God is worshipped in the Beauty of Holiness Obs 3. The greatness of this Miracle in the weakness of the Means which Christ made use of to effect and work it He drove the Buyers and Sellers before him out of the Temple but how and with what St. Hierom in Matth. 21. says That certain fiery Rays or Beams darting from Christ's Eyes drove out these Merchants from this place I dare not avouch this but am satisfied that Christ drove them out unarmed with any Weapons that might carry Dread and Terror with them at most but with a Whip of small Cords which probably might be scattered by the Drovers that came thither to sell their Cattle Behold then the weakness of the Means on the one side and consider the greatness of the Opposition on the other Here was a Confluence of People to oppose Christ this being the most solemn Mart of the Passover and here were Merchant Men whose Hearts were set upon Gain the Worlds God to oppose him But neither the weakness of the Means nor the greatness of the Opposition did dismay him or cause our Saviour to desist from the Attempt of reforming what was amiss in the House of God Learn we hence That it matters not how weak the Means of Church-Reformation is nor how strong the opposite Power is if we engage Christ in the Undertaking the Work shall certainly be accomplished Oh how great was the Work and how weak and unlikely were the Means here A parcel of sturdy Fellows whose Hearts were set upon their Wealth Christ no sooner speaks to them and shakes his Whip at them but like a company of fearful Hares they run before him Christ in purging of his Church will make every thing yield and give way to his Power Let it Comfort the Church under all unlikelyhood of Reformation Who art thou Oh great Mountain before our spiritual Zerubbabel Thou shalt become a Plain I shall close my Observations upon this Miracle of Christ's whipping the Buyers and Sellers out of the Temple which both St. Origen and St. Jerom do make the greatest Miracle that ever Christ wrought all Circumstances considered I shall close it with this Reflection viz. Was there such Power and Terror in Christ's Countenance and Speech here in the Temple in the days of his Flesh Oh how terrible then will his Face and his Appearance be to the wicked and impenitent World at the great Day Lord how fearful will his Iron Scourge then be How terrifying that Voice Depart depart from me depart accursed depart into Fire depart into everlasting Fire into a Fire prepared for the Punishment of Apostate Spirits the Devil and his Angels God grant we may wisely consider it and timely flee from the Wrath to come 17 And his disciples remembred that it was written The zeal of thine house hath eaten me up The Disciples upon this Occasion called to remembrance the words of David Psalm 69.9 The zeal of thine house hath eaten me up Which was verified in Christ as well as in David Where Observe 1. The Grace described Zeal which is the Ardour of the Affections carrying forth a Man to the utmost for God's Glory and his Churches Good Zeal is not so much one Affection as the intense degree of all the Affections Obs 2. The Object about which our Saviour's Zeal was conversant God's House that is all things relating to the Worship of God Temple Tabernacle Ark c. which were the Pledges of God's Presence Obs 3. The effect of this it hath eaten me up Like Fire that eats up and devours that whereon it lights What was said of St. Peter that he was a Man made up all of Fire and of St. Paul in respect of his Sufferings That he was a Spark of Fire burning in the midst of the Sea may much more truly be said of Christ when he was engaged in the Work of Church-Reformation Learn That as Christ was so Christians ought to be very zealous for the Glory of God the Honour of his House and the Purity of his Worship The Zeal of thine House that is for the Honour of thine House hath eaten me up c. 18 ¶ Then answered the Jews and said unto him What sign shewest thou unto us seeing that thou dost these things 19 Jesus answered and said unto them Destroy this temple and in three days I will raise it up 20 Then said the Jews Fourty and six years was this temple in building and wilt thou rear it up in three days 21 But he spake of the temple of his body 22 When therefore he was risen from the dead his disciples remembred that he had said this unto them and they believed the scripture and the word which Jesus had said Observe here 1. How exceedingly offended the Jews were at the Reformation which our Saviour had made in the House of God They were awed indeed with the Majesty of this great Work and durst not openly oppose but secretly malign it Thence Note That a redress of Abuses in God's Worship especially if it crosses our Ease and controuls our Profit as this did is usually distasted Obs 2. How these Jews discover their old inveterate Disease of Infidelity they require a Sign and call for a Miracle to justifie Christ's Commission Why had they not a Miracle before their Eyes Was not the Work of purging the Temple a wonderful Miracle Yet they demand another Miracle to make this good Learn thence That obstinate Infidelity will not be satisfied with the most sufficient means for Satisfaction but still object and oppose against the clearest the fullest and most convincing Evidence What sign shewest thou us say the Jews when they had so many Signs and Wonders daily before their Eyes Obs 3. The Jews demanding a Sign our Saviour grants them one he remits them to his Death and Resurrection to prove that he was the true Messiah Destroy this Temple and in three days I will raise it up That is I know you will destroy this Temple of my Body by putting me to death but I will raise my self again from the Grave the third Day Christ did not command them to destroy his Body but only foretold that they would do it Non est verbum Praecepti sed Praedictionis Christ fore-declares his Passion and his Resurrection Learn thence That all our Saviour's Sufferings were fore-known unto him were foretold by him he would not prevent them but willingly permitted them and chearfully underwent them Destroy ye this Temple Note here 1. The State and Dignity of Christ's holy Body 'T is a Temple He spake of the Temple of his Body The Saints Bodies are Temples by special Sanctification Christ's Body was a Temple by Substantial Inhabitation The Divinity of Christ dwelt in his Humanity personally and immediately God dwells in his Saints by Regal Authority he dwelt in Christ's Humanity by personal Residence Note 2. The Violence and Indignity offered to this holy Temple at our Saviour's Death it was pulled down
a Pattern of Thankfulness then was Jesus to his followers There is hardly any one External Duty which we do not find the Hypocrite performing in Scripture except this of Thanksgiving and Praise we find Judas Repenting Ahab Humbling himself Saul Sacrificing but we do not find any wicked Man in an humble Spiritual manner blessing and praising God Need will make us Beggars but Grace only Thanks-givers X. In his Compassion towards those that were in Distress and Misery Matth. 20.34 Great was his Compassion to the Bodies of Men he healed all that came unto him he healed many undesired with great Condolency and tender Sympathy he exercised acts of Mercy and Compassion when the object of Compassion was before him and did perfectly abhor and severely condemn all Acts of Cruelty How great was his Compassion to the Souls of Men what Pains did he take and what Hazards did he run in preaching the Gospel to lost Sinners in his fervent Prayers for them but especially in Dying for them Let us imitate Christ herein as his Compassion was universal to all Mankind to the whole Man Soul and Body as it was Active and Operative as it was exercised with marvellous Complacency and delight as it was a preventing Compassion and an unwearied Compassion so let ours be also XI In his Holy and fruitful Discourse his Lips dropt as the Honey Comb and his Tongue was as choice Silver when walking with his Disciples to Emaus with what Heavenly Discourse did he entertain them in the way See Luke 24.13 c. A good Pattern for our Imitation when providentially cast into such Company as will bear it Lord what a Shame and Reproach is it to us that in common Conversation we spend so many hours together in talking over all the News of City and Country and part without speaking one word of Jesus Christ our best Friend XII In his free Conversation The Son of Man came eating and drinking Matth. 11. v. 19. that is was of a free and familiar Converse Affable and Sociable not Sower or Morose never shuning the Society of the worst of Men even of the Pharisees themselves but complying with their innocent Customs and accompanying them at their Feasts See on Luke 5.29 We do not find that when Christ was invited to any publick Entertainment that ever he refused to go not so much for the pleasure of Eating as for the opportunity of Conversing and doing good Christ converst with bad Men but as their Physician not as their Companion Let us go and do likewise XIII In his Patience under Sufferings and Reproaches when he was reviled he reviled not again but under-went the Burden of his Sufferings with admirable Patience and Meekness of Spirit when his Name and Honour suffered the vilest Indignities Blasphemies and Reproaches that the Malice of Satan and the Malignity of wicked Men could belch out against it when he was called a Blasphemer a Sorcerer a Devil a Wine-bibber a Glutton a Friend of Publicans and Sinners For an innocent Person and a dignified Person to bear all this when he could have look'd all his Enemies into Hell and have frown'd them into nothing Verily to bear all this without the least discomposure of Spirit is the highest Triumph of Patience that ever the World was acquainted with And why all this but to leave us an Example that we should follow his Steps 1 Pet. 2.21 22. XIV In his readiness to forgive Injuries One of his last Words upon the Cross was a Prayer for his Murtherers Father forgive them Luke 23.34 He offered up his Blood to God on the behalf of them that shed it Thus to forgive our Enemies and to beg Forgiveness for them will be an Evidence of a Christ-like Frame and Temper when the Grace of God calms those tumultuous and outragious Passions which at any time we find raging in our Breasts moulding our Spirits into Sweetness and Gentleness freeing us from all malicious desires of Revenge which are so far beneath a Christian that it is the baseness of a Man yea as Jealousie is the Rage of a Man so Malice is the Rage of the Devil 't is the very Soul and Spirit of the Apostate Nature XV. In his laying to Heart the Sins as well as the Sufferings of others Mark 3.5 He was grieved for the hardness of their Hearts Such was his Zeal for his Father's Glory such his Compassion to the Souls of Men such his Antipathy against and hatred of Sin that he was grieved for Sin where-ever he found it and mourned over those who had no Hearts to mourn for themselves Lord how far are they from a Christ-like Spirit and Temper who instead of mourning for other Mens Sins rejoyce in Iniquity and take Pleasure to see their Brother stab at once the Christian Name and his own Soul XVI In his Zeal for the Publick Worship of God John 2.17 The Zeal of thine House hath eaten me up Now as Christ was so Christians ought to be intensly Zealous for the Glory of God the Honour of his House and the Purity of his Publick Worship The Zeal of thine House that is for the Honour of thine House hath eaten me up Our Zeal for the Publick Worship of God glorifies him most and he accepts it best Now we own that God whom we serve in the face of the World And this creates a veneration and esteem of God in the Minds of Men. XVII In his glorifying of his Father in all he did John 17.4 I have glorified thee on the Earth The whole Life of Jesus when here on Earth it was a glorifying of his Father he glorified his Father by the Doctrine which he taught by the Miracles which he wrought by the unspotted Purity of his Life and by his unparallel'd Sufferings at his Death In like manner should we glorifie God in all we do in all we design in all we desire in our natural Actions of eating and drinking in our Civil imployments buying and selling in our lawful Recreations taking care that too much of our time be not consumed therein Recreation is not to be our business but to fit us for business but especially let us seek to glorifie God in our Religious Duties Publick and Private and Secret XVIII In his Impartiality in reproving Sin He feared the Faces and spared the Faults of no Offenders The Pharisees were a Proud and Haughty sort of People who dishonoured God above most when they pretended to glorifie him above any Therefore we find Christ denouncing a Bed-Roll of Woes against them in one Chapter St. Matth. 23. Wo to you Scribes Pharisees Hypocrites Eight several Woes are denounced against them for so many several Sins committed by them Those to whom God has given Authority to Reprove the Sins of others ought to imitate their Pattern in his Impartiality in reproving Sin His very Enemies gave him that Character St. Matth. 22.17 Thou carest not for any Man thou regardest not the Person of Men
EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS ON The Four Holy Evangelists VIZ. S T. Matthew S T. Mark S T. Luke S T. John WHEREIN The Sacred TEXT is at large Recited the Sence Explained Doubts Resolved Controversies Declined References Avoided Seeming Contradictions Reconciled And the Instructive Example of the Holy JESUS to our Imitation Recommended Designed for the Instruction of Private Families and particularly put into the Hands of Family-Governours in Dedham for the Improvement of Themselves and their Houshold in Knowledge Faith and Holiness BY WILLIAM BURKITT M. A. Vicar and Lecturer of Dedham in Essex LONDON Printed by R.J. for T. Parkhurst at the Bible and Three Crowns in Cheapside J. Robinson at the Golden Lion and J. Wyat at the Rose in S. Paul's Church-yard M.DCC. To the Right Honourable CHARLES Lord Fitzwalter My Lord THE Sacred Pages inform us of a Son that was Nourished up in the Words of Faith by his Grandmother Lois and his Mother Eunice The like Pious Care has been taken for Your Lordship 's Religious Education by one of the Wisest of Women and the Best of Mothers that the Age has afforded And that Your Lordship's Improvement in Knowledge and Sincere Piety may Answer the Prayers the Tears the Endeavours of such an Endearing Parent who preferrs Your Lordship's Happiness abundantly before her Own I take Leave to put a Part of the Inspired Writings into Your Lordship's Hand with an Endeavour of Mine to Render the Reading of them both Profitable and Delightful to Your Lordship Whilst Others consume their Precious Hours in Plays and Romances and such-like Corrupting and Effeminating Trash which the Superfoetation of the Stage furnishes the Nation with to the Scandal of Our Holy Religion and the Grief of all Good Men Debasing the Minds and Debauching the Manners of so many amongst us That Your Lordship and Others of Your Noble Order with you may Taste such Incomparable Delight and Sweetness in and Experience such Invaluable Benefit and Advantage by Reading the History of Your Blessed Redeemer's Life and Actions and may thereby be Transformed into His Holy Likeness here on Earth and spend an Eternity in the Rapturous Contemplation and Ravishing Fruition of Him in Heaven is the Fervent Prayer of My Lord Your Honour 's Faithfully Devoted Servant and Chaplain W. Burkitt To Family-Governours particularly those of my Charge AS Religion did always consist in an Imitation of God and in a Resemblance of those Excellencies which shine forth in the Best and most Perfect Being so we may Imitate Him now with much more Ease and greater Advantage since His Son was manifest in our Flesh and dwelt among us For He was pleased to become Man on purpose to shew us how we might become like to God by a Daily Imitation of His Holiness And it is most certain that God Our Father will never own any of us for His Children unless He sees upon us the Air and Features the Impresses and Resemblance of Christ Our Elder Brother This Consideration has induced me to set the Example of the Holy Jesus before my self and you in these Plain Practical Notes upon the Holy Evangelists which contain Remarks upon the History of our Saviour's Life Doctrine and Miracles and of His Death Resurrection and Ascension To the Intent that the Temper of our Minds and the Actions of our Lives may be a lively Transcript of the Mind and Life of our Blessed Redeemer That we may Admire and Imitate His unspotted Purity His Condescending Humility His Fervent Charity His Patience under Sufferings and Reproaches His Readiness to Forgive Injuries and His entire Resignation to the Divine Will in all Conditions of Life whatsoever That so following our Lord and Master in all the Steps of an Imitable Vertue and setting His Example continually before us we may be Daily Correcting and Reforming of our Lives by that Glorious Pattern for without present Likeness to Him we have no Grounds to hope that we shall hereafter Live with Him A true Compassion to your Souls and a fervent Desire to farther their Salvation from the Press as well as from the Pulpit has put me upon Redeeming Time for this Work I must acknowledge my constant Preaching thrice a Week unto you besides Occasionals and Visiting as often a populous and scattering Parish from House to House amongst you which I have always accounted a most Important Part of my Duty would allow me but little too little Time for such a Work as This which I heartily wish had fallen upon the Shoulder of one that had more Leisure and Greater Abilities for it But thus much I can truly say that earnestly Imploring Divine Assistance I have done what I could my Work has been my Recreation and the Lord accept it and succeed it And I have this Observation to Ground my Hope of Acceptance and Success upon that Almighty God has in all Ages rendered those Labours of his Servants how mean soever in themselves most Acceptable and Useful which have been employed in the profitable Explication of any part of the Holy Scriptures As if He who Imprinted such a Majesty upon the Text delighted also to Reflect an Honour upon the Interpreters thereof My Design in preparing and giving these Notes into your Hands is to Oblige you to Read a part of the Holy Scriptures in your Families every Day and to invite you thereunto the Sacred Text is here at large Recited Controversies Declined and References Avoided I have chosen to Transcribe and Write over again upon another Evangelist what was observed in a Former rather than give you the Trouble of looking back upon what is written elsewhere And I do most Affectionately Request you not to suffer the Holy Word of God which is in all your Hands to lye by you as a Neglected Book but daily to Read it in and to your Families with a Simplicity of Mind to be Directed and Instructed by it All the Return I desire from you for this my Labour of Love is your living in a daily Imitation of that Grand Pattern of Holiness and Obedience which is here set before you and in every Page Recommended to you and that we may continue to strive together in our Prayers one with and one for another for that Grace which may enable us to the Faithful Discharge of our Respective Duties towards God towards each other and all Mankind And that the Happy Unity and Unanimity which has hitherto been amongst us may continue and encrease still with us to the Glory of God the Honour of our Holy Religion the present Benefit and Comfort and the Eternal Joy and Rejoycing both of Minister and People in the Day of the Lord Jesus Which as it is the fervent Prayer so it shall be the constant Endeavour of your Unworthy Minister whose Highest Ambition it is to serve you in the Faith and Fellowship of the Gospel whilst I am Dedham 1700. W. Burkitt EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel
and support their Cause as they bear a Faithful Witness to Christ so Christ will bear Witness to their Faithfulness for him Obs 3. The Commendation it self Our Saviour commends John 1. For his Constancy he was not a Reed shaken with the Wind that is a Man of an unstable and unsetled Judgment but fixt and stedfast 2. For his Sobriety and high Measures of Mortification he was no delicate voluptuous Person but grave sober and severe he was mortified to the Glory and Honour to the Ease and Pleasures of the World John wrought no Miracles but his Holy Conversation was as effectual as Miracles to prevail with the People 3. For his Humility he might have been what he would the People were ready to cry him up for the Messiah the Christ of God but John's lowly Spirit refuses all He confessed and denied not saying I am not the Christ but a poor Minister of his willing but not worthy to do him Service This will commend our Ministry to the Consciences of our People when we seek not our own Glory but the Glory of Christ 4. Our Saviour commends John for his clear Preaching and Revealing of CHRIST to the People He was more than a Prophet vers 9. because he pointed out Christ more clearly and fully than any before him The Ancient Prophets saw Christ afar off John beheld him Face to Face they prophesied of him he pointed at him saying This is He. Whence Learn That the Clearer any Ministry is in discovering of CHRIST the more Excellent it is 11 Verily I say unto you Among them that are born of women there hath not risen a greater than John the Baptist notwithstanding he that is least in the kingdom of heaven is greater than he Our Saviour having highly commended John in the soregoing Verses here he sets Bounds to the Honours of his Ministry adding That tho' John was greater than all the Prophets that went before him seeing more of Christ than all them yet he saw less than them that came after him The meanest Evangelical Minister that Preaches Christ come is to be preferr'd before all the Old Prophets who Prophesied of Christ to come That Minister who sets forth the Life Death Resurrection and Ascension of Jesus Christ Is greater in the Kingdom of Heaven that is has an higher Office in the Church and a more excellent Ministry than all the Prophets yea than John himself The Excellency of a Ministry consists in the Light and Clearness of it Now tho' John's Light did exceed all that went before him yet it fell short of them that came after him And thus he that was Least in the Kingdom of Grace on Earth much more he that is least in the Kingdom of Glory in Heaven Was greater than John 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence and the violent take it by force Our Saviour goes on in commending John's Ministry from the great Success of it it had that powerful Influence upon the Consciences of Men that no Soldiers were ever more violent and eager in the storming and taking a strong Hold than John's Hearers were in pursuing the Kingdom of Heaven Never any Minister before discovered the Messiah and his Kingdom so clearly as John did and therefore never was there such Zeal to press into the Kingdom of Heaven amongst any as the Hearers of John had Learn hence 1. That the clearer Knowledge any People have of the Worth and Excellency of Heaven the more will their Zeal be inflamed in the pursuit of Heaven 2. That all that do intend and resolve for Heaven must offer violence in the taking of it none but the violent are victorious They take it by Force Which Words are both Restrictive and Promissive They are the violent and none other that take it and all the violent shall take it Tho' careless Endeavours may prove abortive vigorous prosecution shall not miscarry 13 For all the prophets and the law prophesied until John 14 And if ye will receive it this is Elias which was for to come 15 He that hath ears to hear let him hear Here is still a farther Commendation of John The Law and the Prophets till the coming of John did foretel the Messiah but not so determinately not so nearly not so clearly as John did And accordingly he was that Elias which Isaiah and Malachy foretold should be the Harbinger and Forerunner of Christ But why has John the Baptist the Name of Elias Possibly because they were alike zealous in the Work of GOD they were alike successful in that Work and they were alike persecuted for their Work the one by Jezebel the other by Herodias 16 But whereunto shall I liken this generation It is like unto children sitting in the markets and calling unto their fellows 17 And saying We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented 18 For John came neither eating nor drinking and they say He hath a devil 19 The Son of man came eating and drinking and they say Behold a man gluttonous and a wine-bibber a friend of publicans and sinners but wisdom is justified of her children Our Saviour in these Words describes the perverse Humour of the Pharisees whom nothing could allure to the Embracing of the Gospel neither John's Ministry nor CHRIST's This our Saviour sets forth two Ways 1. Allegorically vers 16 17. 2. Properly vers 18 19. By way of Allegory he compares them to sullen Children whom nothing would please neither Mirth nor Mourning If their Fellows Piped before them they would not Dance if they sang Mournful Songs to them they would not Lament That is the Pharisees were of such a Censorious and Capricious Humour that GOD himself could not please them tho' he used variety of Means and Methods in order to that End Next our Lord plainly interprets this Allegory by telling them That John came to them neither eating nor drinking that is not so freely and plentifully as other Men being a very austere and mortified Man both in his Diet and in his Habit And all this was designed by God that the Austerity of his Life and Severity of his Doctrine might awaken the Pharisees to Repentance But instead of this they censure him for having a Devil because he delighted in Solitude and avoided Converse with Men. According to the Ancient Observation that every Solitary Person is either an Angel or a Devil John being thus rejected Christ himself comes to them who being of a free and familiar Converse not shunning the Society of the worst of Men even of the Pharisees themselves but complying with their Customs and accompanying with them at their Feasts yet without the least Compilnace with them in their Sins But the Freedom of our Saviour's Conversation displeased them as much as John's Reservedness of Temper for they cry Behold a Man gluttonous Christ's Affability towards Sinners they call Approbation of
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
kind and gracious Answer You that have left all to follow me shall be no Losers by me For in the Regeneration that is at the Resurrection when Believers shall be perfectly renewed both in Soul and Body and shall enjoy my Kingdom then as I sit upon the Throne of my Glory so shall you sit with me in an higher Degree of Dignity and Honour Judging the Twelve Tribes of Israel that is the Jews first for their Unbelief and then all other Despisers of Gospel-Grace and Mercy Learn 1. That such Ministers as do most Service for Christ and forsake most to follow him shall in his Kingdom partake of most Honour and Dignity with him and from him 2. That as the Ministers of Christ in general so his Twelve Apostles in particular shall set nearer the Throne of Christ and have an higher place in Glory at the great Day than ordinary Believers 29 And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my Names sake shall receive an hundred fold and shall inherit everlasting life The foregoing Promise v. 28. respected the Apostles this all Christians who forsake their dearest Enjoyments for Christ He assures them they shall be recompensed in this Life an Hundred fold How Non formaliter sed eminenter Not in Specie but in Valore not in Kind but in Equivalency Not an Hundred Brethren or Sisters or Lands but first he shall have that in God which all Creatures would be to him if they were multiplied an Hundred times 2dly The Gifts and Graces the Comforts and Consolations of the Holy Spirit shall be an Hundred-fold better Portion than any thing we can part with for the sake of Christ and his Gospel here Learn hence That tho' we may be Losers for Christ yet shall we never be Loosers by him 30 But many that are first shall be last and the last shall be first A twofold Sense and Interpretation is given of these Words The First respects the Jews and Gentiles in general the Second all Professors of Christianity in particular The Jews as if Christ had said Look upon themselves as first and nearest to the Kingdom of Heaven but for their Infidelity they shall be last in it That is shall never come there And the Gentiles who are look'd upon as Dogs and farthest from Heaven shall be first there upon their Conversion to me and Faith in me As the Words respect all Professors the Sense is Many that are first in their own Esteem and in the Opinion of others and forward in a Profession of Religion yet at the Day of Judgment they will be last and least in mine and my Father's Estimation and Account And many that were little in their own and less in the Esteem of others who had a less Name and Vogue in the World shall yet be first and highest in my Favour Learn hence That the Day of Judgment will frustrate a great many Persons Expectations both as touching others and concerning themselves Many will miss of Heaven and be last which look'd upon themselves to be first And many will find others in Heaven whom they least expected there The Lord judgeth not as Man judgeth We judge of Men by outward Appearances but we are sure that the Judgment of God is according to Truth He can neither be deceived nor yet deceive CHAP. XX. 1 FOR the kingdom of heaven is like unto a man that is an housholder which went out early in the morning to hire labourers into his vineyard 2 And when he had agreed with the labourers for a penny a day he sent them into his vineyard 3 And he went out about the third hour and saw others standing idle in the market-place 4 And said unto them Go ye also into the vineyard and whatsoever is right I will give you And they went their way 5 Again he went out about the sixth and ninth hour and did likewise 6 And about the eleventh hour he went out and found others standing idle and saith unto them Why stand ye here all the day idle 7 They say unto him Because no man hath hired us He saith unto them Go ye also into the vineyard and whatsoever is right that shall ye receive A twofold Sence and Interpretation is given of this Parable The one Literal the other Analogical The Historical and Literal Sence relates to the calling of the Gentiles The Jews were the first People that God had in the World they were hired into the Vineyard betimes in the Morning the Gentiles not till the Day was far spent yet shall the Gentiles by the Favour and Bounty of God receive the same Reward of Eternal Life which was promised to the Jews who bare the Heat of the Day while the Gentiles stood idle In the Analogical Sence we may understand all Persons indefinitely called by the Gospel into the visible Church those that are called last shall be rewarded together with the first and accordingly the Design and Scope of this Parable is to shew the Freeness of Divine Grace in the Distribution of those Rewards which the Hand of Mercy conferrs upon God's faithful Servants The Vineyard is the Church of God the Husbandman is God himself the Labourers are particular Persons God's going at divers times into his Vineyard imports the several Ages of Man's Life some are called early in the Morning some at Noon others at Night Now when God comes to dispence his Rewards those that entered first into the Vineyard and did most Service for God shall be plentifully rewarded by him and such as came in later but did faithful Service shall not miss of a merciful Reward Learn 1. That so long as a Person keeps out of Christ's Vineyard and Service he is Idle Every unregenerate Man is an idle Man 2. That Persons are called by the preaching of the Gospel at several Ages and Periods of Life into God's Vineyard that is into the Communion of the visible Church 3. That such as do come in tho' late into God's Vineyard and work diligently and faithfully shall not miss of a Reward of Grace at the Hand of free Mercy 8 So when even was come the lord of the vineyard saith unto his steward Call the labourers and give them their hire beginning from the last unto the first 9 And when they came that were hired about the eleventh hour they received every man a penny 10 But when the first came they supposed that they should have received more and they likewise received every man a penny 11 And when they had received it they murmured against the good man of the house 12 Saying These last have wrought but one hour and thou hast made them equal unto us which have born the burden and heat of the day 13 But he answered one of them and said Friend I do thee no wrong didst thou not agree with me for a penny 14 Take that thine is and go thy way I will give
they should tell no man of him 31 And he began to teach them that the son of man must suffer many things and be rejected of the elders and of the chief priests and scribes and be killed and after three days rise again 32 And he spake that saying openly And Peter took him and began to rebuke him 33 But when he had turned about and looked on his disciples he rebuked Peter saying Get thee behind me Satan for thou savourest not the things that be of God but the things that be of men These Verses relate to us a Conference which our Saviour had with his Disciples touching their own and others Opininion of his Person Where Observe 1. The Place where Christ and his Disciples did confer it was in the way as they walked together Teaching us our Duty to take all Occasions and Opportunities for Holy Conference for good Discourse touching Spiritual Things when in the House when in the Field when travailing in the way Mal. 3.16 Then they that feared the Lord spake often to one another Obs 2. The Conference it self Whom do Men say that I am That is What do the common People think and speak of me not as if Christ were ignorant what Men said of him or did vain-gloriously enquire after the Opinion of the Multitude concerning him but with an Intention more firmly to settle and establish his Disciples in the Belief of his being the true and promised Messias The Disciples tell him That some said He was John the Baptist others Elyas others one of the Prophets It is no new thing it seems to find Diversity of Judgments and Opinions concerning Christ and the Affairs of his Kingdom When our Saviour was amongst Men who daily conversed with him yet was there then a great diversity of Opinions concerning him Obs 3. How St. Peter as the Mouth of all the Apostles and in their Name makes a full and open Confession of Christ acknowledging him to be the true and promised Messiah Peter said Thou art the Christ Whence Note That the Vail of Christ's Humane Nature did not keep the Eye of his Disciples Faith from seeing him to be truly and really God 2. That Jesus the Son of the Virgin Mary was the Christ the true Messiah or the Person ordained by God to be the Mediator betwixt God and Man the Redeemer and Saviour of Mankind Thou art the Christ Obs 4. The Charge and special Injunction given by our Saviour to tell no man of him that is not commonly and openly to declare that he was the Son of God and the true Messiah Because he was now in his State of Humiliation and the Glory of his Divinity was to be concealed till his Resurrection Christ had his own fit Times and proper Seasons in which he reveal'd the great Mysteries of his Kingdom to the World Obs 5. The great Wisdom of our Saviour in acquainting his Disciples with the near Approach of his Death and Passion thereby to prevent that Scandal and Offence which otherwise they might have taken at his Sufferings the better to fit and prepare them to bear that great Tryal and to correct the Error which they had entertained touching an Earthly Kingdom of Christ that the Messiah was to be a temporal Prince Obs 6. St. Peter's Carriage towards Christ upon this Occasion He took him aside and began to blame him for affirming that he must die Oh how ready is Flesh and Blood to oppose all that tends to Suffering What need have we to be fortified against the Temptations of our Friends as well as of Enemies Satan sometimes makes use of good Men as his Instruments to do his Work by when they little suspect it Little did Peter think that Satan now set him on work to hinder the Redemption of Mankind by disswading Christ from dying Obs 7. With what Indignation Christ rejects Peter's Admonition Get thee behind me Satan Christ heard Satan speaking in Peter 'T was Peter's Tongue but Satan tuned it therefore Christ calls Peter by Satan's Name They that will do the Devil's Work shall have the Devil's Name too He that would hinder the Redemption of Mankind is Satan an Adversary to Mankind From our Saviour's smart Reproof given to Peter we Learn That no reâ—pect to Mens Persons or regard to their Piety must cause us to flatter them in their Sins or move us to speak favourably of their Sins As well as our Saviour loved Peter he rebukes him severely Oh Lord so intent was thy Heart upon the great work of our Redemption that thou couldst not bear the least Word that should obstruct thee in it or divert thee from it 34 And when he had called the people unto him with his disciples also he said unto them Whosoever will come after me let him deny himself and take up his cross and follow me 35 For whosoever will save his life shall lose it but whosoever shall lose his life for my sake and the gospels the same shall save it Observe here 1. How our Blessed Saviour recommends his Religion to every one's Election and choice not attempting by Force and Violence to compel any Person to the embracing of it If any Man will come after me that is If any Man chooses and resolves to be a Christian Obs 2. Our Saviour's Terms propounded namely Self-denial Gospel-suffering and Gospel-service 1. Self-denial Let him deny himself By which we are not to understand either the denying of our Senses in Matters of Faith or the renouncing our Reason in the Matters of Religion But a Willingness to part with all our Earthly Comforts and Temporal Enjoyments for the sake of Christ when called thereunto 2. Gospel-suffering He must take up his Cross An Allusion to a Roman Custom that the Malefactor who was to be crucified took his Cross upon his Shoulder and carried it to the Place of Execution Where Note That not the making of the Cross but the patient bearing of it when God has made it and laid it upon our Shoulders is the Duty enjoin'd Let him take up his Cross 3. Gospel-service Let him follow me says Christ That is Obey my Commands and imitate my Example He must set my Life and Doctrine continually before him and be daily correcting and reforming of his Life by that Rule and Pattern Obs 3. The Reasons urged by our Saviour to induce Men to a willingness to lay down their Lives for the sake of Christ and his Holy Religion He that will save his Life shall lose it and he that is willing to lose his Life for the Gospel's sake the same shall find it Intimating to us 1. That the Love of this Temporal Life is a great Temptation to Men to deny Christ and to renounce his Holy Religion And 2. That the surest way to attain Eternal Life is chearfully to lay down our Temporal Life when the Glory of Christ and the Honour of Religion requires it at our hand 36 For what shall it profit a man to gain
that the Doctrine of the Cross be often preached to us that so being armed with Expectation of Sufferings before they come we may be the less dismayed and disheartned when they come Our Lord 's forewarning his Disciples so frequently of his Death and Sufferings was to fore-arm them with Expectation of his Sufferings and with Preparation for their own Observe farther Who were the Persons that were the instrumental Causes of our Saviour's Death they were both Jews and Gentiles The Son of Man shall be delivered to the chief Priests and they shall deliver him to the Gentiles Learn hence That as both Jews and Gentiles had a hand in the Death and Sufferings of our Lord Jesus Christ so are they by Faith capable of an Interest in the Merit of his Death and in the Virtue and Efficacy of his Sufferings Christ offered up his Blood to God on the Behalf of them that shed it 35 And James and John the sons of Zebedee came unto him saying Master we would that thou shouldst do for us whatsoever we shall desire 36 And he said unto them What would ye that I should do for you 37 They said unto him Grant unto us that we may sit one on thy right hand and the other on thy left hand in thy glory 38 But Jesus said unto them Ye know not what ye ask can ye drink of the cup that I drink of and be baptized with the baptism that I am paptized with 39 And they said unto him We can And Jesus said unto them Ye shall indeed drink of the cup that I drink of and with the baptism that I am baptized withal shall ye be baptized 40 But to sit on my right hand and on my left hand is not mine to give but it shall be given to them for whom it is prepared 41 And when the ten heard it they began to be much displeased with James and John Observe here 1. The ambitious Suit and Request of the Two Apostles James and John for Dignity and Superiority Grant that we may sit one on thy right hand and the other on thy left hand in thy Glory or in thy Kingdom Where Observe That by Christ's Kingdom and Glory they understood an Earthly Temporal Kingdom for of that sort the Jews did expect the Kingdom of the Messiah should be and the Disciples themselves were tainted with the common Errors Learn hence That Ambition and inordinate Desire of worldly Honour and Dignity is a Sin very natural and incident to the best of Men Who can wonder to see some Sparks of Ambition in the holiest of God's Ministers when Christ's own Apostles were not free from aspiring Thoughts even when they lay in the Bosom of our Saviour Obs 2. Both the Unseasonabless and Unreasonableness of this Request made by James and John Christ speaks of his Sufferings to them and they sue for Dignity and great Places from him In optimis nonnihil est pessimè The Holiest the Wisest and the Best of Men are not wholly free from passionate Infirmities Who could have thought that when our Saviour had been preaching the Doctrine of the Cross to his Disciples that they should at the same time be seeking and suing to him for Secular Dignity and Honour Preheminence and Power But the best of Men are but Men at the best none are in a State of Perfection on this side Heaven Obs 3. Our Saviour's Answer to the Disciple's ambitious Request and the course which he takes to cool their Ambition he tells them they must expect here not Crowns on their Heads but a Cross on their Backs they must first taste of his Sufferings before they partake of his Glory and those that suffer most for Christ shall partake of the highest Dignity and Glory from him Obs 4. The presumptuous Confidence which the Apostles had of their own Strength and Ability for Sufferings Are ye able says Christ to drink of my Cup We are able say the Disciples Alas poor Men when it came to the Trial they all cowardly forsook him and fled Those that are least acquainted with Sufferings are usually the most confident Undertakers See on Matth. 20.22 23. 42 But Jesus calleth them unto him and saith unto them Ye know that they which are accounted to rule over the Gentiles exercise lordship over them and their great ones exercise authority upon them 43 But so shall it not be amongst you but whosoever will be great among you shall be your minister 44 And whosoever of you will be the chiefest shall be servant of all 45 For even the son of man came not to be ministered unto but to minister and to give his life a ransom for many To the end that our Blessed Saviour might effectually quench those unhappy Sparks of Ambition which were kindled in his Apostles Minds He tells them That Supremacy and Dominion belong to secular Princes not to Gospel Ministers who ought to carry themselves with Humility and Condescention one towards another Not that Christ directs to a Parity and Equality amongst his Ministers But only condemns the Affectation of Superiority and the Love of Preheminency Learn hence 1. That the Ministers of Christ ought to be so far from affecting a Domination and Superiority over their Brethren that in Imitation of their Lord and Master they ought to account themselves Fellow-Servants The Son of Man came not to be ministred unto but to minister Obs 2. That such Ministers as do love and affect Preheminence and Superiority are most unfit for it and they deserve it best who seek it least 3. That the Dignity and Honour which the Ministers of Christ should chiefly yea only affect is in another World and the way to be greatest and highest there is to be low and humble mean in our own Eyes and little in our own Esteem See Note on Matth. 20.28 46 And they came to Jericho and as he went out of Jericho with his disciples and a great number of people blind Bartimeus the Son of Timeus sat by the high way side begging 47 And when he heard that it was Jesus of Nazareth he began to cry out and say Jesus thou son of David have Mercy on me 48 And many charged him that he should hold his peace but he cried the more a great deal Thou Son of David have mercy on me 49 And Jesus stood still and commanded him to be called and they call the blind man saying unto him Be of good comfort rise he calleth thee 50 And he cast away his garment rose and came to Jesus 51 And Jesus answered and said unto him what wilt thou that I should do unto thee The blind Man said unto him Lord that I might receive my sight 52 And Jesus said unto him Go thy way thy faith hath made thee whole And immediately he received his sight and followed Jesus in the way This Chapter concludes with the recital of a famous Miracle wrought by our Blessed Saviour upon Blind Bartimeus in the sight of
with an eye of Regard by him that dwells in the highest Heavens Where Note That as God magnified her she magnified him ascribing all Honour and Glory to him that had thus dignified and exalted her He that is mighty hath done for me great things and glorified be his name Obs 4. She thankfully takes notice that it was not only an high Honour but a lasting Honour which was conferred upon her All Generations shall call me Blessed She beholds an infinite lasting Honour prepared for her as being the Mother of an Universal and Everlasting Blessing which all former Ages had desired and all succeeding Ages should rejoyce in and proclaim her Happy for being the Instrument of Obs 5. How the Holy Virgin passes from the Consideration of her Personal Priviledges to the universal Goodness of God shewing us that the Mercies and favours of God were not confined and limited to her self but his mercy is on all them that fear him throughout all Generations She declares the General Providence of God towards all Persons his mercy to the pious his mercy is on all them that fear him his justice on the proud he has put down the mighty from their Seat and scattered the proud in the imagination of their Hearts his Bounty to the poor he fills the hungry with good things Learn hence the excellency and advantagious usefulness of the Grace of Humility how good it is to be meek and lowly in Heart This will render us lovely in God's Eye and tho' the World trample upon us he will exalt us to the admiration of our selves and the envy of our despisers Obs Lastly How she magnifies the special Grace of God in our Redemption he hath holpen his Servant Israel that is Blest them with a Saviour who lived in the Faith Hope and Expectation of the promised Messiah and this Blessing she declares was 1. the Result of Great Mercy he remembring his mercy hath holpen his Servant Israel 2. The effect of his Truth and Faithfulness in his Promises as he promised to our Fore-fathers Abraham and his Seed for ever Learn thence that the appearance of the promised Messiah in the Fulness of time in order to the Redemption and Salvation of a lost World it was the Fruit of God's tender Love and the effect of his Faithfulness in the promises made of Old to his Church and Children he hath holpen his Servant Israel in remembrance of his Mercy as he spake to our Forefathers to Abraham and to his Seed for ever 56 And Mary abode with her about three months and returned to her own house 57 Now Elizabeths full time came that she should be delivered and she brought forth her Son 58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her and they rejoyced with her Two things are here Observable 1. The civil courtesy of the Virgin Mary towards her Cousin Elizabeth She stays with her three Months probably till she was Delivered and brought to Bed not leaving her just at the time of her Travel for the Angel told Mary v. 36. That it was then the sixth Month with Elizabeth after which Mary stays with her three Months which made up the full time To visit and accompany our Friends in the time of their Distress is not only an act of Civil Courtesy but of Religion and Piety not a Matter of Indifferency but of Duty James 1.27 Pure Religion and undefiled is this to visit in affliction that is this is an eminent act and exercise of Religion the Evidence and fruit of Sincere Religion and the Virgins doing this was an act and instance of her Piety as well as of her civil Courtesy Obs 2. The Religious joy and Spiritual rejoycing which the Neighbours and Kindred express at the lying in of Elizabeth they did not meet together upon that great occasion only to eat and drink and make merry but they rejoyced that the Lord had shewn great mercy upon her oh how rarely is this Example followed in our Age At the Delivery of the Mother and at the Birth of the Child how little is God taken Notice of How little is his power magnified and his Goodness Celebrated in opening the Womb in giving strength to bring forth And how rarely is this the Subject of Discourse at the Woman's Labours verily if the mercy of a Child and the safe Delivery of the Mother be not the first and principal things taken notice of at such Rejoycing Meetings they look more like Pagan then Christian Rejoycings 59 And it came to pass that on the eighth day they came to circumcise the child and they called him Zacharias after the name of his father 60 And his mother answered and said not so but he shall be called John 61 And they said unto her there is none of thy kindred that is called by this name 62 And they made signs to his Father how he would have him called and he asked for a writing Table and wrote saying his name is John and they marvelled all 64 And his mouth was opened immediately and his tongue loosed and he spake and praised God 65 And fear came on all them that dwelt round about and all these sayings were noised abroad throughout all the Hill Country of Judea 66 And all they that had heard them laid them up in their hearts saying what manner of child shall this be and the hand of the Lord was with him Observe here 1. The Circumcision of the Child at eight days old according to the Commandment Gen. 17. where Note First the Act Circumcising Secondly the Time at eight days old God Commanded every Male Child to be Circumcised because the Males by the Fore-skin propagate Sin and convey Original Impurity By this Ordinance God gave his People to understand the exceeding filthiness of Sin and that Man brings something into the World with him which ought presently to be cut off Note also the time of Circumcising the Child at eight days old not before least the Child should be too weak to bear the pain and must not be deferred longer least God interprets the delay to be a Contempt of the Ordinance Hence by the way we may Learn that God did not tye Salvation to the outward Sacrament for if the Child had perisht that dyed uncircumcised it had been an hard thing to defer Circumcision eight Hours 'T is not the want but the Contempt and Neglect of the Sacraments that damns It came to pass on the eighth day they came to circumcise the Child we find in Scripture the Ordinance appointed and the time limited but neither the person nor the place declared Moses's Wife circumcised the Child and that in an Inn Ex. 4. A Duty is sometimes positively injoined in the Scriptures when the Circumstances belonging to the Duty are undetermined Thus the Sacrament of the Lord's Supper is appointed by Christ but the time the place the gesture not positively commanded but to be prudentially determined Obs
the Meaness of his Extraction at the poverty of his Parents at the lowness of his Breeding at his Suffering Condition from their Traditions they expected the Messias should be a Temporal Prince whereas the Prophets declared he should be a man of sorrows and acquainted with griefs be despised and put to Death Thus at this day many are offended at Christ Some are offended at the asserted Divinity of his Person and the meritoriousness of his Satisfaction Some are offended at the Sublimity of his Doctrine others at the Sanctity and strictness of his Laws some are offended at the free Dispensation of his Grace others that the Terms of Christianity are very hard and lay too great a Restraint upon humane Nature But blessed is he says Christ that shall not be offended in me intimating that such as instead of being offended at Christ do believe in him and ground their Expectations of Heaven and Salvation wholly upon him are in a happy and blessed Condition Blessed is he that shall not he offended in me 24 And when the Messengers of John were departed Jesus began to speak unto the people concerning John What went ye out into the Wilderness to see a Reed shaken with the wind 25 But what went ye our for to see a man cloathed in soft Raiment Behold they which are gorgeously apparelled and live delicately are in King's Courts 26 But what went ye out for to see a Prophet yea I say unto you and much more than a Prophet 27 This is he of whom it is written Behold I send my messenger before thy face which shall prepare thy way before thee Our Saviour having given as we may suppose full Satisfaction to John's Disciples and sent them away he enters upon a large Commendation of John himself Where we have Observable 1. The Persons whom he commended John before not his own Disciples but before the Multitude for John's Disciples had too high an Opinion of their Master already insomuch that they envied our Saviour for over-shadowing their Master John 7.26 Behold Christ baptizeth and all men come unto him It was a great Eye-sore to John's Disciples that Christ had more hearers and followers then their Master therefore not before John's Disciples but before the Multitude is John commended for as John's Disciples had too high so the Multitude had too low an Opinion of John possibly because of his Imprisonment and Sufferings There was a time when the people had high Thoughts of John's Person and Ministry but being now clouded with Sufferings they disesteem and under-value him Learn hence how vain it is for any men but especially for the Ministers of the Gospel to value themselves by popular applause The People contemn to day whom they admired yesterday he who to day is cry'd up to morrow is trodden down the Word and Ministers are the same but this proceeds from the fickleness and inconstancy of the People nothing is so mutable as the mind of Man nothing so variable as the Opinion of the Multitude Observe 2. The Time when our Saviour thus commended John when he was cast into Prison by Herod not when he was in Prosperity when the People flock'd after him when he preach'd at Court and was reverenced by Herod but when the giddy Maltitude had forsaken him when he was disgraced at Court and had preach'd himself into a Prison Now it is that Christ proclaims his worth maintains his honour and tells the People that the World was not worthy of such a Preacher Learn thence That Christ will ever-more stand by and stick fast unto his Faithful Ministers when all the World forsakes them Let the World slight and despise them at their pleasure yet Christ will maintain their Honour and support their Cause as they bear a faithful Witness to Christ so Christ will bear witness to their faithfulness for him Observe 3. The Commendation it self Our Saviour commends John for four Things for his Constancy for his Sobriety for his Humility for his Gospel-ministry 1. for his Constancy he was not a Reed shaken with the Wind that is a Man of an unstable and unsettled Judgment but fixt and steady 2. For his Sobriety Austerity and high Degrees of Mortification and Self-denial he was no delicate voluptuous Person but grave sober and severe he was mortified to the Glory and Honour to the Ease and Pleasures of the World John wrought no Miracles but his Conversation was almost Miraculous and as effectual as Miracles to prevail upon the People 3. For his Humility John might once have been what he would the People were ready to cry him up for the Messias the Christ of God but John's humble and lowly Spirit refuses all He confessed and denied not saying I am not the Christ but a poor Minister of his willing but not worthy to do him the meanest Service This will commend our Ministry to the Consciences of our People when we seek not our own Glory but the Glory of Christ 4. Our Saviour commends John for his clear Preaching the Gospel and for his making known the Coming of the Messiah to the People He was more than a Prophet because he pointed out Christ more clearly and fully then any of the Prophets before him The Ancient Prophets beheld Christ a far off but John saw him face to face They Prophesy'd of him he pointed at him saying This is he The clearer any Ministry is in Discovering of Christ the more excellent and useful it is 28 For I say unto you that amongst those that are born of women there is not a greater Prophet then John the Baptist but he that is least in the kingdom of God is greater then he Our Saviour having highly commended John in the former Verses here he sets Bounds to the Honour of his Ministry adding that tho' John was greater then all the Prophets that went before him seeing more of Christ then all them yet he saw less then those that come after him The meanest Gospel-minister that Preaches Christ as come is to be preferred before all the old Prophets who Prophecy'd of Christ to come That Minister who sets forth the Life Death Resurrection and Ascension of Christ is greater in the Kingdom of Heaven that is has an higher Office in the Church and a more excellent Ministry then all the Prophets yea then John himself The excellency of a Ministry consists in the Light and clearness of it Now tho' John's Light did exceed all that went before him yet it fell short of them that came after him and thus he that was least in the Kingdom of Grace on Earth much more he that is least in the Kingdom of Glory in Heaven was greater then John 29 And all the people that heard him and the Publicans justified God being baptized with the Baptism of John 30 But the Pharisees and Lawyers rejected the counsel of God against themselves being not baptized of him These words are our Saviour's farther Commendation of John the Baptist he
of him that is not commonly to Publish and openly to declare him to be the Son of God because being in his State of Humiliation the Glory of his Divinity was to be concealed till his Resurrection He was then declared to be the Son of God with power Rom. 1.4 Observe Lastly The great Wisdom of our Saviour in acquainting his Disciples with the near approach of his Death and Sufferings The Son of Man must suffer many things c. This our Saviour did 1. To prevent that Scandal and Offence which otherwise they might have taken at his Sufferings 2. The better to fit and prepare them to bear that great Tryal when it did come 3. To correct the Error which they had entertained concerning the Temporal Kingdom of the Messias and that he was to be a great and mighty Prince here upon Earth for these Reasons did Christ frequently acquaint his Disciples with his Sufferings 23 And he said to them all if any man will come after me let him deny himself and take up his cross and follow me 24 For whosoever will save his Life shall lose it and whosoever will lose his Life for my sake the same shall find it Observe here 1. How our Saviour recommends his Religion to every Persons Election and Choice not compelling any one by force and Violence to embrace or entertain it If any man will be my Disciple that is if any Man chooses and resolves to be a Christian Observe 2. Our Saviour's Terms propounded namely Self-denial Gospel-suffering and Gospel-service 1. Self-denial Let him deny himself by which we are not to understand either the denying of our Senses in matters of Faith or the Renouncing of our Reason in matters of Religion but a willingness to part with all our Earthly Comforts and Temporal Enjoyments for the sake of Christ when called thereunto 2. Gospel-suffering He must take up his Cross daily an allusion to a Roman Custom when a Malefactor was to be Crucified he took his Cross up upon his Shoulder and carried it to the place of Execution Here Note That not the making of the Cross but patient bearing of it when God has made it and laid it upon our Shoulder is the Duty injoin'd Let him take up his Cross 3. Gospel-service Let him follow me says Christ that is obey my Commands and imitate my Example he must set my Life and Doctrine continually before him and be daily Correcting and Reforming of his Life by that Rule and Pattern Observe 3. The Arguments urged by our Saviour to induce Men to a willingness to lay down their Lives for the sake of Christ and his Holy Religion He that will save his Life shall lose it and he that is willing to lose his Life for the sake of the Gospel he shall find it intimating to us 1. That the Love of this Temporal Life is a great Temptation to men to deny Christ and to renounce his Holy Religion 2. That the surest way to attain Eternal Life is cheerfully to lay down our Temporal Life when the Glory of Christ and the Honour of Religion requires it at our hands 25 For what is a man advantaged if he gain the whole world and lose himself Here our Saviour goes on to shew the Folly of those that for saving their Temporal Lives will expose their Eternal Life or the Life of their Souls to hazard and danger yea sometimes by refusing to lay down our Temporal Life for Christ we lose that also which renders it the greatest folly in the World to refuse to part with any enjoyment even Life it self at the Call and Command of Christ 26 For whosoever shall be ashamed of me and of my words of him shall the Son of man be ashamed when he shall come in his own Glory and in his Fathers and of the Holy Angels That is whosoever shall deny and disown me either in my Person in my Doctrine or my Members for any fear or favour of Man he shall with shame be disowned by me and rejected of me at the Great Day There are two Passions which cause Men to disown Christ in the day of Temptation namely fear and shame Many good Men have been over-come by the former as St. Peter and others but we find not any good Man in Scripture guilty of the latter namely that denied Christ out of shame this argues a rotten unsound and corrupt Heart If any Man thinks it beneath his Honour and Quality to own the opposed Truths and despised Members of Christ Christ will think it beneath him to own such Persons at the Great Day Learn hence 1. That such as are ashamed of Christ's Doctrine or Members are in God's Account ashamed of Christ himself 2. That such as either for fear dare not or for shame will not own the Doctrine and Members of Christ now shall certainly find Christ ashamed to own and confess them at the Great Day 27 But I tell you of a truth there be some standing here which shall not taste of Death till they see the Kingdom of God There is a Threefold sense and interpretation of these Words given by Expositors 1. Some refer the Words to the Times of the Gospel after Christ's Resurrection and Ascension when the Gospel was Propagated far and near and the Kingdom of God came with Power Learn thence That where the Gospel is powerfully preached and chearfully obey'd there Christ cometh most gloriously in his Kingdom 2. Others understand these Words of Christ's Coming and Exercising his Kingly Power in the Destruction of Jerusalem which some of the Apostles then standing by Lived to see 3. Others as most agreeable to the Context understand the words with Reference to our Saviour's Transfiguration as if he had said Some of you meaning Peter James and John shall shortly see me upon Mount Tabor and that in such splendour and Glory as shall be a Preludium a shadow and Representation of that Glory which I shall appear in when I shall come with Power to judge the World at the great Day And whereas our Saviour saith not there are some standing here which shall not dye but which shall not taste of Death till they had seen this glorious sight This implies two things 1. That after they had seen this Transfiguration they must taste of Death as well as others 2. That they should but taste of it and no more From whence Learn 1. That the most Renowned Servants of Christ for Faith Holiness and Service must at length in God's appointed time taste and have experience of Death as well as others 2. That altho' they must taste yet they shall but taste of Death they shall not drink off the Dregs of that bitter cup tho' they fall by the hand of Death yet shall they not be hurt by it but in the very fall be victorious over it 28 And it came to pass about eight days after these sayings he took Peter and John and James and went up into a mountain to
giving in Marriage that is wholly given up to Sensuality and Debauchery and did not know that is did not consider the Flood 's coming till it swept them away thus was it before the Destruction of Jerusalem and thus will it be before the end of the World Hence we Learn That as the old World perished by Infidelity Security and Sensuality so will the same Sins be prevalling before the Destruction of this present World As it was in the days of Noah so shall it be in the days of the Son of Man 31 In that day he which shall be in the house top and his staff in the house let him not come down to take it away and he that is in the field let him likewise not turn back 32 Remember Lots wife Here our Saviour advises them that when they shall see the Judgments of God breaking out upon Jerusalem that they make all possible speed to get out of it as Lot and his Family did out of Sodom and to take heed of imitating Lott's Wife who looking back became a pillar of Salt Gen. 19. Where Observe 1. Her Offence she looked back 2. The punishment of her Offence She became a pillar of Salt her Offence in looking behind her was manifest Disobedience to the Divine Command which said Look not behind thee and proceeded either from Carelesness or from Covetousness or from Curiosity or from Compassion to those she left behind her and was undoubtedly the effect of great Infidelity she not believing the Truth of what the Angel had declared as touching the Certainty and Suddenness of Sodom's Destruction The Punishment of her Offence was Exemplary She became a pillar of Salt that is a perpetual Monument of Divine Severity for her Infidelity and Disobedience Where Note 1. The suddenness of her Punishment the Justice of God Surprizes her in the very Act of Sin with a present Revenge 2. The seeming disproportion betwixt the Punishment and the Offence her Offence was a forbidden Look From whence Carnal Reason might plead was it not sufficient for her to loose her Eyes but must she loose her Life but the Easiness and Reasonableness of the Command aggravated her Disobedience and tho' her Punishment may seem severe it was not unjust Now says our Saviour Remember Lotts Wife that is let her Example caution all of you against Unbelief Disobedience Worldly Mindedness Contempt of God's Threatnings and Lingring after the Forbidden Society of lewd and wicked Persons 33 Whosoever shall seek to save his Life shall lose it and whosoever shall lose his Life shall preserve it 34 I tell you in that night there shall be two men in one bed the one shall be taken and the other left 35 Two Women shall be grinding together the one shall be taken and the other left 36 Two men shall be in the field the one shall be taken and the other left In this Hour when Judgment is come upon Jerusalem Christ declares that whosoever shall take any unchristian Course to preserve his Life by denying him and his Holy Religion he shall loose Eternal Life but he that for Christ's sake shall loose his natural Life instead of a Mortal shall enjoy an immortal Life in Bliss and Glory Here we Learn 1. That the Love of Temporal Life is a great Temptation to tempt Men to deny Christ and his Holy Religion in a day of Tryal 2. That the surest way to attain Eternal Life is chearfully to lay down our Temporal Life when the Glory of Christ and the Honour of Religion requires it of us Christ farther adds that in this Terrible Night of Jerusalem's Calamity when Destruction comes upon her the Providence of God will remarkably distinguish between one Person and another True Believers and constant Professors shall be delivered and none else such shall escape the Danger others shall fall by it 37 And they answered and said unto him Where Lord and he said unto them Wheresoever the Body is thither will the Eagles be gathered together The Disciples hearing our Saviout speak of such Tremendous Calamities inquire where these Judgments should fall he answers them figuratively and by a Proverbial Speech That where the Carcase is there will the Eagles be gathered together signifying that Jerusalem and the obdurate Nation of the Jews was the Carcass which the Roman Armies whose Ensign was the Eagle would quickly find out and feed upon and that Judea in general and Jerusalem in particular would be the Theater and Stage of those Tragical Calamities Learn thence That the appointed Messengers of God's Wrath and the instruments of his Vengeance will suddenly gather together certainly find out and severely punish an impenitent People devoted to Destruction Where the Carcass is that is the Body of the Jewish Nation there will the Eagles that is the Roman Soldiers be gathered together CHAP. XVIII 1 AND he spake a Parable unto them to this end that men ought always to pray and not to faint 2 Saying There was in a City a Judge which feared not God neither regarded man 3 And there was a widow in that City and she came unto him saying Avenge me of mine Adversary 4 And he would not for a while But afterward he said within himself Tho I fear not God nor regard man 5 Yet because this widow troubleth me I will avenge her lest by her continual coming she weary me 6 And the Lord said Hear what the unjust Judge saith 7 And shall not God avenge his own Elect which cry day and night unto him tho' he bear long with them 8 I tell you he will avenge them speedily There is no Duty in Christianity the practice of which our Saviour presses upon us more frequently than this Duty of Prayer To encourage his Disciples and us in them to fervency importunity and perseverance in this Duty he propounds here the Parable of an unjust Judge who was overcome by an importunate Widow to do her Justice contrary to his own Inclinations from whence our Saviour argues that if Importunity will prevail with a sinful Man to grant Petitions offered to him how much more prevalent will such Importunity be with the infinitely good God to relieve the Necessities of such as devoutly implore his help And the force of the Argument lies thus the Judge in the Parable was an inferiour and subordinate Judge was an unrighteous and unjust Judge was a merciless and hard hearted Judge and yet upon her importunity he avenged her how much more will the Sovereign and Supreme Judge the Holy and Righteous Judge the Merciful and Compassionate Judge of all the Earth hear and help his Praying People and be the just Avenger of those that fear him From the whole Note 1. That Prayer or Liberty of making our Requests known to God is an inestimable Favour and Priviledge he that considers the Nature of GOD and the Nature of Man cannot question it God is a Being of infinite Fulness and Perfection a Self-sufficient and an
where dwellest thou 39 He saith unto them Come and see They came and saw where he dwelt and abode with him that day for it was about the tenth hour 40 One of the two which heard John speak and followed him was Andrew Simon Peters brother 41 He first findeth his own brother Simon and saith unto him We have found the Messias which is being interpreted the Christ 42 And he brought him to Jesus And when Jesus beheld him he said Thou art Simon the son of Jona thou shalt be called Cephas which is by interpretation a stone 43 ¶ The day following Jesus would go forth into Galilee and findeth Philip and saith unto him Follow me 44 Now Philip was of Bethsaida the city of Andrew and Peter This latter part of the Chapter acquaints t is with the calling of five Disciples not to the Apostleship for that was afterwards nor yet simply by Conversion for some of them were John's Disciples already and believed in the Messiah to come but they are here called to own and acknowledge Jesus Christ to be the true and promised Messiah The Disciples here called were Andrew and Peter and Philip mean and obscure Persons poor Fisher-men not any of the learned Rabbies and Doctors among the Jews Hereby Christ shewed at once the Freeness of his Grace in passing by the knowing Men of the Age the Greatness of his Power who by such weak Instruments could effect such mighty Things and the Glory of his Wisdom in chusing such Instruments as should not carry away the Glory of the Work from him but cause the Intire Honour and Glory of all their great Successes to redound to Christ As Christ can do so he chuses to do great things by weak means knowing that the weakness of the Instrument redounds to the greater Honour of the Agent For these Persons called now to be Disciples were afterwards sent forth by Christ as his Apostles to convert the World unto Christianity Observe farther The Order according to which the Disciples were called first Andrew then Peter which may make the Church of Rome ashamed of the Weakness of their Argument for Peter's Supremacy that he was first called whereas Andrew was before him and Peter was brought to Jesus by him Andrew findeth his own Brother Simon brought him to Jesus Such as have gotten any Knowledge of Christ themselves and are let into Acquaintance with him will be very diligent to invite and industrious to bring in others to him Peter being brought to Christ our Saviour names him Cephas which signifies a Stone a Rock to intimate to him his Duty to be firm and steady in the Christian Profession full of Courage and Constancy Thou shalt be called Cephas which is by interpretation a stone 45 Philip findeth Nathanael and saith unto him We have found him of whom Moses in the law and the prophets did write Jesus of Nazareth the son of Joseph 46 And Nathanael said unto him Can there any good thing come out of Nazareth Philip saith unto him Come and see 47 Jesus saw Nathanael coming to him and saith of him Behold an Israelite indeed in whom is no guile The last Person mentioned in this Chapter who was called to own and embrace Christ for the Messiah is Nathanael Who this Nathanael was doth not certainly appear but it is evident he was a sincere good Man tho' prejudiced for the present against Christ because of the Place of his supposed Birth and Residence Nazareth Can any good thing come out of Nazareth That is can any worthy or excellent Person much less the promised and long expected Messias come out of such an obscure Place as Nazareth is Whereas Almighty God when ever he pleases can raise worthy Persons out of contemptible Places Observe farther How mercifully and meekly Christ passes over the Mistakes and Failings the Prepossessions and Prejudices of Nathanael but takes notice of and publickly proclaims his Sincerity Behold an Israelite indeed in whom there is no guile That is no Guile imputed no Guile concealed no prevailing Guile It being only true of Christ in a strict and absolute Sense that there was no Guile found in his Lips But in a qualified Sense it is true of Nathanael and every upright Man they are true Israelites like their Father Jacob plain Men Men of great sincerity and uprightness of Heart both in the sight of God and Man And whereas our Saviour speaks of him with a sort of Admiration Behold an Israelite in whom is no guile We learn That a Person of great Sincerity and Uprightness of Heart towards God and Man a true Nathanael an Israelite indeed is a rare and a worthy sight Behold an Israelite indeed Learn 2. That such as are indeed Nathanael's need not commend themselves Christ will be sure to do it for them Nathanael conceals his own worth Christ publishes and proclaims it and calls upon others to take notice of it Behold c. 48 Nathanael saith unto him Whence knowest thou me Jesus answered and said unto him Before that Philip called thee when thou wast under the fig-tree I saw thee 49 Nathanael answered and saith unto him Rabbi thou art the Son of God thou art the King of Israel 50 Jesus answered and said unto him Because I said unto thee I saw thee under the fig-tree believest thou thou shalt see greater things then these Observe here How Nathanael wondereth that Christ should know him having as he thought never seen him Christ gives him to understand that by his All-seeing Eye he had seen him when he was not seen by him When thou wert under the fig-tree I saw thee Christ's All-seeing Eye is an infallible Proof of his Deity and Godhead Christ seeth us where ever we are and whatever we do tho' we see not him He seeth the sincerity of our Hearts and will own it and bear witness to it if we are upright in his sight Observe farther How Christ's Omnipresence and Omniscience convinces Nathanael that he was more than Man even the Messias God and Man in two distinct Natures and one Person Rabbi thou art the Son of God Philip called Christ the Son of Joseph Nathanael calls him the Son of God Such as believe Christ's Omnisciency will never call in question his Divinity Observe Lastly How Christ encourages the Faith of this new Disciple Nathanael by promising him that he should enjoy farther helps and means for the Confirmation of his Faith than ever yet he had All that Christ said to him was only this That he saw him under the fig-tree before Philip called him How ready art thou Oh Lord to encourage the beginnings of Faith in the Hearts of thy People and to furnish them with farther means of Knowledge when they wisely improve what they have received Never wilt thou be wanting either in Means or Mercy to us if we be not wanting to thee and our selves 51 And he saith unto him Verily verily I say unto you Hereafter you shall see heaven
disciples into the land of Judea and there he tarried with them and baptized 23 ¶ And John also was baptizing in Enon near to Salim because there was much water there and they came and were baptized 24 For John was not yet cast into prison Our Blessed Saviour having now finished his excellent Sermon preached to Nicodemus at Jerusalem he departs thence with his Disciples into the Country of Judea to make Proselytes by the Ordinance of Baptism VVhere Note 1. Our Lord 's unwearied Diligence in doing his Father's VVork and VVill. He goes from Place to Place from City to Country preaching with and baptizing by his Disciples for Jesus himself baptized not but his Disciples John 4.2 Note 2. That the Enjoyment of Christ's bodily Presence did not take away the use of his own Ordinances None are above Ordinances till they come to Heaven The Ordinance of Baptism is here administred by the Disciples even in the Presence of Christ himself This is called The Baptism of Repentance of which Children as well as others were capable Subjects because Baptism doth not require Childrens Repentance at present but engages them to Repentance for time to come As Children that were circumcised were obliged to observe the whole Law but could not perform it till they came to understand it Note 3. How John did go on with his VVork of Baptizing tho' Christ and his Disciples did eclipse and obscure him though the People now flockt after Christ All Men came unto him v. 26. yet John keeps to his Duty 'T is the Duty of God's Ministers to continue their Diligence and go on with their VVork when God raises up others about them of greater Parts and better Success Oh the admirable Humility of that Minister who can say with John the Baptist Let another increase though I decrease 25 ¶ Then there arose a question between some of Johns disciples and the Jews about purifying 26 And they came unto John and said unto him Rabbi he that was with thee beyond Jordan to whom thou barest witness behold the same baptizeth and all men come to him Observe here What a Spirit of Envy there was in John's Disciples against Christ upon the account of the multitude of his Followers He that was with thee beyond Jordan baptizeth and all Men come unto him Where Note 1. How meanly John's Disciples think and speak of our Saviour compared with John their Master They do not so much as allow him a Name or give him any Title but he that was with thee beyond Jordan the same baptizeth Observe 2. How they intimate as if Christ had received all his Credit and Reputation from their Master John He to whom thou barest witness baptizeth as if they had said This Man whom the People flock after neglecting thee and thy Disciples is much inferior to thee for he came to thee thou didst not go to him thou baptizest him he did not baptize thee thou gavest Testimony to him he did not give Testimony to thee Whence we observe What a bitter Spirit of Envy Emulation there has always been amongst the Ministers of the Gospel even from the very first Plantation of the Gospel Which causes them to look upon the exalted Parts and Gifts of Others as a diminution and debasing of their own but why should the prospering of the Work of God in one Ministers Hand be Matter of repining unto others shall not God honour what Instruments he pleaseth and will he not reward all his faithful Labourers according to their Sincerity not according to their Success 27 John answered and said A man can receive nothing except it be given him from heaven 28 Ye your selves bear me witness that I said I am not the Christ but that I am sent before him 29 He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoyceth greatly because of the bridegrooms voice this my joy therefore is fulfilled 30 He must increase but I must decrease 31 He that cometh from above is above all he that is of the earth is earthly and speaketh of the earth he that cometh from heaven is above all Observe here How holily and wisely John the Baptist corrects the Envy and Jealousie of his own Disciples and endeavours to root out all Prejudice out of their Minds against Christ in order to which he shews them a fivefold Difference betwixt Christ and himself 1. He tells them Christ was the Master John but his Minister and that he had told them so from the beginning Ye your selves bear me witness that I said I am not the Christ but sent before him The faithful Ministers of Christ think it honour enough to be Servants to him and would not have their Followers attribute the least part of that honour and glory to him which is due to Jesus Christ 2. John acquaints his Disciples that Christ was the Bridegroom of his Church to whom the Christian Church was to be solemnly espoused and married and that he had honour enough in being one of the Bridegroom's Friends and Servants and accordingly instead of envying he rejoyced at the Success which the Bridegroom had and took great pleasure in it Learn 1. That the Relation betwixt Christ and his Church is a Conjugal Relation a Relation of Marriage yet set forth under the Name of Bride and Bridegroom rather than under the Notion of a compleat Marriage because it is but begun here and to be consummate in Heaven and also to shew that Christ's and his People's Affections are as warm and fresh as strong and vehement each towards other as the Affections of espoused or newly-married Persons are to one another Isa 62.5 As the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee Learn 2. It is honour sufficient to the Ministers of Christ that they as Friends of the Bridegroom are imployed by him to farther the Marriage-Relation betwixt him and his Spouse Their Office is to woe for Christ to commend his Person and to invite all Persons to accept of him for their Head and Husband 2 Cor. 11.2 I have espoused you to one Husband that I may present you as a chaste Virgin to Christ Learn 3. That there is no greater Joy to the Ministers of Christ than to see themselves honoured by him as his Instruments in preparing a People for Christ and happily uniting them unto him Oh! how little do our People know and less consider how much of the Comfort of their poor Ministers Lives lies at their Mercy We live as we see any of them stand fast in the Lord. We die as we see others stick fast in their Sins This was the second Difference which John acquaints his Disciples was found betwixt Christ and himself The third follows v. 30. He must increase but I must decrease He must increase that is in Honour and Dignity in Esteem and Reputation in Discovery and Manifestation He shall shine forth as the rising Sun
no Man that is no Man without me but all Men by me to this intent That all Men should honour the Son even as they honour the Father that is honour him with the same Faith Love Fear Worship that is due and payable to God the Father Hence learn 1. That Christ as God hath the absolute Power of Life and Death of Absolution and Condemnation which he executes in Conjunction with his Father 2. That Christ having this Power of judging the World with the Father doth shew that the same Glory is due to him which is due unto the Father All Men should honour the Son even as they honour the Father 3. That such as pretend to honour Christ but deny him to be God equal with the Father They withdraw the highest Honour from him and such as withdraw Honour from the Son deny it to the Father who will not be honoured but in and through honouring of the Son This Text speaks dread and terror to the Socinians who pretend to Honour Christ but not with the same Honour with which they pretend to honour the Father in God's Account they honour him not at all For he that honoureth not the Son honoureth not the Father 24 Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life 25 Verily verily I say unto you The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live 26 For as the Father hath life in himself so hath he given to the Son to have life in himself 27 And hath given him authority to execute judgment also because he is the Son of man Here we have a fifth Evidence of Christ's God-head and Equality with the Father namely that he is the Author of Spiritual and Eternal Life to all that believe on him He that was a Fountain of Life equal with the Father and communicated to him from the Father is God But Christ hath this v. 26. For as the Father hath Life in himself so he has given to the Son to have Life in himself Again he that hath Authority to execute Judgment upon Angels and Men is God but Christ hath such Authority v. 27. He hath given him Authority to execute Judgment Farther he that with his Voice quickneth and maketh alive them that hear it is God but Christ doth this v. 25. The dead shall hear the Voice of the Son of God and live The Dead that is 1. The Spiritually dead such as are dead in Trespasses and Sins These hearing the Voice of Christ in the Ministry of the Word shall live a Life of Grace on Earth and a Life of Glory in Heaven 2. Such as are Corporeally dead also these are likewise quickned and raised by Christ as God Learn hence 1. That God the Father hath communicated to Christ his Son a Power to quicken and enliven such as are Spiritually and Corporally dead 2. That the Father's communicating this Power to the Son argues no Inequality nor Inferiority in the Son but he hath the same Life infinitely independently and equally with the Father as the Father hath it so hath the Son the Father hath it in himself and so hath the Son also therefore the Son as well as the Father is essentially and truly God 28 Marvel not at this for the hour is coming in the which all that are in the graves shall hear his voice 29 And shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation Our Saviour finding the Jews amazed and astonished at his declaring his Sovereign and Supreme Authority and Power to quicken and raise whom he pleased from the dead doth in these Verses assure them that there should be a general Resurrection and an universal Day of Judgment both of the Righteous and the Wicked and a future Distribution of Rewards and Punishments in another Life according to Men's Actions here in this Life All that are in the Graves shall hear my Voice and shall come forth Here observe 1. The Certainty and Universality of the Resurrection of the dead declared The Hour is coming in which all that are in the Graves shall come forth Obs 2. The powerful and efficacious Means by which this great and sudden Change shall be effected and accompliished in the Morning of the Resurrection namely the omnipotent Voice or Christ All that are in the Graves shall hear his Voice and shall come forth 3. Here are the different ends of the Resurrection declared according to the Difference of Persons which shall then be raised Good and Bad Those that have done good to the Resurrection of Life and those that have done evil to the Resurrection of Damnation Learn 1. That there shall certainly be a Resurrection of the Body 2. That all in the Graves shall be raised though not all alike the Wicked shall be raised by the Power of Christ as their Judge the Righteous shall be raised by Virtue of their Union with Christ as their Head 3. According as Men live in this World and go out of it so will they be found at the Resurrection without any Change of their State there will then be only two sorts of Persons Good and Bad. All that have done Good how small soever the Degree of their Goodness hath been shall be rewarded And all that have done Evil shall be everlastingly punished For all Persons shall be eternally Happy or intollerably Miserable in the other World accordingly as they manage their Deportment and Behaviour in this Life They that have done Good shall go c. 30 I can of mine own self do nothing as I hear I judge and my judgment is just because I seek not mine own will but the will of the Father which hath sent me Here Christ declares to the Jews and in them to all Mankind that they might assure themselves his Judgment would be exactly Righteous because he had no private Will or Power of his own contrary to or different from his Father Learn hence That the Lord Jesus Christ being the same in Essence and Nature in Power and Operation with the Father had no private Will or Interest of his own but acted all things as God in Co-ordination with the Father and as Man in Subordination to him I can of my own self do nothing that is neither as God nor as Mediator not as God for God the Father and Christ being one equal in Power what one Person did the other doth not as Mediator for so Christ finished the Work which his Father gave him to do the Will of the Father and the Will of Christ being both one 31 If I bear witness of my self my witness is not true 32 ¶ There is another that beareth witness of me and I know that the witness which he
sent him ye believe not Here our blessed Saviour produces again the Testimony of his Father that he was the true and promised Messias This was given him both at his Baptism and his Transfiguration when God the Father owned Christ to be his Son by an audible Voice from Heaven saying This is my beloved Son in whom I am well pleased Which Testimony the Jews now ought the more to have regarded because tho' their Fore-fathers had heard the Voice of God at certain times Exod. 20. and Deut. 4. yet they in their times had never heard his Voice Learn hence That the Fathers immediate Testimony of Christ from Heaven is greater than all Testimonies given to him here on Earth greater than John's greater than his Miracles The presence of the glorious Trinity when that Testimony was given Matth. 3. last made that Witness most awful and solemn 39 ¶ Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me The next Testimony which Christ appeals to is the Testimony of the Scriptures That is the Writings of Moses the Prophets which Christ bids the Jews diligently search and they shall find that they abundantly testified of him and that all the Prophecies and Types were fulfilled in him The word search signifying to search as Men do for a golden Mine in the Bowels of the Earth which they must dig deep for before they can come at It intimates 1. That there is an inestimable Treasure lying hid in the holy Scriptures which we shall never fathom by a slight superficial search 2. That this inestimable Treasure may be found out by the painful Searcher and it is the Duty of all the Members of the visible Church to read and search the Scriptures which point out the way to eternal Life 40 And ye will not come to me that ye might have life Here our Saviour upbraids the Jews for their obstinate Infidelity that notwithstanding God the Father by a Voice from Heaven John the Baptist by his Testimony on Earth notwithstanding all the Miracles which they had seen wrought by Christ himself and notwithstanding the Scriptures which they pretended so highly to esteem of did prove him to be the Messias and the Author of eternal Life which they profest to seek yet such was their Obstinacy that they would not come unto him nor believe in him Ye will not come unto me that ye may have life Here Observe 1. A choice and invaluable Mercy which Christ stands ready to bestow upon poor Sinners and that is Life both Spiritual and Eternal A Life of Grace in order to a Life of Glory Observe 2. The gracious Condition upon which this invaluable Blessing may be had and that is upon coming to Christ believing on him and receiving of him 3. Here is the true Reason declared why Sinners do miss of Life and Salvation by Jesus Christ when he has so dearly purchased it for them and does so freely tender it unto them and that lies in their own Wilfulness and Obstinacy Ye will not come unto me Learn hence That the true Reason why so many Sinners miss of Salvation and eternal Life after all that Christ has done and suffered for them is their own obstinacy and unwillingness to come to him that they may have Life Man by Nature has not only an Inability but a fixed Enmity in his Will against Jesus Christ 41 I receive not honour from men 42 But I know you that ye have not the love of God in you 43 I am come in my Fathers name and ye receive me not if another shall come in his own name him ye will receive Here observe 1. How little our Saviour sought the Approbation and vain-glorious Estimation of Men. I receive not honour from Men. The same should all his Disciples and Followers do rest satisfied in the secret Testimony and silent Applause of their own Consciences without pumping for popular Applause Observe 2. The dreadful sin which Christ charged upon the Jews as the cause why they rejected him I know that you have not the love of God in you Oh deplorable State and Case to be void of all true Love to God! Love being the Spring of all Action and the Root of all true Obedience he that loves God will not only sweat at his Work but bleed at his Work too if his Work cannot be carried on without bleeding But where Love to God is wanting and no Care to please God is found his Authority is despised his Son rejected As the Jews here would not come to Christ that they might have Life because they had not the Love of God in them Observe 3. The high Affront which the Jews offered to the Son of God in preferring any Seducers and Impostors before him who came in their own Names whilst he was rejected who came in the Name of his Father Learn hence That altho' Christ was the great Ambassador of his Father not a Servant but a Son and had his Mission his Approbation and his Testimony from Heaven yet so far did the Perverseness and Prejudices of the Jews prevail that he was rejected whilst Impostors and Deceivers false Christs and Anti-Christs without any Evidence and Authority from God because promising them a temporal Kingdom were embraced and entertained I come in my Father's name and ye receive me not But if another a Seducer shall come in his own name him ye will receive 44 How can ye believe which receive honour one of another and seek not the honour that cometh from God only Here Christ tells the Jews that it is impossible they should believe aright in him because they were so in love with the Praise of Men that they would own him for the Messias who would promise them a temporal Kingdom and in the mean time reject himself who came authorized with the Testimony and Approbation of God You will receive Honour one of another but reject the Honour that cometh from God only Learn That such as ambitiously hunt after Vain-glory and Respect from Men do evidence themselves to be regardless of God's Approbation and Acceptation 45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust 46 For had ye believed Moses ye would have believed me for he wrote of me 47 But if ye believe not his writings how shall ye believe my words Think not that I will accuse you that is that I only will accuse you to the Father there is one that accuseth you even Moses that is the Writings of Moses which you pretend to depend upon and to trust to For had you believed his Writings that is the Prophesies and Types contained in his Writings you would have been led by them to believe on me for they all pointed at me and received their Accomplishment in me But if Moses cannot be heard by you I must expect no Authority with you Learn 1.
Life Observe 2. How the Jews misunderstood our Saviour's words He that keeps my saying shall never see Death as if he meant a freedom from Temporal Death and hereupon they looked upon him as beside himself to promise a Priviledge which neither Abraham nor the Prophets did ever enjoy Whereas it was not Exemption from Temporal Death but freedom from Eternal Destruction which our Saviour promised to them that keep his sayings Hence learn That the misunderstanding of Christ's Doctrine and taking it in a Carnal Sense has given occasion for the many Cavils and Objections made against it Observe 3. How Christ clears himself of all Ambition in this matter and shews that he did not make this promise of delivering his followers from Death vain-gloriously but that God whom they called their Father had honoured him with Power to make good what ever he had promised to them that keep his saying Learn hence That as Christ intirely sought his Father's Glory so the Father conferred all Honour and Glory upon Christ as Mediatour thereby testifying how infinitely pleased he was with the Redemption of Mankind performed by him If I honour my self my honour is nothing it is my Father that honoureth me 56 Your father Abraham rejoyced to see my day and he saw it and was glad That is Abraham having Received a Promise that the Messias should come of his Seed he exceedingly Rejoyced to see the day of my coming in the Flesh tho' afar off with the Eye of his Faith and in a Figure in his Sacrificed Son Isaac And this sight of his Faith was so Transporting that he leap'd for Joy Learn hence That a strong Faith giveth such a clear sight of Christ tho' at a distance as produceth an Holy delight and Rejoycing in him 57 Then said the Jews unto him Thou art not yet fifty years old and hast thou seen Abraham 58 Jesus said unto them Verily verily I say unto you Before Abraham was I am 59 Then took they up stones to cast at him but Jesus hid himself and went put of the temple going through the midst of them and so passed by Observe here 1. What a false and Ridiculous construction the Jews make of our Saviour's words as if he had affirmed that he had seen Abraham and Abraham him with bodily Eyes whereas Christ only asserted that Abraham had seen his Day that is he foresaw by Faith the Day of his Incarnation and coming in the Flesh Observe 2. Our Saviour's positive asserting of his Divinity or that he had a Being as God from all Eternity for says he Before Abraham was I am Where Note That Christ doth not say Before Abraham was I was but Before Abraham was I am which is the proper name of God whereby is signified the Eternal duration and permanency of his Being The Adversaries of Christ's Divinity say that before Abraham was Christ was that is in God's fore-knowledge or Decree but this may be said of any other person as well as Christ that he was in the fore-knowledge of God before Abraham was Born Whereas undoubtedly it was Christ's design in these words to give himself some preference and advantage above Abraham which this Interpretation doth not in the least do Observe lastly How the Jews looking upon Christ as a Blasphemer for making himself equal with God and for asserting his Eternal Existence they make a Zealous attempt upon his Life by taking up Stones to cast at him as the Jews used to deal with Blasphemers but our Saviour delivers himself miraculously from their fury and escapes untouched Hence learn That when Arguments fail the Enemies of Truth betake themselves to force and violence They took up Stones to cast at him 2. That as Christ disappointed his own Persecutors so he can and will deliver his People in their greatest extremity from the Persecutors Rage and Fury 2. Pet. 2.9 The Lord knoweth how to deliver the Godly out of Temptation and to reserve the Vnjust to the Day of Judgment to be punished CHAP. IX 1 ANd as Jesus passed by he saw a man which was blind from his birth The foregoing Chapter acquainted us with a famous Encounter which the Pharisees had with our Blessed Saviour in the Temple at Jerusalem This being ended as he passed from the Temple he saw a Man lying possibly by the High-way who was Born Blind Him Christ pitches upon as an object fit to exercise his Divine Power in the cure and healing of They that are Blind by casualty may possibly be relieved by Art and Industry but to cure one that is Born Blind nothing less is required than an Almighty Power Learn hence That Diseases and Distempers which are incurable by the ordinary course of Nature are not insuperable to Christ's Power nor impossible for him to help but a proper object for him to magnifie his Power upon Therefore is it here Recorded that this poor Man was Blind from his Birth such Blindness being accounted incurable by Natural means 2 And his disciples asked him saying Master who did sin this man or his parents that he was born blind Here Observe Something implied or supposed Namely 1. That all Bodily Afflictions and Calamities do come upon us for Sin Whereas Afflictions tho' they always fall upon a Sinner yet are they not always sent for Sin but by way of Purgation and Prevention of Sin 2. It is here supposed that as some Afflictions come upon Men for personal Sins so others come upon them for Parental Sins and that Children may and oftimes do very justly suffer for their Parents Sins 3. It is here supposed that there is no other Reason of a person's sufferings but only Sin Whereas tho' Sin be much and often the cause of suffering yet we may wrong God and Man yea and Sin too to conclude it is always the cause of suffering 4. It is implied here That there is a Transmigration of Souls from one Body to another the Disciples supposed that this Soul when it was in another Body sinned and was now punished by being put into a Blind Body This Pythagorean Error was crept in among the Pharisees and the Disciples here seem to be tainted and infected with it This may Teach us how far the Holiest and Wisest of Men are from an Infallible Spirit and that the Best Men may be misled by a common Error 3 Jesus answered Neither hath this man sinned nor his parents but that the works of God should be made manifest in him Christ's Answer must not be understood Absolutely as if he denied this Man and his Parents to be guilty of Sin for both he and they had Sin enough not only to deserve Temporal Blindness but Eternal darkness The meaning is That in Afflicting this Man the Lord did not so much Respect his or his Parent 's Sin as the manifestation of his own Glory in this miraculous Cure Christ doth not deny but that a Man 's own Sin and the Sin of his Parents may be the procuring
a Corn of Wheat fall into the Ground and die it abideth alone That is as Corn unsown lodg'd in the Barn or laid up in the Chamber never multiplies nor encreases but sow it in the Field and bury it in the Earth and it multiplies and encreases and brings forth a plentiful crop So if Christ had not died he had remained what he was the Eternal Son of God but he had had no Church in the World Whereas his Death and Sufferings made him fructifie That brought a plentiful Encrease of exaltation to himself and Salvation to his People Observe 3. How plainly our Saviour dealt with his Followers he did not deceive them with a vain hope and expectation of Temporal Happiness but tells them plainly that all that will be his Disciples must prepare for Sufferings and not think their Temporal Life too dear to lay down for him when he calls them to it this being the surest way to secure unto themselves Life Everlasting He that loveth his life shall lose it but he that hateth his life in this world shall keep it unto life eternal Learn hence That the surest way to attain Eternal Life is chearfully to lay down our Temporal Life when the Glory of Christ and the Honour of Religion requires it at our hand 26 If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honour That is if any Man assumes the Title and enters into the sacred engagement of being Christ's Servant let his Conversation correspond with his Profession and let him be willing to follow him in the Thorny path of Affliction and Sufferings from this Assurance that all his grievous Sufferings shall end in Eternal Joys Where I am there shall my Servant be and him will my Father honour Learn hence 1. That all that will be Christ's Servants must be his Followers they must obey his Doctrine and imitate his Example 2. That Christ's Servants must not expect better usage at the hand of an unkind World than he their Master met with before them 3. That such as serve Christ by following of him shall at Death see him as he is and be with him where he is Where I am there shall also my Servant be 4. That God will crown the fideliâ—y and constancy of Christ's Servants with the highest Dignity and Honour If any Man serve me him will my Father honour 27 Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour 28 Father glorifie thy name Then came there a voice from heaven saying I have both glorified it and will glorifie it again Whilst our Saviour was thus preaching of his own Death and Sufferings a Natural horror of his approaching Passion tho such as was without Sin seizes upon him his Father giving him a Taste of that wrath which he was to undergo upon the Cross for our Sins Hereupon he betakes himself to Prayer Father save me from this hour this was the harmless inclination of his sinless nature which abhorred lying under wrath and therefore prays against it yet as it were recalling himself he submits to what his office as our surety required of him and prays again unto his Father to dispose of him as may most and best conduce to the purposes of his Glory Father glorifie thy name Learn hence 1. That meer Trouble is no Sin Christ's Soul was troubled Christianity doth not make Men Senseless Grace introduceth no stoical Stupidity 2. That fear of death especially when accompanied with apprehensions of the wrath of God is most perplexing and Soul-amazing My Soul is troubled and what shall I say 3. No extremity of Sufferings ought to discourage us from laying claim to that Relation which God stands in to us as a Father Our Saviour in the midst of his distress calls God Father Father save me from this hour 4. In the extremity of our Sufferings we may be importunate but must not be peremptory in our Prayers as Christ in his Agony prayed more earnestly so may we in ours but always submissively Father Save me from this hour but for this cause came I unto this hour 5. That our exemption from Suffering may sometimes be inconsistent with the Glory of God Father save me from this hour Father Glorifie thy name Observe lastly The Father's Answer to the Son's Prayer There came a voice from Heaven saying I have glorified it and will glorifie it again That is as God the Father had been already glorified in his Son's Life Doctrine and Miracles so he would farther glorifie Himself in his Death Resurrection and Ascension as also by the Mission of the Holy Ghost and the Preaching of the Gospel for the Conversion of the Gentiles to the ends of the Earth Learn hence That the whole work of Christ from the lowest degree of his Humiliation to the highest degree of his Exaltation was a glorifying of his Father he glorified his Father by the Doctrine which he Taught he glorified his Father by the Miracles which he wrought by the unspotted Innocency of his Life and by his unparallel'd Sufferings at his Death by his Victorious Resurrection from the Grave and by his Triumphant Ascension into Heaven 29 The people therefore that stood by and heard it said that it thundred others said An angel spake to him 30 Jesus answered and said This voice came not because of me but for your sakes 31 Now is the judgment of this world now shall the prince of this world be cast out 32 And I if I be lifted up from the earth will draw all men unto me 33 This he said signifying what death he should die Observe here 1. The way of God in speaking to his People by a Voice in Thunder for the greater declaration of his Glory and Majesty Thunderings and Lightnings usually attended the voice of God even in Consolations and when he spake comfortably to his own Servants Oh how dreadful and terrible then must the Voice of God be to his Enemies when he shall come in flaming Fire to render vengeance to them If there was such Dread and Terrors such Thunderings and Lightnings at the giving of the Law Lord What will there be another Day when thou comest to punish the violation of that Law Observe 2. The end why God the Father now spake with an Audible Voice to Christ his Son it was for his Consolation and the Peoples Confirmation His Soul being troubled he stood in need as Mediatour of comfort from his Father and the People had here a farther and fuller Confirmation of his being the promised and true Messias that so they might Believe in him This voice came not because of me That is not only or chiefly because of me but to confirm your Faith in the Belief of this great Truth that I am the Son of God by whom the Father hath glorified and will farther
and holiest of Christians there remains much Corruption to be purged out in order to future and farther fruitfulness Learn 6. That the Husbandman's hand God the Father's manages the pruning Knife of Affliction in order to his Peoples improvement in Grace and Holiness he had rather see his Vine Bleed than see it Barren Lastly That such Branches as after all the Husbandman's Care and Cost remain unfruitful shall be finally cut off and cast away as was Judas here who in this Discourse of our Saviour seems particularly and especially to be aimed at He was a Branch in him that bare no Fruit who was shortly after taken away and went to his own place 3 Now ye are clean through the word which I have spoken unto you 4 Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me 5 I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing Our Saviour having in the former Verses distinguished his Disciples into two sorts some that were Members of his Body the Church and Branches of him the true Vine by outward shew and visible profession only others that are spiritually ingrafted into him and do bring forth much fruit now in this third Verse Christ tells his Disciples which number they were of Now saith he ye are clean thro' the word which I have spoken unto you that is Now that Judas the Traitour that Dead Rotten fruitless Branch is cut off and cast out ye are all clean thro' the cleansing Power and Vertue of my Word and Doctrine Learn hence 1. That such as are justified by the Blood and sanctified by the Spirit of Christ are in Christ's Account clean notwithstanding their many spots and manifold imperfections Now are ye clean 2. That as the Blood of Christ is the meritorious and the Spirit of Christ the efficacious so the word of Christ is the Instrumental cause of a Believer's Purification and Cleansing Now are ye clean through the word which I have spoken unto you Abide in me and I in you That is Abide in me and I will abide in you Abide in me not only by an outward and visible Profession but by a real and fiducial Adherence and I will abide in you by the influences and operations of my Holy Spirit The Union and Conjunction between Christ and his Members is mutual they abide in him by Faith and dependance and he abides in them by the indwelling presence of his Grace and Spirit Abide in me and I will abide in you Observe Farther the Reason which Christ gives why they should thus abide in him because without Union with him without interest in him without influences of Grace derived from him they could bring forth no fruit for him nor do any thing that is truly acceptable and well-pleasing to him As the Branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me for without me ye can do nothing That is As brances sever'd from the Vine cannot live nor bear Fruit so neither can Christians separated from Christ and without deriving vertue from him do any thing spiritually good and well-pleasing in the sight of God Learn hence That not only unregenerate Men do labour under an impotency to that which is spiritually good but even Disciples themselves without daily dependance upon Christ and without constant communications of Grace from him can do nothing in a lively and acceptable way and manner unto him without me Ye can do nothing you that are Branches of me the true Vine 6 If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned Here our Holy Lord discovers the sad and deplorable Condition of such professors who pretending Relation to Christ do yet bring forth no fruit unto him he calls them wither'd Branches fit only for the Fire Learn hence That such as have had a long standing in God's Vineyard and contented themselves with a withered profession they are in great danger of having God's blasting added to their Barrenness All their parts and gifts and common Graces will wither and their fair Blossoms of Profession will drop off and at the great Day the Angels will gather these fruitless Branches together and cast them into Hell fire 7 If ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Observe here 1. A glorious priviledge declared Ask what ye will it shall be done unto you Not that we are hereby warranted to ask what we please at God's hand but our Will must be limited by the Word and Will of God we must pray in Faith and in the Name and Mediation of Jesus Christ and with a single Eye at the Glory of God Observe 2. The Condition upon which this priviledge is attainable If ye abide in me and my word abide in you that is practically and experimentally If my Doctrine and Commands abide in your Hearts and dispose you to an Holy fruitfulness in your Lives then shall all your just requests be granted Learn That such as by Faith embrace the Promises and by Obedience live up to the Precepts of the Gospel may in Prayer humbly ask of God what they will with a due Submission to the Wisdom and Will of God 8 Herein is my Father glorified that ye bear much fruit so shall ye be my disciples Our Lord here exhorts his Followers to an Holy fruitfulness in good works by a double Argument One drawn from the Glory of God Herein is my Father glorified The other from their own Advantage so shall ye be my Disciples That is hereby ye shall evidence and prove your selves to be my Disciples Learn hence That a Christian's abounding fruitfulness in good works will abundantly conduce to the Honour and Glory of God and also to his own Peace and Comfort by being the best evidence of his Discipleship 9 As the Father hath loved me so have I loved you continue ye in my love Lord What a comparison is here As the Father hath loved me so have I loved you he doth not say as the Father hath loved me so have I loved him but so have I loved you nor doth he say as God hath loved me so have I loved you but As the Father it is verbum dilectionis a word importing dearness of Affection nor doth he say the Father hath loved me and I love you but as the Father hath loved me so have I loved you nor doth he say as the Father hath loved me so will I love you but so have I loved you This shews the priority of Christ's love that he loved us first and also denotes the invincible constancy of his love and
by Christ to his Church he being constituted by God the Father to be the great Prophet and Instructer of it All things that I have heard of the Father I have made known unto you 16 Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my name he may give it you Here our Saviour gives another Instance and Evidence of his Love to his Disciples He tells them that his mercy and free goodness had prevented them in their election to Eternal Salvation and in their vocation unto the Office of Apostleship Ye have not chosen me to be your Master and Lord but I have chosen you to be my Disciples Friends and Servants 2. He acquaints them with the end design and intention of his in chusing of them Namely That they bring forth fruit and persevere therein even in all the Fruits of Holiness and Obedience which are to the Praise and Glory of God by Jesus Christ I have ordained you that you should bring forth fruit and that your fruit should Remain 3. He directs them that in order to their being fruitful they should have access to the Father through him for whatever they wanted and stood in need of Whatsoever ye shall ask the Father in my Name he will give it you Learn hence That all those whom God hath chosen and called to the knowledge and Service of Jesus Christ do and will make it their chief care and endeavours to bring forth Fruit and to persevere therein to their Lives end I have chosen you that you should bring forth fruit and that your fruit should remain 17 These things I command you that ye love one another 18 If the world hate you ye know that it hated me before it hated you 19 If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you 20 Remember the word that I said unto you The servant is not greater then the lord If they have persecuted me they will also persecute you if they have kept my saying they will keep yours also 21 But all these things will they do unto you for my names sake because they know not him that sent me Observe here 1. With what frequency and importunity our Lord inculcates and presses the Duty of mutual Love upon his Disciples I command you to love one another It denotes the great importance of the Duty and the great aversness and backwardness of our Hearts to the performance of it And if we consider the Disciples as Apostles and Ministers of the Gospel it intimates to us the necessity of mutual Love amongst the dispensers of the Gospel as conducing exceedingly to the welfare and benefit of the Church of God over which he hath set them Observe 2. The Argument which our Saviour makes use of to press his Disciples in general and his Ministers and Ambassadours in particular to love each other and that is because the World would certainly hate them Learn hence That the World's hatred of the Members and Ministers of Christ is and ought to be esteemed by them a strong Argument to excite and persuade them to Love one another for this is subjoined as an Argument to press mutual Love that we are sure to meet with the World's hatred Observe 3. The several Arguments by way of encouragement which Christ propounds to Comfort his Members and Ministers against the World's hatred 1. Argument is taken from his own Lot and usage when here in the World he met with the very same before them The World hated me before it hated you Learn hence That Hatred and Persecution from the World need not seem hard to the Saints if they consider what a shock Christ before them had upon him he is the prime Object of the World's Hatred and they who hate his Members much do hate him more because of their likeness to him and resemblance of him A second Argument of Comfort under the World's Hatred is this That it will evidence they are not of the World but chosen out of the World v. 19. Because ye are not of the World but I have chosen you out of the World therefore the World hates you Hence learn 1. That the Children of God though in the World yet they are not of the World they have not the Spirit of the World in them nor is the Conversation of the World led by them 2. That the difference betwixt them that are of the World and those that are chosen out of the World is of God's making I have chosen you out of the World 3. That such Christians as are separated from the World in Judgment Affection and Practice must for that reason expect to be Hated and Persecuted by the World Because ye are not of the World therefore the World hates you The Third Argument for Consolation and Support under the World's hatred is taken from our Relation to Christ as Servants to a Master v. 20. Remember the Servant is not greater than his Lord. As if Christ had said is it equal That you should expect better Treatment than my self either as to your Persons or Ministry or that you should expect that the World should better Receive your Doctrine than it did mine before you Learn hence That neither the Members nor Ministers of Christ can nor ought to expect better Entertainment in and from the World than he their Master found before them The Servant is not above his Master nor greater than his Lord. A Fourth Argument to support them under the Burthen of the World's Hatred is taken from the goodness of the Cause for which they were to Suffer Namely For Christ's Name sake v. 21. All these things will they do unto you for my name sake Hence learn 1. That it is the Duty of all but especially the Ministers of Christ to own the Name of Christ to stand up in defence of his Name and Truth his Glory and Honour what opposition soever they meet with for the same Learn 2. That the great quarrel of the World against the Disciples of Christ is for the Name of Christ whatever may be pretended this is the ground of the quarrel 22 If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin These Words are not to be understood Absolutely but Comparatively as if Christ had said had not I come amongst them in my Incarnation and Preached personally to them the Doctrine of Salvation and confirmed that Doctrine by miraculous operations they might have pleaded Ignorance in some measure and they had not had sin that is they had not had the Sin of Unbelief and Gospel-Contempt to Answer for or had not had so great a measure of any kind of Sin to Answer for as now