their Sins and his Sociable Disposition Loosness and Luxury Learn hence 1. That the faithful and zealous Ministers of GOD let their Temper and Converse be what it will cannot please the Enemies of Religion and the Haters of the Power of Godliness neither John's Austerity nor Christ's Familiarity would gain upon the Pharisees It is our Duty in the Course of our Ministry to seek to please all Men for their Good But after all our Endeavours to please all we shall please but very few but if God and Conscience be of the Number of those Few we are Safe and Happy Obs 2. That it has been the old Policy of the Devil that he might hinder the Success of the Gospel to fill the Minds of Persons with an Invincible Prejudice against the Ministers and Dispensers of the Gospel Obs 3. That after all the Scandalous Reproaches cast upon Religion and the Ministers of it such as are Wisdom's Children wise and good Men will justifie Religion that is Approve it in their Judgments Honour it in their Discourses and Adorn it in their Lives Wisdom is justified of her Children 20 Then began he to upbraid the cities wherein most of his mighty works were done because they repented not 21 Wo unto thee Chorazin wo unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloth and ashes 22 But I say unto you It shall be more tolerable for Tyre and Sidon at the day of judgment than for you Our Saviour having gone thro' the Cities of Galilee Preaching the Doctrine of Repentance and Confirming his Doctrine with Miracles and finding multitudes after all his Endeavours remaining in their Impenitency he proceeds to upbraid them severely for that their Contempt of Gospel-Grace Then began he to upbraid the Cities c. Where Observe 1. The Cities upbraided Chorazin Bethsaida and Capernaum in their Pulpits he daily Preacht and those Places were the Theatres upon which his Miracles were wrought other Cities only heard these saw but where he Preached most he Prevailed least Like some Fisher-men he catcht least in his own Pond Obs 2. What he upbraids them for not for Disrespect to his Person but for Disobedience to his Doctrine Because they repented not The great Design of Christ both in the Doctrine which he preached and in the Miracles which he wrought was to bring Men to Repentance that is to forsake their Sins and Live well Obs 3. Whom he upbraids them with Tyre and Sidon Sodom and Gomorrah Nations rude and barbarous out of the Pale of the Church ignorant of a Saviour and of the Way of Salvation by him Therefore instead of Wooing them he denounces Woes against them Learn That the higher a People rise under the Means the lower they fall if they miscarry They that have been nearest to Conversion and yet not converted shall have the greatest Condemnation when they are judged Capernaum's Sentence shall exceed Sodom's for Severity because she exceeded Sodom in the Enjoyment of Means and Mercy 23 And thou Capernaum which art exalted unto heaven shalt be brought down to hell for if the mighty works which have been done in thee had been done in Sodom it would have remained until this day This City lying under greater Guilt than the rest Christ names it by it self without the rest nay he doth not only name it but notifie it as being lifted up to Heaven by Signal Favours and Priviledges namely Christ's Presence Chnst's Preaching and Miracles Obs 1. Capernaum's Priviledge injoyed tho' a poor obsecure Place in it self yet she was by the Person Ministry and Miracles of Christ lifted up to Heaven Learn thence That Gospel-Ordinances and Church-Priviledges enjoyed are a mighty Honour and Advancement to the poorest Persons and obscurest Places Obs 2. An heavy Doom denounced Thou shalt be brought down to Hell that is thy Condition shall be as sad as that of the worst of Men for thy Non-proficiency under the Means injoyed Learn thence That Gospel-Ordinances and Church-Priviledges injoyed but not improved provoke Almighty God to inflict the sorest of Judgments upon a People Thou Capernaum exalted to Heaven shalt be brought down to Hell 24 But I say unto you That it shall be more tolerable for the land of Sodom in the day of judgment than for thee Observe here 1. That there shall be a Day of Judgment 2. That in the Day of Judgment some Sinners shall fare worse than others there are Degrees of Punishment among the Damned 3. That the worst of Heathens who never heard of a Saviour nor ever had an Offer of Salvation by him shall fare better in the Day of Judgment than those that continue impenitent under the Gospel CHRIST here avouches that Capernaum's Sentence shall exceed Sodom's for Severity 25 At that time Jesus answered and said I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes 26 Even so Father for so it seemed good in thy sight In these Verses our Saviour glorifies his Father for the wise and free Dispensation of his Gospel-Grace to the meanest and most ignorant whilst the Great and Learned Men of the World undervalued and despised it Learn 1. That till GOD reveals himself his Nature and Will no Man can know either what he is or what he requires Thou hast revealed 2. That the Wise Men of the World have in all Ages despised the Mysteries of the Gospel and have therefore been Judicially given up by GOD to their own wilful Blindness Thou hast hid these things from the Wise and Prudent 3. That the most Ignorant and most Humble not the most Learned and most Proud do stand ready to receive and embrace the Gospel-Revelation Thou hast revealed them unto Babes 4. That this is no less pleasing to Christ than it is the Pleasure of the Father Even so Father as it seemed good in thy sight As if Christ had said Father thy Election and Choice pleases me as being the Choice and Good Pleasure of thy Wisdom 27 All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him In this Verse our Saviour opens his Commission and declares 1. His Authority that all Power is committed to Him as Mediator from God the Father 2. His Office to reveal his Father's Mind and Will to a Lost World No Man knoweth the Father but the Son That is the Essence and Nature of the Father the Will and Counsel of the Father only as the Son reveals them Learn That all our Saving Knowledge of God is in and thro' Jesus Christ he as the Great Prophet of his Church reveals the Mind and Will of GOD unto us for our Salvation and no Saving Knowledge without him 28 Come unto me all ye
From whence Note That all such as content themselves with a fruitless profession of Religion are in great danger of having God's blasting added to their Earrenness 15 And they came to Jerusalem and Jesus went into the Temple and began to cast out them that sold and bought in the Temple and overthrew the tables of the money-changers and the seats of them that sold Doves 16 And would not suffer that any man should carry any Vessel thro' the Temple 17 And he taught saying unto them Is it not written My house shall be called of all nations the house of prayer but ye have made it a den of thieves 18 And the Scribes and chief priests heard it and sought how they might destroy him for they feared him because all the people was astonished at his Doctrine 19 And when even was come he went out of the city No sooner had our blessed Saviour entred Jerusalem but his first walk was to the Temple and his first work there was to purge and reform All Reformation of manners must begin at the house of God Yet observe our Lord's Business at the Temple was not to ruin but reform it only Places dedicated to publick worship if prophaned and polluted ought to be purged from their abuses not pull'd down and destroyed because they have been abused But what was the prophanation of the Temple which so offended our Saviour's I answer in the outward Court of the Temple there was a publick mart or market kept where were sold Oxen sheep and Doves for Sacrifice Many of the Jews coming an hundred miles to the Temple it was burthensome to bring their Sacrifices so far with them Wherefore the Priests ordered that sheep and oxen meal and Oyl and such other Requisites for Sacrifice should be had for money close by the Altar to the great ease of the offerer nothing coulâ— be more plausible then this plea. But the fairest pretences cannot bear out a sin with God Therefore our blessed Saviour in a just indignation whips out these Chap-men casts down their tables and vindicates the honour and reputation of his Fathers house Learn hence that there is a Reverence due to God's house for the owners sake and for the service sake Nothing but holiness can become the place where God is worshipped in the beauty of holiness Observe lastly the Reason which our Saviour gives for this Act of his is it not written says he my house shall be called the house of Prayer Where by Prayer is to be understood the whole worship and service of God of which Prayer is an eminent and principal part that which gives Denomination to an house is certainly the chief work to be done in that house Now God's house being called an house of prayer certainly implies that Prayer is the chief and principal work to be performed in his house Yet take we heed that we set not the ordinance of God at variance we must not idolize one ordinance and vilify another but reverence them all 20 And in the morning as they passed by they saw the fig-tree dried up from the roots 21 And Peter called to remembrance saith unto him Master behold the fig tree which thou cursedst is withered away 22 And Jesus answering saith unto them have faith in God 23 For verily I say unto you that whosoever shall say unto this mountain Be thou removed and be thou cast into the Sea and shall not doubt in his heart but shall believe that those things which he saith shall come to pass he shall have whatsoever he saith 24 Therefore I say unto you What things soever ye desire when ye pray believe that ye receive them and ye shall have them The blasting and sudden withering of the fig-tree at the word of Christ plainly shewed his divine Power and by this miraculous operation our Saviour designed to shew his Disciples the mighty power of Faith That is a full perswasion of the power of God that he is able and of the goodness of God that he is willing to grant whatever we ask according to his will that has a tendency to his glory and our Good Learn hence that Faith is a necessary and principal ingredient in prayer praying without Faith is like to a man's shooting without bullet it makes a noise but doth no execution 2dly That whatsoever good thing God has made the matter of his promise shall be given to good men in a way of performance provided they pray in saith whatsoever ye desire believe that ye Receive them and ye shall have them 25 And when ye stand praying forgive if ye have ought against any that your Father also which is in heaven may â—orgive you your trespasses 26 But if you do not forgive nâ—ither will your Father which is in heaven forgive your trespasses There are two qualifications requisite in prayer if we expect to find Acceptance with God namely Faith and Love to the first Christ had spâ—ken in the former verse to the latter in this when ye stand praying forgive They who are suâ—ing for and expecting forgiveness from God must exercise forâ—iveness towards others or else their Prayers are a sort of imprecations upon themselves 2. Observe Christ speaks indefinitely when ye pray forgive he doth not say your Brethren but Men Mat. 6.14 If ye fâ—â—â—ive Men their Trespasses that is all Men good and bad Friends and Enemies if we forgive one another freely Our heavenly Father will forgive us fully Our forgiving one another is the indispensable Condition of God's forgiving us and of hearing the Prayers which are put up by us 27 And they come again to Jerusalem and as he was walking in the Temple there come to him the chief Priests and the Scribes and the Elders 28 And say unto him by what Authority dost Thou these things and who gave Thee this Authority to do these things 29 And Jesus answered and said unto them I will also ask of you one Question and answer me and I will tell you by what Authority I do these things 30 The Baptism of John was it from Heaven or of Men Answer me 31 And they reasoned with themselves saying if we shall say from Heaven he will say why then did ye not believe him 32 But if we shall say oâ— Men they feared the People for all men counted John that he was a Prophet indeed 33 And they answered and said unto Jesus we cannot tell and Jesus answering saith unto them neither do I tell you by what Authority I do these things The Pharisees having often questioned our Saviour's Doctrine before they call in question his Mission and Authority now although they might easily have understood his Divine Mission by his daily Miracles for Almighty God never impowered any to work Miracles that were not sent by him Our Blessed Saviour understanding their design answers them one Question by asking them another Says Christ the Baptism of John was it from Heaven or of Men Was it oâ— Divine Institution
chearful Obedience a pleasing and an acceptable Obedience A constant and Abiding Obedience All other motives without Love are servile and base and beget in us the drudgery of a Slave but not the Duty of a Son he that fears God only is afraid of smarting but he that Loves God is afraid of offending Learn hence That the best and surest evidence we can have of our Love to the Lord Jesus Christ is an humble chearful universal and persevering Obedience to his commands keep my Commandments that is endeavour it without reserve for tho' we cannot keep the Commandments to a just satisfaction yet we may perform them to a gracious acceptation And the Word My My Commandments is a sweetning and alleviating Word Moses's Law an unsupportable Load but Christ's Law an easie Burthen The Law from Sinai dreadful the Law from Sion Gracious it pardons weakness and accepts sincerity 16 And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17 Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you Christ comforteth his Disciples here with a promise of the Mission of the Holy Spirit to supply the want of his Bodily presence Where Observe The procurer of this Blessing 1. And that is Christ by his prevailing Prayer and powerful Intercession I will pray it runs in the future Tense and so 't is a promise of Christ's continual Intercession As long as Christ is in Heaven a Christian shall not want a supply of Comfort and Consolation here on Earth Observe 2. The Author and Donour of the blessing and that is God himself I will pray the Father and he shall give The Father that is my Father your Father and he that is the Father of Comfort and all Consolation I will pray and he will give 'T is an expression of great assurance Observe 3. The blessing it self the Holy Ghost called here Another Comforter Where note 1. The Divinity of the Holy Ghost he that will supply the Comforts of Christ's presence must be as Christ is the God of all Comfort Note 2. The person of the Holy Ghost he is a Divine person not a Divine quality or operation then we might call him a Comfort but not a Comforter Note 3. The Office and Imployment of the Holy Ghost He is a Comforter that is an Advocate and Intercessour to sue for us an Encourager and one that Administers Consolation to us and as he is an Holy Spirit so are his Comforts Holy Comforts Observe 4. The stability of this Blessing That he may abide with you for ever The best of our outward Comforts are sudden flashes not lasting flames but the Consolations of the Holy Spirit are strong Consolations they are abounding Consolations and everlasting Consolations especially the Holy Spirit will be the Comforter of good Men in the day of Affliction in the day of Temptation and at the hour of Death when all other comforts flag and fail Observe lastly The additional Title given to the Holy Ghost he is called the Spirit of Truth partly in opposition to Satan who is called a Lying Spirit partly because he teacheth and revealeth the Truth leadeth his People into all Truth and sealeth and confirmeth Truth to the Souls of Believers he is the Spirit of Truth both in his Essence and in his Operations Learn hence That as the Holy Spirit is True in his Essence and Nature so is he True in his Office as a Comforter to good Men. All his Consolations being real and solid and free from imposture and delusion 18 I will not leave you comfortless I will come to you Here Observe 1. The Condition which the Disciples were in upon the account of Christ's removal from them and that was sad and Comfortless Fatherless or Orphans as the word signifies Hence learn That Christ's Departure or the loss of his gracious Presence is very sad and Comfortless to a Pious Soul well might the Disciples here lament and mourn upon the occasion of Christ's leaving of them seeing thereby they should be deprived of his Doctrine and Instructions of his Advice and Counsel and of the Benefit of his Holy and Instructive Example Observe 2. The care of Christ for his Disciples in reference to this their sad and disconsolate Condition He would not leave them Comfortless Where Note He doth not say I will not suffer you to be comfortless but I will not leave you so that is he will not desert or disown them in their comfortless Condition he will not leave them either in point of Affection or in point of Activity he will not cease to Love them nor cease to bestir himself for them Learn hence That Christ will not leave his Friends in a sad and Comfortless state and Condition tho' for a time they may be brought into it I will not leave you Comfortless I will come unto you Christ's coming here unto them is to be understood of his coming to them by his Holy Spirit in the Gifts of it in the Graces of it and in the Comforts of it thus he did not long leave them Comfortless but at the Feast of Pentecost came again to them 19 Yet a little while and the world seeth me no more but ye see me because I live ye shall live also 20 At that day ye shall know that I am in my Father and you in me and I in you Here our Saviour foretels his approaching Death that within a little time the Men of the World should see him no more for tho' he arose again the World saw him no more after his Death for we Read of no Appearances of him after his Resurrection to any but to his Disciples only indeed the hour is coming when the World shall see him again Namely At the Day of Judgment when every Eye shall behold him with Terror and Amazement Observe farther The Consolation given to his Disciples Ye shall see me and because I live ye shall live also Because I am raised from the Grave I will quicken your Dead Bodies in the Grave and ye shall live also and as I live by my Ascension into Heaven so shall you my Disciples live a Life of Grace here and a Life of Glory with my self hereafter Learn hence That a Believer's Spiritual Life is derived from Christ who by his Spirit Communicates a quickening vertue to all his Members because he lives they shall live also Observe lastly A farther priviledge ensured to Believers after Christ's Ascension and the Spirits Mission they should more perfectly understand the Essential union betwixt Christ and the Father and the Mystical Union betwixt Christ and his Members At that Day ye shall know that I am in my Father c. The knowledge which the Saints now have of the Mysterious and Mystical Union is but dark and imperfect but in Heaven they shall
23d Verse there seems to be a contradiction in the words Christ tells them in the former part of the Verse That they shall ask him nothing in that Day and yet promises that whatever they ask shall be given them in the latter part of the Verse To resolve this know that there is a twofold asking one by way of Question the other by way of Petition The former is asking that we may know or be informed in what we doubt the latter is asking that we may receive and be supplied with what we want now when Christ saith In that day ye shall ask me nothing it is as much as if he had said at present you understand but little of the Mysteries of Religion and therefore ye put Questions about many things But in that Day when the Comforter comes ye shall be so clearly inlightned by him that ye shall not need to ask me any more Questions But when Christ saith Whatever ye ask the Father in my name he will give it The meaning is In that day when I have left the World and ascended to my Father you shall not need to address your Prayers to me but to my Father in my name But what is it to pray in the name of Christ Answer It is more than to name Christ in Prayer it is easie to name Christ in Prayer but no easie thing to pray in the name of Christ To pray in the name of Christ is 1. To look up to Christ as having purchased for us this Priviledge that we may pray for it is by the Blood of Christ that we draw near to God and that a Throne of Grace is open for us 2. To pray in the name of Christ is to pray in the strength of Christ by the assistance of his Grace and the help of his Holy Spirit 3. To pray in the name of Christ is to pray by Faith in the Virtue of Christ's Mediation and Intercession believing that what we ask on Earth he interceeds for and obtains in Heaven To pray thus is no easie matter and unless we do pray thus we do not pray at all 24 Hitherto have ye asked nothing in my name That is explicitely and expresly in my name for the Saints of God under the Old Testament and the Apostles themselves under the New had hitherto put up all their Petitions in the name of the Messiah tho' not in the name of Jesus But now he exhorts them to Eye his Mediatory Office in all their Addresses to God and promises them that whatsoever he had purchased of the Father by his Sufferings and Satisfaction they should obtain it for the sake of his prevailing Intercession Learn hence That it is a mighty encouragement to Prayer that now under the Gospel the person of the Mediatour is exhibited in our Flesh has satisfied Divine Justice in in our Nature and in that Nature interceeds as a Mediatour for whatever he purchased as our Surety Hence is the encouragement Whatever ye ask the Father in my name he will give it you 25 These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father Here our Saviour tells his Disciples That although he had spoken many things to them in dark Parables and figurative Expressions yet now the time was approaching Namely The Comforter's coming when he would by the Holy Ghost clearly inlighten their Understandings in the Knowledg of Divine Mysteries and the things pertaining to the Kingdom of God and particularly in the Knowledge of God as his Father and their Father in him Hence learn 1. That the clearest Truths will be but Parables Proverbs and dark Mysteries even to Disciples themselves till the Holy Spirit inlightens their Understandings 2. That the clear and full manifestation of Divine Truth was reserved till the coming of the Comforter who did communicate it to the Apostles and by them to the Church or Body of Christians I by him will shew you plainly of the Father 26 At that day ye shall ask in my name and I say not unto you that I will pray the Father for you 27 For the Father himself loveth you because ye have loved me and have believed that I came out from God At that day shall ye ask in my name that is after I am Ascended into Heaven and have sent down the Holy Ghost upon you ye shall put up all your Prayers and requests to God in my name And I say not that I will pray the Father for you for the Father himself loveth you That is I need not tell you tho' I shall certainly do it that I will interceed with the Father for you for he of himself is kindly disposed and affected towards you for my sake When Christ says I do not say that I will pray the Father for you the meaning is not that he will lay aside his Office as Intercessour for Believers but that they had not only his Intercession but the Father's Love upon which to ground their hope of Audience Learn hence 1. That the Christians Prayers put up in Christ's name cannot fail of Audience and Acceptance for the sake of the Mediatour's Intercession and the Father's Love 2. That in our Prayers we ought so to eye and look up to Christ's Intercession as not to over-look or forget the Father's Love but ground our hopes of Audience upon both I say not that I will pray the Father for you tho' I shall assuredly do it for the Father himself loveth you because ye have loved me 28 I came forth from the Father and am come into the world again I leave the world and go to the Father 29 His disciples said unto him Lo now speakest thou plainly and speakest no proverb 30 Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God Here Observe 1. A proof of our Saviour's God-head He came forth from the Father into the World he came out from the Father in his Incarnation and came into the World to accomplish the work of our Redemption Learn thence That Jesus Christ is true God equal with the Father for he was not only sent by him but came forth from him I came out from the Father Observe 2. That it pleased Christ out of Love to his People to leave the Father and come into the World not by being separated from the Deity but by obscuring the Deity with the vail of our Flesh in order to the finishing the great and glorious work of Redemption for us I came forth from the Father and am come into the World Observe 3. That Christ having finished his Suffering work here on Earth Ascended into Heaven and sent down the Holy Spirit to apply unto his Church the Redemption purchased by his Blood Again I leave the World and go to the Father Observe lastly How the Apostles
That is Thou sparest none but tellest all Men of their Faults XIX In his Vniversal Obedience to his Father's Will and chearful Submission to his Father's Pleasure He obeyed the Will of his Father Universally Voluntarily Sincerely and with a single Eye at his Glory perseveringly and to the End and as he was so must we be faithful to the Death if ever we expect the Crown of Life And in like manner did he submit to the Will of his Providence Father not as I will but as thou wilt not my will but thine be done O let us keep this Example continually before us and every day obey the will of God's Precept universally And submit to the Will of his Providence very chearfully this is Heaven on Earth XX. In his Love and Practice of Universal Holiness both in Heart and Life He was Holy in his Nature Holy in his Principle and Motives Holy in his Aim and Ends he was perfectly Holy precisely Holy uniformly Holy exemplarily Holy he delighted only in holy Persons and holy Things it concerns us to imitate him herein if ever we expect to be where he is Heaven is the habitation of Holiness the company is Holy the imployment Holy the enjoyments Holy no unclean Thing can enter into Heaven or could be Happy in Heaven Heaven is rather a Nature than a place 'T is not the place of Heaven can make us Happy but the Disposition and Temper of our Minds in Heaven without Conformity to the Nature of God there can be no Communion with him nor Delight in him what a discourteous Courtesie would it be to turn a filthy Swine into a Garden of curious Flowers to lodge it in a Bed of sweet Perfumes to bath it in a clear and Crystal Fountain Alas its unclean Temper and sordid Inclinations would rather choose to lie down in a Kennel and to wallow in the Mire its proper Element Thus unsuitable would Heaven be that place of greatest Happiness be the greatest Vneasiness to an unholy Heart Let us then Pray and Endeavour that the Temper of our Minds and the Actions of our Lives may be a lively Transcript of the Mind and Life of the Holy Jesus that we may be like him in Purity and Holiness in Justice and Righteousness in Patience and Meekness in Charity and Universal Goodness That as he was we may be in the World Holy Humble Harmless Heavenly Minded glorifying God on Earth that we may be glorified with him and by him in his Eternal Kingdom Yet before I close this Exhortation to an Imitation of Jesus I must subjoin this cautionary Direction Take heed that you do not so imitate Christ for your Pattern as to disown him for your Priest This is the dangerous Error of those who affirm that the great End of Christ's Death was to give the World an Example of Patience Humility Meekness and the fore-mentioned Christian Graces and that his Sufferings were Exemplary but not properly Satisfactory We acknowledge that Christ's giving us an Example was one End of his coming into the World and Dying for us but not the great End A Subordinate End but not the Vltimate God preserve us from the Contagion of this growing Error other Errors only scratch the Face but this stabs the Heart of the Christian Religion in that it deprives us of the choicest Benefit of Christ's Death namely The Expiation of Sin by a proper Satisfaction to the Justice of God But blessed be God we have not so learned Christ as we are Taught so we Believe that the Holy Jesus by the Sacrifice of his Death has Redeemed us from Death and Hell and Saved us from Wrath to come by a full and adequate payment to Divine Justice and by the Redundancy of his Merit has purchased an Eternal Inheritance for us and as we are Taught and Believe so we Pray Almighty God who hast given thine only Son to be unto us both a Sacrifice for Sin and also an Example of Godly Life Give us Grace that we may always most thankfully receive that his inestimable Benefit and also daily endeavour our selves to follow the blessed Steps of his most Holy Life through the same Jesus Christ our Lord. Almighty and everlasting God who of thy tender Love towards Mankind hast sent thy Son our Saviour Jesus Christ to take upon him our Flesh and to suffer Death upon the Cross that all Mankind should follow the Example of his great Humility Mercifully grant that we may both follow the Example of his Patience and also be made Partakers of his Resurrection through the same Jesus Christ our Lord. Amen FINIS Advertisements BOOKS published by Mr. WILLIAM BURKITT and printed for Thomas Parkhurst at the Bible and Three Crowns in Cheapside THE Poor Man's Help and Young Man's Guide Containing I. Doctrinal Instructions for the right Informing of his Judgment II. Practical Directions for the General Course of his Life III. Particular Advices for the Well-managing of every Day With reference to his 1. Natural Actions 2. Civil Imployments 3. Necessary Recreations 4. Religious Duties Particularly I. Prayer Publick in the Congregation Private in the Family Secret in the Closet II. Reading the Holy Scriptures III. Hearing of the Word Preached IV. Receiving of the Lord's Supper Unto which is added An Earnest Exhortation unto all Christians to the Love and Practice of Universal Holiness The Fourth Edition An Argumentative and Practical Discourse of Infant-Baptism In which I. The Lawfulness of Infant-Baptism is Demonstrated II. The Objections against Infant-Baptism are Answered III. The Usefulness of the Ordinance is Asserted IV. The Sinfulness of Re-baptizing Manifested V. The Non-necessity of Dipping Evidenced VI. The Practical Use of Infant-Baptism Urged and Inforced The Second Edition A Sermon at the Funeral of the Reverend Mr. William Gurnall THE Works of the late Reverend and Learned William Bates D. D. In one large Volume in Folio Viz. 1. Of the Existence of God the Immortality of the Soul and the Divinity of the Christian Religion 2. The Harmony of the Divine Attributes 3. The Great Duty of Resignation 4. The Danger of Prosperity 5. Sermons of the Forgiveness of Sins 6. The Sure Trial of Uprightness 7. The Four Last Things viz. Death Judgment Heaven and Hell In which his Book called The Final Happiness of Man is included 8. Of Spiritual Perfection 9. Eleven Sermons on several Occasions 10. A Sermon upon the Death of Queen Mary 11. A Funeral Sermon on Dr. Manton 12. A Funeral Sermon on Dr. Jacomb 13. A Funeral Sermon on Mr. Baxter With his Life 14. A Funeral Sermon on Mr. Clarkson 15. A Funeral Sermon on Mr. Benjamin Ashurst To which are added Two Discourses never before publish'd being exactly taken in Short-hand and Approv'd by the Author in his Life-time viz. 16. A Discourse on Divine Meditation 17. A Discourse on the Fear of God c. With an Alphabetical Table to the Whole As likewise The Author's Effigies curiously Engrav'd by Mr. Robert White from an Original of Sir Godfrey Kneller And some Account of his Life and Character in a Funeral Sermon preach'd by the Reverend Mr. Howe Printed for Johnathan Robinson at the Golden-Lyon in St. Paul's Church-Yard There will be speedily publish'd A Catechetical Course of Sermons for the whole Year Being an Explanation of the Church-Catechism in Fifty Two Distinct Discourses on so many several Texts of Scripture Wherein are Briefly contained the most Necessary Points of Christian Doctrine in Two Volumes in Octavo With an Alphabetical Index to each Volume Recommended Especially for the Use of Families By Peter Newcome M. A. and Vicar of Aldenham in Hertford-shire Printed for John Wyat at the Rose in St. Paul's Church-Yard
very probable Opinion tho' not an infallible Article of Faith as the Church of Rome would make it For the word Vntil signifies in Scripture as much as Never So Gen. 28.15 I will not leave thee until I have done that which I have promised that is I will never leave thee So the Words following Her first-born Son do not imply that she had any Child after but that she had none before That Child which first openeth the Womb is usually in Scripture called the First-born tho' there was no other born after Thus Josh 17.1 Machir is called the First-born of Manasseth tho' he had no more Children So that Christ not only as God but also as he was Man was the First-born and Only Son St. Austin expounds and applies Ezek. 44. v. 2. to the Virgin Mary This Gate shall be shut it shall not be opened and no Man shall enter in by it because the Lord God of Israel hath entered in by it therefore it shall be shut And others of the Ancients say That as Christ lay in the Tomb in which none lay before himself so he lodg'd in a Womb in which none ever lay either before or after himself CHAP. II. Our Saviour's Miraculous Conception by the Power of the Holy Ghost being recorded in the First Chapter several remarkable Circumstances relating to his Birth are set down in this As namely the Place of his Birth Bethlehem and the Time In the days of Herod the King 1 NOW when Jesus was born in Bethlehem of Judea in the days of Herod the king behold there came wise men from the east to Jerusalem Observe here 1. The Place of our Lord's Birth Bethlehem he was Born not at Athens not at Rome not at Jerusalem not in any Opulent or Magnificent City but in the meanest of the Cities of Judah Thereby shewing us that his Kingdom was not of this World and that he little regarded Pomp and outward Greatness Oh how can we be Abased enough for Christ that thus Neglected himself for us Obs 2. The Time of our Lord's Birth In the Days of Herod the King This Herod being a Foreigner and King of the Romans which now reigned over the Jews in him was fulfilled Jacob's Prophecy Gen. 49.10 That the Scepter should not depart from Judah that is the Jews should have Governours of their own Nation until Shiloh come That is until Christ the promised Messiah come in the Flesh So that considering the Circumstance of Time and Place where and when Christ was Born it was and is wilful Obstinacy in the Jews to deny that the Messiah is come in the Flesh Obs 3. That Tribute of Honour which was paid unto our Saviour at his Birth the Wise Men of the East came and Worshipped him That is the Chaldean Arabian or Persian Astronomers who as the First-Fruits of the Gentiles seek after Christ whilst the Jews his own People rejected him Oh how will their coming so far as the East to seek Christ rise up another Day in Judgment against us if we refuse to be found by Christ who came from Heaven to seek us 2 Saying where is he that is born king of the Jews for we have seen his star in the east and are come to worship him Observe here 1. The Inquiry that they make after Christ they do not ask whether he was Born but where he was Born not doubting of the Fact but ignorant of the Place Obs 2. The Ground of their Inquiry For we have seen his Star They had seen a Star but how did they know it was his Star Doubtless by Divine Revelation they had a Light within as well as a Star without or they had never found Christ No doubt the Holy Spirit 's Illumination accompanied the Star's Apparition As God made known the Birth of Christ to the Jews by an Angel so he manifested the same to the Gentiles by a new-created Star Obs 3. The End of their Journey We are come to Worship him that is to Pay all that Honour and Homage which is due to a Great and Mighty Prince All that Adoration and Worship which belongs to the promised Messiah the Redeemer of the World Learn hence That all Honour and Homage all Glory and Worship is due to Christ from the Sons of Men and will be given him by those that know him 3 When Herod the king heard these things he was troubled and all Jerusalem with him Observe here That when Christ came into the World to Save Men it cast the World into Consternation and caused wonderful Disturbance Herod is first concerned and next all Jerusalem with him Herod for fear of losing his Kingdom Jerusalem for fear of losing their Prince Thus Christ who was the Angel's Song the Wise Men's Joy Israel's Consolation becomes Herod's Fear and Jerusalem's Terrour But why was Herod thus disturbed 'T is true a King is Born but one whose Kingdom is not of this World 't was Herod's false Apprehension that was the Cause of this Perturbation Hence we see that the greatest Enmities and bitterest Animosities have arisen from causless Fears and groundless Jealousies 4 And when he had gathered all the chief priests and scribes of the people together he demanded of them where Christ should be born 5 And they said unto him In Bethlehem of Judea for thus it is written by the prophet 6 And thou Bethlehem in the land of Juda art not the least among the princes of Juda for out of thee shall come a Governour that shall rule my people Israel Herod being in great Perplexity conven'd a Council of the Chief Priests and Scribes and demands of them the Place where Christ the promised Messiah was to be Born they readily reply out of the Prophet Micah ch 5.2 that Bethlehem is the Place this was the City of David's Birth and of Christ's the Son of David Bethlehem signifies the House of Bread and was so called from its Fertility and Fruitfulness and as some think with Reference to Christ the True Bread of Life Born there Bethlehem was a mean and contemptible Place in it self but being Honoured with Christ's Presence how great is it Learn thence That the Presence of Christ dignifies and exalts a Place how mean soever in it self Bethlehem tho' a little City in it self yet is not the least amongst the Cities of Judah because Christ is Born there 7 Then Herod when he had privily called the wise men inquired of them diligently what time the star appeared 8 And he sent them to Bethlehem and said Go and search diligently for the young child and when ye have found him bring me word again that I may come and worship him also Observe here 1. How Herod cloaks his intended Cruelty with disguised Hypocrisie he had Murder in his Heart when he pretended to Worship Christ with his Mouth There is no Villany so great but will mask it self under a Pretence and Shew of Piety Herod veils his Intent to Kill Christ with a Pretence
wicked Parents repine because they had Children but because they had lost them Mothers have the sharpest Throws both in their Childrens Births and Burials As Children in their Births are their Mothers Benjamins so in their Burial they are their Mothers Benoni's Sons of Sorrow 19 But when Herod was dead behold an angel of the Lord appeareth in a dream to Joseph in Egypt saying 20 Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the young child's life Obs 1. Herod's Death like a Bloody Persecutor he is sent unlamented to his Grave Historians say that out of his Body issued forth such impure Streams of Blood that the Loathsomness and Pain made him attempt the killing of himself God seldom suffers Persecutors to pass in quiet to their Graves they rarely die the common Death of all Men having no other Balm at their Funeral than their own Blood Obs 2. The happy Consequent of Herod's Death Christ is now call'd Home without Danger Herod being sent to his Grave the Coast is clear for the Return of the Holy Family The Death of Persecutors is the Delivery of the Persecuted 21 And he arose and took the young child and his mother and came into the land of Israel 22 But when he heard that Archelaus did reign in Judea in the room of his father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee Observe here 1. The just Fear that Joseph has upon his Mind that Herod's Son would be as Bloody a Tyrant as his Flagitious Father No wonder that the Children of Cruel Persecutors are suspected to tread in their Bloody Parents Steps Obs 2. How God's Warrant and Direction doth quiet Joseph's Mind resolve his Doubts and remove his Fears and makes him readily comply with the Command of God Being warned of God he removes out of Egypt into Galilee Oh how safe and satisfactory is it in all our Ways to follow the Call and Command of God! Joseph and Mary durst not move their Feet no not out of Egypt it self till God gives them a Warrant for their departure and bids them go 23 And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophet He shall be called a Nazarene A threefold Interpretation is given of these Words He shall be called a Nazarene Some read the Words 1. He shall be called a Nazarite the Nazarites were a Religious and Separate Rank of Persons among the Jews who abstained from Wine and came not near the Dead for fear of Pollution Christ was a Holy Person but no Nazarite in a strict sence for he drank Wine and touched the Dead 2. Others read the Words He shall be called Netzer a Branch in Allusion to Isa 11.1 where he is called a Branch of the Root of Jesse Christ was that True Branch of which the Prophets had so often spoken 3. Others will have the Word Nazarene referr to the City Nazareth where Christ was conceived and lived most of his time He shall be called a Nazarene because he dwelt at Nazareth hence his Disciples were called the Sect of the Nazarenes that is the Followers of him that dwelt at Nazareth and Christ himself is pleased to own the Title Act. 22.8 I am Jesus of Nazareth whom thou persecutest Learn from hence The great Humility of Mind that was found in our Saviour He was Born at Bethlehem a little City he Lives at Nazareth a poor contemptible Place He aspires not after the Grandeur of the World but is meek and lowly in Spirit may the same humble Mind be in us which was also in Christ Jesus CHAP. III. This Evangelist having declared our Saviour's Miraculous Conception in the First Chapter and recorded several remarkable Circumstances relating to his Birth in the Second Chapter in this Chapter before us he passes over in silence the whole Course of our Saviour's Life in private taking no notice how he spent his Minority whilst he dwelt at Nazareth which was till he was Thirty Years old at which time he entred upon his Publick Ministry having John the Baptist for his Harbinger and Forerunner at this Chapter fully informs us 1 IN those days came John the Baptist preaching in the wilderness of Judea 2 And saying Repent ye for the kingdom of heaven is at hand Observe here 1. The Preacher sent by God John the Baptist a Pattern of Mortification and a Preacher of Repentance Obs 2. The Place he is sent to Preach in The Wilderness of Judea not in Populous Jerusalem but in a Barren Wilderness where Inhabitants were sew and probably very ignorant and rude Learn hence That it is God's Prerogative to send forth the Preachers of the Gospel when and whither and to what People he pleases and none must Assume the Office before they be Sent. Obs 3. The Doctrine that he preaches namely the Doctrine of Repentance Repent ye This was to prepare the People for the Messias and the Grace of the Gospel Learn thence That the Preaching of the Doctrine of Repentance is absolutely necessary in order to the preparing of the Hearts of Sinners for the receiving of Christ Jesus Obs 4. The Motive which St. John uses to inforce the Exhortation to Repentance The Kingdom of Heaven is at hand that is now is the so much expected Time of the Appearing of the Messiah come the Old Testament Dispensation is now to be Abolished and the Mercy and Grace of the Gospel is now to be Revealed therefore Repent and Amend your Lives Note thence That the free and full Tenders of Grace and Mercy in the Gospel are the most alluring Arguments to move a Sinner to Repent and to Convert to God 3 For this is he that was spoken of by the prophet Esaias saying The voice of one crying in the wilderness Prepare ye the way of the Lord make his paths straight The Papists from John Baptist's living in the Wilderness would make him the first Founder of the Order of the Hermits but very groundlesly For 1. What he did was by God's Command what they do is by the Dictates of their their own Fancy 2. He busied himself in Preaching in the Wilderness they bury themselves alive and do nothing 3. He lived in the Wilderness but for a time afterwards we find him at Court Preaching a Sermon to Herod but they bind themselves with a Vow to live and die Hermits 4 And the same John had his raiment of camels hair and a leathern girdle about his loins and his meat was locusts and wild honey The plainess of John's Habit and Diet is here declared he was habited in a plain Suit of Camels Hair much as Elijah was before him and as his Habit was plain so his Diet was ordinary feeding upon Herbs and such Things as the Wilderness affords hence it was that Nazianzen said he was all
and support their Cause as they bear a Faithful Witness to Christ so Christ will bear Witness to their Faithfulness for him Obs 3. The Commendation it self Our Saviour commends John 1. For his Constancy he was not a Reed shaken with the Wind that is a Man of an unstable and unsetled Judgment but fixt and stedfast 2. For his Sobriety and high Measures of Mortification he was no delicate voluptuous Person but grave sober and severe he was mortified to the Glory and Honour to the Ease and Pleasures of the World John wrought no Miracles but his Holy Conversation was as effectual as Miracles to prevail with the People 3. For his Humility he might have been what he would the People were ready to cry him up for the Messiah the Christ of God but John's lowly Spirit refuses all He confessed and denied not saying I am not the Christ but a poor Minister of his willing but not worthy to do him Service This will commend our Ministry to the Consciences of our People when we seek not our own Glory but the Glory of Christ 4. Our Saviour commends John for his clear Preaching and Revealing of CHRIST to the People He was more than a Prophet vers 9. because he pointed out Christ more clearly and fully than any before him The Ancient Prophets saw Christ afar off John beheld him Face to Face they prophesied of him he pointed at him saying This is He. Whence Learn That the Clearer any Ministry is in discovering of CHRIST the more Excellent it is 11 Verily I say unto you Among them that are born of women there hath not risen a greater than John the Baptist notwithstanding he that is least in the kingdom of heaven is greater than he Our Saviour having highly commended John in the soregoing Verses here he sets Bounds to the Honours of his Ministry adding That tho' John was greater than all the Prophets that went before him seeing more of Christ than all them yet he saw less than them that came after him The meanest Evangelical Minister that Preaches Christ come is to be preferr'd before all the Old Prophets who Prophesied of Christ to come That Minister who sets forth the Life Death Resurrection and Ascension of Jesus Christ Is greater in the Kingdom of Heaven that is has an higher Office in the Church and a more excellent Ministry than all the Prophets yea than John himself The Excellency of a Ministry consists in the Light and Clearness of it Now tho' John's Light did exceed all that went before him yet it fell short of them that came after him And thus he that was Least in the Kingdom of Grace on Earth much more he that is least in the Kingdom of Glory in Heaven Was greater than John 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence and the violent take it by force Our Saviour goes on in commending John's Ministry from the great Success of it it had that powerful Influence upon the Consciences of Men that no Soldiers were ever more violent and eager in the storming and taking a strong Hold than John's Hearers were in pursuing the Kingdom of Heaven Never any Minister before discovered the Messiah and his Kingdom so clearly as John did and therefore never was there such Zeal to press into the Kingdom of Heaven amongst any as the Hearers of John had Learn hence 1. That the clearer Knowledge any People have of the Worth and Excellency of Heaven the more will their Zeal be inflamed in the pursuit of Heaven 2. That all that do intend and resolve for Heaven must offer violence in the taking of it none but the violent are victorious They take it by Force Which Words are both Restrictive and Promissive They are the violent and none other that take it and all the violent shall take it Tho' careless Endeavours may prove abortive vigorous prosecution shall not miscarry 13 For all the prophets and the law prophesied until John 14 And if ye will receive it this is Elias which was for to come 15 He that hath ears to hear let him hear Here is still a farther Commendation of John The Law and the Prophets till the coming of John did foretel the Messiah but not so determinately not so nearly not so clearly as John did And accordingly he was that Elias which Isaiah and Malachy foretold should be the Harbinger and Forerunner of Christ But why has John the Baptist the Name of Elias Possibly because they were alike zealous in the Work of GOD they were alike successful in that Work and they were alike persecuted for their Work the one by Jezebel the other by Herodias 16 But whereunto shall I liken this generation It is like unto children sitting in the markets and calling unto their fellows 17 And saying We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented 18 For John came neither eating nor drinking and they say He hath a devil 19 The Son of man came eating and drinking and they say Behold a man gluttonous and a wine-bibber a friend of publicans and sinners but wisdom is justified of her children Our Saviour in these Words describes the perverse Humour of the Pharisees whom nothing could allure to the Embracing of the Gospel neither John's Ministry nor CHRIST's This our Saviour sets forth two Ways 1. Allegorically vers 16 17. 2. Properly vers 18 19. By way of Allegory he compares them to sullen Children whom nothing would please neither Mirth nor Mourning If their Fellows Piped before them they would not Dance if they sang Mournful Songs to them they would not Lament That is the Pharisees were of such a Censorious and Capricious Humour that GOD himself could not please them tho' he used variety of Means and Methods in order to that End Next our Lord plainly interprets this Allegory by telling them That John came to them neither eating nor drinking that is not so freely and plentifully as other Men being a very austere and mortified Man both in his Diet and in his Habit And all this was designed by God that the Austerity of his Life and Severity of his Doctrine might awaken the Pharisees to Repentance But instead of this they censure him for having a Devil because he delighted in Solitude and avoided Converse with Men. According to the Ancient Observation that every Solitary Person is either an Angel or a Devil John being thus rejected Christ himself comes to them who being of a free and familiar Converse not shunning the Society of the worst of Men even of the Pharisees themselves but complying with their Customs and accompanying with them at their Feasts yet without the least Compilnace with them in their Sins But the Freedom of our Saviour's Conversation displeased them as much as John's Reservedness of Temper for they cry Behold a Man gluttonous Christ's Affability towards Sinners they call Approbation of
kind and gracious Answer You that have left all to follow me shall be no Losers by me For in the Regeneration that is at the Resurrection when Believers shall be perfectly renewed both in Soul and Body and shall enjoy my Kingdom then as I sit upon the Throne of my Glory so shall you sit with me in an higher Degree of Dignity and Honour Judging the Twelve Tribes of Israel that is the Jews first for their Unbelief and then all other Despisers of Gospel-Grace and Mercy Learn 1. That such Ministers as do most Service for Christ and forsake most to follow him shall in his Kingdom partake of most Honour and Dignity with him and from him 2. That as the Ministers of Christ in general so his Twelve Apostles in particular shall set nearer the Throne of Christ and have an higher place in Glory at the great Day than ordinary Believers 29 And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my Names sake shall receive an hundred fold and shall inherit everlasting life The foregoing Promise v. 28. respected the Apostles this all Christians who forsake their dearest Enjoyments for Christ He assures them they shall be recompensed in this Life an Hundred fold How Non formaliter sed eminenter Not in Specie but in Valore not in Kind but in Equivalency Not an Hundred Brethren or Sisters or Lands but first he shall have that in God which all Creatures would be to him if they were multiplied an Hundred times 2dly The Gifts and Graces the Comforts and Consolations of the Holy Spirit shall be an Hundred-fold better Portion than any thing we can part with for the sake of Christ and his Gospel here Learn hence That tho' we may be Losers for Christ yet shall we never be Loosers by him 30 But many that are first shall be last and the last shall be first A twofold Sense and Interpretation is given of these Words The First respects the Jews and Gentiles in general the Second all Professors of Christianity in particular The Jews as if Christ had said Look upon themselves as first and nearest to the Kingdom of Heaven but for their Infidelity they shall be last in it That is shall never come there And the Gentiles who are look'd upon as Dogs and farthest from Heaven shall be first there upon their Conversion to me and Faith in me As the Words respect all Professors the Sense is Many that are first in their own Esteem and in the Opinion of others and forward in a Profession of Religion yet at the Day of Judgment they will be last and least in mine and my Father's Estimation and Account And many that were little in their own and less in the Esteem of others who had a less Name and Vogue in the World shall yet be first and highest in my Favour Learn hence That the Day of Judgment will frustrate a great many Persons Expectations both as touching others and concerning themselves Many will miss of Heaven and be last which look'd upon themselves to be first And many will find others in Heaven whom they least expected there The Lord judgeth not as Man judgeth We judge of Men by outward Appearances but we are sure that the Judgment of God is according to Truth He can neither be deceived nor yet deceive CHAP. XX. 1 FOR the kingdom of heaven is like unto a man that is an housholder which went out early in the morning to hire labourers into his vineyard 2 And when he had agreed with the labourers for a penny a day he sent them into his vineyard 3 And he went out about the third hour and saw others standing idle in the market-place 4 And said unto them Go ye also into the vineyard and whatsoever is right I will give you And they went their way 5 Again he went out about the sixth and ninth hour and did likewise 6 And about the eleventh hour he went out and found others standing idle and saith unto them Why stand ye here all the day idle 7 They say unto him Because no man hath hired us He saith unto them Go ye also into the vineyard and whatsoever is right that shall ye receive A twofold Sence and Interpretation is given of this Parable The one Literal the other Analogical The Historical and Literal Sence relates to the calling of the Gentiles The Jews were the first People that God had in the World they were hired into the Vineyard betimes in the Morning the Gentiles not till the Day was far spent yet shall the Gentiles by the Favour and Bounty of God receive the same Reward of Eternal Life which was promised to the Jews who bare the Heat of the Day while the Gentiles stood idle In the Analogical Sence we may understand all Persons indefinitely called by the Gospel into the visible Church those that are called last shall be rewarded together with the first and accordingly the Design and Scope of this Parable is to shew the Freeness of Divine Grace in the Distribution of those Rewards which the Hand of Mercy conferrs upon God's faithful Servants The Vineyard is the Church of God the Husbandman is God himself the Labourers are particular Persons God's going at divers times into his Vineyard imports the several Ages of Man's Life some are called early in the Morning some at Noon others at Night Now when God comes to dispence his Rewards those that entered first into the Vineyard and did most Service for God shall be plentifully rewarded by him and such as came in later but did faithful Service shall not miss of a merciful Reward Learn 1. That so long as a Person keeps out of Christ's Vineyard and Service he is Idle Every unregenerate Man is an idle Man 2. That Persons are called by the preaching of the Gospel at several Ages and Periods of Life into God's Vineyard that is into the Communion of the visible Church 3. That such as do come in tho' late into God's Vineyard and work diligently and faithfully shall not miss of a Reward of Grace at the Hand of free Mercy 8 So when even was come the lord of the vineyard saith unto his steward Call the labourers and give them their hire beginning from the last unto the first 9 And when they came that were hired about the eleventh hour they received every man a penny 10 But when the first came they supposed that they should have received more and they likewise received every man a penny 11 And when they had received it they murmured against the good man of the house 12 Saying These last have wrought but one hour and thou hast made them equal unto us which have born the burden and heat of the day 13 But he answered one of them and said Friend I do thee no wrong didst thou not agree with me for a penny 14 Take that thine is and go thy way I will give
slain and Ninety-seven Thousand carried away Captive and made Prisoners They that bought our Saviour for Thirty Pence were now themselves sold Thirty for a Penny Now did the Temple it self become a Sacrifice a whole Burnt-Offering and was consum'd to Ashes Yet Observe Christ promises that these Calamitous Days should be shortned for the Elects sake God had a Remnant which he determined should survive this Destruction to be an holy Seed and accordingly the Providence of God so order'd that the City was taken in Six Months and the whole Country depopulated in Eighteen Whence Observe How the Lord intermixes some Mercy with the extremest Misery that doth befal a People for their Sin On this side Hell no Sinners can say that they feel the Strokes of Justice to the utmost or that they have Judgment without Mercy 23 Then if any man shall say unto you Lo here is Christ or there believe it not 24 For there shall arise false Christs and false prophets and shall shew great signs and wonders insomuch that if it were possible they shall deceive the very elect 25 Behold I have told you before 26 Wherefore if they shall say unto you Behold he is in the desert go not forth behold he is in the secret chambers believe it not The Jews had all along cherished in themselves a vain Expectation that the promised Messias should be a Temporal Deliverer that should set them at Liberty from the Power and Slavery of the Romans and accordingly Christ declares to his Disciples here that immediately before Jerusalem's Destruction several Persons taking the Advantage of this Expectation would make themselves Heads of Parties and pretend that they were the true Messiah who would save and deliver them from their Enemies if they would repair to them and follow after them Hereupon our Lord cautions his Disciples against such false Christs and false Prophets and bids them believe them not tho' they did never so many great Signs and Wonders and promised them never such Glorious Deliverances Learn hence That the Church's great Danger is from Seducers that come in Christ's Name and pretending to work Signs and Wonders by his Authority 2. That such is the Power of Seduction and Delusion that many are carried away with Seducers and false Teachers 3. That the Elect themselves if left unto themselves might be seduced but Divine Power guards them against Seduction and Delusion They shall deceive if it were possible the very Elect. 27 For as the lightning cometh out of the east and shineth even unto the west so shall also the coming of the Son of man be There is a threefold coming of Christ spoken of in the New Testament 1. His coming in his Spiritual Kingdom by the preaching of the Gospel among the Gentiles 2. His coming to destroy Jerusalem Forty Years after his Ascension 3. His final Coming to Judgment at the great Day All these Comings of the Son of Man for their Suddenness and Unexpectedness are compared unto Lightning which in a moment breaketh out of the East and shineth unto the West Learn hence That the Coming and Appearance of the Lord Jesus Christ to the judging of wicked and impenitent Sinners it will be a very certain sudden and unexpected Appearance 28 For wheresoever the carcass is there will the eagles be gathered together If the coming of Christ be understood in the former Verse of his coming to destroy Jerusalem then by the Carcass in this Verse are to be understood the People of Jerusalem and the Body of the Jewish Nation And by the Eagles are to be understood the Roman Armies who carried an Eagle in their Standard These were the Instruments which Almighty God made use of as his Rod and Scourge to chastise and punish the People of Jerusalem Learn thence That the appointed Messengers of God's Wrath and the Instruments of his Vengeance will suddenly gather together certainly find out and severely punish and plague an impenitent People devoted to Destruction Where the Carcass is the Body of the Jewish Nation there will the Eagles the Roman Soldiers be gathered together 29 Immediately after the tribulation of those days shall the sun be darkened and the moon shall not give her light and the stars shall fall from heaven and the powers of the heavens shall be shaken 30 And then shall appear the sign of the son of man in heaven Our Saviour goes on in figurative Expressions to set forth the Calamities that should befal the Jewish Nation immediately after the Destruction of Jerusalem The Sun shall be darkened that is all their Glory and Excellency shall be eclipsed all their Wealth and Prosperity shall be laid waste their whole Government Civil and Ecclesiastical destroy'd and such Marks of Misery found upon them as never were seen upon a People By the Sign of the Son of Man the Papists will have understood the Sign of the Cross Others understand it of those Prodigies which were seen a little before the Destruction of Jerusalem which Josephus mentions as namely A Comet in the form of a Sword hanging over the City for a Year together A Light in the Temple and about the Altar seen at Midnight for half an Hour A Cow led by the Priest to be sacrificed calved a Lamb. A Voice heard in the Temple saying Abeamus hinc Let us go hence Learn hence God doth premonish before he punish he warns a People of Destruction often before he destroys them once 30 And then shall all the tribes of the earth mourn and they shall see the Son of man coming in the clouds of heaven with power and great glory 31 And he shall send his angels with a great sound of a trumpet and they shall gather together his elect from the four winds from one end of heaven to the other Then shall the Tribes mourn that is then shall the Jews be convinced that their Destruction was the Punishment of their Sin in rejecting and crucifying Christ and accordingly they that pierced him shall behold him and mourn over him Thus it was before the Destruction of Jerusalem and thus will it be before the final Judgment They that pierced him shall be brought before him Lord how will the Sight of a pierced Christ pierce their Souls with Horror they who have not seen a pierced Christ in the Sorrows of Repentance shall hereafter see him in the Sorrows of Despair To behold Christ with the Eye of Sense hereafter will be very dreadful and terrible to all those that have not beheld him with the Eye of Faith here And he shall send his Angels with the Sound of a Trumpet Those that apply this to the Destruction of Jerusalem by the Angels understand the Ministers of the Gospel who by the Trumpet of the Word did bring in Believers throughout all Judea who were saved from that Destruction Those that understand it of the general Judgment take it literally that Christ at the great Day will send forth his Holy Angels and gather
all his Elect to himself with the sound of a Trumpet Probably as there was an audible Sound of a Trumpet at the giving of the Law so there shall be the like Sound of a Trumpet when Christ shall summon the World to Judgment for transgressing of that Law A joyful Sound will this be to the Friends of Christ A doleful dreadful Sound in the Ears of his Enemies 32 Now learn a parable of the fig-tree When his branch is yet tender and putteth forth leaves ye know that summer is nigh 33 So likewise ye when ye shall see all these things know that it is near even at the doors 34 Verily I say unto you this generation shall not pass till all these things be fulfilled 35 Heaven and earth shall pass away but my words shall not pass away 36 But of that day and hour knoweth no man no not the angels of heaven but my Father only Here our Blessed Saviour declares Two Things with reference to his coming 1. The Certainty of the Thing it self 2. The Uncertainty of the Time The Certainty of his coming he sets forth by the Similitude of the Fig-tree whose beginning to bud declares the Summer at Hand Thus when they should see the foremention'd Signs they might conclude the Destruction of their City and Temple to be nigh at Hand and that some then living should see all these Predictions certainly fulfilled Whatever Christ foretells shall certainly be fulfilled his Word being more firm than the Fabrick of Heaven and Earth Obs 2. The Vncertainty as to the precise Time when this Judgment should come No Angel in Heaven nor Creature on Earth could determine the Time only the glorious Persons in the Godhead the Father Son and Holy Ghost Learn 1. That all things are not revealed to the Angels themselves but such things only as it concerns them to know and the Wisdom of God thinks fit to reveal 2. That the precise Time of the Day of Judgment is kept by God as a Secret to himself he will not have us know that Hour to the Intent that we may be upon our watch every Hour 37 But as the days of Noah were so shall also the coming of the Son of man be 38 For as in the days that were before the flood they were eating and drinking marrying and giving in marriage until the day that Noah entered into the ark 39 And knew not until the flood came and took them all away so shall also the coming of the Son of man be 40 Then shall two be in the field the one shall be taken and the other left 41 Two women shall be grinding at the mill the one shall be taken and the other left In these Verses our Saviour declares that Jerusalem's Destruction and the World 's final Desolation at the great Day would be much like the Destruction of the old World and that in two Respects 1. In regard of Unexpectedness 2. In regard of Security and Sensuality How sensual and secure was the old World before the Flood They were eating and drinking marrying and giving in Marriage That is wholly given up to Sensuality and Debauchery and did not know of the Floods coming that is did not consider it till it swept them away Thus was it in the Destruction of Jerusalem and so will it be in the end of the World Learn hence 1. That as the old World perished by Infidelity Security and Sensuality so will the same Sins be prevailing before the Destruction of this present World As it was in the Days of Noah so shall it be when the Son of Man cometh 2. That the true Reason why Sinners are drowned in Sensuality and given over to Security is this because they do not believe the Certainty or consider the Proximity and Nearness of an approaching Judgment The old World knew not of the Floods coming Strange when Noah had told them of it an Hundred and Twenty Years together The meaning is They did not consider it and prepare for it To such as are unprepared for and unapprehensive of Death and Judgment those Evils are always sudden altho' Men be never so often warn'd of them But to such as are prepared Death is never sudden let them die never so suddenly 42 Watch therefore for ye know not what hour your Lord doth come 43 But know this that if the good man of the house had known in what watch the thief would come he would have watched and would not have suffered his house to be broken up 44 Therefore be ye also ready for in such an hour as ye think not the Son of man cometh Here we have the Application made by our Saviour of the foregoing Doctrine concerning the Certainty and Suddenness of a future Judgment Watch therefore always not without Intermission but without giving over that ye may be not only in an habitual but actual Readiness for my Appearance Learn thence That it is the indispensible Duty and ought to be the indefatigable Endeavour of every Christian to stand upon his Watch in a prepared Readiness for Christ's Appearance both for his coming to us and for our going to him Watch always for ye know not the Hour when your Lord cometh 45 Who then is a faithful and wise servant whom his lord hath made ruler over his houshold to give them meat in due season 46 Blessed is that servant whom his lord when he cometh shall find so doing 47 Verily I say unto you that he shall make him ruler over all his goods These Words may be applied two ways 1. To all the faithful Servants of Christ in general Thence Learn That for a Person to spend and end his Days in the Service of Christ and doing his Will gives good Assurance of a blessed Condition Blessed is that Servant 2. To the Ministers of the Gospel in special may these Words be applied And here Obs 1. The Character and Duty of a Gospel-Minister He is the Steward of Christ's Houshold to give them their Meat in due Season Obs 2. The Qualifications requisite in such Stewards Faithfulness and Prudence Who then is that faithful and wise Steward Obs 3. The Reward insured to such Stewards as answer these Qualifications Blessed is that Servant Learn hence 1. That the Ministers of the Gospel are in a special Sense the Stewards of Christ's Houshold 2. That Faithfulness and Prudence are the necessary and indispensible Qualifications of Christ's Stewards 3. That where-ever these Qualifications are found Christ will graciously and abundantly reward them Our Faithfulness must respect God our Selves and our Flock and includes Integrity of Heart Purity of Intention Industry of Endeavour Impartiality in our Administrations Prudence appears in the choice of suitable Subjects in the choice of fit Language in exciting our own Affections in order to the moving of our People Ministerial Prudence will teach us by the Strictness and Gravity of our Deportment to maintain our Esteem in the Consciences of our People It will assist
not long hold burning without a Stock of Oil to feed it so a Profession of Religion tho' never so glorious will not be lasting nor persevering without a Principle of Faith and Love in the Heart to support and maintain it Learn hence That the true Wisdom of a Christian consists in this to take care that not only the Lamp of his Life may shine by outward Profession but that the Vessel of his Heart may be furnished with the Graces of the Holy Spirit as a prevailing and abiding Principle 5 While the bridegroom tarried they all slumbered and slept That is while Christ delays his coming to Persons by Death and Judgment they are not so diligent as they ought to prepare themselves for Death and Judgment Instead of being upon their Watch and Guard they slumbered and slept Note That not only visible Professors but the holiest and best of Christians are very prone to Spiritual Slumber Whilst the Bridegroom tarried they all slumbered and slept Spiritual Slumber consists in this When Graces are not lively and kept in exercise particularly Faith Hope and Love when there is an Abatement of our Love and Zeal an Intermission of our Care and Watchfulness this is a degree of Spiritual Slumber yet the Saints Slumber is not a prevailing Slumber 't is nor an Universal Slumber 't is not in all the Faculties of the Soul if there be Deadness in the Affections yet is there not Searedness in the Conscience I sleep says the Church but my Heart awaketh Cant. 5.2 Still there is a Principle in the Soul which takes God's part and the Christian groans under the Burthen of his dull and drowsie State But the greatest Wisdom is to maintain a constant Watch that we may at no time be surprized by the Bridegroom 's coming or be in a Confusion when Death and Judgment shall overtake us Blessed are those Virgins whose Lamps always burn bright 6 And at midnight there was a cry made Behold the bridegroom cometh go ye out to meet him At Midnight that is at the most dismal and unseasonable time when all the Virgins were fast asleep and when awaked in great Affrightment could not on a sudden consider what to do Such is the Case of those who put off their Repentance and Preparation for another World till they are surprized by Death and Judgment Lord how will the Midnight Cry of the Bridegroom 's coming terrifie and amaze the unprepared Soul What a surprizing Word will this be Behold the Bridegroom cometh Learn hence That the Bridegroom will certainly come tho' at his own time and then all shall be called upon both prepared and unprepared to go forth to meet him Reason says he may come because there is a just God that will render to every one according to his Deeds and reward both Body and Soul for all the Services they have done for God The Body shall not always remain like a solitary Widow in the Dust but shall meet its old Companion the Soul again And as Reason says he may come Faith says he will come and argues from the Promise of Christ John 14.3 and from the Purchase of Christ from Christ's Affection to us and from our Affection to him Faith has seen him upon the Cross and determines she shall see him in the Clouds The Bridegroom will certainly come at his own time happy they that are ready to go forth to meet him 7 Then all those virgins arose and trimmed their lamps 8 And the foolish said unto the wise Give us of your oil for our lamps are gone out The Virgins arising and trimming their Lamps doth denote their actual Preparation for Christ's Coming and Appearance and their putting themselves into a Posture of Readiness to receive him Thence Learn That a believing Apprehension of the Certainty and Suddenness of our Lord 's Coming and Approach will rouze us out of our Spiritual Slumber and prepare us to meet him with Joy and Assurance Then they arose and trimmed their Lamps And the foolish said to the wise give us of your Oil for our Lamps are gone out Observe here 1. A Request made Give us of your Oil. There is a time when the Neglecters of Grace will be made sensible of the Worth of Grace by the want of it Such as now undervalue yea villifie the Grace of God will be heard to say Oh give us of your Oil. Obs 2. The Reason of the Request For our Lamps are gone out Thence Learn That the Lamp of Profession will certainly go out which has not a Stock of Grace to feed and maintain it 9 But the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves Observe here 1. The wise Virgins Denial Not so They will part with no Oil. Learn thence That it must be the Care of every one to get Grace of his own otherwise the Grace of others will do him no Good 'T is not what others have done nay not what Christ himself has done that will save us without our own Endeavours Obs 2. The Reason of their Denial Lest there be not enough for us and you Thence Note That such Christians as have most Grace or the largest Stock of Grace have none to spare none to spare in regard of their Occasions for Grace on Earth and in regard of their Expectations of Glory in Heaven Obs 3. The Advice and Counsel given Go to them that sell and buy for your selves Some take this for an Exhortation others for a mocking Derision Go to them that sell That is say some to the Shops of the Ordinances where it may be had Thence Note That such as would have Grace must have timely Recourse to the Ordinances and Means of Grace Go to them that sell Others understand the Words ironically and as spoken by way of Derision Go to them that sell If you know where to find them and either buy or borrow for your selves Learn thence That it is the greatest Folly in the World to have Oil to buy when we should have Oil to burn To have our Grace to seek when we should have it to exert and exercise It is no time to get Grace when the Bridegroom is come and the Day of Grace is past and over 10 And while they went to buy the bridegroom came and they that were ready went in with him to the marriage and the door was shut Observe here 1. Christ will come at the great Day to his People as a Bridegroom and to the wicked as a Judge The Relation now begun betwixt Christ and his Church shall then be publickly solemniz'd Obs 2. The Qualification of the Persons who shall enter with the Bridegroom into Heaven Such as are ready went in with him This Readiness is twofold Habitual and Actual Habitual Readiness consists in the State of the Person justified and pardoned in the Frame of the Heart sanctified and renewed and in the Course
Diet but both by their Habit and Diet set an Example of Gravity and Sobriety before their People being in these as well as in other things an Example unto their Flocks 7 And preached saying There cometh one mightier then I after me the latchet of whose shoes I am not worthy to stoop down and unloose Observe here 1. The high Opinion that the Baptist had of Christ he is mightier than I That is a Person of greater Dignity and Excellency by far than my self whence may be gathered that tho' Christ was Man he was not meer Man but more than Man even very God equal with the Father for John Baptist was the greatest of them that were born of Women Matth. 11.11 yet says he Christ is mightier or greater than I. How so but in regard of the Dignity of his Person being both God and Man in two distinct Natures and one Person Observe 2. The humble and low Estimation that the Baptist had of himself His Shoe-latchet I am not worthy to unloose A proverbial Speech implying that he was unworthy to do the basest and meanest Service for Christ Oh how well doth Humility of Mind an humble Apprehension a low Esteem and Opinion of themselves and their own Gifts and Abilities become the Messengers and Ministers of Christ John was a Man of eminent Abilities yet of Exemplary Humility he thought himself unworthy to unloose Christ's Shoe or do the meanest Office for him 8 I indeed have baptized you with water but he shall baptize you with the holy Ghost John shewed the Dignity of Christ's Person above his own in the former Verse in this he declares the Excellency of Christ's Office and the meanness of his own I wash the Body with Water but Christ cleanses the Soul by the Operation of his Holy Spirit Thence Learn That tho' the Ministers of Christ do by Christ's Command dispence the Outward Ordinance of Baptism yet it is Christ himself that by the Inward Work of his Spirit doth make it effectual to such as receive it I Baptize with Water but he with the Holy Ghost 9 And it came to pass in those days that Jesus came from Nazareth of Galilee and was baptized of John in Jordan 10 And straightway coming up out of the water he saw the heavens opened and the Spirit like a dove descending upon him 11 And there came a voice from heaven saying Thou art my beloved Son in whom I am well pleased See the Note on Matth. 3.13 Observe here 1. The great Condescention of Christ in seeking and submitting to the Baptism of John Christ tho' he was John's Lord and Master yea Lord of Heaven and Earth yet cometh to hear John Preach and will be Baptized of his Messenger Thence Learn That the greatest Persons should neither think themselves too great nor too good to come unto the Ministers of God to hear the Word from his Mouth or to receive the Sacrament at his Hand Christ the Son of God was content to be Baptized of John a mean Person in Comparison of himself How dare then the greatest upon Earth despise the Ministry of Man being appointed by God Observe 2. The solemn investing of Christ into the Office of a Mediator by a threefold Miracle namely the opening of the Heavens the Descent of the Holy Ghost and God the Father's Voice or Testimony concerning his Son The Heavens were opened to shew that Heaven which was closed and shut against us for our Sins is now opened to us by Christ's undertaking for us As Christ opened Heaven by his meritorious Passion so he keeps it open by his prevailing Intercession Next The Holy Ghost descends like a Dove upon our Saviour Here we have a Proof and Evidence of the Blessed Trinity The Father speaks from Heaven the Son comes out of the Water and the Holy Ghost descends in the Likeness of a Dove But why did the Holy Ghost now descend upon Christ First For the Designation of his Person to shew that he was the Person set apart for the Work and Office of a Mediator Secondly For the Sanctification of his Person for the Performance of that Office This was Christ's Unction the Day in which he was Anointed above his Fellows to be the King Priest and Prophet of his Church Isa 61. v. 1. The Spirit of the Lord is upon me he hath anointed me c. Observe 3. The Voice of God the Father pronouncing 1. The Nearness of Christ's Relation to himself This is my Son 2. The Endearedness of his Person This is my Beloved Son 3. The Fruit and Benefit of this near and dear Relation unto us In him I am well pleased Hence Learn 1. That there is no Possibility for any Person to please God out of Christ neither our Persons nor our Performances can find Acceptance but thro' him and for his sake 2. That the Lord Jesus Christ is the Ground and Cause of all that Love which God the Father sheweth to the Sons of Men In Christ God is well pleased with us as a reconciled Father out of him a consuming Fire 12 And immediately the spirit driveth him into the wilderness 13 And he was there in the wilderness forty days tempted of Satan and was with the wild beasts and the Angels ministred unto him Immediately That is 1. After his Baptism Christ is no sooner out of the Water of Baptism but he is in the Fire of Temptation Such as are Baptized with Christ and entered into the Profession of Christianity they must look to be assaulted with Satan's Temptations Again Immediately that is 2. After the Father had declared his Complacency in him and being well pleased with him Learn thence That great Manifestations of Love from God are usually followed with great Temptations from Satan The Spirit driveth him That is the Holy Spirit of God For the Devil is seldom if ever called the Spirit but usually some Brand of Reproach is annexed as the evil Spirit or the unclean Spirit and the like Christ was led by the Spirit says St. Matthew 4.1 He was driven by the Spirit says St. Mark that is He was carried by a strong Impulse of the Spirit of God to be tempted by Satan and did not go of his own private Motion to enter the Lists with Satan Teaching us our Duty not to run into or rush upon Temptations without a Warrant and Call from God Observe next the Place where Satan assaulted Christ with his Temptations it was a solitary Wilderness No Place can priviledge us from Temptations or be a Sanctuary from Satan's Assaults The solitary Wilderness has a Tempter in it yea Satan oft-times makes use of Men's Solitariness to farther his Temptations and such as separate themselves from Humane Society and give themselves up to Solitude and Retirement they give great Advantage to the Tempter to tempt them Observe next the Time and Continuance of our Holy Lord's Temptations not for an Hour a Day a Week or a Month but for Forty Days
and have peace one with another That is let all persons especially Ministers retain a seasoning Vertue in themselves that they may sweeten and season others even all that they converse with and as Salt has an uniting power and knits the parts of the body salted together So the upholding of Union and Peace one with another will declare that you have salt in your selves Learn hence That it is the Duty of all Christians but especially of the Ministers of the Gospel to maintain brotherly concord and agreement among themselves both as an Argument of their Sincerity and an Ornament to their profession CHAP. X. 1 AND he arose from thence and cometh into the coasts of Judea by the farther side of Jordan and the people resort unto him again and as he was wont he taught them again 2 And the Pharisees came to him and asked him Is it lawful for a man to put away his wife tempting him 3 And he answered and said unto them What did Moses command you 4 And they said Moses suffered to write a bill of divorcement and to put her away 5 And Jesus answered and said unto them For the hardness of your heart he wrote you this precept 6 But from the beginning of the Creation God made them male and female 7 For this cause shall a man leave his Father and Mother and cleave to his Wife 8 And they twain shall be one flesh so then they are no more twain but one flesh 9 What therefore God hath joyned together let no man put asunder 10 And in the house the Disciples asked him again of the same matter 11 And he said unto them Whosoever shall put away his Wife and marry another commiteth adultery against her 12 And if a Woman shall put away her husband and be married to another she committeth adultery The first Verse of this Chapter acquaints us with the great Labour and pains our Saviour took in the exercise of his ministry travelling from place to place in an hot Country and that on foot to preach the Gospel when he was here upon earth Teaching all persons but especially Ministers by his Example to be willing to undergo Pains and Labour even unto much weariness in the service of God and in the Duties of their calling For this is God's Ordinance that every one should feel the Burthen of his calling and the painfulness of it But Lord how nice and delicate are some labourers in thy Vineyard who are willing to do nothing but what they can do with ease that cannot endure to think of labouring unto weariness but are sparing of their pains for fear of shortning their days and hasting their end Whereas the Lamp of our Lives can never be better spent or burnt out then in lighting others to Heaven The following verses acquaint us with an ensnaring question which the Pharisees put to our Saviour concerning the matter of Divorce concluding that they should entrap him in his answer whatever it was if he denied the lawfulness of Divorce then they would charge him with Contradicting Moses who allowed it If he affirmed it then they would condemn him for contradicting his own Doctrine St. Mat. v. 32. for favouring mens lusts and complying with the wicked custom of the Jews who upon every slight and frivolous occasion put away their Wives from them But such was the Wisdom of our Saviour in all his answers to the ensnaring Pharisees that neither their wit nor malice could lay hold upon any thing to entangle him in his talk Obs Therefore the piety and prudence of our Saviour's answer to the Pharisees he refers them to the first institution of marriage When God made Husband and Wife one flesh to the intent that matrimonial Love might be both incommunicable and indissoluble and accordingly asks them what did Moses command you thereby teaching us that the best means for deciding all doubts and resolving all controversies about matters of Religion is to have Recourse unto the Scriptures or the written Word of God what did Moses command you Obs Farther How our Saviour to confute the Pharisees and convince them of the unlawfulness of Divorces used by the Jews lays down the first institution of Marriage and shews them first the Author next the time and then the end of the Institution the Author God What God has joyned together c. Marriage is an Ordinance of God's own Appointment as the Ground and Foundation of all sacred and civil society The time of the Institution was in the beginning Marriage is almost as old as the World as old as Nature it self there was no sooner one Person but God divided him into two and no sooner was there two but he united them into one And the end of the Instituti of Mariage Christ declares was this that there might be not only an intimacy and nearness but also an inseparable Union and Oneness by means of this endearing Relation the congugal knot is tied so close that the Bonds of matrimonial love are stronger then those of Nature Stricter is the Tye betwixt husband and wife then that betwixt parent and child according to God's own appointment For this cause shall a man leave Father and Mother and cleave to his Wife and they Twain shall be one flesh And whereas our Saviour adds what God hath joyned together let not man put asunder two things are hereby intimated to us 1. That God is the Author of the close and intimate Union which is betwixt Man and Wife in a married condition 2. That it is not in the power of man to untie or dissolve that Union which God has made betwixt Man and Wife in the married estate yea it is a great sin to advise unto or endeavour after the separation of them Obs Lastly Our Saviour's private conference with the Disciples after his publick disputation with the Pharisees about this matter of divorce He tells his Disciples and in them he tells all Christians to the end of the World that it is utterly unlawful for Man and Wife to be separated by Divorcement one from another for any cause whatsover except only for the sin of Adultery committed by either of them after the Marriage Learn hence that according to the Word and Will of God nothing can violate the bonds of marriage and justly a divorce betwixt Man and Wife save only the defiling of the marriage Bed by Adultery and uncleanness This is the only case in which Man and Wife may lawfully part and being for this cause parted whether they may afterwards marry again to other Persons has been much disputed but that the innocent and injured person whether Man or Woman for there is an equal Right on both sides may not marry again seems very unreasonable for why should one suffer for anothers fault 13 And they brought young children to him that he should touch them and his Disciples rebuked those that brought them 14 But when Jesus saw it he was much displeased and said unto
that is on the House-top not go down into the House neither enter therein to take any thing out of his House 16 And let him that is in the Field not turn back again for to take up his Gâ—rmâ—nt 17 But wo to them which are with Child and to them that give Suck in those days 18 And pray ye that your flight be not in the Winter The meaning is As soon as ye shall see the Roman Army appear before the City of Jerusalem let every one that values his own Safety fly as far and as fast as he can as Lot fled from the Flames of Sodom and be glad if by flight he can save his Life though he loose Goods and Cloaths and all things beside Whence Learn That when Almighty God is pouring forth his Fury upon a sinful People it is both Lawful and a Necessary Duty by Fliâ—ht to endeavour to shelter and secure our selves from the approaching Calamity and Desolation when ye see Jerusalem câ—â—mpassed with Aâ—mies flee to the Mountains 2. That in Case of fliâ—ht before an Enraged Enemy and Bloody Army if we loose all that we have and our Lives be given us for a Prey we fâ—re well and the Lord deals very Graciously and Mâ—â—cifully with us Next our Saviour declares the doleful Distress of those that could not flee from the Roman Army encompassing Jerusalem as Women great with Child and others gâ—ving suck who by that means are like to loose their Lives and adds farther that it would encrease the Calamity if their flight should happen to be in the Winter or as St. Matthew adds on the Sabbath day Matth. 24.20 Pray ye that your flight be not in the Winter nor on the Sabbath-day Flight in the Winter is sad because we can then fly neither fast nor far and on the Sabbath-day it is very sorrowful that being the day of our Spiritual Labour and of our Bodily Rest Learn thence That it is a great Addition to the trouble and disquiet of a good Man's Spirit when the day of his Spiritual Rest is Interrupted and instead of Enjoying Communion with God in his House he is driven from House and Home 19 For in those days shall be Affliction such as was not from the Beginning of the Creation which God Created unto this time neither shall be 20 And except that the Lord had shortned those Days no flesh should be Saved but for the Elects sake whom he hath Chosen he hath shortned those Days The dreadful Calamities which were coming upon the Jews in general and Jerusalem in particular are here fore-told by our blessed Saviour partly from the Roman-Army without and partly from the Seditions and Factions of the Zealots within who committed such outrages and Slaughters that there were no less than an Hundred Thousand Jews slain and Ninety Seven Thousand taken Prisoners They that Bought our Saviour for Thirty Pence were now themselves Sold Thirty for a Penny Now did the Temple it self become a Sacrifice a whole Burnt-Offering and was Consumed to ashes Yet Observe Christ promises that those days of Vengeance should be shortned for the Elects sake God had a Remnant which he designed shou d survive that Destruction to be an Holy Seed and accordingly the Providence of God so ordered it that the City was taken in six Months and the whole Country depopulated in Eighteen From whence Observe How the Lord intermixes some Mercy with the extreamest Misery that doth bâ—fal a People for their Sin on this side Hell No Sinner can say in this Life that they feel the stroaks of Justice to the utmost or that they have Judgment without Mercy 21 And then if any Man shall say unto you Lo here is Christ or lo he is there Believe him not 22 For false Christs and false Prophets shall rise and shall shew Signs and Wonders to Seduce if it were possible the very Elect. 23 But take ye heed behold I have fore-told you all things The Jews had all along cherished in themselves a vain expectation that the Promised Messias should be a Temporal Deliverer and set them at Liberty from the Power and Slavery of the Romans and accordingly our Saviour declares to his Disciples here that immediately before Jerusalem's Destruction several Persons taking the Advantage of this Expectation would make themselves Heads of Parties and pretend that they were the true Messiah who should save and deliver them from their Enemies if they would follow them hereupon our Saviour cautions his Disciples against such false Christ's and false Prophets and bids them not believe them though they did never so many great Signs and Wonders and promised them never such glorious Deliverances From hence Note 1. That the Churches great Danger is from Seducers that come in Christ's Name and pretend to Work Signs and Wonders by his Authority Note 2. That such is the power of Seduction and Delusion That many in all Ages of the Church have been carried away with Seducers and False Teachers 3. That the Elect themselves if lest to themselves might be Seduced but being guarded by Divine Power against Seduction and Delusision they shall be preserved from that fatal Mischief They shall seduce if p ssible even the Elect. 24 But in those days after that Tribulation the Sun shâ—ll be darkned and the Moon shall not give her Light 25 And the Stars of Heaven shall fall and the Powers that are in Heaven shall be shaken 26 And then shall they see the Son of Man coming in the Clouds with great Power and Glory 27 And then shall he send his Angels and shall gather together his Elect from the Four Winds from the utmost part of the Earth to the uttermost part of Heaven Our Saviour goes on in Figurative Expressions to set forth the Calamities that should befal the Jewish Nation immediately after Jerusalem's Destruction The Sun shall be Darkened that is all their Glory and Excellency shall be Eclipsed all their Wealth and Prosperity shall be laid waste their whole Government Civil and Ecclesiastical destroyed and such Marks of Misery found upon them as never were seen upon a People Those that apply this to the general Judgment understand the words Literally that Sun and Moon will then have their Influences suspended that the Holy Angels will be sent forth to gather the Elect from all quarters of the World with the sound of a Trumpet says St. Matthew Probably as there was an audible sound of a Trumpet at the giving of the Law so there shall be the like found of a Trumpet when Christ shall Summon the World to Judgment for Transgressing of that Law A joyful Sound will this be to the Friends of Christ a doleful dreadful Sound in the Ears of his Enemies 28 Now Learn a Parable of the Fig-tree when her Branch is yet tender and putteth forth Leaves ye know that Summer is near 29 So ye in like manner when ye shall see these things come to pass know that it is nigh
even at the door 30 Verily I say unto you that this Generation shall not pass till all these things be done 31 Heaven and Earth shall pass away but my words shall not pass away 32 But of that day and hour knoweth no Man no not the Angels that are in Heaven neither the Son but the Father Here our Blessed Saviour declares two things with Reference to his Coming 1. The Certainty of the thing it self 2. The Uncertainty of the Time The Certainty of his Coming he sets forth by the Similitude of the Fig-Tree whose Beginning to Bud declares the Summer at hand Thus our Saviour tells them that when they should see the fore-mentioned Signs they might Conclude the Destruction of their City and Temple to be nigh at hand and accordingly some then Living did see â—hese Predictions Fulfilled Observe 2. The Uncertainty as to the precise Time when this Judgment should come no Angel in Heaven nor Creature upon Earth could determine the Time only the Glorious Persons in the Godhead the Father Son and Holy Ghost Learn hence That all things are not Revealed to the Angels themselves but such things only as it Concerns them to know and the Wisdom of God thinks fit to Reveal 2. That the precise Time of the Day of Judgment is kept by God as a Secret to himself we are not to know the Hour to the intent we may be upon our Watch every Hour Christ himself did not know it as Man but as GOD only 33 Take ye heed watch and pray for ye know not when the Time is 34 For the Son of Man is as a Man taking a far Journey who left his House and gave Authority to his Servants and to every Man his work and commanded the Porter to watch 35 Watch ye therefore for ye know not when the Master of the House cometh at Even or at Midnight or at Cock-crowing or in the Morning 36 Lest coming suddenly he find you sleeping 37 And what I say unto you I say unto all Watch. Our Blessed Saviour takes occasion from the fore-going Doctrine of the Certainty and Suddenness of his coming to Judgment to inforce the Duty of diligent and industrious Watchfulness upon all his Disciples and Followers that is to be upon their Guard against all Sin and to be in an actual readiness for his appearance and approach Learn hence That it is the indispensable Duty and ought to be the indefatigable endeavours of every Christian to stand upon his Guard in a prepared readiness for Christ's Appearance both for his coming to them and for their going to him There is a two-fold readiness for Christ's coming namely Habitual and Actual an habitual readiness is a readiness or the state and condition actual readiness is the readiness of the Person When we are furnished with all the Graces and Vertues of a good life when our Lamps are burning and our Loyns girded our Souls furnished with the Graces of God's Holy Spirit and our Lives fruitful in good Works Blessed is that Servant who when his Lord cometh shall be found thus Watching CHAP. XIV 1 AFter two days was the feast of the Pass-over and of unleavened Bread and the chief Priests and the Scribes sought how they might take him by craft and put him to death 2 But they said not on the feast-day lest there be an uproar of the People This Chapter gives us a sad and sorrowful account of the High Priests Conspiracy against the Life of our Bl. Saviour in which we have Observable the persons that made this Conspiracy the manner of the Conspiracy and the time when this Conspiracy was made 1. The Persons Conspiring are the chief Priests Scribes and Elders that is the whole Jewish Sanhedrim or General Council They lay their malicious heads together to contrive the Destruction of the innocent Jesus Thence Learn That General Councils have erred and may err fundamentally in matters of Doctrine so did this General Council at Jerusalem consisting of chief Priests Doctors and Elders with the high Priest their President in not believing Jesus to be the Messias after all the Miracles wrought before their Eyes Observe 2. The manner of this Conspiracy against our Saviour's Life it was Clandestine Secret and Subtile they consult how they may take him â—y craft and put him to Death Thence Note That Satan makes use of the subtilty of crafty Men and abuseth their parts as well as their Power for his own purposes and designs the Devil sends no fools of his Errand Observe 3. The circumstance of time when this Conspiracy was mannaged at the Feast of the Passover it being a custom among the Jews to execute Malefactors at their Solemn Feasts as at the Feast of the Passover the Feast of Weeks and the Feast of Tabernacles at which times all the Jews came up to Jerusalem to Sacrifice and then they put Malefactors to Death that all Israel might see and fear and noâ— do so wickedly Accordingly this Feast of the Passover was waited for by the Jews as a fit opportunity to put our Saviour to Death the only Objection was that it might occasion a Tumult amongst the People there being such a mighty concourse at that time in Jerusalem But Judas making them a proffer they readily comply with the motion and resolve to take the first opportunity to put our Saviour to Death 3 And being in Bethany in the house of Simon the leper as he sat at meat there came a Woman having an alablaster box of Ointment of Spikenard very precious and she brake the box and poured it on his head 4 And there were some that had indignation within themselves and said why was this waste of the Oyntment made 5 For it might have been sold for more then three hundred pence and have been given to the poor and they murmured against her 6 And Jesus sâ—id leâ— her alone why trouble you her she hath wrought a good work on me 7 For ye have the poor with you always and whensoever ye will ye may do them good but me ye have not always 8 She hath done what she could she is come aforehâ—nd to anoint my body to the Burying 9 Verily I said unto you wheresoever this Gospel shall be Preached thorough out the World this also that she hath done shall be spoken of for a memorial of her Several particulars are Observable in this piece of History As first the Action which this Holy Womâ—n performed she pours a Box of precious Ointment upon our Saviour's Head as he sat at Meat according to the custom of the Eastern Countries at their Feasts Murmuring Judas valued this Ointment at Three Hundred Pence which makes of our Money Nine Pounds Seven Shillings and Six Pence reckoning the Roman Penny at seven pence half penny I do not find that any of the Apostles were at thus much cost and charge to put honour upon our Saviour as this poor Woman was Learn hence That where strong love prevails in the
people who being ignorant of his Extraction look upon his Breeding as well as his Calling to be Divine This good use ought to be made of our Saviour's Observation that his Ministers be very wise and discreet in Conversation with their People not making themselves cheap and common in every Company nor light and vain in any Company for such Familiarity will breed contempt both of their Persons and their Doctrine But our Duty is by strictness and gravity of deportment to keep up an awe and esteem in the Consciences of our People always tempering our Gravity with Courtesy and a Condescending Affability that Minister which prostitutes his Authority frustrates the end of his Ministry and is the occasion of his own Contempt 25 But I tell you of a truth many widows were in Israel in the days of Elias when the heavens were shut up three years and six months when great Famine was throughout all the Land 26 But unto none of them was Elias sent save unto Sarepta a city of Sidon unto a woman that was a widow 27 And many Lepers were in Israel in the time of Elizeas the Prophet and none of them was cleansed saving Naaman the Syrian Here our Saviour by a double instance confirms what he had last told his Country-men at Nazareth namely that Prophets are most despised by their own Country men and Acquaintance and that Strangers oft-times have more Advantage by a Prophet than his own People The first instance of this which our Saviour gives them is in the days of Elias tho' there were many Widows then in his own Nation yet none of them were qualified to receive his Miracles but a Stranger a Widow of Sareptha The second instance was in the days of Elisha when tho' there were many Lepers in and about his Neighbourhood yet they being his Country-men despised him and none were qualified for a Cure but Naaman the Syrian a man of another Country Thus the Prophets of God like some Fishermen catch least in their own Pond and do more good by their Ministry among strangers then amongst their own Country-men Kinsfolk and near Relations No Prophet is accepted in his own Country 28 And all they in the Synagogue when they heard these things were filled with wrath 29 And rose up and thrust him out of the city and led him unto the Brow of the Hill whereon their city was built that they might cast him down headlong 30 But he passing thro' the midst of them went his way Observe here 1. The horrid Impiety of the People of Nazareth in thrusting their Saviour out of their City and their barbarous and bloody Cruelty in bringing him to the Brow of the Hill with full intent to cast him down headlong But Christ was to dye a clean contrary way not by throwing down but by lifting up Oh ungrateful and unhappy Nazareth is this the Return you make that Divine Guest which for Thirty Years had sojourned in your Coasts No wonder that the ablest Preaching and most exemplary Living of the Holiest and best of Christ's Ministers obtain no greater success at this day amongst a people when the presence of Christ at Nazareth for thirty Years together had no better influence upon the Minds and Manners of that People but instead of Receiving his Message they rage at the Messenger Neither let any of the Ministers of Christ think it strange that they are ignominiously despised when our Master before us was in danger of being barbarously Murthered and that for his plain Preaching to his own People the Men of Nazareth But Obs 2. The miraculous escape of our Blessed Lord from the murdering hands of the wicked Nazarites he passing through the midst of them went his way How and after what manner he escaped is not declared and therefore cannot without presumption be determined Altho' the Rhemists to make way for their Doctrine of Transubstantiation positively affirm that contrary to the nature of a Body he penetrated thorough the Breasts of the People But whether he struck them with Blindness that they did not see or smote them with fear that they durst not hold him or whether by a greater strength then theirs which his Godhead could easily supply his Humane Nature with he escaped from them it is neither prudent to inquire nor possible to determine we know it was an easy thing for him who was God as well as Man to quit himself of any Mortal Enemies and at the same time when he rescued himself could have ruin'd them by frowning them into Hell or looking them into nothing 31 And came down to Capernaum a city of Galilee and taught them on the Sabbath-days 32 And they were astonished at his Doctrine for his word was with power 33 And in the Synagogue there was a man which had a Spirit of an unclean Devil and he cryed out with a loud voice 34. Saying let us alone What have we to do with thee thou Jesus of Nazareth art thou come to destroy us I know thee who thou art the holy one of God 35 And Jesus rebuked him saying hold thy peace and come out of him and when the Devil had thrown him in the midst he came out of him and hurt him not 36 And they were all amazed and spake among themselves saying what a word is this for with Authority and power he commandeth the unclean spirits and they come out 37 And the same of him went out into every place of the Country round about Our Blessed Saviour being driven out of Nazareth by the fury of his Country-men departs to Capernaum where he enters into their Synagogues and taught Who can declare the pains that our Saviour took and the hazards which he ran in preaching the Everlasting Gospel to lost Sinners But observe the smalness of his Success the People were astonished but not believed his Doctrine produced Admiration but not faith his Auditors were Admirers but not Believers the People were astonished at his Doctrine the reason of which Astonishment is added for his word was with power that is there was Majesty in his Person Spirituality in his Preaching and powerful Miracles accompanying both and confirming Both of which the Evangelist here gives us an account namely the casting out of a Devil in one possessed v. 33. There was a man which had a Spirit of an unclean Devil and he cryed out that is the Devil that unclean Spirit did enter into him and bodily possess him Amongst many other Calamities which sin has brought upon our Bodies this is one to be Bodily possest by Satan The Devil has an inveterate Malice against Mankind seeking to ruine our Souls by his Suggestions and Temptations and to destroy our Bodies by some means or other Oh how much is it our Interest as well as our Duty by Prayer to put our selves morning and evening under the Divine care and Protection that we may be preserved from the power and malice of Evil Spirits Obs 2. The Title here given
Flesh the Mighty the Noble the great and Honourable these despised our Saviour's Person slighted his Ministry yea sought to take away his Life Thus from the first Plantation of the Gospel to this day the pooâ—â—r and meaner sort of People have entertained the glad Tidings of Salvation it is a sad but a certain Truth that Heaven is a place where few comparatively but very few of the great Men of the World are like to come Their Temptations are many their Corruptions strong and their great Estates thro' their own abuse become fewel to to their Lusts Lord how rare is it to find those that are Eminently Great Exemplary Good Observe 3. The Nature of our Saviour's Miracles Moses's Miracles were as great Judgments as Wonders but Christ's Miracles were as great Mercies as Wonders they were salubrious and healing there went Vertue out of him and he healed them all Christ's Miracles were like the Author of them full of Goodness yet would not the obstinate pharisees be convinced either by the Goodness that was in them or by that omnipotent power which wrought them All our Saviour's Miracles were wonderful but Wonders of Love and Mercy 20 And he lifted up his eyes on his Disciples and said Blessed be ye poor for yours is the kingdom of God As our Saviour's Condition in this World was very poor so was his Disciples condition also therefore to relieve them against their poverty and low estate in the World he thus bespeaks them Blessed be ye poor you that believe in me and follow me are in a happier condition then those that are rich and received their consolation for yours is the kingdom of Heaven Christ was the poor man's preacher and the poor man's comforter yet a bare outward Poverty or an avowed voluntary Poverty will entitle none to the Blessing 'T is not a Poverty of Possession but a poverty of Spirit that makes us members of the Kingdom of Grace and heirs of the Kingdom of Glory 21 Blessed are ye that hunger now for ye shall be filled Hunger and Thirst are not Blessings in themselves nor yet are they curses in themselves sanctified hunger is a far greater Blessing then surfeiting Fulness St. Matthew therefore adds Ch. 5. v. 6. Blessed are they that hunger and thirst after Righteousness Learn thence 1. That such as spiritually hunger and thirst after Christ and his Righteousness are certainly in an Happy and Blessed Condition 2. That the Happiness of those who do hunger and thirst after Righteousness consists in being filled 21 Blessed are ye that weep now for ye shall laugh As if Christ had said you my Disciples that are now in a sad mournful and afflicted State are Blessed for there will come a time when ye shall be Comforted a time when God shall wipe away all Tears from your Eyes yet must we not think that we have nothing to do but to mourn there is a time to Rejoyce as well as to Mourn nor that bare Mourning and Weeping is in it self and for its own sake acceptable unto God But when we mourn rationally for our own Sins and the sins of others God will comfort us in this World by his Word and Spirit and in the World to come with the sight of himself 22 Blessed are ye when Men shall hate you and when they shall separate you from their Company and shall Reproach you and cast out your name as evil for the Son of man's sake 23 Rejoyce ye in that day and leap for joy for behold your reward is great in Heaven for in like manner did their fathers unto the prophets Observe here 1. The Sufferers described the Disciples and their Sufferings foretold ye shall be hated separated and reproached Hatred of Christ's Disciples is the bitter Root from which Persecution grows where there is Hatred in the Heart no wonder that Reviling is in the Lips Those that are Hated are sure to be reproached Excommunicated from the Church of Christ having their names cast out or blotted out of the Rolls of the Church Obs 2. For what cause they suffer all this For the Son of man's sake for their respect to Christ and his Holy Religion for their regard to his Worship and holy Institutions Learn hence That such Disciples as will cordially embrace and stedfastly hold fast the Faith delivered by our Saviour must expect and prepare for hatred and persecution to be separated from civil Society excommunicated from Church-fellowship and all this by them who shall call themselves the Guides and Governours of an Infallible Church 24 But wo unto you that are rich for ye have received your Consolation 25 Wo unto you that are full for ye shall hunger wo unto you that laugh now for you shall mourn and weep 26 Wo unto you when all Men shall speak well of you for so did their fathers to the false prophets Observe here 1. that tho' St. Luke omits divers of the Beatitudes mentioned by St. Matthew ch 5. yet he reciteth the Woes which St. Matthew omitteth If we will understand our Saviour's Doctrine fully we must consult all the Evangelists thoroughly Observe 2. These Woes are not to be understood absolutely but restrainedly the Wo does not belong to Men because they are Rich because they are full because they do laugh but because they place their happiness in these things take up with them for their portion rejoyce in them as their chief Good Valluing themselves by what they have in hand not by what they have in hope He that is Rich and Righteous he that is Great and Gracious he that has his hands full of this World and his heart empty of pride and vain Confidences he that laughs when God smiles he that expresses himself joyfully when God expresses himself Graciously such a man is rich in Grace who is thus gracious in the midst of Riches for to be Rich and Holy argues much Riches of Holiness 26 Wo unto you when all men shall speak well of you for so did their fathers to the false prophets Our Saviour's design in these Words is not to condemn any of his Disciples or Ministers who have by doing their Duty gain'd a fair Reputation amongst the men of the World but to let us understand how rarely and seldom it is attained for usually the best men are worst spoken of neither the Prophets of the Old Testament nor John Baptist the Prophet of the New Testament nor Christ himself nor his Apostles did ever gain either the good Will or the good Word of the Men of that Generation in which they Lived The Applause of the Multitude that contingent Judge of Good and Evil rather attends the vain then the vertuous None have ever been so much reproached by man as the Faithful Ministers of God who have learnt to take pleasure in Reproaches For tho' Grace does not bid us invite Reproaches yet it teaches us to bid them welcome The World has all along taken effectual care by their cruel
Into whatsoever house ye enter first say peace be to this house they must wish peace to the Sons of peace yea to the Enemies of peace also and as their peace shall rest upon the one so shall it return from the other Peace be to this house is a fit Salutation for them to use who were the Disciples and Ambassadors of the Prince of Peace and very agreeable to the Gospel they were to Preach which was a Gospel of Peace and it was a Prayer as well as a Salutation the Disciples were to speak it not from the Lip only but from the Heart also Peace is the Musick which both Angels and Men are delighted with and the Christian Religion is the greatest Promoter and Preserver of it That commands us to pray for peace to follow after peace to part with our Coat and Cloak that is with our civil Rights for peace and if it be possible to live peaceably with all men Observe 2. As the injunction given by our Saviour to his Disciples to deliver a message of Peace first say Peace be to this house so the prediction of what should befal them in the Delivery of this their Message their Salutation tho' it be Peace yet will not find a welcome and entertainment with all Persons but only with the Sons of Peace If the Sons of peace be there your peace shall rest upon it Observe 3. An Encouragement not to be afraid of delivering their Message tho' it wanted Success If your peace rest not it shall return to you again Learn 1. That as there was at the first preaching of the Gospel so there is and always will be some that are Sons of Peace and others that are Enemies unto Peace 2. That this Peace will rest on none but those that are fit to receive it 3. That tho' it doth not rest yet it shall not be lost but return again to those that publish it Ministers can but say Peace be to this House they cannot make it rest there we can offer Terms of Peace to a lost World but cannot compel men to accept them and if they finally refuse them We shall be a sweet Savour unto God as well in them that perish as in them that are saved 7 And in the same house remain eating and drinking such things as they give for the Labourer is worthy of his hire Go not from house to house 8 And into whatsoever city ye enter and they receive you eat such things as are set before you 9 And heal the sick that are therein and say unto them the Kingdom of God is come nigh unto you 10 But into whatsoever city ye enter and they receive you not go your ways out into the streets of the same and say 11 Even the very dust of your city which cleaveth on us we do wipe off against you notwithstanding be ye sure of this that the kingdom of God is come nigh unto you 12 But I say unto you it shall be more tolerable in that day for Sodom than for that city Here our Saviour gives his Disciples sundry directions how to manage themselves in this Expedition for Preaching the Gospel he enjoyns them 1. To observe the Rules of Decency in going from place to place having entered an house to continue there not changing their Lodging and going from house to house thereby avoiding all shew of Lightness and Inconstancy and testifying all gravity and stayedness in their Behaviour this being a special means to win Authority to their Persons and Ministry 2. He gives them a power to work Miracles for the confirming of the Doctrine which they Preach'd Heal the Sick that are therein This was necessary partly to procure Reverence to their Persons being poor and unlearned Men and partly to gain credit and Authority to their Doctrine for the Doctrine of Faith in the Messias 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 and confirmed by working Miracles one sort of which was healing of Diseases in an extraordinary manner Obs 3. How Christ encourages his Disciples against the want of Success he bids them denounce the Judgments of God against such contemners of their Doctrine by shaking off the dust of their feet which Action was Emblematical and signified that God in like manner would shake off them and esteem them no better then the vilest Dust Learn hence That those which despise the Message that the Ministers of the Gospel bring shall hereafter find the Dust of their Feet and the Ashes of their Graves to give a judicial Testimony against them in the Day of Christ Where ever the Word is Preach'd it is for a Testimony either a Testimony for or against a People For if the Dust of a Minister's Feet bear Witness against a People their Sermons much more Observe Lastly The dreadful Judgment denounced by our Saviour against the Contemners of his Disciples Doctrine Verily it shall be more tolerable for Sodom and Gomorrah in the Day of Judgment then for that City Where Note 1. That there shall be a Day of Judgment 2. That in the day of Judgment some Sinners shall fare worse then others 3. That of all Sinners the Condition of such shall be saddest at the day of Judgment who living under the Gospel dye after all in their impenitency and infidelity It shall be more tolerable for Sodom and Gomorrah then for that City 13 Wo unto thee Corazin wo unto thee Bethsaida for if the mighty works had been done in Tyre and Sidon which were done in you they had a great while ago repented sitting in Sack-cloth and ashes 14 But it shall be more tolerable for Tyre and Sidon at the day of Judgment then for you 15 And thou Capernaum which art exalted to Heaven shalt be brought down to Hell These Cities in Galilee Corazin Bethsaida and Capernaum having been the places where Christ preached and wrought his Miracles they have a Wo denounced here against them for their contempt of Christ and the offers of his Grace Wo unto thee Corazin c. The higher a People rise under the Means the lower they fall if they miscarry They that have been nearest to Conversion being not Converted shall have the greatest Condemnation when they are judged Capernaum's Sentence will exceed Sodoms for Severity because she exceeded Sodom in the enjoyment of Means and Mercy Observe here 1. Capernaums Priviledge enjoyned She was lifted up to heaven that is enjoyed Priviledges above all other Places namely the Presence Preaching and Miracles of our Saviour Observe 2. Capernaums doom denounced Thou shalt be thrust down to Hell that is thy condition shall be sadder then those that never heard of a Saviour even Tyre and Sidon Sodom and Gomorrah those rude and barbarous Nations out of the Pale of the Church shall be in an easier state and condition then those that have enjoyed Gospel-Ordinances and Church-Priviledges
forsake their sins and obey his Gospel Adding farther that it would be an Heart-piercing sorrow a Soul-rending grief to them at the Great Day to see not only the Patriarchs and Prophets and other Jews but even the despised Gentiles from all Quarters and Nations whom they thought accursed admitted into the Kingdom of Heaven and themselves eternally shut out For the last shall be first and the first last that is the Gentiles who were afar off shall receive the Gospel when you for rejecting it shall be cast off From the whole Note 1. That there is a determinate time when Souls must if ever accept of the offers of Grace and Salvation which are made unto them now is the door open and Persons invited in 2. That e're long Jesus Christ who now stands at every one of our doors waiting for our complyance with his Gospel-Terms will wait no longer upon us nor strive any farther by the motions of his Spirit with us when once the master of the house is risen up and shut to the door 3. That doleful is the condition of such miserable Souls against whom the door is shut the door of Repentance the door of hope the door of Salvation all shut eternally shut and that by him who shutteth and none can open 4. That all would be saved at last all will cry for mercy when it is too late even such as now sinfully undervalue and scornfully despise it Ye shall stand without and knock at the door saying Lord Lord open to us Note 5. That it is no good plea for admittance into Heaven because we have been Church-members here on Earth no outward priviledges tho' Christ has taught in our Streets no external Acts of Communion tho' we have eaten and drunk in his presence and at his holy Table will justify our hopes of entring into Heaven when we dye if we be workers of iniquity whilst we live Lord we have eaten and drunk in thy presence but he shall say I know you not ye workers of iniquity Note 6. That as Hell will be a second Heaven to the Glorified so Heaven will be a second Hell to the Damn'd Hell will be a second Heaven to the Glorified that is it will add exceedingly to the Happiness of the Saints in Heaven to see and be sensible of that misery which they escaped and the damn'd indure and on the other hand Heaven will be a second Hell to the Damn'd that is it will encrease their Torments and add to the vexation of their Spirits to see some in Heaven whom they little expected to see there some that never saw nor heard nor enjoyed what they have done Strangers yea Heathens taken in when the Children of the Kingdom that is the Members of the visible Church are shut out They shall come from the East from the West from the North and from the South and sit down in the Kingdom of God but the children of the Kingdom shall be cast into outer darkness 31 The same day there came certain of the Pharisees saying unto him Get thee out and depart hence for Herod will kill thee 32 And he said unto them Go ye and tell that Fox Behold I cast out Devils and do cures to day and to morrow and the third day I shall be perfected 33 Nevertheless I must walk to day and to morrow and the day following for it cannot be that a Prophet perish out of Jerusalem It may seem strange that the Pharisees who had no kindness for our Saviour should come here and acquaint him with a danger that he was in from Herod Get thee hence for Herod will kill thee It is probable they had a design to drive him out of the Country because his Reputation was so great among the People who were admirers of his Person hearers of his Doctrine and Witnesses of his Miracles But what intention soever they had in acquainting Christ with this Danger it is very evident that our Saviour slighted it by the Message which he sent to Herod Go and tell that Fox Where we must not suppose that our Lord did fix this Name of Fox upon Herod as an opprobrious Title thereby reflecting the least dishonour upon him as a King but it was to let him know that being about his Fathers Work he feared neither his Power nor his Policy neither his Cruelty nor his Craft and that nothing should take him off from finishing the Work of Man's Redemption Learn hence That when God calls forth any of his Servants to any special service for him all the combined Power and Policy of the Prince of Darkness and his Instruments shall never be able to hinder them till they have finished their Course and done the Service which God designed I must work to day and to morrow and the day following as if Christ had said Let Herod know that my time is not in his Hand and as to this matter I am not under his Command or Power e're long my work will be finished and then I shall be perfected 34 O Jerusalem Jerusalem that killest the Prophets and stonest them that are sent unto thee How often would I have gathered thy children together as an Hen doth gather her Brood under her wings and ye would not 35 Behold your house is left unto you desolate and verily I say unto you Ye shall not see me until the time come when ye shall say Blessed is he that cometh in the name of the Lord. Our Lord concludes this Chapter with a Compassionate Lamentation over Jerusalem the place where he was to suffer his Ingemination or doubling of the Word Oh Jerusalem Jerusalem shews the vehemency of his affection towards them and the sincerity of his desires for their Salvation Observe 1. The Kindness and Compassion of Christ to the Jews in general and Jerusalem in particular set forth by a lively Metaphor and Similitude namely that of a Hen gathering her Chickens under her Wings As the Hen doth tenderly cherish and carefully hide and cover her young from the Eye of the Destroyer so would Christ have shrouded and sheltered this People from all those Birds of Prey and particularly from the Roman Eagle by whose Tallons they were at last destroyed Again as the Hen continueth her Call to her young ones from Morning to Night and holds out her Wings for shelter to them all the day long so did Christ wait for this Peoples Repentance and Conversion for it was more than Forty years after they had killed his Prophets and murthered himself before they met with a final Overthrow Observe 2. The amazing obstinacy and wilfulness of this People in rejecting the Grace and Favour the kindness and condescension of the Lord Jesus Christ I would have gathered you but ye would not Observe 3. The fatal issue of this obstinacy Behold your house is left unto you desolate is left that is certainly and suddenly will be left desolate the present Tense being put for the paulo post futurum
his face at his feet giving him thanks and he was a Samaritane Observe here 1. All were Healed but one was Thankful the Cure is wrought upon the Bodies of all Thankfulness is found but in the Heart of one the Will makes the difference in Men but he makes the difference in Wills who at first made the Will All these Lepers were Cured all saw themselves Cured their sense was alike their Hearts were not alike Observe 2. The Person that made this return of Thankfulness to Christ he was a Samaritan that is none of the Jewish Nation but one that was a Stranger to the Common Wealth of Israel neither Place nor Parentage can block up the way or stop the Current of God's free Mercy which reaches the unworthy and the ill-deserving Observe 3. How singly he returns his Thanks he gets away from his Fellows to make his Acknowledgments there are Cases wherein Singularity is not only Lawful but Laudable instead of Subjecting our selves to others Examples it is sometimes our Duty to resolve to set an Example to others for it is much better to go the right way alone then to err with Company Observe 4. How speedily he returns his Thanks no sooner doth he see his Cure but he hasts to acknowledge it a noble Pattern of Thankfulness What speed of Retribution is here late Payments of our Thankfulness Savours of Ingratitude it were happy for us Christians did we learn our Duty of this Samaritan 17 Aâ—d â—â—â—s answering said Were there not Ten â—leâ—nâ—â—d but where are the Nine 18 There 〈◊〉 not found that returned to give Glory to God save this Stranger 19 And he said unto him Arise go thy way thy Faith hath made thee whole In the face of these ten Lepers we may as in a Glass behold the Face and Complexion of all Mankind How few are there oh Lord scarce more than One in Ten who after signal Mercies return suitable Thanks Men howl to God upon their Beds but run away from God as soon as they are raised up by him Observe farther what an exact account Christ keeps of his own dispensed Favours Were there not not ten cleansed He forgets our Sins but Records his own Mercies It is one of his glorious Titles a God Forgiving and Forgetting Iniquity but his Mercies are over all his Works and deserve everlasting Remembrance God keeps a Register of his Mercies towards us oh shall not we record the favours received from him at once to declare his Bounty towards us and our Thankfulness towards him Observe Lastly The thankful Leper was a Samaritane but the Nine that were unthankful were Israelites Learn thence That the more we are bound to God the more shameful is our ingratitude towards him where God may justly expect the greatest returns of Praise and Service he sometimes receiveth least God has more Rent and better paid him from a smoaky Cottage then he has from some stately Palaces 20 And when he was demanded of the Pharisees when the kingdom of God should come he answered them and said the kingdom of God cometh not with Observation 21 Neither shall they say lo here or lo there for behold the kingdom of God is within you The Generality of the Jews and particularly the Pharisees expected that the promised Messias should be a Temporal Prince and deliver them from the Roman Yoke under which they groaned Accordingly the Pharisees here demanded of our Saviour when the Kingdom of God of which he had so often spoken should-come Christ answers them That his kingdom cometh not with observation that is without Pomp and Splendour which Men may observe and gaze upon but he tells them the Kingdom of God was now among them by the Ministry of John Baptist and Himself and was already set up in the Hearts of his People by the secret Operations of his Holy Spirit Learn here That the false Notion which the Jews had of the Messiah and his Kingdom That he himself was to be a Temporal Prince and his Kingdom a secular Kingdom to be set up with a great deal of Noise Pomp and Splendour did hinder the generality of them from believing in him Secondly That the Kingdom which Christ designed to set up in the World was altogether Spiritual not obvious to Humane Senses but managed in the Hearts of his People by the Scepter of his Spirit My Kingdom cometh not with observation but is within you 22 And he said unto the Disciples the days will come when ye shall desire to see one of the days of the son of man and ye shall not see it 23 And they shall say to you see here or see there go not after them nor follow them 24 For as the Lightning that lighteth out of the one part under Heaven shineth unto the other part under Heaven so shall also the Son of man be in his day 25 But first must he suffer many things and be rejected of this Generation In the remaining part of this Chapter our Saviour acquaints his Disciples with what days of Tribulation and distress were coming on the Jewish Nation in general and on Jerusalem in particular Days of Suffering as if our Saviour had said are not far off when you will wish for my Bodily presence again among you to support and comfort you and when many Seducers will rise up pretendinâ— to be Deliverers but go not you after them for after this Generation have rejected and crucified me my Coming says Christ to execute Vengeance on my Enemies and Murtherers at Jerusalem by the Roman Soldiers will be sudden and like the Lightning that shines in an instant from one part of the Heavens to the other From this Coming of Christ to judge Jerusalem which was an Emblem of the final Judgment we may gather this Instruction that the Coming and Appearance of the Lord Jesus Christ to the judging of wicked and impenitent Sinners it will be a very certain sudden and unexpected Appearance 26 And as it was in the days of Noe so shall it be also in the days of the Son of Man 27 They did eat they drank they married Wives they were given in Marriage until the day that Noe entered into the Ark and the flood came and destroyed them all 28 Likewise also as it was in the days of Lot they did eat they drank they bought they sold they planted they builded 29 But the same day that Lot went out of Sodom it rained Fire and Brimstone from Heaven and destroyed them all 30 Even thus shall it be in the day when the Son of Man is revealed In these Verses our Saviour declares that Jerusalem's Destruction and the World 's final Desolation at the great Day would be like the Destruction of the old World in the Days of Noah and like the Destruction of Sodom in the Days of Lott and that both in regard of unexpectedness and in regard of Sensuality and Security as they before the Flood were eating and drinking Marrying and
open and the angels of God ascending and descending upon the Son of man The Heavens were open to Christ and the Angels attending upon him first at his Baptism Matth. 3. last then at his Ascension Acts 1.9 Whether Christ alludes to the one or the other or to both I shall not positively say but gather this Note That the Ministry and Attendance of the Holy Angels upon the Lord Jesus Christ in the time of his Humiliation was very remarkable An Angel foretels his Conception to the Virgin Luke 1.31 an Angel publishes his Birth to the Shepherds Luke 2.14 In his Temptations in the Wilderness the Angels came and ministered unto him Matth. 4.11 In his Agony in the Garden an Angel is sent to Comfort him Luke 22.42 At his Resurrection an Angel rolls away the Stone and proclaims him Risen to the Women that sought for him Matth. 28.6 At his Ascension the Angels attended upon him and bear him Company to Heaven And at the Day of Judgment he shall be revealed from Heaven with his mighty Angels Now thus officious are the Holy Angels to our Blessed Saviour and thus subservient to him upon all Occasions 1. In Point of Affection and Singular Love to Christ 2. In Point of Duty and Special Obligation to Christ There is no such chearful and delightful Service as the Service of Love Such is the Angels Service to Christ for the Services he has done them he being an Head of Confirmation to them For that they are established in that holy and glorious State in which they were at first created is owing to the special Grace of the Redeemer Glorifie him then all ye Angels and praise him all his Host CHAP. II. 1 AND the third day there was a marriage in Cana of Galilee and the mother of Jesus was there 2 And both Jesus was called and his disciples to the marriage The former Part of this Chapter acquaints us with the first Miracle which our Saviour wrought in turning Water into Wine the Occasion of it was his being invited to a Marriage Feast Here Note first That when ever our Saviour was invited to a publick Entertainment he never refused the Invitation but constantly went not so much for the Pleasure of Eating as for the Opportunity of Conversing and doing Good which was Meat and Drink unto him Note 2. What Honour Christ puts upon the Ordinance of Marriage he Honours it with his Presence and first Miracle Some think it was St. John that was now the Bridegroom others that it was some near Relation of the Virgin Mothers But whoever it might be doubtless Christ's Design was rather to put Honour upon the Ordinance than upon the Person How bold is the Church of Rome in spitting upon the Face of this Ordinance by denying its Lawfulness to the Ministers of Religion when the Apostle Heb. 13.4 affirms that Marriage is honourable among all Neither the Prophets of the Old Testament nor the Apostles of the New St. Peter himself not excepted did abhor the Marriage Bed or judge themselves too pure for an Institution of their Maker Note 3. That it is an ancient and laudable Institution that the Rights of Marriage should not want a solemn Celebration Feasting with Friends upon such an Occasion is both lawful and commendable provided the Rules of Sobriety and Charity Modesty and Decency be observed and no sinful Liberty assumed But it must Be said That Feasting in general and Marriage Feasts in particular are some of those lawful Things which are very difficultly managed without sin Note 4. That our Saviour working a Miracle when he was at a Marriage-Feast should teach us by his Example that in our chearful and free times when we indulge a little more than ordinary to Mirth amongst our Friends we should still be mindful of God's Honour and Glory and lay hold upon an Occasion of doing all the Good we can Note Lastly As Christ was personally invited to and bodily present at this Marriage-Feast when here on Earth so he will not refuse now in heaven to be spiritually present at his Peoples Marriages They want his Presence with them upon that great Occasion they desire and seek it he is acquainted with it and invited to it who ever is neglected And where Christ is made acquainted with the Match he will certainly make one at the Marriage Happy is that Wedding where Christ and his Friends as here are the invited expected and enjoyed Guests 3 And when they wanted wine the mother of Jesus saith unto him They have no wine 4 Jesus saith unto her Woman what have I to do with thee mine hour is not yet come 5 His mother saith unto the servants Whatsoever he saith unto you do it This want of Wine was probably so disposed by the Providence of God to give our Saviour an Opportunity to manifest his Divine Power in working a Miracle to supply it Observe here 1. How the Virgin inquires into the Families Wants and then makes them known to Christ Learn hence That it is an Argument of Piety and an Evidence of Christian Love to inquire into the Wants and to recommend the Necessities of others to Christ's Care and Consideration whose Bounty and Munificence can readily and abundantly supply them Thus far the Virgins Action was Good she laid open the Case to Christ they have no Wine But Christ who discern'd the Thoughts of Mary's Heart finds her guilty of Presumption she thought by her motherly Authority she might have expected if not commanded a Miracle from him Whereas Christ was subject to her as Man during his private Life but now being entered upon his Office as a Mediator as God-Man he gives her to understand she had no Power over him nor any Motherly Authority in the Business of his Publick Office therefore he says to her Woman not Mother what have I to do with thee Observe therefore 2. Christ calls the Virgin Woman not Mother but this not out of any Contempt but to prevent her being thought more than a Woman above and beyond a Woman having brought forth the Son of God Woman says Christ not Goddess as the Papists would make her and proclaim her free from Sin even from Venial Sin But Christ's reproving of her shews that she was not faultless Observe 3. Christ would not bear with the Virgin 's Commanding on Earth will he then indure her Intercession in Heaven Must she not meddle with Matters pertaining to his Office here belowâ— and will it be indured by Christ or endeavoured by her to interpose in the Work of Mediation above No no were it possible for her so far to forget her self in Heaven she would receive the same Answer from Christ which she had on Earth Woman what have I to do with thee Or Thou with me in my Mediatorial Office But instead of this she returns Answer from Heaven to her Idolatrous Petitioners here on Earth What have I to do with you get you to my Son go you to
and drinketh my blood dwelleth in me and I in him 57 As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me 58 This is that bread which came down from heaven not as your fathers did eat manna and are dead he that eateth of this bread shall live for ever 59 These things said he in the synagogue as he taught in Capernaum Observe here How the Jews understanding Christ after a Carnal manner were offended at what he said for they thought it was Inhumane to eat Man's Flesh and could not understand how the Body of Christ could in such a Sense be Food to all the World Hence Note That Carnal Persons put a Carnal Sense upon Christ's Spiritual Words and so occasion their own stumbling But yet notwithstanding the Jews stumbled at our Saviour's Expression he doth not alter his words but presseth more and more the Necessity of feeding upon him by Faith in order to Eternal Life Except ye eat the flesh of the Son of Man and drink his Blood ye have no Life in you Learn from hence 1. That the Lord Jesus Christ is the True Spiritual Food of all Believers 2. That those and only those who do by Faith feed upon him shall obtain a Life of Grace and Glory from him if we do not by Faith feed upon him we can have no Evidence for a Life of Grace nor Title to a Life of Glory This place some Papists produce to Countenance their Doctrine of Transubstantiation and a Bodily eating and drinking of Christ's Flesh and Blood in the Sacrament But it is evident that Christ Treats not of the Sacrament in this Chapter for the Sacrament was not now Instituted and therefore it is not a Sacramental but a Spiritual feeding upon Christ by Faith that is here meant For this eating gives Life to the Eater all that eat are saved and all that do not eat are damned but this is not true of a Sacramental eating besides this eating that Christ speaks of he makes absolutely necessary to Salvation but some are saved that never fed upon Christ in the Sacrament as John the Baptist and the Thief on the Cross Lastly if it be understood of a Sacramental Eating and Drinking wo be to the Church of Rome for denying the Cup to the Laity because Drinking of Christ's Blood is made here as necessary as eating of his Flesh in order to Eternal Life Except ye Eat the Flesh of the Son of Man and Drink his Blood ye have no Life in you Observe farther The close and intimate Union which is betwixt Christ himself and those that feed upon him He that eateth me Dwelleth in me and I in him As Meat is turned into the Eater's Substance so Believers and Christ become one and by feeding on him that is by believing in him there followeth a mutual Inhabitation Christ dwelling in them and they in him this is true of a Spiritual feeding upon Christ but not of a Sacramental Eating Nay Christ carries it higher still and tells us That as there is a Real Union between the Father and him and as the Father Lives who sent him â—aving an Eternal Fountain of Life in himself and the Son Lives by the Father having the same Life communicated to him with his Essence from the Father in like manner says Christ he that eateth me the same shall Live by me All which is certainly true of our Spiritual Feeding upon Christ by Faith but cannot be applied to a Corporal feeding upon him in the Sacrament as the Papists would have it 60 Many therefore of his disciples when they had heard this said This is an hard saying who can hear it 61 When Jesus knew in himself that his disciples murmured at it he said unto them Doth this offend you 62 What and if ye shall see the Son of man ascend up where he was before The foregoing Doctrine of our Saviour concerning eating his Flesh and drinking his Blood sounded so very harshly that not only the common multitude but some of them that had been his Disciples that is who had given up their names to follow him could not tell how to bear them Our Saviour Reproves their unjust stumbling at what he had said That he was the Bread which came down from Heaven and tells them that his Ascension into Heaven should prove the Truth of his descent from Heaven Hence we learn That Christ's arising from the Grave and Ascending into Heaven by his own Power is an Evident proof of his Godhead and that he really came down from Heaven in respect of his Divine Nature which condescended to be cloathed with our Flesh What and if ye shall see the Son of Man Ascend up where he was before 63 It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life To convince the Jews that our Saviour did not mean a carnal fleshly eating of his Body he tells them that such an eating would profit them nothing but it is a Spiritual eating of him by Faith that bringeth that Quickning Life of which he had spoken It is the Spirit or Divine Nature that Quickneth the flesh or human Nature alone separated from his Godhead profiteth nothing and can give no Life Learn hence That it is the Godhead of Christ united to the Humane Nature which adds all Vertue Efficacy and Merit to the Obedience and sufferings of the Humane Nature It is the Spirit or Divine Nature of Christ that Quickneth the flesh or Humane Nature alone profiteth nothing and therefore the carnal eating of my flesh would do no good 64 But there are some of you that believe not For Jesus knew from the beginning who they were that believed not and who should betray him 65 And he said Therefore said I unto you that no man can come unto me except it were given unto him of my Father 66 ¶ From that time many of his disciples went back and walked no more with him Our Blessed Saviour having thus cleared his Doctrine that he was the Bread of Life which came down from Heaven and that he is not to be Carnally but Spiritually fed upon He plainly tells the Jews That the true cause of their stumbling at his Doctrine was their Ignorance and Unbelief there are some of you that believe not Upon which plain dealing of our Blessed Saviour's many unsound Professors did wholly forsake him and accompanied no longer with him Learn hence That multitudes who have long professed Christ and his Holy Religion may draw back and fall from their Profession and finally revolt from him 2. That it is an Evil heart of unbelief which causes Men to depart from Christ and to make Shipwrack of their Profession 67 Then said Jesus unto the twelve Will ye also go away 68 Then Simon Peter answered him Lord to whom shall we go thou hast the words of eternal life 69 And we
ye dead and come to Judgment Observe lastly How readily obedient Lazarus was to the Call and Command of Christ He that was dead came forth and if Lazarus did thus instantly start up at the Voice of Christ in the Day of his Humiliation how shall the dead be rouzed up out of their Graves by that Voice which will shake the powers of Heaven and move the Foundations of the Earth in the Day of his Glorification Question But where was Lazarus his Soul all this while that he was dead if in Heaven was it not a wrong to him to come from thence If not doth it not prove that the Soul sleeps as well as the Body Ans Souls go not to Heaven by Necessitation as the Fire naturally and necessarily ascends upward But are disposed of by God as the supream Governour those that have served him go to Heaven and those that have served the Devil to Hell and those that are not yet judged to either place but are to live presently again upon Earth as Lazarus was are reserved by God accordingly whether shut up in the Body as in a Swound or whether kept in the Custody and Hands of an Angel not far from the Body waiting his pleasure either to restore it to the Body or to return it to its proper place of Bliss or Misery The Scripture has not told us whether and it would be too great Curiosity to inquire and greater presumption to determine 45 Then many of the Jews which came to Mary and had seen the things which Jesus did believed on him 46 But some of them went their ways to the Pharisees and told them what things Jesus had done 47 ¶ Then gathered the chief priests and the Pharisees a council and said What do we for this man doeth many miracles 48 If we let him thus alone all men will believe on him and the Romans shall come and take away both our place and nation Observe here 1. The different Effects which this Miracle had upon those Jews who were present at the raising of Lazarus Some of them believed on Christ but others persisting in their Unbelief went to the Pharisees and informed against him Notwithstanding all the Evidence which our Saviour gave of his being the Messias by the Miracles which he wrought yet many rejected him and refused to believe in him to their unutterable and inevitable Condemnation Obs 2. How greatly disturbed the Pharisees were upon the Account of our Saviour's Miracles Knowing how proper an Argument they were to convince Men they concluded that if Christ were suffered to go on and work Miracles he would draw all Men after him Learn thence That Jesus proved himself to be the true Messias by the Miracles which he wrought his Enemies themselves being Judges For we find here the worst of our Saviour's Enemies were afraid of his Miracles that by them he would draw all Men after him If we let him alone all Men will believe on him Obs 3. What was the Ground of the Pharisees fear if they let Christ go on to work Miracles that he would have so many Followers as would Alarm the Romans and awaken their Jealousie and cause them to come upon them with an Army to deprive them of the little Liberty they indulged them and take away their Place and Nation Their Place that is their Place of Worship the Temple And their Nation that is bring the whole Body of the Jewish Nation to utter Destruction Learn hence How all the Enemies and Opposers of Christ and his Kingdom do endeavour to colour their Quarrel with some specious Pretences that they may hide the odiousness of their Practices from the Eye of the World and may not be openly seen to fight against God Thus the Pharisees here persecute our Saviour not as the Messias though the Miracles he wrought were a sufficient Evidence that he was such but as one who would bring Ruine upon their Nation If we let him alone the Romans will come and take away both our Place and Nation 49 And one of them named Caiaphas being the high-priest that same year said unto them Ye know nothing at all 50 Nor consider that it is expedient for us that one man should die for the people and that the whole nation perish not 51 And this spake he not of himself but being high-priest that year he prophesied that Jesus should die for that nation 52 And not for that nation only but that also he should gather together in one the children of God that were scattered abroad The foregoing Verses acquainted us with the Apprehension which the chief Priests had of the Necessity of taking away the Life of our blessed Saviour Lest the Romans should take away both their Place and Nation Now here in these Verses Caiaphas the High-Priest delivers his Opinion for the preventing of this danger he tells the rest that they ought not to boggle at the Matter but come to a positive and peremptory Resolution to provide for the Publick Safety Right or Wrong and that it is great Folly to prefer one Man's Life though never so innocent before a Nations Welfare a most wicked and devilish Speech as a Judge he regarded not what was lawful but as a wicked Politician he consulted what was expedient he declares that one Man though never so good and holy though never so just and innocent had better dye than a whole Nation suffer Whereas it is in any case unlawful to do Evil that Good may come Learn hence That although it be the Duty of all Persons to pray for and endeavour after the publick Welfare of a Church and Nation whereof they are Members yet it is altogether unlawful to promote the greatest National Good by wicked and unlawful Means Observe further How God over-ruled the Tongue of Caiaphas beyond his own intention prophetically to foretel that great good which by our Saviour's death should redound to the World And that the Fruit and Benefit of his death should not only extend to the Jews but to the Gentiles also and that he should gather into one Body or Church all that truly believe in him though far and wide dispersed upon the Face of the Earth Hence learn 1. That the Spirit of Prophecy did sometimes fall upon very bad Men and God has been pleased to reveal some part of his Mind to the worst of Men. Thus Pharaoh and Nebuchadnezar had in their Dreams a Revelation from God what things he intended to do Learn 2. That it is consistent with the Holiness of God sometimes to make use of the Tongues of the worst of Men to publish and declare his Will Caiaphas here though a vile and wicked Man was influenced by God to prophesie and speak an Oracle Almighty God may when he please employ wicked Men this way without any prejudice to his Holiness This Caiaphas spake not of himself but being High-Priest he prophesied that Jesus should dye for that Nation 53 Then from that day forth
sufficient both for their Conviction and Condemnation The word that I have spoken the same shall judge him in the last day Observe 4. The Argument and Reason which our Saviour produces to prove that the Word of God and the Doctrine of the Gospel slighted and rejected should condemn Sinners at the great Day Namely From the Divine Authority of his Doctrine for albeit his Doctrine was his own as he was true God yet as Man and as Mediatour it was not his own but the Father's which sent him so that his Word and Doctrine being Divine and the Father 's as well as his for he did not speak of himself that is of himself alone and without the Father it is sufficient to Judge and Condemn all the rejecters and despisers of it Learn hence 1. That tho' the Doctrine of the Gospel be Christ's own as he is truly and really God yet it was not his own as meer Man exclusive of the Father who is one God with him and who gave him a Commission and Instructions as Mediatour to Preach and Publish the glad tidings of the Gospel for says he I have not spoken of my self but the Father which sent me gave me a Commandment 2. That the Doctrine which Christ delivered by command from the Father doth point out the way to Eternal Life and will bring lost Sinners thereunto if they sincerely believe it and obey it I know that his Commandment is Life everlasting 3. That therefore Sinners who reject the Doctrine of Christ contained in the Gospel do highly Dishonour Offend and Affront both the Father and Son and bring upon themselves a just and righteous judgment and expose themselves to unutterable and inevitable condemnation The word that I have spoken the same shall judge him in the last Day CHAP. XIII 1 NOW before the feast of the passover when Jesus knew that his hour was come that he should depart out of this world unto the Father having loved his own which were in the world he loved them unto the end 2 And supper being ended the devil having now put into the heart of Judas Iscariot Simons son to betray him 3 Jesus knowing that the Father had given all things into his hands and that he was come from God and went to God In this Chapter is Recorded the History of our Saviour's washing his Disciples Feet an Action full of Humility and Condescension and propounded to his followers Imitation The Circumstance of Time is here noted when this Act was done Namely At the Feast of the Passover when the time of our Saviour's departure was at hand and having constantly and immutably loved his own he expresses the permanency of his Love towards them to the end by this Action of his in washing their Feet Here Note How Christ chose the Time of the Jewish Passover to suffer in that he might prove himself to be the substance of that Type that he was the true Pascal Lamb who by the Sacrifice of his Death did attone Divine displeasure and taketh away the Sins of the World Observe 2. The means which the Wisdom of God permitted to bring the Lord of Life to his Ignominious Death And that was the Treason and perfidiousness of one of his own Disciples Judas Iscariot Where Observe 1. The person betraying Judas Judas a Professor Judas a Preacher Judas an Apostle being one of the Twelve whom Christ had chosen out of all the World to be his dearest Friend Can we wonder to find Friends unfriendly or unfaithful towards us when our Saviour had a Traytor in his own House Observe 2. The heinousness of Judas Sin in betraying Christ he betrayed Christ Jesus a Man Christ Jesus his Master Christ Jesus his Maker the first was Murther the second Treason Lord It is no strange or uncommon thing for the vilest of Sins and most horrid impieties to be acted by persons making the most eminent profession of thy holy Religion Observe 3. What hand the Devil had in the Sufferings of our Saviour He put it into Judas's heart to betray Christ that is he did suggest and inject such thoughts into his mind which Judas instantly closed with The Devil being a Spirit has a quick access to our Spirits and can instill his suggestions into them as Christ did breath upon his Disciples and they received the Holy Ghost and were filled with the Spirit so Satan breaths filthy suggestions into the Spirits of Men and fills them with all manner of wickedness even with the Spirit of Hell it self The Devil put it into Judas heart to betray him 4 He riseth from supper and laid aside his garments and took a towel and girded himself 5 After that he poureth water into a bason and began to wash the disciples feet and to wipe them with the towel wherewith he was girded Observe here The admirable humility and great self-denial of our Lord and Master he arises from Supper whilst his Disciples sate still and he that came in the form of a Servant performs all the offices of the meanest Servant to his Disciples he lays aside his upper Garments he girds himself with a Towel pours Water into a Bason and begins to wash and wipe their Feet which lay out behind them as they leaned at the Table all which was a most servile imployment Learn hence That the wonderful humility of Jesus Christ inclined him to do the meanest offices of Service unto his People even to become a Servant to them in the Day of his Humiliation and tho' now glorified in Heaven he retains the same Compassionate Heart towards them as when here on Earth 6 Then cometh he to Simon Peter and Peter saith unto him Lord dost thou wash my feet 7 Jesus answered and said unto him What I do thou knowest not now but thou shalt know hereafter 8 Peter saith unto him Thou shalt never wash my feet Jesus answered him If I wash thee not thou hast no part with me 9 Simon Peter saith unto him Lord not my feet onely but also my hands and my head 10 Jesus saith to him He that is washed needeth not save to wash his feet but is clean every whit and ye are clean but not all 11 For he knew who should betray him therefore said he ye are not all clean Observe here 1. How Simon Peter refuses to admit of such a condescending act from Christ his Lord and Master as the washing of his Feet Lord Thou shalt never wash my Feet it is a sinful humility to refuse the offered favours of Christ because we are unworthy to receive them Tho' we are not worthy of Christ and of his Love yet Christ is worthy of us and of our Faith Observe 2. Our Saviour's Reply to Peter's refusal 1. He tells him that there was more in it than the bare act of washing did at first sight import and that he should know hereafter what he did not understand now What I do thou knowest not now but thou shalt know hereafter
that time when he had with an unbelieving Heart and an unthankful Spirit been eating the Passover which was a Type of Christ Now Satan enters into him that is takes fuller possession of him and he gives up himself more freely and fully to the Devil's conduct and suggestions Satan gets possession of wicked Men gradually and by degrees not all at once the only way to be safe is to resist the beginnings of Sin for when Satan once gets footing it is hard to prevent a more full possession Observe 4. The place where Judas now was Namely at Bethany some Miles from Jerusalem and it was now Night yet so intent he was upon the Devil's work that away he trudges to Jerusalem and at that time of the Night repairs to the high Priests and sells his Saviour into their hands Oh what a warmth and zeal was here in the Devil's cause Men given over by God possest by Satan are so restless and unwearied in Sin that neither by day nor by Night can they cease from the contrivance and execution of it 31 ¶ Therefore when he was gone out Jesus said Now is the son of man glorified and God is glorified in him 32 If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him Observe here 1. Our blessed Lord calls his Death his glory Now is the Son of Man glorified That is now is the time at hand when I am to die and shall by my Death finish the work of Man's Redemption and thereby eminently glorifie God God the Father was eminently glorified in the Obedience and Sufferings of his dear and only Son It is true that the Sufferings of Christ were Ignominious in themselves yet were they the way to his own Glory and his Father 's also for by them he redeemed a lost World trampled upon Satan triumphed over Sin And the Father was exceedingly glorified by the Son 's giving Obedience to his Will and so chearfully Suffering Now is the Son of Man glorified and God is glorified in him 33 Little children yet a little while I am with you Ye shall seek me and as I said unto the Jews Whither I go ye cannot come so now I say unto you Observe here An indearing compellation a sweet Title given by Christ to his Disciples Little Children intimating that tender Affection which he bare unto them tho' now upon the point of departing from them Learn thence That whatever Christ's dealings are or may be with his People in respect of his removing and withdrawing from them yet he still retains the relation of a Father to them and will in his absence from them exercise such a care over them as Parents have of their young and tender Children so much doth the Title of Little Children imply and import Observe farther The plain intimation which our Saviour gives to his Disciples of his death being very nigh for it was the very next day he tells them he was going to Heaven and whither he went they could not come that is not presently they should follow him their forerunner afterwards but at present he had a great deal of work for them to do tho' his own work was done and till they had finished their work Whither He went they could not come Learn hence That tho' it be Rest which the Saints may lawfully desire an everlasting rest with Christ in glory yet must they not refuse to labour whilest their Lord will have it so Till their work be done whither Christ is gone they cannot come Ye shall seek me but whither I go at present ye cannot come 34 A new commandment I give unto you That ye love one another as I have loved you that ye also love one another Our Saviour having mentioned his departure from his Disciples in the former Verse I go away and whither I go ye cannot come In this and the following Verses he gives them a strict charge that in his absence they should love one another This he calls a new Commandment not that it was new in regard of Institution but of Restitution not new in regard of the Substance of it for it was a Branch of the Law of Nature and a known precept of the Jewish Religion But he calls it a new Commandment 1. Because purged from the old corrupt glosses of the Pharisees who had limited this duty of Love and confined it to their own Country-men whereas Christ enlarges the object and obliges his Disciples to love all mankind even their very Enemies 2. Because this Duty of Love was so greatly advanced and heightned by our Saviour as to the measures and degrees of it even to the laying down of our Lives one for another 3. It is called a new Commandment because urged from a new Motive and enforced by a new Example As I have loved you that ye also love one another never was this Duty so effectually taught so mightily encouraged so much urged and insisted upon by any Teacher as our Saviour and never was there such an Example given of it as his own 4. 'T is a new Commandment because with the rest it was never to wax old but to be always fresh in the memory and practice of Christ's Disciples to the end of the World 35 By this shall all men know that ye are my disciples if ye have love one to another To recommend the foregoing Duty of loving one another with the greater advantage our Saviour tells us here that it will be the best Evidence of our Relation to him as sincere Disciples By this shall all Men know that ye are my Disciples Where Observe 1. Our Saviour doth not say by this Men shall conjecture and guess that you belong to me as being my Disciples but they shall certainly know it 2. He doth not say by this shall you know your selves to be my Disciples and one another to be so but by this shall all others know it as well as your selves 3. He doth not say by this shall all Men know that you look like my Disciples but that you are indeed what you pretend to be Namely By your loving one another 4. Christ doth not say by this shall the World know that you are my Disciples Namely By your assembling often together in my House of Prayer by your frequent fastings by your reading the Scriptures Daily by your hearing Sermons Weekly by your Receiving Sacraments Monthly all these put together will be no sufficient evidence of your Disciple-ship if you keep up a secret grudg in your Hearts one against another But by this shall all Men know that ye are my Disciples if ye love one another Learn hence That one of the best Proofs and Evidences we can have of our relation to Christ as his sincere Disciples is an hearty love and good will one towards another 36 ¶ Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt
that Power must be Omnipotent and that Act of Omnipotence doth prove him to be God 'T is true the Disciples raised the Dead who yet were no Gods but with this difference they raised the Dead by Christ's Power but Christ raised others and himself also by his own Power 41 The Jews then murmured at him because he said I am the bread which came down from heaven 42 And they said Is not this Jesus the son of Joseph whose father and mother we know how is it then that he saith I came down from heaven 43 Jesus therefore answered and said unto them Murmur not among your selves Altho' Christ had in the foregoing Verses plainly Asserted himself to be the True Bread that came down from Heaven for the Benefit of the World yet the Jews understanding his words carnally are offended with him and Murmur at him for pretending to come down from Heaven when they know him to be the Son of Joseph and Mary They understood nothing of his Divine Nature nor of his Miraculous Conception by the overshadowing of the Holy Ghost and therefore were highly offended at him Thence Learn That Ignorance of Christ's Divine Nature was the Ground and Occasion of that Contempt which was cast upon his person Observe farther The proof which Christ gave of his Divine Nature in his knowing the Hearts and Thoughts of these murmuring Jews Jesus said Murmur not among your selves Christ knows and observes the most secret murmurings and repinings that are found in the Breasts of the Children of Men and this his Knowledge is an Evidence and Proof of his Divinity that he is truly and really God 44 No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day In which words we have something necessarily implied and something positively expres'd The misery of Man in his Natural and Unsanctified State is here implied he is far distant from Christ and unable of himself to to come unto him By Nature we are Strangers yea Enemies unto God Enemies to the Holiness of his Nature and to the Righteousness of his Laws And as the State of Unregeneracy is a State of Enmity so consequently must it be a State of Impotency without me therefore says Christ ye can do nothing John 15.5 That is without interest in me and influences of Grace derived from me Again the Truths we have exprest are these 1. That all those who come unto Christ are drawn unto him 2. That the drawing of sinful Souls unto Jesus Christ is the special and peculiar Work of God This drawing is a powerful Act but not a Compulsory Act. God doth not draw any against their wills to Christ but he inclines the Will of Sinners to come unto him He draws by effectual perswasion and not by violent Compulsion 3. That all those who are drawn to Christ here shall be raised up Gloriously by him hereafter I will raise him up at the last day Such as are brought to Christ by the Father Christ will never abandon them till he has raised them up at the last day and presented them Blameless and Compleat before his Father where they shall ever be with the Lord. 45 It is written in the prophets And they shall be all taught of God Every man therefore that hath heard and hath learned of the Father cometh unto me 46 Not that any man hath seen the Father save he which is of God he hath seen the Father 47 Verily verily I say unto you He that believeth on me hath everlasting life In these words our Blessed Saviour Confirms his former Assertion concerning his Father's drawing from the Prophesies of the Old Testament which speaking of the days of Messias foretold that persons should be Taught of God to Embrace the Messias whence Christ inferreth that every one who is thus Taught will come unto him and Believe in him Learn hence 1. That the Teachings of God are Absolutely necessary to every Man that cometh unto Christ in the way of Faith 2. That such shall not miscarry in the way of Faith who are under the special Teaching and Instructions of God They shall be all taught of God and he Teacheth to profit and that not only Authoritatively but efficaciously and effectually Those whom God undertakes to Teach Receive from him both an Ear to hear and an Heart to understand They shall be all Taught of God and they that are taught have heard and learned of the Father 48 I am that bread of life 49 Your fathers did eat manna in the wilderness and are dead 50 This is the bread which cometh down from heaven that a man may eat thereof and not die 51 I am the living bread which came down from heaven if any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world In these Verses our Blessed Saviour Resumes his former Doctrine Namely That he is the Object of Saving Faith and the Bread of Life which he compares with the Manna the Bread of Israel Your Fathers did eat Manna in the Wilderness which Manna was an Illustrious Type of Christ Thus both came down from Heaven both were freely given of God without any merit or desert of Man both in a miraculous manner both at first unknown what they were and whence they came Both equally belonging to all both sufficient for all Poor and Rich. The Manna white in colour so clear our Lord's Innocence Pleasant like Honey so sweet are his Benefits Beaten and Broken before eaten Christ on his Cross bleeding and dying given only in the Wilderness and ceasing as soon as they came into the Land of Promise as Sacraments shall Vanish when we enjoy the Substance in Heaven But tho' Manna was thus excellent yet the eaters of it were dead but such as feed upon Christ the Bread of Life shall live Eternally in Bliss and Glory I am the living Bread which came down from Heaven if any man eat of this Bread he shall live for ever Here we Learn 1. What a miserable Creature Man naturally is in a pining and starved Condition under the want of Soul-food 2. That Jesus Christ is the food of Souls which quickens them that are Dead and is unto the needy Soul all that it can need such Spiritual food as will prove a Remedy and Preservative against Death both Spiritual and Eternal I am the living Bread 52 The Jews therefore strove amongst themselves saying How can this man give us his flesh to eat 53 Then Jesus said unto them Verily verily I say unto you Except ye eat the flesh of the Son of man and drink his blood ye have no life in you 54 Whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day 55 For my flesh is meat indeed and my blood is drink indeed 56 He that eateth my flesh
understand these things clearly 21 He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him Our Blessed Saviour in these words repeats what he had before injoined at Verse 15. Namely to evidence the sincerity of our Love to him by the Universality of our Obedience to his Commands He that hath my Commandments and keepeth them he it is that loveth me Where Note 1. The Necessity of Knowledge in order unto Practice 2. The Necessity of Practice in order unto Happiness we must first have Christ's Commandments before we can keep them we must have them in our Understandings and Judgments in our Wills and Affections not have them only in our Eyes to read in our Ears to hear or in our Mouths to talk of them but to hide them in our Hearts that we may not Sin against Christ in the wilful violation of them Farther we must keep as well as have these Commandments This denotes an universal diligent and persevering Obedience to them Hence Learn That altho' many loose Professors pretend love to Christ because they hear read know and can talk of his Commandments yet in Christ's Account none do truly love him but those who make Conscience of their Obedience to him He that hath my Commandments and keepeth them he it is that loveth me Observe next The gracious Promise of Christ to such as thus express their Love unto him 1. He shall be loved of my Father and of my self And shall he not be loved of the Holy Ghost too Yes no doubt But why is not he named then Because the Son dwelleth in us by the Spirit and sheds his Love abroad in our Hearts by the Holy Ghost 2. I will manifest my self unto him that is such Obedient Christians shall not only injoy the Fruit and Benefit of my Love but they shall injoy the Sense of my Love and experience the sensible manifestations and inward diffusions of my Love in their own Souls Learn hence That the only way to have Christ Love us and to let out his Love upon us and to know that he Loves us is to look diligently to our Obediential walking with him and before him We may as rationally think to nourish our Bodies with Poison as to injoy the manifestations of Christ's Love in a way of Sin 22 Judas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the world Some understand these words of a Temporal manifestation and think that Judas the Brother of James who spake them still expected that Christ should be a Temporal Prince and have such a Kingdom as should be Conspicuous to all the World and therefore puts the question how he could possibly shew himself to his Disciples and the World not see him Others understand it of a Spiritual manifestation as if he had said Lord who or what are we thy Disciples that we should enjoy more special manifestations of thy Love to us than to the rest of the World why should we be dignified with such distinguishing favours above others Learn thence 1. That there is a real difference put by Christ betwixt his own Children and the World in the matter of special Manifestations 2. That there being no cause from the Creature why Christ should make this difference his discriminating Grace is matter of just and great Admiration well might the Apostle out of a deep Admiration say Lord how is it that thou wilt manifest thy self to us and not unto the World 23 Jesus answered and said unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 24 He that loveth me not keepeth not my sayings and the word which you hear is not mine but the Fathers which sent me Observe here How our Saviour still goes on to direct and encourage his Disciples to evidence the sincerity of their Love to his Person by the universality of their Obedience to his Commands and tells them how great their Advantage would be by so doing For First the Father will love them that is manifest his favour to them in farther dispensations of Grace and Comfort Learn thence That all the Manifestations of Divine Love to the Souls of Believers depend upon their close walking with God in the paths of Holiness and strict Obedience Secondly We will make our abode with him He shall have Father and Son's Company an Allusion to a Parent that has many Children he will be sure to live with them that are most Dutiful to him and most observant of him The expression of making their abode with us denotes that sweet and intimate fellowship which shall be betwixt God and us and the perpetuity and constancy of it at all times till we are taken up by him into Heaven he will make his abode with us by the indwelling presence of his Holy Spirit the Graces and Comforts whereof shall abide with us for ever 25 These things have I spoken unto you being yet present with you 26 But the Comforter which is the holy Ghost whom the Father will send in my name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you Here we have a repeated Promise of the Mission of the Holy Ghost called the Comforter and his special Office declared Namely To teach and to bring to remembrance what Christ had taught He shall teach you all things As the Spirit of God is the great Comforter so he is the special Teacher of his Children he Teacheth condescendingly stooping to the meanest capacities he Teacheth efficaciously inclining the Heart to receive Instruction as well as opening the Ear to hear it he Teacheth plainly and â—learly unerringly and infallibly he is Truth it self and therefore his teachings are most True And as the Holy Spirit is the Saints Teacher so is he also their Remembrancer He shall bring all things to your Remembrance that is all Truths needful to be known and necessary to Salvation Here Note That the Holy Spirit Teaches nothing but what Christ himself Taught the Spirit Teaches in the word and by the word but never Teaches any thing contrary to the word He shall Teach and bring to Remembrance whatsoever I have said unto you 27 Peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not your heart be troubled neither let it be afraid As if our Lord had said Whatever outward Trouble the World gives you be not afraid of it before it comes nor troubled at it when it is come for I will give you inward Peace in the midst of all your outward Troubles Not as the world giveth give I unto you Where Note That Christ's Peace is vastly different from that Peace which is given or enjoyed