and such Persecution as will Afford a Man Solid Comfort and Entitle him to Real Blessedness must be endured and undergone for Righteousness sake 4. That it is the Will and Command of Christ that those which Suffer for Him and for Righteousness-sake should not only be Meek and Patient but Joyous and Chearful Rejoice and be exceeding glad 5. That such a patient and chearful Suffering of Persecution for Christ in this Life shall certainly be Rewarded with the Glory and Blessedness of the Life that is to come Great is your Reward c. 13 Ye are the salt of the earth but if the salt have lost his savour wherewith shall it be salted it is thenceforth good for nothing but to be cast out and to be troden under foot of men Our Saviour compares Christians in general and his Ministers in particular unto Salt for a double Reason First Because it is the nature of Salt to preserve things from Corruption and Putrefaction and to render them savoury and pleasant Thus are the Ministers of the Gospel to labour and endeavour by the Purity of their Doctrine to sweeten putrefying Sinners that they may become savoury to God and Man and may be kept from being Fly-blown with Errours and False Doctrine Secondly Because Salt has a piercing Power in it which subdues the whole Lump and turns it into its own nature Such a piercing Power is there in the Ministry of the Word that it subdues the whole Man to the Obedience of it self 14 Ye are the light of the world A city that is set on an hill cannot be hid 15 Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light unto all that are in the house 16 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Obs here 1. Our Saviour's Doctrine 2. The Inference which he draws from it by way of Application The Doctrine delivered is this That Christians in general and the Ministers of the Gospel in particular are the Light of the World But how Not Originally but Derivatively not Efficiently but Instrumentally Christ himself is the Light of the World by way of Original his Ministers are Lights by way of Derivation and Participation from him Farther Christ teaches them the End why he communicated Light unto them namely to inlighten direct and quicken others Even as the Sun in the Firmament and a Candle in the House diffuses and disperses its Light to all that are within the reach of it so should all Christians and particularly Christ's Ministers by the Light of Life and Doctrine direct People in their Way towards Heaven Obs 2. The Inference which our Saviour draws from the foregoing Doctrine Ye are the Light of the World therefore Let your Light shine before Men. Where Note 1. That our Good Works must shine but not blaze all Vain-glory and Ostentation must be avoided in the Good Works we do 2. Altho' we must abound in Good Works that Men may see them yet not to be seen of Men. 3. That the Glorifying of God and doing Good to Mankind must be the great End we propound in all the Good Works which we perform 17 Think not that I am come to destroy the law or the prophets I am not come to destroy but to fulfil Our Saviour here informs his Followers That he had no Design to Abrogate any part of the Moral Law or to Loose Mankind from the least Measure of their Duty either towards God or Man but that he came To Fulfil it 1. By yielding a Personal Obedience to it 2. By giving a fuller and stricter Interpretation of it than the Pharisees were wont to give for they taught that the Law did only reach the outward Man and restrain outward Actions Learn That the Law of God is such a perfect Rule of Life that Christ Added no new Precept or Duty to it much less intended to Abrogate or Abolish any Part or Precept of it 18 For verily I say unto you Till heaven and earth pass one jot or one tittle shall in no wise pass from the law till all be fulfilled Another Reason is here given by our Saviour why he had no intention to Abrogate or Abolish the Law and that is drawn from the Duration and Perpetuity the Vnchangeableness and Immutability of the Law Sooner shall Heaven and Earth be abolished than the Authority and Obligation of the Moral Law be dissolved Learn That the Law of God is an Eternal and Unchangeable Rule of Life and Manners and is to stand in Force as long as the World stands and the Frame of Heaven and Earth endures 19 Whosoever therefore shall break one of these least commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them the same shall be called great in the kingdom of heaven To evidence yet farther that the Moral Law is a perfect Rule of Life our Saviour tells his Disciples That if any of them did either by their Doctrine or Practice make void any one of the least of God's Commands either by allowing themselves in the Omission of any known Duty or in the Commission of any known Sin he should never enter into the Kingdom of God Learn That such a Professor of Christianity as allows himself in the least Voluntary Transgression either of Omission or Commission and encourages others by his Example to do the like is certainly in a State of Damnation 20 For I say unto you That except your righteousness shall exceed the righteousness of the scribes and Pharisees ye shall in no case enter into the kingdom of heaven Observe here 1. A Glorious Prize or Reward set before the Christian as Attainable namely The Kingdom of Heaven 2. The Means required in order to our obtaining of this Prize and laying hold of this Reward we must be Holy and Righteous Persons Heaven is the Reward of Righteousness a Reward conferred only upon Righteous Persons 3. Here is the Special Qualification of that Righteousness expressed which will Intitle us to Heaven and Salvation It must be a Righteousness which Exceeds the Righteousness of the Scribes and Pharisees and that these Three Ways 1. In its Principle and Motive Love to God and Obedience to his Command not the Applause and Commendation of Men. 2. In its Aim and End The Pharisees made Themselves their own Credit and Esteem their Wordly Gain and Interest their Ultimate End and not God's Glory their supreme Aim 3. In the Manner of Performance the Pharisees Duty wanted that Purity and Spirituality which the Law of God required they had respect only to the Outward Action without any regard to the Inward Intention and to that Purity of Heart which God required Learn That such a Holiness of Heart and Righteousness of Life as the Spirituality of God's Law requires of us is absolutely and
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
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 Note 1. That there is no possibility for any Person to please God out of Christ both our Persons and our Performances find Acceptance only for His sake 2. That in and through Christ God is well-pleased with all Believers This is my beloved Son in whom I am well pleased c. CHAP. IV. The former part of this Chapter acquaints us with our Blessed Saviour's Combat with and Conquest over Satan and the first Verse informs us of the Time when and Place where the Combat was fought 1 THEN was Jesus led up of the Spirit into the wilderness to be tempted of the devil Observe here 1. The Time when Christ entred the Lists with Satan implied in the word Then that is First Immediately after his Baptism he is no sooner out of the Water of Baptism but he is in the Fire of Temptation Secondly Immediately after the Spirit descended upon him and the Father had by a Voice from Heaven manifested his Complacency and Satisfaction in him This is my Beloved Son c. Note thence That great Manifestations of Love from God are usually followed with great Temptations from Satan Observe 2. The Place where this Combat was fought and that is in the Wilderness Learn thence That no Place can priviledge us from Temptation or be a Sanctuary from Satan's Assaults the solitary Wilderness has a Tempter in it yea Satan sometimes makes use of Mens Solitariness to farther his Temptations a Cell a Nunnery or a Cloister are as open to Satan as the open Fields and the Persons that live in them have a Tempter without and an Enticer within as well as other Men. Obs 3. The Efficient Cause of Christ's going into the Wilderness to be Tempted by Satan He was led up of the Spirit says St. Matthew The Spirit drove him says St. Mark That is the Holy Spirit of God not Satan the Unclean Spirit for the Devil is seldom if ever called The Spirit but usually some Brand of Reproach is annexed as the Evil Spirit or the Vnclean Spirit Christ was Led by the Spirit that is he was carried by a strong Impulse of the Spirit of God into the Wilderness to be Tempted by Satan Learn hence 1. That none of the Children of God ought to expect a Freedom from Temptations seeing Christ himself in the Days of his Flesh was strongly solicited by Satan unto Sin 2. That all the Temptations wherewith the Children of God are assaulted are ordered by Divine and Special Dispensation Satan could not assault our Saviour till he was Led by the Spirit into the Wilderness for that End and he shall not assault any of his Members but by Divine Permission and special Dispensation 2 And when he had fasted forty days and forty nights he was afterward an hungred Obs here 1. How the Divine Power upheld the Human Nature of Christ without Food What Moses did at the Giving of the Law Christ doth at the Beginning of the Gospel namely Fast Forty Days and Forty Nights Christ hereby intended our Admiration not our Imitation or if our Imitation of the Action only not of the Time Christ teaches us by Fasting and Prayer to prepare our selves for a Conflict with our Spiritual Enemies as he prepared himself by Fasting to grapple with the Tempter so should we 3 And when the tempter came to him he said If thou be the Son of God command that these stones be made bread Observe here 1. The Occasion of the Temptation 2. The Temptation it self The Occasion was our Saviour's Hunger and want of Bread Learn thence That when God suffers any of his Dear Children to fall into Want and to be streightned for Outward Things Satan takes a mighty Advantage thereupon to Tempt and Assault them But what doth he Tempt our Saviour to To the Sin of Distrust to question his Sonship If thou be the Son of God And next to distrust his Father's Providence and Care Command that these Stones be made Bread Learn hence 1. That Satan's grand Design is first to tempt the Children of God to doubt of their Adoption and next to Distrust God's Fatherly Care over them and Provision for them and last of all to use Unwarrantable Means to help themselves Thus Satan dealt with Christ and thus he deals with Christians For to work a Miracle at Satan's Direction was not a Lawful Means of providing Food for himself 4 But he answered and said It is written Man shall not live by bread alone but by every word that proceedeth out of the mouth of God Observe here The Weapon which our Saviour made use of to repell the Temptation and to vanquish the Tempter and that is the Word of God It is written Learn That the Scriptures or the Written Word of God is the only sure Weapon wherewith to vanquish Satan and to beat back all his Fiery Temptations 5 Then the devil taketh him up into the holy city and setteth him on a pinacle of the temple That is Satan by God's permission took up his Body and carried it in the Air and set it upon one of the Battlements of the Temple Learn hence 1. What a mighty Power Evil Spirits have over our Bodies if God permits them to execute and exercise their Power upon them 2. That it is owing to the gracious Care and watchful Providence of God over us that we are not hurried away bodily by Satan Thanks be to God tho' the Devil's Malice be infinite yet his Power is limited and bounded as he cannot do all the Mischief he would to the Bodies and Souls of Men so he shall not do all he can 6 And saith unto him If thou be the Son of God cast thy self down for it is written He shall give his angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone Here we have Observable First the Sin which Satan tempts Christ unto and next the Argument which he tempts him from The Sin tempted to is the Sin of Self-Murther Cast thy self down Whence we Learn That Self-Murther is a Sin which Christ himself was and the best of Saints may by Satan be tempted to the Commission of But forasmuch as Satan tempted Christ to murther himself but had not power to do it himself do thou cast thy self down We Learn That tho' Satan may tempt yet he cannot compel he may entice but cannot enforce any to Sin against their own Consent Obs 2. The Argument which Satan uses it is a Scripture-Argument he quotes the Promise of God He shall give his Angels charge over thee What a Marvel is here to find Satan with a Bible under his Arm and a Text of Scripture in his Mouth Christ
had alledged Scripture before to Satan here Satan retorts Scripture back again to Christ It is written says Christ It is written says Satan Learn thence That it is no wonder to hear Hereticks and Hypocrites quote Scripture when Satan himself durst recite them He that had prophanely toucht the Sacred Body of Christ with his Hand sticks not presumptuously to handle the Holy Scriptures of God with his Tongue Yet Observe How wretchedly the Devil wrests perverts and misapplies the Scriptures When God promises his Angels shall keep us it is in Viis non in Praecipitiis 't is in all God's Ways not in any of our own crooked Paths Note here That altho' the Children of God have the Promise of the Guardianship of Holy Angels yet then only may they expect their Protection when they are walking in the Way of their Duty 7 Jesus said unto him It is written again Thou shalt not tempt the Lord thy God Observe here Tho' the Devil had wrested and abused Scripture yet still Christ alledges Scripture The Abuse of the Holy Scriptures by Hereticks and Seducers is no Argument against the Use of them As Christ here compares Scripture with Scripture so should we in order to the finding out the true Sence and Meaning of it 8 Again the devil taketh him up into an exceeding high mountain and sheweth him all the kingdoms of the world and the glory of them 9 And saith unto him All these things will I give thee if thou wilt fall down and worship me The next Sin which Satan tempts our Saviour to is the Sin of Idolatry even to Worship the Devil himself Oh thou Impudent and Foul Spirit To desire thy Creator to Adore thee an Apostate-Creature Surely there can be no Sin so black and foul so gross and monstrous but that the Christian may be tempted to it when Christ himself was tempted to Worship the Tempter St. Matthew reads the Words If thou wilt fall down and Worship me St. Luke If thou wilt Worship before me Whence we may gather That if to Worship before the Devil be to Worship the Devil then to Worship before an Image is to Worship the Image Obs 2. The Bait which Satan makes use of to allure our Saviour to the Sin of Idolatry and that was in representing to his Eye and View all the Glories of the World in the most inviting manner and that in a Moment of Time to the intent it might affect him the more and prevail the sooner Learn thence That the Pomp and Greatness the Glory and Grandeur of this World is made use of by Satan as a dangerous Snare to draw Men to a Compliance with him in his Temptations unto Sin 10 Then saith Jesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve Observe here 1. With what Zeal and Indignation of Spirit our Blessed Saviour repells and beats back this Temptation of Satan Get thee hence Note thence That the greater the Sins are which the Devil tempts us to the greater our Zeal and Indignation ought to be in opposing and resisting of the Temptation to them A great Temptation must be withstood with great Resolution Observe 2. The Weapon with which he repells and beats back the Fiery Dart of Satan's Temptation and that is with the Shield of Scripture It is written Thou shalt Worship the Lord thy God Learn thence That GOD is the Sole Object of all Religious Worship it is so peculiarly the Creator's Due that to give it to any Creature is gross Idolatry and repugnant to the Scriptures 11 Then the devil leaveth him and behold angels came and ministred unto him Observe here 1. The Issue of this Combat Satan is conquered and quits the Field Then the Devil leaveth him Teaching us That nothing like a vigorous Resistance of Temptation causes the Tempter to flee from us Resist the Devil and be will flee from you Observe 2. Our Lord's Triumph over his Enemy Behold Angels came and ministred unto him Food to his hungry Body and Comfort to his tempted Soul Learn thence That those who in the Hour of Temptation do hold out in resisting Satan shall find the Power and Faithfulness of God will not be wanting to them to send in Succour and Relief in the End 12 Now when Jesus had heard that John was cast into prison he departed into Galilee 13 And leaving Nazareth he came and dwelt in Capernaum which is upon the sea-coast in the borders of Zebulon and Nephthalim 14 That it might be fulfilled which was spoken by Esaias the prophet saying 15 The land of Zabulon and the land of Nephthalim by the way of the sea beyond Jordan Galilee of the Gentiles 16 The people which sat in darkness saw great light and to them which sat in the region and shadow of death light is sprung up Observe here 1. Our Saviour hearing of John's Imprisonment provides for his own Safety by departing into Galilee As our Holy Lord avoided Persecution so may we Observe 2. The Place in Galilee he comes to Capernaum Christ had three Cities which he called his own Nazareth where he was Bred Bethlehem where he was Born and Capernaum where he dwelt this was a Sea-coast Town in the Borders of Zebulon and Nephthali Observe 3. The Special Providence of God in this Change of our Saviour's Habitation for by that means the Prophecy Isa 9.1 was fulfilled which declares that in that dark part of the Country the Messiah the True Light should shine forth Learn hence 1. That a People destitute of the Saving Knowledge of the Gospel are in great Darkness how great soever the Light of their Outward Comforts may be This People had Natural Light enough and Civil Light enough they had an Abundance of Wealth and Riches Peace and Plenty but they wanted the Light of Christ and his Gospel and therefore are said to sit in Darkness 2. That where-ever the Gospel is Preached amongst a People it is as a Light springing up and shining forth amongst them quickning and enlivening reviving and chearing the Souls of those that entertain it how great soever their outward Darkness and Distress may be The People that sate in Darkness saw great Light and to them which sate in the Region and Shadow of Death Light is sprung up c. 17 From that time Jesus began to preach and to say Repent for the kingdom of heaven is at hand Here our Saviour begins to enter upon his Prophetick Office and by Preaching to make known the Will of God to Mankind and Observe The Doctrine which he Preached is the same that John the Baptist did Preach namely the Doctrine of Repentance Repent ye and the Argument is the same also For the Kingdom of Heaven is at hand that is now is the so much expected Time of the Appearing of the promised Messiah Learn hence That the Doctrine of Christ and his Ambassadors is alike and the same
good fruit is hewn down and cast into the fire 20 Wherefore by their fruits ye shall know them Observe here 1. A Caution given Beware of False Prophets There were two sorts of Deceivers which our Saviour gave his Disciples a special Warning of namely False Christs and False Prophets False Christs were such as pretended to be the True Messias False Prophets were such who pretended to own Christianity but drew People away from the Simplicity of the Gospel Obs 2. The Ground of this Caution They come in Sheeps-cloathing but inwardly are ravening Wolves That is they make fair Pretences to Strictness in Religion and to greater Measures and Degrees of Mortification and Self-Denial than others Whence we Learn That such as go about to Seduce others usually pretend to Extraordinary Measures of Sanctity themselves to raise an Admiration amongst those who judge of Saints more by their Looks than by their Lives more by their Expressions than by their Actions What Heavenly Looks and Devout Gestures what Long Prayers and Frequent Fastings had the Hypocritical Pharisees beyond what Christ or his Disciples ever practised Obs 3. The Rule laid down by Christ whereby we are to Judge of False Teachers By their Fruits we shall know them Learn That the best Course we can take to Judge of Teachers pretending to be sent of God is to Examin the Design and Tendency of their Doctrines and the Course and Tenour of their Conversations Good Teachers like good Trees will bring forth the good Fruits of Truth and Holiness but Evil Men and Seducers like corrupt Trees will bring forth Error and Wickedness in their Life and Doctrine 21 Not every one that saith unto me Lord Lord shall enter into the kingdom of heaven but he that doth the will of my Father which is in heaven 22 Many will say to me in that day Lord Lord have we not prophesied in thy Name and in thy Name have cast out devils and in thy Name done many wonderful works 23 And then will I profess unto them I never knew you depart from me ye that work iniquity Not every one that is Not any one that saith Lord Lord that is that owneth me by way of Profession by way of Prayer and by way of Appeal shall be Saved But he that doth the Will of my Father sincerely and universally Learn hence 1. That Multitudes at the Great Day shall be really disowned by Christ as none of his Servants that did Nominally own him for their Lord and Master Many that have now Prophesied in his Name shall then Perish in his Wrath Many that have cast out Devils now shall be cast out to Devils then Such as have now Done many Wonderful Works shall then Perish for Evil Workers Note 2. That a bare Name and Profession of Christianity without the Practice of it is a very Insufficient Ground to Build our Hopes of Heaven and Salvation upon 3. That Gifts Eminent Gifts yea Extraordinary and Miraculous Gifts are not to be rested in or depended upon as Sufficient Evidences for Heaven and Salvation Gifts are as the Gold which Adorns the Temple but Grace is like the Temple that Sanctifies the Gold 24 Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock 25 And the rain descended and the floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock 26 And every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand 27 And the rain descended and the floods came and the winds blew and beat upon that house and it fell and great was the fall of it Our Saviour here concludes his Excellent Sermon with an Elegant Similitude The Wise Builder is not the frequent Hearer but the faithful Doer of the Word or the Obedient Christian the House is Heaven and the Hope of Eternal Life the Rock is Christ the Building upon the Sand is resting in the bare Performâ—nce of Outward Duties the Rains the Winds and the Floods are all kind of afflicting Evils Sufferings and Persecutions that may befall us Note 1. That the Obedient Believer is the only Wise Man that Builds his Hopes of Heaven upon a sure and abiding Foundation Note 2. That such Professors as rest in the Outward Performance of Holy Duties are Foolish Builders their Foundation is weak and sandy and all their Hopes of Salvation vain and uncertain 28 And it came to pass when Jesus had ended these sayings the people were astonished at his doctrine 29 For he taught them as one having authority and not as the scribes Here we have Two Things Observable 1. The Manner of our Lord 's Teaching it was with Authority that is it was Grave and Serious Pious and Ardent Plain and Profitable With what Brevity without Darkness With what Gravity without Affectation With what Eloquence without Meretricious Ornament were our Lord's Discourses The Majesty he shewed in his Sermons made it evidently appear that he was a Teacher sent of GOD and cloathed with his Authority Observe 2. The Success of his Teaching The People were Astonished at his Doctrine Affected with Admiration believing him to be an Extraordinary Prophet Learn That such is the Power of Christ's Doctrine especially when accompanied with the Energy of his Holy Spirit that it makes all his Auditors Admirers it causes Astonishment in their Minds and Reformation in their Manners CHAP. VIII This Chapter is called by St. Ambrose Scriptura Miraculosa the Miraculous Scripture there being several great Miracles recorded in this Chapter As the Cleansing of the Leper the Curing of the Centurion's Servant the Appeasing of the Winds c. Our Saviour having delivered his Doctrine in the former Chapters in this he backs his Doctrine with Miracles for the Establishment and Confirmation of it 1 WHEN he was come down from the mountain great multitudes followed him 2 And behold there came a leper and worshipped him saying Lord if thou wilt thou canst make me clean 3 And Jesus put forth his hand and touched him saying I will be thou clean And immediately his leprosie was cleansed 4 And Jesus saith unto him See thou tell no man but go thy way shew thy self to the priest and offer the gift that Moses commanded for a testimony unto them Several Particulars are here Observable as 1. The Petitioner and that is a Leper he came and Worshipped Christ and petitions him to Heal him saying Lord if thou wilt thou canst make me clean Where he discovers a firm Belief of Christ's Power but a Diffidence and Distrust of Christ's Will to Heal him Learn Christ's Divine Power must be fully assented to and firmly believed by all those that expect Benefit by him and Healing from him Obs 2. How readily our Saviour grants his Petition Jesus touched him saying I will be thou clean Our Saviour
the Preciousness of it but for the Abundance of it a little doth not make a Treasure And also for the Continuance of it tho' it be perpetually overflowing in the Life yet doth the Heart continue full this Treasure of Original Corruption in Man's Nature it may be drawn low in this Life by Sanctifying Grace but it can never be drawn dry 2. Here is a Good Treasure of Grace discovered in a Sanctified and Renewed Man which is the Source and Spring from whence all Gracious Actions do proceed and flow For as the Heart of Man by Nature is the Fountain from whence all Sin springs so the Heart renewed by Grace is the Source and Spring from whence all Gracious Actions do proceed and flow 36 But I say unto you That every idle word that men shall speak they shall give account thereof in the day of judgment There are Two Sorts of Words for which we must be Judged Sinful Words and Idle Words Sinful Words are Blasphemous Words Censorious Words Lying and Slandering Words Idle Words are such as favour nothing of Wisdom or Piety that have no tendency to make Men either Wiser or Better How light soever Men make of their Words now yet in GOD's Balance another Day they will be found to weigh very heavy 37 For by thy words thou shalt be justified and by thy words thou shalt be condemned Observe here The Argument which our Saviour uses to move us to Watchfulness over our Words By our Words we shall be justified not Meritoriously but Declaratively Good Words declare Goodness in our selves and we shall be declared Good to others by our Words if our Words and Actions do correspond and agree with one another Death and Life are in the Power of the Tongue That is according to the right or wrong Using of the Tongue we may judge and gather whether Men are Dead or Alive as to God and bound for Heaven or Hell 38 Then certain of the scribes and of the Pharisees answered saying Master we would see a sign from thee 39 But he answered and said to them An evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the prophet Jonas 40 For as Jonas was three days and three nights in the whale's belly so shall the Son of man be three days and three nights in the heart of the earth 41 The men of Niniveh shall rise in judgment with this generation and shall condemn it because they repented at the preaching of Jonas and behold a greater than Jonas is here 42 The queen of the south shall rise up in the judgment with this generation and shall condemn it for she came from the uttermost parts of earth to hear the wisdom of Solomon and behold a greater than Solomon is here Observe here 1. The Request which the Pharisees make to Christ Master we would see a Sign from thee But had not Christ shewed them signs enough already What were all the Miracles wrought in their sight but convincing Signs that he was the true Messias but Infidelity mixt with Obstinacy is never satisfied Obs 2. Our Saviour's Answer to the Pharisees Request he tells them that they should have one Sign more to wit that of his Resurrection from the Dead For as Jonas lay buried Three Days in the Whale's Belly and was then wonderfully restored So should and did our Saviour continue in the Grave part of Three Natural Days and then rise again Obs 3. How CHRIST declares the Inexcusableness of their State who would not be convinced by the former Miracles he had wrought that he was the true Messiah nor yet be brought to Believe in him by this last Sign or Miracle of his Resurrection The Ninivites shall condemn the Pharisees They repented at the Preaching of Jonas but these would not be convinced by the Preaching and Miracles of JESUS The Queen of Sheba also who came from the South to hear and admire the Wisdom of Solomon shall rise up in Judgment against those that reject CHRIST who is the Wisdom of the Father and the Doctrine delivered by him which was the Power of God and the Wisdom of God Learn That the Sins of Infidelity and Impenitency are exceedingly heightned and their Guilt aggravated from the Means afforded by God to bring a People to Faith and Obedience The Sin of the Pharisees in Rejecting Christ's Miracles and Ministry was by far greater than that of the Ninevites had they rejected Jonas his Message and Ministry sent by God amongst them 43 When the unclean spirit is gone out of a man he walketh through dry places seeking rest and findeth none 44 Then he saith I will return into my house from whence I came out and when he is come he findeth it empty swept and garnished 45 Then goeth he and taketh with himself seven other spirits more wicked than himself and they enter in and dwell there and the last state of that man is worse than the first Even so shall it be also unto this wicked generation The Design and Scope of this Parable is to shew that the Pharisees by rejecting the Gospel and refusing to Believe in Christ were in a seven-fold worse Condition than if the Gospel had never been Preacht to them and a Saviour had never came among them because by our Saviour's Ministry Satan was in some sort cast out But for rejecting Christ and his Grace Satan had got a seven-fold stronger Possession of them now than before From this Parable Learn 1. That Satan is an Unclean Spirit he has lost his Original Purity his Holy Nature in which he was created and is become universally filthy in himself no Means being allowed him by God for the purging of his filthy and unclean Nature Nay he is a perfect Enemy to Purity and Holiness maligning all that love it and would promote it 2. That Satan is a restless and unquiet Spirit being cast out of Heaven he can rest no where when he is either gone out of a Man thro' Policy or cast out of a Man by Power he has no Content or Satisfaction till he returns into a filthy Heart where he delights to be as the Swine in miry places 3. That wicked and prophane Sinners have this unclean Spirit dwelling in them their Hearts are Satan's House and Habitation and the Lusts of Pride and Unbelief Malice and Revenge Envy and Hypocrisie these are the Garnishings of Satan's House Man's Heart was God's House by Creation 't is now Satan's by Usurpation and Judiciary Tradition 4. That Satan by the Preaching of the Gospel may seem to go out of Persons and they become sober and civilized yet may he return to his old Habitation And the last end of that Man may be worse than the beginning 46 While he yet talked to the people behold his mother and his brethren stood without desiring to speak with him 47 Then one said unto him Behold thy mother and thy brethren stand
threefold Sense and Interpretation is given of these words 1. Some will have them referr to our Saviour's Transfiguration mentioned in the next Chapter As if he had said Some of you as Peter James and John shall shortly see me upon Mount Tabor in such Glory as I will come in to Judgment 2. Others understand the words of Christ's exercising his Kingly Power in the Destruction of Jerusalem and the Jewish Nation which St. John did Live to see 3. Others referr the Words to the Times of the Gospel after Christ's Resurrection and Ascension when the Gospel was propagated and spread far and near according to St. Mark 9.1 There are some standing here that shall not taste of Death till thâ—y see the Kingdom of God come with Power that is till they see the Encrease and Enlargement of the Church by the Gospel Thence Note That where the Gospel is powerfully Preached and chearfully Obeyed there Christ cometh most Gloriously in his Kingdom CHAP. XVII 1 AND after six days Jesus taketh Peter James and John his Brother and bringeth them up into an high mountain apart 2. And was transfigured before them and his face did shine as the sun and his raiment was white as the light The former part of this Chapter gives us an Account of our Saviour's Glorious Transfiguration He laid as it were the Garments of frail Humanity and Mortality aside for a little time and assuming to himself the Robes of Majesty and Glory the Rays of his Divinity darted forth his Face shined with a pleasing Brightness and his Raiment with such a Glorious Lustre as did at once both Dazle and Delight the Eyes of the Beholders Here Observe 1. The Reasons of our Lord's Transfiguration 1. To Demonstrate and Testifie the Truth of his Divinity That he was Christ the Son of the Living God According to St. Peter's Confession just before This Divine Glory was an Evidence of his Divine Nature 2. Christ was thus transfigured to prefigure the Glory of his Second Coming to Judgment when he shall be admired of his Saints as here he was admired by his Disciples Obs 2. The Choice which our Saviour makes of the Witnesses of his Transfiguration his Three Disciples Peter James and John But why Disciples Why Three Disciples Why these Three 1. This Transfiguration was a Type and Shadow of the Glory of Heaven Christ therefore vouchsafes the Earnest and first Fruits of that Glory only to Saints upon whom he intended to bestow the full Harvest 2. Three Disciples were Witnesses sufficient to Testifie this Miracle Judas was unworthy of this Favour yet lest he should murmur or be discontented at his being left out others are also left out besides him 3. These Three rather than others because 1. These Disciples were more eminent for Grace Zeal and Love to Christ and consequently are most highly dignified and honoured by him The most eminent Manifestations of Glory are made by God to those that are most eminent in Grace 2. These Three were Witnesses of Christ's Agony and Passion to prepare them for which they are here made Witnesses of his Transfiguration This glorious Vision upon Mount Tabor fitted them to abide the Terrors of Mount Calvary Learn That those whom God singles out for the greatest Trials he will fit beforehand with the best Enablements 3 And behold there appeared unto them Moses and Elias talking with him Observe here The Glorious Attendants upon our Saviour at his Glorious Transfiguration they were two two Men and those two Men Moses and Elias This being but a Glimpse of Christ's Glory not a full Manifestation of it only Two of the Glorified Saints attend upon Christ at it When he shall come in his full Glory then Thousands oâ— Thousands shall attend him These two Attendants were two Men not two Angels because Men were more nearly concerned in what was done they were not only Spectators but Partners Man's Restauration was Christ's principal Aim the Angels Confirmation his less principal Design But why Moses and Elias 1. Moses the Giver of the Law and Elias the Chief of the Prophets attending both upon Christ did shew the Consent of the Law and the Prophets with Christ and their Fulfilling and Accomplishment in him 2. Because these two were the most laborious Servants of Christ Both adventured their Lives in God's Cause and therefore are highly honoured by Christ Such as honour him he will honour 4 Then answered Peter and said unto Jesus Lord it is good for us to be here if thou wilt let us make here three tabernacles one for thee and one for Moses and one for Elias Observe here 1. The Person supplicating Peter No doubt the other two James and John were much affected but Peter is most servent and forward yet there is no arguing with the Papists from his Fervency to his Superiority his Personal Prerogatives were not hereditary Obs 2. The Person supplicated Jesus not Moses or Elias the Disciples make no Prayer no Suit to them but to Christ only Prayers to Saints departed are both vain and unlawful Obs 3. The Supplication it self and that was for their Continuance where they were It is good for us to be here Oh what a ravishing Comfort is the Fellowship of the Saints but the Presence of Christ among them renders their Joys transporting Obs 4. Their Proffer of Service to farther this Continuance Let us make Three Tabernacles This Motion was well meant and devout St. Peter will stick at no Cost or Pains for the Enjoyment of Christ's Presence and his Saints Company yet was the Motion unadvised and rash St. Peter errs in desiring a Perpetuity of that Condition which was but transient and momentary This Vision was only a Taste of Glory not a full Repast He errs in that he would bring down Heaven to Earth and take up with Tabor instead of Heaven He errs in that he would enter upon the Possession of Heavens Glory without suffering and without dying Peter would be clothed upon but was not willing to be uncloathed Learn 1. That a Glimpse of Glory is enough to wrap a Soul into Extasie and to make it out of Love with Worldly Company 2. That we are apt to desire more of Heaven upon Earth than God will allow We would fain have the Heavenly Glory come down to us but we are unwilling to go by Death to that we know not what we say when we talk of Felicity in Tabernacles upon Earth 5 While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him Observe here 1. A Cloud was put before the Disciples Eyes for two Reasons 1. To allay the Lustre and Resplendency of that Glory which they were swallowed up with As we cannot look upon the Sun in its full Brightness but under a Cloud by Reflexion So the Glory of Heaven is insupportable till God vails it and shelters
Glory of after his Resurrection in which there should be distinct Places of Honour and Offices one above another and accordingly at this time the Ambition of the Disciples led them to enquire of our Saviour who should have the chief Place of Honour and Dignity under him in that his Kingdom Learn hence That the best and holiest of Men are too subject to Pride and Ambition to court Worldly Dignity and Greatness to affect a Precedency before and a Superiority above others The Disciples themselves were tainted with this Itch of Ambition which prompted them to enquire of their Master Who should be greatest in the Kingdom of his Church 2 And Jesus called a little child unto him and set him in the midst of them 3 And said Verily I say unto you Except ye be converted and become as little children ye shall not enter into the kingdom of heaven Our Saviour intending to cure this Pride and Ambition in his Disciples first preaches to them the Doctrine of Humility and to inforce his Doctrine he sets before them a little Child the proper Emblem of Humility assuring them that unless they be converted or turned from this Sin of Pride and Ambition and become as a little Child in Lowliness of Mind and Contempt of Worldly Greatness they cannot be saved Learn hence 1. That no Sins are more odious and abominable in the Sight of God than Pride and Ambition especially amongst the Ministers of the Gospel Learn 2. That Persons already converted do stand in need of farther Conversion They that are converted from a State of Sin may want to be converted from a particular Act of Sin This was the Disciples Case here they were turned from a Course of Sin but they wanted a Conversion from a particular Act of Sin to wit from Ambition 4 Whosoever therefore shall humble himself as this little child the same is greatest in the kingdom of heaven As if our Lord had said That Apostle or that Minister who thinks as meanly of himself as a little Child and is humble and lowly in his own Esteem he deserves the highest Place of Dignity and Honour in my Church Note That the truly humble Person who is freest from affecting Preheminency is most worthy of the highest Dignity and Eminency in the Church of God and in the Account of Christ The way to be Honourable is to be Humble Before Honour is Humility 5 And whoso shall receive one such little child in my Name receiveth me 6 But who so shall offend one of these little ones which believe in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the sea Our Saviour having declared that the humblest Persons should be always highest in his Esteem he next declares how exceeding dear and precious such Christians are to him who resemble little Children in Humility of Heart and Innocency of Life Assuring the World that whatever Kindness and Respect is shewed to such for his sake he reckons shewn to himself and all that Disrespect and Unkindness which is offered to them he accounts as done unto himself So near is the Union and so dear the Relation betwixt Christ and his Members that whatever Good or Evil is done to them he reckons as done unto himself 7 Wo unto the world because of offences for it must needs be that offences come but wo to that man by whom the offence cometh Two things are here Observable 1. The Necessity of Scandalous Offences It must needs be that Offences come 2. The Misery and Mischief that comes by them Wo unto the World because of Offences Wo to such as give Offence this is Va Indignantis the Wo of one Denouncing and Wo to such as Stumble at Offences given this is Vae Dolentis the Wo of one Lamenting From the whole Note 1. That Scandals or Offensive Actions in the Church of Christ will certainly fall out amongst those that profess Religion and the Name of Christ Offences will come Their necessity is partly from the Permission of God partly from the Malice of Satan partly from the Wickedness and Deceitfulness of Mens own Hearts and Natures 2. That Scandalous and Offensive Actions from such as profess Religion and the Name of Christ are Baneful and Fatal Stumbling-Blocks to wicked and worldly Men. 3. That the Offence which wicked Men take at the Falls of the Professors of Religion to the hardning of themselves in their wicked Practices is Matter of just and great Lamentation Wo unto the World because of Offences 8 Wherefore if thy hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maimed rather than having two hands or two feet to be cast into everlasting fire 9 And if thine eye offend thee pluck it out and cast it from thee it is better for thee to enter into life with one eye rather than having two eyes to be cast into hell fire This Command of Christ is not to be understood Literally as if it were our Duty to Maim our Bodily Members but the Exhortation is to cut off all Occasions that may betray us unto Sin and to mortifie our darling and beloved Lusts tho' as dear to us as our right Eye Learn 1. That Sin may be avoided it is our Duty to avoid whatever leads unto it or may be the Instrument or Occasion of it 2. That the best way to be kept from the Outward Acts of Sin is to mortifie our Inward Affection and Love to Sin If our Love and Affection to Sin be mortified our Bodily Members may be preserved for they will no longer be Weapons of Sin but Instruments of Holiness 10 Take heed that ye despise not one of these little ones for I say unto you that in heaven their angels do always behold the Face of my Father which is in heaven Obs here 1. A cautionary Direction given by Christ to the Men of the World concerning his Members Take heed that ye offend not one of my little ones that is that ye do not undervalue and neglect much less injure and afflict them 2. A Reason assigned Because their Angels being constantly and immediately in the presence of God are perpetually ready to execute his Will by revenging any Wrongs and Injuries done unto his Friends and Children Learn 1. What is the Office and Employment of the Glorious Angels namely to be the immediate Attendants upon the Royal Person of the Supreme King and Sovereign of the World Learn hence 2. In what Esteem good Men are with God and what a mighty Regard he has for the meanest of his Children in that he commits the Care and Preservation of them to the Holy Angels who are nearest to him and in highest Favour and Honour with him 11 For the Son of man is come to save that which was lost 12 How think ye If a man have an hundred sheep and
Works of the Law only must keep the whole Law or Covenant of Works perfectly and exactly Learn 2. That the best way to prâ—pare Men for Jesus Christ is to let them see their own Impotency to keep and fulfil the Covenant of Works 18 He saith unto him Which Jesus said Thou shalt do no murder Thou shalt not commit adultery Thou shalt not steal Thou shalt not bear false witness 19 Honour thy father and thy mother and Thou shalt love thy neighbour as thy self 20 The young man saith unto him All these things have I kept from my youth up what lack I yet Observe here That the Duties our Saviour instances in are the Duties of the second Table which Hypocrites are most failing in but the sincere Practice of our Duty to our Neighbour is a singular Evidence of our Love to God These Duties of the second Table the young Man says he had kept from his Youth and perhaps might say it truly according to the Pharisees Interpretation which condemned only the gross outward Act not the inward Lust and Motion of the Heart Learn hence How apt Men are to think well of themselves and to have too high an Opinion of their own Goodness and Righteousness before God All these have I kept from my Youth 21 Jesus said unto him If thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me That is Thou that hast been all thy Days a Pharisee if now thou wilt be a Christian thou must maintain a Readiness and Disposition of Mind to part with all that thou hast in this World at my Call and at my Command and follow after me Learn That such as enter themselves Disciples of Christ must be ready at Christ's Call to part with all for Christ's sake that they have in this World 2. All that profess themselves to be Christ's Disciples must be his Followers that is They must obey his Doctrine and imitate his Example his Holiness his Humility his Heavenly mindedness his Patience and Meekness his Readiness to forgive Injuries and the same Mind must be in us which was in Christ Jesus 22 But when the young man heard that saying he went away sorrowful for he had great possessions This parting with all for Christ seemed so hard a Condition to the young Man that he went away sorrowful from Christ Whence Learn 1. That a Man wedded to the World will renounce Christ rather than the World when both stand in Competition 2. That Unregenerate and Carnal Men are exceeding sorrowful and sadly concern'd when they cannot have Heaven upon their own Terms and win it in their own way The young Man went away sorrowful 23 Then said Jesus unto his disciples Verily I say unto you that a rich man shall hardly enter into the kingdom of heaven Our Blessed Saviour takes occasion from what had past to discourse with his Disciples concerning the Danger of Riches and the Difficulty that attends rich Men in their way to Salvation A rich Man shall hardly enter into the Kingdom of God Whence Note 1. That rich Men do certainly meet with more Difficulties in their Way to Heaven than other Men 'T is difficult to withdraw their Affections from Riches to place their Supreme Love upon God in the midst of their Abundance 'T is difficult to depend upon God in a rich Condition The Poor committeth himself to God but a Rich Man's Wealth is his strong Tower 2. That yet the Fault lyes not in Riches but in Rich Men who by placing their Trust and putting their Confidence in Riches do render themselves uncapable of the Kingdom of God 24 And again I say unto you It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God These Words were a Proverbial Speech among the Jews to signifie a thing of great Difficulty next to an Impossibility And they import thus much that it is not only a very great Difficulty but an Impossibility for such as abound in Worldly Wealth to be saved without an extraordinary Grace and Assistance from God 'T is hard for God to make a Rich Man happy because he thinks himself happy without God 25 When his disciples heard it they were exceedingly amazed saying Who then can be saved The Disciples understanding how naturally and strongly Men love the World and how Idolatrously and Inordinately their Hearts run out upon it they say unto Christ Lord who can be saved Learn 1. That when the general Difficulties which lye in the Way of Salvation are laid forth and sufficiently understood we may justly wonder that any are or shall be saved 2. That such are the special and peculiar Difficulties in the rich Man's Way to Heaven that his Salvation is Matter of Wonder and great Admiration to the Disciples of Christ When the Disciples heard this they were exceedingly amazed saying Who then can be saved 26 But Jesus beheld them and said unto them With men this is unpossible but with God all things are possible As if Christ had said Were all Men left to themselves no Man either Poor or Rich would be saved but God can bring Men to Heaven by the mighty Power of his Grace he can make the Rich in Estate Poor in Spirit and them that are Poor in this World Rich in Grace Learn 1. That it is impossible for any Man Rich or Poor by his own natural Strength to get to Heaven 2. That when we are discouraged with the Sense of our own Impotency we should consider the Power of God and act our Faith upon it With God all things are possible 27 Then answered Peter and said unto him Behold we have forsaken all and followed thee what shall we have therefore 28 And Jesus said unto them Verily I say unto you that ye which have followed me in the regeneration when the Son of man shall sit in the throne of his glory ye also shall sit upon twelve thrones judging the twelve tribes of Israel The Apostles having heard our Saviour's Command to the young Man to sell all and give to the Poor St. Peter in the Name of the rest tells Christ that they had left all and followed him Behold we have forsaken all Where Note how Peter magnifies that little which he had left for Christ and ushers it in with a Note of Observation and Admiration also Behold we have forsaken all what shall we have then Learn thence That altho' it be very little that we suffer for Christ and less that we have to forsake upon his Account yet we are apt to magnifie and extol it as if it were some great matter Lord we have left all What all His tatter'd Fisher-Boat and his ragged Nets a great all next to nothing at all scarce worthy to be mentioned Yet how is it magnified Behold Lord we have left all But observe our Lord 's
and ambitiously contended for the first and uppermost Seats in all Conventions as at Feasts and in the Synagogues and loved to be respectfully saluted in open and publick Places and to have Titles of Honour such as Rabbi Master Father and Doctor put upon them Now that which our Saviour condemns is the Pharisees fond Affectation of these little things and unduly seeking their own Honour and Glory It was not their taking but their loving the uppermost Rooms at Feasts that Christ condemns From the whole Note 1. That Hypocrites are most in affecting Ceremonial Observations and outward Parts of commanded Duties neglecting the Substance of Religion it self These Pharisees were for carrying a Library of God's Law on their Cloaths scarce a Letter of it in their Hearts They wore the Law of God as frontlets before their Eyes but not engraven on the Tables of their Hearts Observe 2. That the Nature of Hypocrisie is to study more to seem Religious in the Sight of Men than to be Religious indeed before God The Hypocrite is the World's Saint and not God's He courts the World's Acceptation more than the Divine Favour and Approbation 8 But be not ye called Rabbi for one is your master even Christ and all ye are brethren 9 And call no man your father upon the earth for one is your Father which is in heaven 10 Neither be ye called masters for one is your master even Christ 11 But he that is greatest among you shall be your servant 12 And whosoever shall exalt himself shall be abased and he that shall humble himself shall be exalted The Word Rabbi signifies a Doctor or Teacher eminently endowed with Variety of Knowledge whose Place it was to sit in an exalted Chair or chief Seat in the Synagogue their Disciples and Scholars sat upon lower Forms at the Feet of their Teachers Our Saviour doth not simply condemn the giving or receiving of these Titles of Rabbi Master and Father But the things forbidden are 1. A vain-glorious Affectation of such Titles as these the ambitious seeking of them and glorying in them 2. He condemns that Authority and Dominion over the Consciences of Men which the Pharisaical Doctors had usurped telling the People that they ought to believe all their Doctrines and practice all their Injunctions as the Commands of the Living God They did in effect assume Infallibility to themselves Learn hence 1. That there have been in all Ages of the Church a sort of Teachers who have usurped Authority and Dominion over the Faith and Consciences of Men. 2. That Christians ought not to submit their Faith and Conscience in Matters of Religion to any Humane Authority whatsoever nor to give up themselves absolutely to the Conduct of any Man's Judgment or Opinion in Matters of Faith 3. That Christ alone the great Prophet and infallible Teacher of his Church is the only Person to whose Doctrine and Precepts we owe absolute Faith and Obedience One is your Master even Christ 4. As God will abase and Men will despise the Proud especially Ministers who are such so shall God exalt and Men will honour them that stoop to the meanest Services for the Good of Souls Whosoever exalteth himself shall be abased This was a Sentence often used by our Saviour and was a frequent Saying among the Jews 13 But wo unto you Scribes and Pharisees Hypocrites for ye shut up the kingdom of heaven against men for ye neither go in your selves neither suffer ye them that are entering to go in From this Thirteenth Verse to the Thirtieth the Pharisees have Eight several Woes denounced against them by our Saviour The first is for perverting the Scriptures and keeping the true Sense and Knowledge of them from the People This St. Matthew calls the shutting up of the Kingdom of Heaven against Men. St. Luke calls it A taking away the Key of Knowledge from Men which is an Allusion to a known Custom among the Jews in Admission of their Doctors for those that had Authority given them to interpret the Law and the Prophets were solemnly admitted into that Office by delivering to them a Key and a Table-Book So that by the Key of Knowledge is meant the Interpretation and Understanding of the Scriptures and by taking away the Key of Knowledge is signified first that they arrogated to themselves alone the Understanding of the Scriptures secondly that they kept the true Knowledge of the Scriptures from the People especially the Prophecies which concerned the Messias and so they hindered Men from embracing our Saviour's Doctrine who were otherwise well enough disposed for it Learn hence 1. That the Knowledge of the Holy Scriptures is absolutely and indispensibly necessary in order to Salvation This our Saviour calls the Key which lets Men into the Kingdom of Heaven Learn 2. That great is the Guilt and inexcusable the Fault of those who deprive the People of the Knowledge of the Scriptures They shut the Kingdom of Heaven against Men and do what in them lyes to hinder their Eternal Salvation Men may miscarry with their Knowledge but they are sure to perish for want of Knowledge 14 Wo unto you Scribes and Pharisees Hypocrites for ye devour widows houses and for a pretence make long prayers therefore ye shall receive the greater damnation The second Wo denounced against the Pharisees is for their gross Hypocrisie in colouring over their Covetousness with a Pretence of Religion making long Prayers in the Temple and Synagogues for Widows and thereupon perswading them to give bountifully to the Corban or the common Treasure of the Temple Some part of which was imployed for their Maintenance Learn 1. It is no new thing for designing Hypocrites to cover the foulest Transgression with the Cloak of Religion The Pharisees make long Prayers a Cover for their Covetousness 2. That to make use of Religion in Policy for Worldly Advantage-sake is the way to be damn'd with a Vengeance for Religion-sake Wo unto you Scribes c. 15 Wo unto you Scribes and Pharisees Hypocrites for ye compass sea and land to make one Proselyte and when he is made ye make him twofold more the child of hell than your selves The next Wo denounced is for their false-ended Zeal and Earnestness in proselyting Heathens to the Jewish Religion not with a pious Intention to save them but to serve themselves upon them to have their Consciences and Purses under their Power and when you have poyson'd them says our Saviour by your corrupt Doctrine and hardned them in a course of Sin by your wicked Example they are more the Children of Hell than before you practiced upon them Learn 1. Great is the Diligence and indefatigable the Industry which false Teachers use in gaining Proselytes to their Opinion and Party They compass Sea and Land to make one Proselyte 2. That such as are proselyted to Error are oft-times faster rivetted in their false Opinions than their Teachers themselves They are made twofold more the Children of
Hell than your selves 16 Wo unto you ye blind guides which say Whosoever shall swear by the temple it is nothing but whosoever shall swear by the gold of the temple he is a debtor 17 Ye fools and blind for whether is greater the gold or the temple that sanctifieth the gold 18 And whosoever shall swear by the altar it is nothing but whosoever sweareth by the gift that is upon it he is guilty 19 Ye fools and blind for whether is greater the gift or the the altar that sanctifieth the gift 20 Whoso therefore shall swear by the altar sweareth by it and by all things thereon 21 And whoso shall swear by the temple sweareth by it and by him that dwelleth therein 22 And he that shall swear by heaven sweareth by the throne of God and by him that sitteth thereon The fourth Wo which our Saviour denounces against the Pharisees is for their false and erroneous Doctrine concerning Oaths 1. They taught Men to swear by the Creatures 2. They taught that some Oaths made by the Creatures were obligatory and binding others not Particularly they affirm'd that if a Man swear by the Temple or the Altar it was nothing that is he was not bound by such an Oath But if a Man swear by the Gold of the Temple and the Altar that is by the Gifts offered to the Corban or Treasury of the Temple and by the Sacrifices and Oblations on the Altar Such an Oath they affirm'd was binding because it was for their Profit that the Gifts on the Altar and the Gold brought into the Treasury should be accounted most holy seeing that would encourage the People to be the more ready to contribute and offer This horrid Hypocrisie and Covetousness our Blessed Saviour here sharply reproves and shews that Oaths made by the Creatures tho' unlawful yet being once made did oblige as if the Parties had sworn by God himself for he that swears by the Temple swears by it and him that dwelleth therein Learn 1. That swearing by the Creatures is no new Sin but as old as the Pharisees 2. That swearing by the Creatures is a great Prophanation of the Name of God and a mighty Provocation to him 3. That this notwithstanding if the Matter of such Oaths be not sinful they are obligatory and binding He that sweareth by the Creatures sweareth indeed by the God of the Creatures For says our Saviour he that sweareth by the Heavens sweareth by the Throne of God and him that sitteth thereon 23 Wo unto you Scribes and Pharisees Hypocrites for ye pay tythe of mint and anise and cummin and have omitted the weightier matters of the law judgment mercy and faith these ought ye to have done and not to leave the other undone 24 Ye blind guides which strain at a gnat and swallow a camel The next Wo denounced is for the Pharisees Ostentation of a precise keeping of the Law in smaller Matters and neglecting weightier Duties They paid Tythe of Mint Anise and Cummin but at the same time omitted Judgment Mercy and Faith that is just dealing with Men Charity towards the Poor and Faithfulness in their Promises and Covenants one with another This says our Saviour is to strain at a Gnat and swallow a Camel A Proverbial Expression intimating that some Persons pretend great Niceness and Scrupulosity about small Matters and none or but little about Duties of the greatest moment Hence Note 1. That Hypocrites lay the greatest Stress upon the least Matters in Religion and place Holiness most in those things where God places it least Ye tythe Mint c. but neglect the weightier Matters of the Law Observe 2. That altho' some Duties are of greater moment than others yet a good Man will omit none but perform every Duty the least as well as the greatest in Obedience to the Command of God These things ought you to have done and not to leave the other undone 25 Wo unto you Scribes and Pharisees Hypocrites for ye make clean the outside of the cup and of the platter but within they are full of extortion and excess 26 Thou blind Pharisee cleanse first that which is within the cup and platter that the outside of them may be clean also Our Saviour doth not here condemn their Legal or Traditional washing of Pots and Cups or any External Decency and Cleanliness in Conversation But his Design is to shew them the Vanity of outward Purity without inward Sanctity and to convince them of the necessity of cleansing the heart in order to the purifying and reforming the Life Plainly intimating 1. That Men's Lives could not be so bad if their Hearts were not worse all the Obliquity of their Lives proceeding from the Impurity of their Hearts and Natures 2. That an holy Heart will be accompanied with an Holy Life A Man may be outwardly pure and yet inwardly filthy but he that has a pure Heart will live a Pure and an Holy Life Cleanse that which is within the Cup that the outside may be clean also 27 Wo unto you Scribes and Pharisees Hypocrites for ye are like unto whited sepulchres which indeed appear beautiful outward but are within full of dead men's bones and of all uncleanness 28 Even so ye also outwardly appear righteous unto men but within ye are full of hypocrisie and iniquity Here we have a Wo denounced against the Pharisees for cheating and deceiving the People with an outward Shew and external Appearance of Piety and Religion Their Lives were seemingly very Religious but their Hearts were full of Hypocrisie and all Impurity like Sepulchres painted without and full of Rottenness within Whence Learn That the great Design of Hypocrisie is to cheat the World with a vain and empty Shew of Piety The Ambition of the Hypocrite is to be thought good not to be so he is the World's Saint not God's 29 Wo unto you Scribes and Pharisees Hypocrites because ye build the tombs of the prophets and garnish the sepulchres of the righteous 30 And say If we had been in the days of our fathers we would not have been partakers with them in the blood of the prophets 31 Wherefore ye be witnesses unto your selves that ye are the children of them which killed the prophets 32 Fill ye up then the measure of your fathers 33 Ye serpents ye generation of vipers how can ye escape the damnation of hell This is the eighth Wo denounced by our Blessed Saviour against the Pharisees for their grand Hypocrisie in pretending great Honour to the Saints departed building their Tombs and garnishing their Sepulchres and declaring against their Father's Impiety That had they lived in their Days they would not have been Partakers with them in the Blood of the Prophets Now their Hypocrisie appeared in three Particulars 1. In that they continued in their own Wickedness and yet commended the Saints departed they magnifie the Saints but multiply their Sins and instead of imitating their Virtues they content themselves with garnishing
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
and commanded to set them also before them 8 So they did eat and were filled and they took up of the broken meat that was left seven baskets 9 And they that had eaten were about four thousand and he sent them away This Chapter begins with the Relation of a famous Miracle wrought by our Saviour Namely His feeding of Four Thousand Persons with Seven Loaves and a few Fishes And here we have observable First The tender Care which Christ took of the Bodies of Men to provide all Necessaries for their Support and Comfort He giveth us Richly all things to enjoy The great House-keeper of the World openeth his Hand and filleth all things living with Plenteousness How careful was our Saviour here that the Bodies of poor Creatures might not faint nor be over weak and weary by the way therefore he would not dismiss them without Refreshment Obs 2. The Original Source and Spring from whence this Care that Christ had of the Multitude did proceed and flow Namely from that Sympathizing Pity and Tender Compassion which the merciful Heart of Christ did bear towards Persons in Distress and Misery Learn thence That the Tender Pity and Compassion of Christ is not the Spring and Fountain of Spiritual Mercies only but of Temporal Blessings also I have Compassion on the Multitude who have nothing to eat Obs 3. How the Disciples not seeing any outward visible Means for the Peoples Support conclude it impossible for so many to be satisfied with the little Supply they had Namely Seven Loaves and a few small Fishes Learn thence That a weak Faith soon grows Thoughtful and sometimes Distrustful at the Sight of Difficulties Whence say the Disciples can these Men be satisfied with Bread Not considering that the Power of God in Blessing our Food is far above the Means of Food It is as easy for him to sustain and nourish us with a little as with much Man liveth not by Bread but by the Blessing of God upon the Bread he eats Obs 4. That although Christ could have fed these Four Thousand without the Loaves yet he takes and makes use of them seeing they might be had Learn thence That Christ did not neglect his own appointed ordinary Means nor do any thing in an extraordinary way farther than was absolutely necessary Christ was above Means and could work without them and when they failed did so But when the Means were at hand he made use of them himself to teach us never to expect That in a way of Miracle which may be come at in a way of Means Obs 5. From our Lord's Example That Religious Custom of begging a Blessing upon our Food before we set down to it and of Receiving the good Creatures of God with Thanksgiving How unworthy is he of the Crumbs that fall from his own Table who with the Swine looks not up unto and takes no thankful Notice of the Hand that feeds him Obs 6. The Certainty and Greatness of the Miracle They did all eat and were filled They did all eat not a Crust of Bread or a bit of Fish but to Satiety and Fulness All that were hungry did eat and all that did eat were satisfied And yet Seven Baskets remain more is left than was at first set on 'T is hard to say which was the greatest Miracle the miraculous Eating or miraculous Leaving If we consider what they eat we may wonder that they left any thing if what they left that they eat any thing Obs Lastly Our Lord's Command to gather up the Fragments Teaches us That we make no waste of the good Creatures of God The Fragments of Fish-Bones and broken Bread must be gathered up The Liberal House-Keeper of the World will not allow the Loss of his Orts. Frugality is a commendable Duty God hath made us Stewards but not absolute Lords of his Blessing We must be accountable to him for all the Instances of his Bounty received from him 10 And straightway he entred into a ship with his disciples and came into the parts of Dalmanutha 11 And the Pharisees came forth and began to question with him seeking of him a sign from Heaven tempting him 12 And he sighed deeply in his spirit and said Why doth this generation seek after a sign Verily I say unto you There shall be no sign given unto this generation 13 And he left them and departed to the other side Obs Here 1. The unreasonable Practice of the wicked Pharisees in asking a Sign of Christ that is some new and extraordinary Miracle to be wrought by him to demonstrate him to be the true and promised Messias But had not our Sâ—viour shewed them Signs enough already What were all the Miracles daily wrought before their Eyes but convincing Signs of his Divine Power But Infidelity mixt with Obstinacy is never satisfied Obj. 2. Our Saviour's Carriage towards these obstinate Pharisees who persisted in their Unbelief He sighed deeply in his Spirit and mourn'd for the Hardness of their Heart Learn thence That to grieve and mourn for the Sins of others to be affected with them and deeply afflicted for them is a gracious and Christ-like Temper It is not sufficient to make an outward shew of grieving for others Sins but we ought to lay them to Heart and to be inwardly afflicted for them Jesus sighed deeply in his Spirit Obs 3. A sharp Reproof given by our Saviour to them at the same time that our Saviour did inwardly grieve for the Pharisees Wickedness he did openly reprove them for it It is not sufficient that we mourn for the Sins of others but we must prudently reprove them as Occasion is offered and our Calling requireth Obs 4. The Sin which the Pharisees are reproved for namely for seeking after a Sign That is for demanding new Miracles after he had wrought so many before their Eyes to prove the Divinity of his Person Learn thence That it is a Sin for any to require new Signs and Miracles for the Confirmation of That Doctrine which has been already sufficiently confirm'd by Miracles Yea an heinous Sin which deserveth a sharp Reproof and Censure Observe Lastly Our Saviour's peremptory Denyal of the Pharisees presumptuous Request There shall be no Sign given to this Generation That is no such Sign or Miracles as they desire and would have No Sign or Miracle shall be wrought at their Motion and Sute although after this Christ of his own Accord and at his own Pleasure wrought many Miracles before their Eyes Such as wilfully harden themselves against the Light of their own Consciences are righteously delivered up to Hardness of Heart and final Impenitency These Hypocritical Pharisees shut their Eyes against the most convictive Evidence and they are given up to their own Obstinacy Our Saviour left them and departed 14 Now the disciples had forgotten to take bread neither had they in the ship with them more than one loaf 15 And he charged them saying Take heed beware of the leaven of
upbraided them with their unbelief and hardness of heart because they believed not them which had seen him after he was risen An account is here given of a three-fold appearance of Christ after his Resurrection 1 To Mary Magdalen not to the Virgin Mary and it is observable that our Blessed Saviour after his Resurrection first appeared to Mary Magdalen a grievous Sinner for the comfort of all true Penitents Mary goes immediately to his Disciples whom she finds weeping and mourning and tells them she had seen the Lord but they believed her not The second appearance was to the two Disciples going into the Country that is into the Village of Emaus as they were in the way Jesus joyneth himself to their Company but there Eyes were holden by the power of God that they did not discern him in his own proper shape but apprehended him to be another Person whom they conversed with His third appearance was to the Eleven as they sat at Meat whom he upbraids with their unbelief and to convince them effectually that he was risen from the dead he eats with them a piece of a broiled Fish and of an Honey Comb not that he needed it being he was now become immortal but to assure them he had still the same Body From the whole Note how industriously our Lord endeavours to confirm his Disciples Faith in the Doctrine of his Resurrection so slack and backward they were to believe that the Messiah was risen again from the dead that all the predictions of Scripture all the assurances they had received from our Saviour's mouth yea all the appearances of our Saviour to them after â—e was actually risen from the dead were little enough to confirm and establish them in the certain belief that he was risen from the dead 15 And he said unto them go ye into all the world and preach the Gospel to every Creature 16 He that believeth and is baptized shall be saved but he that believed not shall be damned Here our Saviour gives commission to his Disciples to congregate and gather a Christian Church out of all Nations to go forth and preach the Gospel to every Creature that is to all reasonable Creatures that are capable of it not to the Jews only but to the Gentiles also without any distinction of Country Age or Sex whatsoever Learn thence that the Apostles and first planters of the Gospel had a commission from Christ to go amongst the Pagan Gentiles without limitation or distinction to instruct them in the savinâ— mysteries of the Gospel The second Branch of their commission was to Baptize where observe the encouraâ—ing promise made by Christ he that Believeth and is Baptized shall â—e saved that is he that receiveth and embraceth the Gospel preached by you and thereupon becomes a Proselite and Disciple of Christ and receives Baptism the Seal of the new Covenant shall for all his former sins receive Pardon and upon his perseverance obtain Eternal Life but he that stands out obstinately and impenitently shall certainly be damned The two damning sins under the Gospel are Infidelity and Hypocrisy not receiving Christ for Lord and Saviour by some or doing this feignedly by others happy are they in whom the preaching of the Gospel produces such a Faith as is the parent and principle of Obedience he that so believeth and is Baptized shall be saved 17 And these signs shall follow them that believe in my Name shall they cast out Devils they shall speak with new tongues 18 They shall tkae up Serpents and if they drink any thing it shall not hurt them they shall lay deadly hands on the sick and they shall recover Here we have a gracious promise of Christ that in order to the spreading and propagating of the Gospel as far as may be the Spirit should be poured forth abundantly from on high upon the Apostles and thereby they should be enabled to work Miracles to cast out Devils to speak strange Languages which we read they did Acts 2. And this power of working Miracles continued in the Church an hundred years after Christ's Ascension untill Christianity had taken rooting in the hearts of men Ireneus lib. 2. ch 58. says that many believers besides the Apostles had this power of working Miracles as new set plants are watered at first till they have taken fast rooting so that the Christian Faith might grow the faster God watered it with miracles at its first Plantation Yet Observe That all the Miracles which they had power to work were healing and beneficent not terrifying judgments but acts of kindness and mercy it was our Saviours design to bring over persons to Christianity by Lenity Mildness and Gentleness not to affright them into a complyance with astonishing judgments which might affect their fear but little influence their Faith for the will and consent of persons to the principles of any Religion especially the Christian is like a royal fort which must not be storm'd by violence but taken by surrender 19 So then after the Lord had spoken unto them he was received up into heaven and sat on the right hand of God Here we have that grand Article of our Christian Faith asserted namely our Saviour's ascension into Heaven together with his exaltation there expressed by his setting at God's right hand he ascended now to Heaven in his humane Nature for in his Divine Nature he was there already and it was necessary that he should thus ascend in order to his own personal Exaltation and Glorification When he was on Earth his Humility Patience and Self-denial were exercised by undergoing God's Wrath the Devil's Rage and man's Cruelty Now he goes to Heaven that they may be rewarded he that is a patient Sufferer upon Earth shall be a triumphant Conqueror in Heaven also with respect to his Church on Earth was it needful and necessary that our Lord should ascend up into Heaven namely to send down the Holy Spirit upon his Apostles which he did at the Feast of Pentecost If I go not away says Christ the Comforter will not come but if I depart I will send him to you and likewise to be a powerful Advocate and Intercessor with his Father in Heaven on the behalf of his Church and Children here upon Earth Heb. 9.24 Christ is entered into Heaven it self there to appear in the presence of God for us finally Christ ascended into Heaven to give us an assurance that in due time we should ascend after him John 14.2 I go to prepare a place for you hence the Apostle calls our Saviour Our fore-runner Heb. 6. v. 19. Now if Christ in his Ascension was a Fore-runner then there are some to follow after to the same purpose is that expression of the Apostle Eph. 2.6 He hath made us sit together in heavenly places in Christ that is we are already sat down in him and ere long shall sit down by him we are already sit down in him as ouâ— Head and shall hereafter
written in this Book 3. That Persons may know that their Names are written in that Book otherwise they could not rejoyce for no Man can rejoyce in an unknown good 4. That it is greater matter of Joy and Rejoycing to know that our Names are written in Heaven then to have a Power to cast out Devils here on Earth A Man may have Power to cast forth Devils out of others and yet at the same time the Devil may have Power in and over himself Therefore in this rejoyce not that the Devils are subject unto you But rather rejoyce that your Names are written in Heaven If you say With what spectacles shall we read that at such a Distance Who will ascend up into Heaven to see whether his Name be written there Or who can send a Messenger thither to search the Records I Answer Turn thine Eyes inward if the Name of God be written in thy Heart thy Name is certainly written in Heaven if you in your daily Actions write out a Copy of God's Book the Blessed Bible here below assure your selves the hand of God has written your Names in his Book above that is you shall certainly be saved 21 In that Hour Jesus rejoyced in Spirit and said I thank thee O Father Lord of Heaven and Earth that thou hast hid these things from the wise and prudent and hast revealed them unto Babes even so father for so it seemed good in thy sight 22 All things are delivered to me of my father and no man knoweth who the Son is but the Father and who the Father is but the Son and he to whom the Son will reveal him Here we find our Saviour glorifying his Father and magnifying himself 1. He glorifies his Father for the wise and free Dispensation of his Gospel-Grace to the meanest and most ignorant Persons whilst the Great and Learned Men of the World undervalued and despised it I thank thee Father that thou hast revealed these things to Babes Learn hence 1. That till God reveals himself his Nature and Will no Man can know either what he is or what he requires Thâ—u hast revealed 2. That the wise and knowing Men of the World have in all Ages despised the Mysteries of the Gospel and have therefore been judicially blinded by God Thou hast hid these things from the wise and prudent When Men shut their Eyes against the clearest Light and say they will not see God closes their Eyes and says they shall not see 3. That the most ignorant if humble and desirous of spiritual Illumination are in the readiest disposition to receive and embrace the Gospel Revelation Thou hast revealed them unto Babes 4. That this is not more pleasing to Christ then it is the pleasure of his Father even so Father for so it seemed good in thy sight Observe 2. our Saviour magnifies himself 1. His Authority and Commission All things are delivered unto me that is all Power is committed to me as Mediator from God the Father 2. His Office to reveal his Father's Will to a lost World No man knoweth the Father but the Son or the Son but the Father That is no Man knoweth their Essence and Nature their Will and Pleasure their Counsel and Consent their mutual Compact and Agreement betwixt themselves for saving a lost World but only themselves and those to whom they reveal it Learn thence That all saving Knowledge of God is in by and thro' Christ he as the great Prophet of his Church reveals unto us the Mind and Will of God for our Salvation None knoweth but he to whom the Son revealeth 23 And he turned him to his Disciples and said privately Blessed are the eyes which see the things that ye see 24 For I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them From the very first giving out of the Promise of Christ to Adam after the Fall Gen. 3.15 There was in all good Men a longing Desire and Expectation to see that Person who should be so great a Blessing to Mankind Prophets and Kings desired to see the promised Messiah Now says our Saviour to his Disciples Blessed are you for you have seen with the Eyes of your Body what others only saw with the Eyes of their Mind with your Bodily Eye you have seen the Promised Messias coming in the Flesh and also the Miracles to confirm you that I am He have been wrought before your Eyes therefore Blessed are the eyes of your Body which have beheld me corporally and blessed also are the eyes of your Mind which have beheld me Spiritually A sight of Christ by a Believing eye much more by a glorified eye is a blessed Sight Blessed are those eyes which see Christ in his Dispensations of Grace here they shall certainly see him in his manifestations of Glory hereafter 25 And behold a certain Lawyer stood up and tempted him saying Master What shall I do to inherit eternal Life 26 He said unto him What is written in the Law How readest thou 27 And he answering said Thou shalt Love the Lord thy God with all thy heart and with all thy soul and with all thy strength and with all thy mind and thy neighbour as thy self 28 And he said unto him Thou hast answered right this do and thou shalt live Here we have a Lawyer that is an Interpreter and Expounder of the Law of Moses tempting our Saviour that is making tryal of him whether he would deliver any Doctrine contrary to the Law of Moses he propounds therefore a question What he should do to inherit eternal Life Where Note 1. He Believed the certainty of a future State 2. he professes his desire of an Eternal Happiness in that State 3. He declares his Readiness to do something in order to the obtaining of that Happiness Hence Learn That all Religion both Nâ—tural and Revealed teaches Men that good Works are necessary to Salvation or that something must be done by them who desire to enter into Life What shall I do to inherit eternal Life It is not talking well and professing well but doing well that entitles us to Heaven and Eternal Salvation and this the very Light of Nature teaches Observe 2. Our Saviour's Answer What is written in the Law how readest thou intimating to us that the Word and Law of God is the Rule and measure of our Duty our Guide to direct us in the way to Eternal Life The Man Replies That the Law of God requires That we love God with all our heart soul and strength and our Neighbour as our selves Where Note 1. That the fervour of all our Affections and particularly the Supremacy of our Love is Required by God as his Right and Due Love must pass thro' and possess all the Powers and Faculties of our Souls The Mind must meditate upon God the Will must choose and embrace
theirs The Beast might live a day without Water the Beast might not be sick but this Woman was in sore distress and had been so for eighteen years nay she was in the hands of the Enemy of Mankind bound by Satan Was it not then a greater Act of Mercy and Compassion to loose her than to lead a Beast Observe 6. What Effect Our Lord's Vindication of himself had upon the Hearers of it His adversaries were ashamed the people rejoyced v. 17. his Accusers were ashamed and probably convinced perhaps silenced but we read not that they confest their Errour or acknowledged their unjust Censure or craved Christ's pardon When Persons judgments are under Conviction of an errour and mistake it is very hard to bring themselves to confess and own their mistake because all men stand very much upon the Credit and Reputation of their Understandings and look upon it as a Reproach to own themselves mistaken tho' it is really otherwise But tho' our Saviour's Adversaries were only ashamed others Rejoyced for all the glorious things that were done by him 18 Then said he Unto what is the kingdom of God like and whereunto shall I resemble it 19 It is like a grain of Mustard-seed which a man took and cast into his Garden and it grew and waxed a great Tree and the fowls of the Air lodged in the branches of it 20 And again he said Whereunto shall I liken the kingdom of God 21 It is like leaven which a woman took and hid in three measures of meal till the whole was leavened Our Saviour's Design in both these Parables is to keep his Disciples and Followers from being offended at the small Beginnings of his Kingdom and to fore-tell the future great Success of the Gospel notwithstanding the present small appearance of the efficacy of it to this purpose he compares the Kingdom of God that is the Gospel-Church to a grain of Mustard-seed which being one of the least Seeds yet in that Country grew into so large a Tree that the Birds did Roost and Lodge in the Boughs of it He also likens it to Leaven which quickly diffuses it self through the whole Mass and Lump instantly turning a great heap of Meal into its own nature Christ shews hereby of what a spreading Nature the Doctrine of the Gospel would be notwithstanding all the Malice and Opposition of the wicked Men. Learn thence That how small Beginnings soever the Gospel had in its first plantation yet by the fructifying Blessing of God and the influence of the Holy Spirit it has had and shall have a wonderful encrease 22 And he went through the cities and villages teaching and journeying towards Jerusalem 23 Then said one unto him Lord are there few that be saved And he said unto them 24 Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able Observe here 1. The unwearied pains and diligence of our Holy Lord in preaching and publishing the glad tidings of the Gospel to lost Sinners He went through cities and villages teaching not in great and populous Cities only but in poor and obscure Villages also not preaching by his exemplary Life only but by his Holy Doctrine likewise Let such preachers who look upon the work of Preaching as the least part of their Business consider the indefatigable pains which our Lord took in that work and how will his diligence shame our negligence Observe 2. A curious question put to our Saviour concerning the number of those that should be saved whether they should be few or many Lord are there few that be saved Where Note How curiously inquisitive we naturally are after the Knowledge of things that do not concern us how forward to pry into unrevealed Secrets and to search into God's hidden Counsel it concerns us rather to understand what sort of Persons shall be saved than how man shall be saved and to make sure that we be of that number Observe 3. Our Saviour gives no direct Answer to the Curiosity of this Inquirer but turns his Speech from him to the People Jesus said unto them strive to enter in at the strait gate for c. Where Note 1. The Metaphor which Christ is pleased to set forth Heaven and the Happiness of a future State by he compares it to a streight gate to a Gate to denote the possibility of entring to a streight gate to denote the difficulty of Entrance a Gate supposes the entrance possible but a streight gate bespeaks the Entrance difficult 2. Here is a Duty urged and enforced upon all those that expect the Happiness of another Life and desire to enter in at this streight gate and that is a diligent and industrious striving Strive to enter in at the streight gate 3. We have a forcible argument and motive to excite and quicken to the practice of this Duty drawn from the paucity or small number of those that shall obtain Salvation in a dying hour Many will seek to enter in but shall not be able Learn hence 1. That Heaven or the Happiness of a future State is attainable 2. That it is not attainable without Labour and difficulty 3. That all those difficulties may be happily overcome by a diligent and industrious striving 25 When once the master of the house is risen up and hath shut to the door and ye begin to stand without and to knock at the door saying Lord Lord open unto us and he shall answer and say unto you I know you not whence you are 26 Then shall ye begin to say we have eaten and drunk in thy presence and thou hast taught in our streets 27 But he shall say I tell you I know you not whence you are Depart from me all ye workers of iniquity 28 There shall he weeping and gnashing of Teeth when ye shall see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you your selves thrust out 29 And they shall come from the east and from the west and from the the north and from the south and shall sit down in the kingdom of God 30 And behold there are last that shall be first and there are first that shall be last Our Saviour having exhorted all his Followers in the foregoing Verses to make sure of Heaven and Salvation to themselves whilst the door of Hope and Salvation is open to them by this Parable of a Master of a Family inviting Guests to his Table and waiting for their Coming and at last shutting the door against them because they either deny'd or delay'd Coming Christ hereby represented to the Jews the great danger they were in if they neglected the present Season of Grace and Salvation which now they did enjoy telling them farther how little it would profit them at the day of Judgment to alledge that they had eaten and drunk in his presence that they had heard him preach in their streets if they did not
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
measures of Wheat and he said unto him Take thy Bill and write Fourscore Our Lord begins this Chapter with the Parable of a rich Mans Steward who being called upon by his Master to give up his Accounts in order to his being discharged from his Office cast about with himself what Course he had best take to provide for his Subsistence when he should be turned out of his Employment at last he resolves upon this Course That he will go to his Lord's Debtors and take a favourable Account of them writing down Fifty for an Hundred that by this means he might oblige them to be kind to him in his Necessity this is the Sum of the Parable Now the Scope and Design of it is this To exhort all Men that are entrusted by God here with Estates Honours and Authority to make use of all these unto Spiritual Ends the Glory of God and the Benefit of others for we are not Proprietors and Owners but Stewards only of the manifold Gifts of God and must be accountable unto him for all at last but in the mean time to use imploy and improve our Lord's Goods to the best Advantage for our selves whilst we are entrusted with them this is the Scope of the Parable Now the Observations from it are these 1. That all Persons even the highest and greatest of Persons are but Stewards of the good things of God 2. That our Stewardship must and shall have an End we shall not be always nay we shall not be long Stewards 3. That when we are put out of our Stewardship we must give an Aâ—count of our Carriage therâ—in and the greater our Trust was the heavier will our Beckâ—ning be 4. That therefore it will be our highest Prudence whilst we are entrusted with our Masters Goods so to usâ— and improve them as may make most for our Comfort and Advantage when we give up our Account 8 And the Lord commended the unjust Steward because he had doâ—e wisely for the Children of this world are in their generation wiser than the Children of Light The Steward here is Commended not for his dishonesty but for his policy shrewdness and sagacity having done cunningly for himself tho' knavishly for his Master from whence our Saviour draws this Conclusion That the Children of this World are in their generation wiser than the Children of Light Hence Note That the generality of Men are not so wise and provident for the Soul and the Concernments of another World as Worldly Men are for the Interests and Concerns of this Life It is seldom seen that good Men are so wise for the Concerns of their Souls as Worldly Men are for their Worldly Interests 9 And I say unto you make unto your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations Here our Saviour makes Application of the foregoing Parable to his Disciples Where Note 1. The Title given by our Saviour to Wealth and Riches he calls it Mammon and Mammon of Vnrighteousness Mammon was the Name given by the Heathen to the God of Riches the Mammon of Unrighteousness is Riches unrighteously gotten 2. The advice given by our Saviour to the Men of Wealth Make to your selves Friends of the Mammon of unrighteousâ—ess that is make God your Friend by a Charitable Distribution that he may bless you make the Poor your Friends that they may unitedly engage their Prayers for you make your own Consciences your Friends that they may not reproach and shame you sting and torment you 3. Observe the Argument used to excite the Rich to this Improvement of their Wealth That when ye fail they may receive you into everlasting Habitations when ye fail that is when ye dye and your Riches fail you and can stand you in no farther stead they may receive you What they Some understand it of the Holy Trinity others of the Blessed Angels whose Office it is to convoy the Charitable and good Mans Soul to Heaven its Eternal Habitation Some understand it of Riches themselves they may receive you that is your Estates laid out for God in Works of Piety and Charity may enter before you into Heaven and open the Gate of Eternal Life for you not in a way of Merit but in a way of Means Lastly They may receive you Some understand it of the poor themselves whose Bowels our Charity have Refresh'd that they will welcome us to Heaven and receive us with joyful Acclamations into the Eternal Mansions which are prepared for the Merciful 10 He that is faithful in that which is least is faithful also in much and he that is unjust in the least is unjust also in much 11 If therefore ye have not been Faithful in the unrighteous Mammon who will commit to your Trust the true Riches 12 And if ye have not been Faithful in that which is another mans who shall give you that which is your own 13 No Servant can serve two Masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon 14 And the Pharisees also who were Covetous heard these things and they derided him Our Blessed Saviour having declared to his Followers in the foregoing Verses the great advantage they shall reap by a charitable Distribution of Temporal good things he acquaints them in these Verses with the great Detriment and Disadvantage that will redound to them if they do otherwise 1. If they be not Faithful in right employing temporal Riches they must not expect that God will intrust them with Spiritual and Heavenly which are the true Riches God will deal with his Servants as we deal with ours never trust them with much whom we find unfaithful in a little 2. If they be not faithful in the improvement of these outward things which God intrusts them with but for a time and must shortly leave them to others how can they expect that God should give them those Spiritual good things which shall never be taken away from them to whom they are given Where Note 1. That the Riches we have are called not our own but another Mans If ye have not been faithful in that which is another mans Because God has not made us Proprietors but dispensers not owners but Stewards of these things we have them for others and must leave them to others we are only Trustees for the Poor if much be put into our hands it is to dispense to others according to our Masters Order let us be Faithful then in that which is another Mans that is with what God puts into our hand for the Benefit of others 2. Note That tho' our Gifts are not our own yet Grace or Spiritual Goods are our own others may have all the Benefit of our Gifts but we shall have the benefit and comfort of our own Grace this Treasure we cannot leave to others and it shall never be taken away
he also is the Son of Abraham That which Zacheus gave to the Poor was nothing to what Christ gave to him it was but dross he gave to them it was Salvation Christ gave to him Where is the Man that can say God is in his Debt for Acts of Charity and Mercy Where is he that will not own God the best and quickest Pay-master This day is Salvation come to this house 't is thine in Title and e're long it shall be thine in Possession Forasmuch as he also is the Son of Abraham that is either a natural Son of Abraham a Jew or a Spiritual Son a Believer the Heir of Abraham's Faith which was also imputed to him for Righteousness Oh happy Zacheus thou hast climbed up from thy Sycamore to Heaven and by thy Charity and Justice hast purchased to thy self a Kingdom that fadeth not away 10 For the Son of Man is come to seek and to save that which was lost Observe here 1. A Description of Man's deplorable State and undone Condition he is Lost 2. The Care of Christ to Seek and Recover Man out of that lost State The Son of Man is come to seek and to save that which is lost Learn 1. That Man's Condition is a Lost Condition and every unregenerate Man is a lost Man he has lost his God his Soul his Happiness his Excellency his Liberty his Ability 2. That the great Errand that Christ came into the World upon it was to seek and to save lost Sinners this he does by his Blood by his Word by his Spirit and by his Rod. 11 And as they heard these things he added and spake a Parable because he was nigh to Jerusalem and because they thought the king dom of God should immediately appear 12 He said therefore A certain Noble-man went into a far Country to receive for himself a Kingdom and to return 13 And he called his Ten Servants and delivered them Ten Pounds and said unto them occupy till I come 14 But his Citizens hated him and sent a Messenger after him saying We will not have this Man to Reign over us 15 And it came to pass when he was returned having received the Kingdom that he commanded those Servants to be called unto him to whom he had given the Money that he might know how much every man had gained by Trading 16 Then came the first saying Lord thy pound hath gained ten Pounds 17 And he said unto him Well thou good Servant Because thou hast been Faithful in a very little have thou Authority over Ten Cities 18 And the second came saying Lord Thy pound hath gained Five pounds 19 And he said likewise to him Be thou also over Five Cities 20 And another came saying Lord Behold here is thy pound which I have laid up in a Napkin 21 For I feared thee because thou art an austere Man thou takest up that thou laid'st not down and reapest that thou didst not sow 22 And he saith unto him Out of thine own mouth will I judge thee thou wicked Servant Thou knewest that I was an austere Man taking up that I laid not down and reaping that I did not sow 23 Wherefore then gavest not thou my money into the Bank that at my coming I might have received my own with Usury 24 And he said unto them that stood by Take from him the pound and give it to him that hath Ten pounds 25 And they said unto him Lord he hath Ten pounds 26 For I say unto you that unto every one which hath shall be given and from him that hath not even that which he hath shall be taken away 27 But those mine enemies that would not that I should Reign over them bring hither and slay them before me For the better understanding of this Parable we must 1. Consider the occasion of it 2. The Design and Scope of it 3. The Lessons of Instruction which our Saviour intended us by it As to the former the occasion of our Saviour's uttering this Parable seems to be this he was now going up to Jerusalem to dye some of the Company were of Opinion that he would immediately enter upon his Kingdom and Act as a Temporal Prince delivering them from the Romans and destroying his and their Enemies he lets them understand the quite contrary that he must dye and rise again and ascend into Heaven and then return again and receive the Kingdom and that he was now taking his last Journey to Jerusalem in order to that End The Design 2. and Scope of the Parable together with the Interpretation of it is thus The Noble-man here mentioned is our Saviour himself who in his State of great Humiliation was but like a Noble-man His going into a far Country signifieth his return from Earth to Heaven his coming back again signifieth his Coming to Judgment his calling his Servants and delivering them their Talents intimates to us the various Gifts which he bestows upon the Sons of Men all which are to be employed in his Service and improved to his Glory his calling his Servants to an Account plainly signifies that when Christ comes to Judgment he will have an account of every Individual Person how they have used the Gifts and improved the Tallents entrusted with them and that they may expect to be impartially Rewarded according to their Works for God will appear a Righteous God and will Condemn Sinners out of their own Mouths and a most certain and final Ruine will be their Portion whilst those that were Faithful in his Service shall be crowned with his Rewards Now from the whole we may Learn these Lessons of Instruction 1. That our Lord's State of Humiliation and great Abasement on Earth being past and over a glorious State of Exaltation he is now arrived at in Heaven God has exalted him with great Triumph to his Kingdom in Heaven 2. That Cloathed with infinite Majesty and Power and attended with an innumerable Host of Glorified Angels and Saints this exalted Saviour will come to Judge Angels and Men. 3. That in the mean time Christ variously dispenses to his Servants particular Talents to be employed and improved for his own Glory and his Churches good 4. That there will most certainly be a Reckoning-day or a time when our Lord will take an Account of Mens improving those Gifts and Graces which were given them as so many Talents to be improved by them 5. That there will be degrees of Happiness and Misery in the other World according to Mens Degrees of Faithfulness or Negligence in this 6. That it is abominably False and Impious to charge God as being rigid and severe with Men and requiring Impossibilities at their Hands For out of their own Mouths will God condemn them Lastly That the Condition of God's Faithful Servants will be unspeakably Happy and that of the unprofitable Servant intolerably Miserable both in this World and in the next the Righteous shall enter into the joy of their Lord and be
is establish others in the Faith from which thou art shamefully fallen thy self Now the Lessons of Instructions from the whole are these 1. That Temptations are like siftings God sifts to purge away our dust and dross Satan sifts not to get out the Chaff but to boult out the Flower his Temptations are Levelled against our Faith 2. That Satan has a continual Desire to be Sifting and Winnowing God's Flower Satan's own Children are all Bran all Chaff these he sifts not God's Children have Flower mix'd with Bran good Wheat mix'd with Chaff these he desires to sift winnow and fâ—n not to separate the Bran and Dross but to destroy the Flower Learn 3. That the intercession of Christ gives Security Satisfaction and Encouragement to all Believers that tho' their Faith may by Temptations be shaken and assaulted yet that it shall never be finally vanquish'd and overcome I have prayed that thy Faith fail not 4. That lapsed Christians when Recovered and Restored ought to endeavour to Restore and Recover to strengthen and establish others When thou art Converted strengthen thy Brethren 33 And he said unto him Lord I am ready to go with thee both into prison and to death 34 And he said I tell thee Peter the Cock shall not Crow this day before that thou shalt thrice deny that thou knowest me St Peter's Resolution to accompany Christ both to Prison and to Death was Holy and Good but his too confident Opinion of his own Strength and Ability so to do without a Divine Aid and Assistance was his failing and infirmity Self-confidence is a sin too too incident to the holiest and best of Men. Little did Peter think What a Feather he should be in the Wind of Temptation if once God left him to himself and to Satan's Assaults Learn farther How hard a matter it is for a Christian to excel in Gifts and not to be over-confident and conceited To see a Man eminent in Gifts and yet exemplary in Humility is a rare sight if we stand in the Evil Day 't is an humble fear of Falling that must enable us to stand 35 And he said unto them When I sent you without Purse and Scrip and Shoes Lacked ye any thing and they said nothing 36 Then said he unto them But now he that hath a purse let him take it and likewise his Scrip and he that hath no Sword let him sell his Garment and buy one 37 For I say unto you That this that is written must yet be accomplished in me And he was reckoned among the Transgressors For the things concerning me have an end 38 And they said Lord behold here are two Swords and he said unto them It is enough As if our Lord had said Hitherto I have been with you and you have had my special Protection and careful Provision tho' you went without Purse Scrip or Sword But the Time is now at hand when I must leave you when your Friends will be few and your Enemies many therefore make such Preparation for your selves as Prudence shall direct Indeed my Sufferings will be first I must be numbred with the Transgressors and all things that are written of me must be accomplished and will suddenly be fulfilled and after me you will next come upon the Stage therefore prepare and provide for it Learn That Christ having fore-warned his Members but especially his Ministers of the Dangers Distresses and Difficulties that they are to conflict and encounter with it is their Duty by Faith and Patience with Courage and Christian Resolution to be well armed and prepared against them 39 And he came out and went as he was wont to the Mount of Olives and his Disciples also followed him 40 And when he was at the place he said unto them Pray that ye enter not into Temptation 41 And he was withdrawn from them about a stones cast and kneeled down and prayed saying 42 Father if thou be willing remove this Cup from me nevertheless not my Will but thine be done 43 And there appeared an Angel unto him from Heaven strengthning him 44 And being in an Agony he prayed more earnestly and his Sweat was as it were great drops of Blood falling down to the Ground 45 And when he rose up from Prayer and was come to his Disciples he found them sleeping for Sorrow 46 And he said unto them Why sleep ye rise and pray lest ye enter into Temptation Our Blessed Saviour being now come to the Mount of Olives and having entered with his Disciples into the Garden near it whither he used to retire and pray In this place he falls into a bitter and bloody Agony in which he prayed with wonderful Fervour and Importunity his Sufferings were now coming on a great pace and he meets them upon his Knees and would be found in a Praying posture Learn thence That Prayer is the best Preparative for as well as the most powerful Support under the heaviest Sufferings that can befal us As to this Prayer of our Saviour in his Agony many particulars are very Observable As 1. The Time when he Prayed thus extraordinarily it was the Evening before he Suffered just before Judas with his Black Guard came to Apprehend him and when he did come he found him in a praying Posture our Lord Teaching us by his Example That when Eminent Dangers are before us especially when Death is apprehended by us it is our Duty to be very much in Prayer to God and very fervent in our Wrestlings with him Observe 2. The Subject Matter of our Lord's Prayer That if possible the Cup might pass from him That is he might escape that Dreadful Wrath at which he was so sore amazed But what Did Christ now begin to repent of his Undertaking for Sinners Did he shrink and give back when it came to the pinch No nothing like this but as he had Two Natures being GOD and Man so he had two distinct Wills as Man he feared and shunned Death as God-man he willingly submitted to it The Divine Nature and the Humane Spirit of Christ did now assault each other with disagreeing Interests Again This Prayer was not absolute but Conditional Father if it may be if thou wilt if it please thee let the Cup pass if not I will drink it The Cup of Sufferings we see is a very bitter and distastful Cup a Cup which Humane Nature abhors yet doth God oft-times put this Bitter Cup of Affliction into the hands of those whom yet he does sincerely Love and when he doth do so it is their Duty to drink it with Silence and Submission as here their Lord did before them Observe 3. The manner of our Lord's Prayer in this his Agony and here we may Remark 1. It was a Solitary Prayer he went by himself alone out of the Hearing of his Disciples The Company of our best and dearest Friends is not always Seasonable there are Times and Seasons when a Christian would not be willing that the most
in the City of Jerusalem until ye be Endued with Power from on high 50 And he led them out as far as Bethany and he lift up his hands and Blessed them 51 And it came to pass while he Blessed them he was parted from them and carried up into Heaven 52 And they Worshipped him and Returned to Jerusalem with great joy 53 And were continually in the Temple Praising and Blessing God Amen Our Saviour being now about to leave his Disciples Comforts them with the Promise of his Holy Spirit which should supply the want of his Bodily Presence And bids them tarry at Jerusalem till they should at the Feast of Pentecost be made Partakers of this Invaluable Blessing Observe 2. Our Lord having Blessed his Disciples he takes his Leave of them and goes up into Heaven As he Raised himself out of his Grave so did he Ascend into Heaven by his own Power there to appear in the Presence of God for us and as our Fore-runner to give us an Assurance that in due time we shall Ascend after him Whither our Fore-runner is for us entered Heb. 6.20 Observe Lastly The Act of Homage and Adoration which the Apostles perform to the Lord Jesus now they Worshipped him that is as God the Eternal Son of God being so declared by the Resurrection from the Dead and by his Ascension into Heaven before their Eyes from whence he will certainly come at the End of the World to Judge both the Quick and the Dead For which Solemn Hour God Almighty prepare all Mankind by a Renewed Frame of Heart and a Religious Course of Life and then Come Lord Jesus to Judgment come quickly Amen The End of St. Luke's Gospel EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. JOHN St. JOHN v. Ver. 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. JOHN The Fourth and last of the Holy Gospels falls now under Consideration Namely That which was written by the Evangelist St. John concerning which we have Observable the Writer the Occasion the Design and Scope of this Sublime Book Obs 1. The Writer of it St. John the beloved Disciple that lay in the Bosom of Christ he that lay in Christ's Bosom reveals the Secrets of Christ's Heart John saith St. Austin drew out of the Bosom of Christ the very Heart of Christ and made it known to a lost World Obs 2. The Occasion of St John's writing this Gospel and that was the Heresie of Ebion and Cerinthus which denied the Divinity of Jesus Christ When God suffers Hereticks to vent their blasphemous Opinions he takes Occasion from thence to make a clearer Discovery of Divine Truth We had perhaps wanted St. John's Gospel if Ebion and Cerinthus had not broach'd their Heresie against Christ's Divinity Obs 3. The Design and Scope of this Gospel which is to describe the Person of Christ in his two Natures Divine and Humane as the Object of our Faith This he doth in a Sublime and Lofty Manner upon which Account he was compared by the Ancients to the Eagle that soars aloft and maketh her Nest on high and was also called John the Divine Obs lastly The Difference between this and the other Gospels The other Evangelists insist chiefly upon the Humanity of Christ and prove him to be truly Man the Son of the Virgin Mary This Evangelist proves him to be GOD as well as Man God from Eternity and Man in the fulness of Time The other three Writers Relate what Christ did St. John Reports what Christ said They Recount his Miracles he Records his Sermons and Prayers In short the profound Mysteries of our holy Religion are here unfolded by the beloved Disciple and particularly the Divinity and Incarnation of our Blessed Saviour CHAP. I. 1 IN the beginning was the Word and the Word was with God and the Word was God 2 The same was in the beginning with God Observe here 1. The Person spoken of Jesus Christ under the name of the Word In the beginning was the Word Because God speaks to us by him and makes known his Will to us by Christ as we make known our Minds to one another by our Words Again As our Words are the Conception and Image of our Minds so Christ is the express Image of his Father's Person and was begotten of the Father even as our Words are begotten of our Minds For these Reasons he is so often stiled the Word Obs 2. What the Evangelist here asserts concerning the Word Christ Jesus even three Particulars namely his Eternal Existence his Personal Coexistence and his Divine Essence 1. His Eternal Existence In the beginning was the Word in the beginning when all Things received their Being then the Word was and did actually subsist even from all Eternity Learn thence That Jesus Christ not only Antecedent to his Incarnation but even before all Time and the Beginning of all Things had an Actual Being and Subsistence 2. His Personal Coexistence with the Father The Word was with God that is eternally and inseparably with him in the same Essence and Nature being in the Father as well as with him so that the Father was never without him Prov. 8.22 I was by him as one brought up with him I was by his Sides says the Chaldee Interpreter Learn hence That the Son is a Person distinct from the Father but of the same Essence and Nature with the Father he is God of God very God of very God being of one Substance with the Father by whom all things were made The Word was with God 3. His Divine Essence The Word was God Here St. John declares the Divinity as he did before the Eternity of our Blessed Saviour He was with God and existed in him therefore he must be God and a Person distinct from the Father Learn hence That the Eternity the Personality and the Divinity of Christ are of necessity to be believed if we will worship him aright Christ tells us John 5.23 That we must worship the Son even as we worship the Father Now unless we acknowledge the Eternity and Divinity of Christ the Second Person as well as of God the Father the First Person we honour neither the Father nor the Son There is this Difference between Natural Things and Supernatural Natural Things are first understood and then believed but Supernatural Mysteries must be first believed and then will be better understood If we will first set Reason on work and believe no more than we can comprehend this will hinder Faith But if after we have assented to Gospel Mysteries we set Reason on work this will help Faith 3 All things were made by him and without him was not any thing made that was made Observe here The Argument which St. John uses to prove Christ to be God it is taken from the Work of
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