Commission from God The meaning is all persons that came before me pretending to be what I am the true Messias as did Theudas and Judas of Galilee c. they were Thieves and Robbers That is they only sought their own Advantage while they deceived and ruin'd you Learn hence That whoever took upon them the Office and Person of the Messiah before Christ or whosoever have since Usurp'd a lawful calling in his Church without his Commission they are in Christ's account no better than Murtherers Thieves and Robbers and they ought to be so in the Peoples esteem The Sheep did not hear them 11 I am the good shepherd the good shepherd giveth his life for the sheep 12 But he that is an hireling and not the shepherd whose own the sheep are
our Lord again forewarns his Disciples of their approaching Sufferings to the intent that they might remember that he had foretold them of them and would not fail to support them under them He had often told them in general of Persecutions and Troubles which they must expect to meet with but did not till now intimate the kinds and degrees of those Sufferings with respect to their Weakness and because whilst he was with them he himself bear the brunt of all the Worlds Rage falling upon him letting them along But after his Ascension when the Malice of Satan and wicked Men could not reach him then did the Storm fall upon them Hence learn 1. That Christ is so tender of his Disciples Weakness that he will not put them upon the hardship of Sufferings till they be trained up and prepared for them 2. That it may encourage the Saints in and under their Sufferings that Christ himself is the great Object of the Persecutors Malice and they only so for his sake for could they reach him they would not concern themselves with them Learn 3. That the Saints of God after long Exemption and Freedom from Sufferings must expect that Storms will arise Clouds gather thick and Trials come on a pace and their being under one Trial will not hide or shelter them from another 5 But now I go my way to him that sent me and none of you asketh me Whither goest thou 6 But because I have said these things unto you sorrow hath filled your heart Observe here How our Saviour again intimates to his Disciples his speedy departure from them and reproves them for being so sadded as it and concerned for it without considering the End and Design of it and the Benefit and Advantage they were to receive by it Here we see how the Disciples Thoughts were wholly taken up about themselves what they should do for want of Christ's bodily Presence without being instant with him to know whither he was going and what Benefit he should reap and they might expect from his departure Learn hence That Christ's Disciples ought not so much to have lamented the loss of his bodily Presence as to have rejoyced in his Glorious Exaltation and in their own Advantages by his Death Resurrection and Ascention None of you ask me Whither goest thou But sorrow hath filled your heart 7 Nevertheless I tell you the truth It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you In these words our Saviour urges his Disciples to submit to his Departure as that which would make way for his sending the Comforter to them which he assures them would be of more Advantage to them than his own stay and continuance amongst them Thence learn That the Presence of the Holy Spirit with us is a greater Comfort and Advantage to us than the Presence of Christ in the Flesh amongst us Christ's bodily Presence was comfortable but the Spirit is more intimately a Comforter than Christ in his fleshly Presence Because the Spirit can comfort all Believers at once in all Places but Christ's bodily Presence can comfort but few and that in one Place only at once Christ did converse with his Disciples outwardly but the Spirit possess'd himself of their Hearts inwardly Now for the Spirit to dwell in us is more advantagious than to have Christ dwell in the Flesh amongst us The Benefit of Christ's Conversation was great but the Advantage of the Spirit 's Renovation and holy Inspirations is much greater The one encourages and excites us to be Holy but the other quickens and enables us to be Holy Therefore well might Christ say It is expedient or highly necessary and advantagious for you that I go away He subjoyns a Reason If I go not away the Comforter will not come but if I depart I will send him to you Whence we learn That Christ's Ascension was indispensably necessary in order to the Spirit 's Mission the Spirit could not have descended if Christ had not first ascended the Spirit could not come but by the Gift and Mission of the Mediator Now the sending of the Spirit being a part of Christ's Royalty as Mediator it was not convenient that the Spirit should be sent till Christ was Crowned and sate down on his Throne in his Kingdom then the Spirit was to make Application to us of the Redemption purchased for us 8 And when he is come he will reprove the world of sin and of righteousness and of judgment 9 Of sin because they believe not on me 10 Of righteousness because I go to my Father and ye see me no more 11 Of judgment because the prince of this world is judged In these and the following Verses our Saviour acquaints his Disciples with the Advantages that will redound by the coming of the Comforter First The Advantage to the World Secondly To the Apostles And Thirdly To himself To the World 1. He shall convince them of Sin Righteousness and Judgment Of Sin that is of their sinful State and Nature of the large extent of Sin and particularly of the sin of Unbelief Learn hence 1. That the Spirit of God is the Author of Conviction of Sin and that all Convictions of Sin do either mediately or immediately flow from him 2. That Unbelief is a Sin of the greatest malignity against Christ and of greatest danger to a Christian's Soul He shall convince the World of Sin because they believe not on me Secondly Of Righteousness that is of the insufficiency of all humane Righteousness and of the necessity of the Righteousness of a Mediator by which alone we are to expect acceptance with God Thirdly Of Judgment that is the Spirit shall convince the World that Jesus is both Lord and Christ that he had a Power to judge Satan the Prince of the World and that he did by his Death put down the Kingdom of Darkness Learn hence 1. That Satan is a Prince who by unjust Usurpation and the Sinners voluntary Consent has exercised a Tyrannical Power over the World 2. That Christ by his Death did judge condemn and overcome this mighty Prince and hath made his Conquest evident to the Consciences of Men by the Convictions of his Holy Spirit The Spirit shall convince of Judgment that is that Satan the Prince of this World is judged 12 I have yet many things to say unto you but ye cannot bear them now 13 Howbeit when he the Spirit of truth is come he will guide you into all truth The second Benefit which our Saviour declares was to be expected by the coming of the Holy Spirit relates to the Apostles themselves He shall guide you into all Truth that is into all Truth necessary for you to know in order to Salvation This is a principal Text which the Papists bring for their Doctrine of Infallibility but groundlesly For this Promise was made to all
Visible Church may be guilty of such tremendous Acts of wickedness as the Conscience of an Infidel and Pagan may boggle at and protest against Pilate a Pagan Absolves Christ and seeks to release him whilst the Hypocritical Jews who heard his Doctrine and saw his Miracles condemn him Observe 3. How wretchedly Pilate suffers himself to be overcome with the Jews importunity and contrary to the light of his own Reason and Conscience delivers the Holy and Innocent Jesus first to be Scourged and then Crucified Learn thence That it is a vain Apology for Sin when Persons pretend that it was 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 him either wicked or miserable without his own Consent Then Pilate took Jesus and Scourged him 2 And the souldiers platted a crown of thorns and put it on his head and they put on him a purple robe 3 And said Hail King of the Jews and they smote him with their hands The next part of our Saviour's Sufferings consisted of cruel mockings Christ 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 it to be quite otherwise in our Saviour they look upon him as a Deceiver and Impostour 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 put 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 ensigns and marks of Sovereignty and Almighty God caused the Royal 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 the Son of God 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 the sake of him who for the Joy that was set before him despised the Shame as well as indured the Cross 4 Pilate therefore went forth again and saith unto them Behold I bring him forth to you that ye may know that I find no fault in him 5 Then came Jesus forth wearing the crown of thorns and the purple robe And Pilate saith unto them Behold the man 6 When the chief priests therefore and officers saw him they cried out saying Crucifie him crucifie him Pilate saith unto them Take ye him and crucifie him for I find no fault in him Observe here 1. The great variety of our Saviour's Sufferings he is made the Foot-ball of Cruelty and Scorn his Sacred Body is stripped of his Garments and his Back disguised with Purple-Robes his tender Temples wounded with a Thorny Crown his Face spit upon his Cheeks buffetted his Head smitten his Hand Sceptred with a Reed By his wearing a Crown of Thorns he took away the bitterness of that Curse which our Sins brought upon the Earth Gen. 3.18 Thorns and Briars shall it bring forth Christ by his Bitter and Bloody Sufferings has turned all the Curses of his People into Crowns and Blessings Observe 2. The noble Testimony given of Christ's Innocency by the mouth of Pilate I find in him no fault at all he doth not say I find him not Guilty of what is laid to his Charge but gives an universal Testimony of our Lord's Innocency I find no fault at all in him In spight of all Malice Innocency shall find some Friends and Abettors Rather than Christ shall want witnesses Pilate's mouth shall be opened for his Justification how fain would he have freed Jesus whom he found faultless Our Lord found more Compassion from Pilate an Heathen than he did from them of his own Nation Pilate would have saved him but they cry out for his Blood Hypocrites within the visible Church may be guilty of such monstrous Acts of wickedness as the Consciences of Heathens without the Church may boggle at and protest against Pilate a Pagan pronounces Christ Innocent whilst the Hypocritical Jews who had heard his Doctrine and seen his Miracles do Condemn him Observe 3. Who influenced the main Body of the Jews to desire Pilate to put Jesus to Death it was the Chief Priests and Elders they perswaded the Multitude Wo be to the Common People when their Guides and Leaders are corrupt and wo unto them much more if they follow their wicked and pernicious Counsels the Jews here followed their Guides the Chief Priests but it was to their own destruction as well as their Leaders when the Blind lead the Blind both fall into the Ditch 7 The Jews answered him we have a law and by our law he ought to die because he made himself the Son of God 8 ¶ When Pilate therefore heard that saying he was the more afraid 9 And went again into the judgment-hall and saith unto Jesus Whence art thou But Jesus gave him no answer Observe here 1. How Ambitious the Chief Priests were that Christ should Die under a colour of Law We have a Law and by that Law he ought to Die The Law which they allude to is the Law for putting false Prophets and Blasphemers to Death of which number they conclude Christ to be because he made himself the Son of God whereas he did not make himself so or only pretend to be so but really and indeed was so to wit the eternal Son of God Such as are indeed Blasphemers and do Arrogate to themselves what is proper to God only by the Law of God they ought to be put to Death but Christ was not Guilty of the Violation of that Law for he was indeed the Son of God and did not make himself so Observe 2. How full of fear the Conscience of Pilate was when the Jews told him that Jesus made himself the Son of God he was afraid to Condemn him not knowing but that he might be some Divine and extraordinary Person and consequently might draw down Divine Vengeance on his own head Learn hence That serious thoughts of a Deity will strike terror even into a natural Conscience especially when the Sinner is following a course which his own judgment cannot approve when Pilate heard of Christ's being the Son of God he was afraid knowing that what he had done to him was against his own Conscience Observe 3. The Question Pilate puts to Christ upon this occasion Whence art thou that is what is thy