2. The Name is given or at least declared at the time of the Child's Circumcising and that by its Parents His Mother said he shall be called John But how did his Mother know That when her Husband was dumb Answ 'T is like her Husband Zachary had by Writing informed his Wife concerning the whole Vision and what Name was imposed upon him by the Angel therefore she says he shall be called John and Zachary ratifies it his name is John The Nomination was originally from the Angel the Imposition of the Name is now at Circumcision from the Parents Obs 3. How Ancient a Custom it has been to give Names to Children according to the Names of their Fathers or Kindred There is none of thy Kindred of this name say they The Jews made it a part of Religion to give suitable Names to their Children and significant Names Accordingly they either gave them Names to put them in remembrance of God's Mercy to them or of their Duty to him Thus Zachary signifies the Remembrance of God which name points at God's Mercy in remembring him and his Duty in remembring God Well then is it usual and useful for Parents to give significant Names to their Children then let Children have a Holy Ambition to make good the Signification of their Names Thus John signifies the Grace of God but how will that Gracious Name rise up in Judgment against that Child that is Graceless Obs 4. How Zachary's Speech is immediately restored to him upon the naming of his Child The Angel v. 20. told him he should be dumb till the things he told him should be performed and now that they were performed his Tongue is loosed and he praises God in a most Thankful manner Obs 5. The effect which all this had upon the Neighbourhood fear came upon all that dwelt round about them that is an awful and Religious fear of God occasioned by these miraculous operations and they laid up these sayings in their hearts that is considered of them and pondered upon them It argues a very vain Spirit and temper of Mind when we pass over the Observation of God's wonderful Acts with a slight Regard The true Reason why we do so little admire the wonderful Works of God is because we consider so little of them Obs 6. The special favour vouchsafed by God to this Child John The hand of the Lord was with him that is God was in a special manner present with him to direct and assist him to protect and prosper him The hand of God in Scripture signifies the help of God the strength and assistance of God The hand of Man is a weak and impotent hand a short and ineffectual hand but the hand of God is a strong hand an Almighty hand able to assist and help able to protect and preserve The hand of the Lord was with him that is the heart of God and the help of God the Love and Favour of God to support him and the Power and Providence of God to protect and preserve him Lord let our Hearts be with thee and then thy Heart and thy helping hand will be with us 67 And his Father Zacharias was filled with the Holy Ghost and prophecied saying 68 Blessed be the Lord God of Israel for he hath visited and redeemed his people 69 And hath raised up an horn of Salvation for us in the house of his servant David 70 As he spake by the mouth of his holy prophets which have been since the world began 71 That we should be saved from our Enemies and from the hand of all that hate us 72 To perform the mercy promised to our fore-fathers and to remember his holy Covenant 73 The Oath which he sware to our father Abraham 74 That he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear 75 In holiness and righteousness before him all the days of our life 76 And thou child shalt be called the prophet of the Highest for thou shalt go before the face of the Lord to prepare his way 77 To give knowledge of Salvation unto his people by the remission of their sins 78 Through the tender mercies of our God whereby the day-spring from on high hath visited us 79 To give light to them that sit in darkness and in the shadow of death and to guide our feet in the way of peace Here observe 1. That no sooner was Zachary recovered and restored to his Speech but he sings the Praises of his Redeemer and offers up a Thanksgiving to God The best Return we can make to God for the use of our Tongue for the giving or restoring of our Speech is to publish our Creator's Praise to plead his Cause and vindicate his Honour Obs 2. What it is that Zachary makes the subject matter of his Song What is the particular and special Mercy which he praises and blesses God for It is not for his own particular and private Mercy namely the Recovery of his Speech tho' undoubtedly he was very thankful to God for that Mercy but he Blesses and praises God for Catholick and Universal Mercies bestowed upon his Church and People He doth not say Blessed be the Lord God of Israel that hath visited me in Mercy that hath once more loosed my Tongue and restored my Speech but Blessed be God that has visited and redeemed his people Whence Learn that it is both the Duty and Disposition of a gracious Soul to abound in Praise and Thankfulness to God more for Catholick and Universal Mercies towards the Church of God then for any particular and private Mercies how great soever towards himself Blessed be God for visiting and redeeming his people Obs 3. In this Evangelical Hymn there is a Prophetical Prediction both concerning Christ and concerning John Concerning Christ he declares that God the Father had sent him of his free mercy and rich Grace yet in performance of his Truth and Faithfulness and according to his promise and Oath which he had made to Abraham and the Fathers of the Old Testament Where Note 1. he blesses God for the Comprehensive blessing of the Messiah Blessed be the Lord God of Israel who hath visited his people namely in his Son's Incarnation The Lord Jesus Christ in the Fulness of Time made such a visit to this sinful World as Men and Angels admired at and will admire to all Eternity Note 2. The special fruit and benefit of this gracious and merciful Visitation and that was the Redemption of a lost World he hath visited and redeemed his People This implies that miserable Thraldom and Bondage which we were under to Sin and Satan and expresses the stupendious Love of Christ in buying our Lives with his dearest Blood and both by price and power rescuing us out of the hands of our Spiritual Enemies Note 3. The Character given of This Saviour and Redeemer he is an Horn of Salvation that is a Royal and Glorious a Strong
mockings bitter Reproaches sharp invectives to free the Ministers of God in all Ages from the danger of our Saviour's Wo here denounced Wo unto you when all men shall speak well of you 27 But I say unto you love your Enemies do good to them that hate you 28 Bless them that curse you and pray for them which despightfully use 29. And unto him smiteth thee on the one cheek offer also the other and him that taketh away thy cloak forbid not to take thy coat also Observe here 1. The Noble Spirit of Christianity and the large extent of Christian Charity the Jewish kindness was limited and confined to those of their own Religion Kindred and Nation their Charity began and ended at home but our Saviour obliges his Followers to the exercise of a more extensive Charity even to all Mankind even the worst of men our Enemies that seek our Destruction Christianity is so far from allowing us to persecute them that hate us that it commands us to Love them that Persecute us Observe 2. The Nature and quality of the Duty enjoyn'd Love your Enemies there the inward affection is required Bless them that curse you there outward civility and affability is required Do good to them that hate you here real acts of kindness beneficence are required to be done to the worst of Enemies tho' they be guilty of the worst of Crimes calumly and cruelty striking both at our Reputation and our Life Learn That Christianity obliges us to bear a sincere Love to our most malicious Enemies to be ready at all times to pray for them and upon all occasions to do good unto them Thus to do is an imitation of God our Maker of Christ our Master 'T is for the good of this lower World and the way to a Better 't is the Ornament of our Religion the perfection of our Nature and an high degree and pitch of Vertue To which may be added the next Duty not to revenge injuries where private Revenge is the thing forbidden and we are directed rather to suffer a double Wrong then to seek a private Revenge Christianity obliges us to bear many injuries patiently rather then to Revenge one privately we must leave the matter to God and the Magistrate The truth is Revenge is a very troublesome and vexatious passion the mans Soul swells and boils and is in pain and anguish and has no ease Besides by our Revenging of one injury we necessarily draw on another and so bring on a perpetual Circulation of Injuries and Revenges whereas forgiveness prevents vexation to others and disquietment to our selves 30 Give to every one that asketh of thee and of him that taketh away thy goods ask them not again These and the like Precepts of our Saviour are not to be taken strictly but restrainedly we are thereby obliged to Charity according to others Necessities and our own Abilities but not bound to give to every one that has the Confidence to ask for what we have Indeed every Man that really wants is the proper Object of our Christian Charity and we must with a compassionate Heart and open Hand relieve him according to his Necessity but answerably to our Ability Nor must the second part of the Verse be understood as forbidding Christians to seek the Recovery of their just Rights by pursuing Thieves and following the Law upon Oppressors but requiring us to forbear all Acts of private Revenge as directly contrary to the Spirit and Temper of Christianity as Jealousy is the Rage of a Man so Revenge is the Rage of the Devil 't is the very Soul and Spirit of the Apostate Nature 31 And as ye would that men should do to you do ye also to them likewise Here our Saviour lays down a most excellent Rule of Life for all his Disciples and Followers to walk by namely always to do as we would be done by The Golden Rule of Justice and Equity in all our Dealings with Men is this To do as we would be done unto It is a full Rule a clear Rule a most just and equitable Rule which the Light of Nature and the Law of Christ binds upon us St. Matthew Ch. 7.12 adds that this is the Law and the Prophets that is the Sum of the Old Testament and the Substance of the Second Table The whole of the Law is this to Love GOD above our selves and to Love our Neighbour as our selves 32 For if ye love them which love you what thank have ye sinners also love those that love them 33 And if ye do good to them which do good to you what thank have ye for sinners also do even the same 34 And if ye lend to them of whom ye hope to receive what thank have ye for sinners also lend to sinners to receive as much again 35 But love your enemies and do good and lend hoping for nothing again and your reward shall be great and ye shall be the children of the Highest for he is kind unto the unthankful and to the evil 36 Be ye therefore merciful as your father also is merciful The Design of our Blessed Saviour in all and every of these Precepts is to recommend unto us all sorts and kinds of mercy and charity namely charity in giving charity in forgiving charity in lending it is sometimes our Duty if we have ability to Lend to such poor Persons as we cannot expect will ever be in a Capacity either to repay or to requite us This is to imitate the Divine Bounty which does Good to all even to the unthankful and to the unholy Love for Love is justice Love for no Love is favour and kindness but Love and Charity mercy and compassion to all Persons even the undeserving and ill-deserving this is Divine Goodness a Christ-like Temper which will render us illustrious on Earth and glorious in Heaven St. Luke says here Be ye merciful as your Father it merciful St. Matthew says Ch. 5. last Be ye perfect as your father in Heaven is perfect implying that love and mercy charity and compassion is the perfection of a Christians Grace he that is made perfect in Love is perfect in all Divine Graces in the Account of God Perfection in all Graces but especially in Love and Charity ought to be our Aim in this Life and shall be our attainment in the next 37 Judge not and ye shall not be judged condemn not and ye shall not be condemned forgive and ye shall be forgiven This Prohibition Judge not is not to be understood of our selves but our Neighbours Self-judging is a great and necessary Duty rash judging of others is an heinous and grievous sin which exposes to the Righteous judgment of God it is private judging and private condemning of Persons which Christ forbids it follows Forgive and ye shall be forgiven not that a bare forgiving of others is all that God requires in order to our forgiveness But it is one part of that Obedience which we owe
in which he Preached Sitting When he was set he Taught according to the Custom of the Jewish Doctors who sat to shew their Authority Observe 4. The Sermon it self which begins with Beatitudes and Blessings and is accompanied with Promises of Reward Not as the Law was delivered on Mount Sinai with Threatnings and Thunder with Fire and Earthquake but in a still and soft Voice Our Lord's Lips are full of Grace they drop as the Honey-comb Blessings and Promises are our Encouragements to Obedience 3 Blessed are the poor in spirit for theirs is the kingdom of heaven Observe here 1. It is not said Blessed are the Poor in Estate but Blessed are the Poor in Spirit 't is not a Poverty of Possession but a Poverty of Spirit that Entitles us to the Blessing 2. 'T is not said Blessed are the Spiritually Poor but Blessed are the Poor in Spirit He that is destitute of the Grace and Spirit of Christ that has no sense of his Spiritual Wants he is Spiritually Poor but he is not Poor in Spirit Farther 3. 'T is not said Blessed are the Poor-Spirited but the Poor in Spirit such as Act below and beneath themselves as Men and as Christians these are Poor-Spirited Men but these are not Poor in Spirit 4. 'T is not said Blessed are they that make themselves Poor by leaving their Estates and Callings and turning Beggars as some do among the Papists But Blessed are they whom the Gospel makes Poor by giving them a sight of their Spiritual Wants and Necessities and directing them to Christ that they may be made Rich. In Sum not those that are Poor in Estate or those whom the World has made Poor in Possession but those whom the Gospel has made Poor in Spirit have a Right and Title to the Kingdom of Heaven 4 Blessed are they that mourn for they shall be comforted Obs here 1. That Mourning for Sin is a Gospel-Duty the Law allows no place for Repentance tho' we seek it carefully with Tears Obs 2. The Time and Season for this Duty Blessed are they that Now Mourn Sorrow for Sin is Physick on Earth but 't is Food in Hell Repentance is here a Grace but there a Punishment 3. As Mourning goes before Comfort so Comfort shall follow after Mourning Our Godly Sorrow for Sin shall end in Everlasting Joy and Comfort 5 Blessed are the meek for they shall inherit the earth Obs here 1. The Grace and Duty recommended Meekness 2. The Wages and Reward belonging to that Grace and Duty The Inheritance of the Earth Meekness either respects God or our Neighbour As it respects God so it implies Flexibleness â—o his Commanding Will and Submissiveness to his Providential Pleasure As it respects our Neighbour it consists in Forgiving Injuries Bearing Reproaches and Recompencing Good for Evil. The Reward and Blessing Insured to this Grace and Duty is the Inheritance of the Earth where Heaven is not excluded but included yet the Earth is mentioned to shew that Men shall be no Losers by their Meekness as to their Outward Estates for Almighty God will make good to them whatever they lose for Peace-sake Oh Happy Temper of Mind that at once Secures Heaven and Earth to boot Blessed are the Meek for they shall inherit the Earth in this Life and Heaven in the next 6 Blessed are they which do hunger and thirst after righteousness for they shall be filled Obs 1. The Character of the Persons whom Christ pronounces Blessed such as Hunger and Thirst after Righteousness 2. Wherein their Blessedness doth consist They shall be filled By Righteousness we are to understand 1. A Righteousness of Justification the Righteousness of the Mediator imputed to us by which we stand Righteous in God's sight being freed from Condemnation 2. A Righteousness of Sanctification wrought in us by the Holy Spirit enabling us to Act Righteously By the former there is a Relative Change in our Condition by the latter a Real Change in our Constitution Learn That all and only such as do Spiritually Hunger and Thirst after Christ and his Righteousness are in an Happy and Blessed Condition 7 Blessed are the merciful for they shall obtain mercy Here our Blessed Redeemer recommends to us a Compassionate Regard towards the Miseries of Others and that both in Soul and Body Name and Estate to be forward to Pity and Pardon to Relieve and Help to Give and Forgive And as an Encouragement he adds That as we deal with others God will deal with us our Charity towards Men shall be Crowned with Mercy from GOD and that in Abundance too for our Rivulet of Charity we shall partake of an Ocean of Mercy Blessed are the Merciful for they shall obtain Mercy Learn That the Merciful Man is a Blessed Man and therefore Blessed because he shall obtain Mercy when he most wants it and most desires it 8 Blessed are the pure in heart for they shall see God Note here 1. The Duty required and called for Purity of Heart and Life the first expressed the other included for a clean Heart will be accompanied with a clean Life Where there is a Principle of Grace within there will be the Actings of Grace without Note 2. The Incentive to this Duty the Pure in Heart and Holy in Life shall See and Enjoy GOD the infinitely Pure and perfectly Holy GOD They shall see him Spiritually and Mediately in this Life Gloriously and Immediately in the Life to come 9 Blessed are the peace-makers for they shall be called the children of God Obs 1. The Connexion between Peace and Purity Purity of Heart and Peaceableness of Life accompany one another there is no Inward Purity where there is not an Endeavour after Outward Peace 2. The Duty exhorted to namely to Love Peace and to Labour after Peace to Love it our selves and Promote it amongst others to be not only Peaceable but Peace-makers Note 3. The Title of Honour that is here put upon such as are of this Peaceable and Peace-making Temper they shall be called the Children of God that is they shall be reputed and esteemed God's Children for their likeness to him who is the God of Peace And they shall be dignified and honoured with the Priviledges of God's Children namely Grace here and Glory herefafter 10 Blessed are they which are persecuted for righteousness sake for theirs is the kingdom of heaven 11 Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake 12 Rejoice and be exceeding glad for great is your reward in heaven for so persecuted they the prophets which were before you Note here 1. That all the Disciples and Followers of Christ live they never so Holily and Inoffensively in the World yet must they expect Suffering and Persecution 2. That the keenest and sharpest Edge of Persecution is usually turn'd against the Ministers of Christ and falls heaviest on the Prophets of God 3. That such Sufferings
that labour and are heavy laden and I will give you rest Here we have a sweet Invitation backt with a gracious Incouragement Christ invites such as are weary of the Burden of Sin of the Slavery of Satan of the Yoak of the Ceremonial Law to come unto him for Rest and Ease and as an Encouragement assures them that upon their coming to Him they shall find Rest. Learn 1. That Sin it is the Soul 's Laborious Burden Come unto me ye that Labour Labouring supposes a Burden to be labour'd under this Burden is Sin 's Guilt 2. That such as come to Christ for Rest must be Laden Sinners 3. That Laden Sinners not only may but ought to come to Christ for Rest they may come because invited they ought to come because commanded 4. That the Laden Sinner upon his coming shall find Rest Come c. 29 Take my yoak upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your souls Obs 1. Christ's Disciples must wear Christ's Yoak This Yoak is twofold a Yoak of Instruction and a Yoak of Affliction Christ's Law is a Yoak of Instruction it restrains our Natural Inclinations it curbs our Sensual Appetites it is a Yoak to corrupt Nature this Yoak Christ calls his Yoak Take my Yoak upon you 1. Because he as a Lord lays it upon our Necks 2. Because he as a Servant bore it upon his own Neck first before he laid it upon ours Obs 2. That the Way and Manner how to bear Christ's Yoak must be learnt of Christ himself Take my Yoak upon you and learn of me that is Learn of me both what to bear and how to bear Obs 3. That Christ's Humility and Lowlimindedness is a great Encouragement to Christians to come unto him and learn of him both how to obey his Commands and how to suffer his Will and Pleasure Learn of me for I am meek 30 For my yoak is easie and my burden is light Observe here 1. Christ's Authority and Greatness he has Power to impose a Yoak and inflict a Burden My Yoak My Burden 2. His Clemency and Goodness in imposing an easie Yoak and a light Burden My Yoak is easie my Burden is light that is my Service is good and gainful profitable and useful not only tolerable but delightful and as is my Yoak such is my Burden the Burden of my Precepts the Burden of my Cross both light not absolutely but comparatively the Weight of my Cross is not comparable with the Glory of my Crown Learn That the Service of Christ tho' hard and intolerable to Corrupt Nature yet is a most desireable and delightful Service to Grace or Renewed Nature Christ's Service is easie to a Spiritual Mind 1. It is easie as it is a Rational Service consonant to Right Reason tho' contradictory to Depraved Nature 2. Easie as it is a Spiritual Service delightful to a Spiritual Mind 3. Easie as it is an Assisted Service considering that we work not in our own Strength but in God's 4. Easie when once it is an Accustomed Service tho' hard to Beginners it is easie to Progressors the farther we walk the sweeter is our Way 5. Easie as it is the most Gainful Service having the Assurance of an Eternal Weight of Glory as the Reward of our Obedience Well therefore might our Holy LORD say to his Followers My Yoak is easie and my Burden is light CHAP. XII Our Blessed Saviour in this Chapter takes occasion to Instruct his Disciples in the Doctrine of the Sabbath shewing that Works of Necessity and Mercy may be performed upon that Day without any Violation of the Divine Command 1 AT that time Jesus went on the sabbath-day through the corn and his disciples were an hungered and began to pluck the ears of corn and to eat Obs here The poor Estate and low Condition of Christ's own Disciples in this World they wanted Bread and are forced to pluck the Ears of Corn to satisfie their Hunger God sometimes suâ—â—ers his dearest Children in this World to fall into Straits and to taste of Want for the Trial of their Faith and dependance upon his Power and Providence 2 But when the Pharisees saw it they said unto him Behold thy disciples do that which is not lawful to do on the sabbath day Obs here 1. The Persons finding Fault with this Action of the Disciples the Pharisees many of whom accompanied our Saviour not out of any good Intention but only with a Design to cavil at and quarrel with every thing that either Christ or his Disciples said or did Obs 2. The Action which they found fault with The Disciples plucking of the Ears of Corn on the Sabbath-day Where Note It is not the Theft which the Disciples are accused for by the Pharisees For to take in our Necessity so much of our Neighbour's Goods as we may reasonably suppose that if he were present and knew our Circumstances he would give us is no Theft but it is the servile Labour on the Sabbath in gathering the Corn that the Pharisees scruple Learn thence How zealous Hypocrites are for the lesser Things of the Law whilst they neglect the weightier and how superstitiously addicted to Outward Ceremonies placing all Holiness in the Observation of them 3 But he said unto them Have ye not read what David did when he was an hungred and they that were with him 4 How he entred into the house of God and did eat the shew-bread which was not lawful for him to eat neither for them which were with him but only for the priests 5 Or have ye not read in the law how that on the sabbath-days the priests in the temple profane the sabbath and are blameless 6 But I say unto you that in this place is one greater than the temple In these Words our Saviour defends the Action of his Disciples in plucking the Ears of Corn in their Necessity by a double Argument 1. From David's Example Necessity freed him from Fault in eating the Consecrated Bread which none but the Priests might lawfully eat for in Cases of Necessity a Ceremonial Precept must give place to a Moral Duty Works of Mercy and Necessity for preserving our Lives and the better fitting us for Sabbath-Services are certainly lawful on the Sabbath-Day 2. From the Example of the Priests in the Temple who upon the Sabbath do break the outward Rest of the Day by Killing their Sacrifices and many other Acts of Bodily Labour which would be accounted Sabbath-Prophanation did not the Service of the Temple require and justifie it Now saith our Saviour If the Temple-Service can justifie Labour on the Sabbath I am greater than the Temple and my Authority and Service can justifie what my Disciples have done From the whole we Learn That Acts of Mercy which tend to fit uâ—â—â—r Works of Piety not only may but ought to be done on the Sabbath-Day 7 But if ye had known what this meaneth I will
professing his Faith and bearing Witness to the Truth 12 And his disciples came and took up the body and buried it and went and told Jesus 13 When Jesus heard of it he departed thence by ship into a desart place apart and when the people had heard thereof they followed him on foot out of the cities The Disciples of John hearing that their Holy Master was thus basely and barbarously Murthered took up his dead Body and buried it Whence we Learn That the Faithful Servants of God are not ashamed of the Sufferings of the Saints but will testifie their respect unto them both living and dead Observe farther How our Blessed Saviour upon the notice of John's Death flies into the Desart for the Preservation of his own Life Jesus knew that his Hour was not yet come and therefore he keeps out of Herod's way It is no Cowardice to fly from Persecutors when Christ our Captain both practises it himself and directs us to it saying When they persecute you in one City flee c. 14 And Jesus went forth and saw a great multitude and was moved with compassion toward them and he healed their sick Observe here With what Condolency and tender Sympathy the compassionate Jesus exercised Acts of Mercy and Compassion towards the Miserable and Distressed He was moved with Compassion that is toucht with an inward Sense and Feeling of their Sorrow And healed their Sick Those that came to Christ for Healing found Three Advantages of Cure above the Power and Performance of any Earthly Physician to wit Certainty Bounty and Ease Certainty in that all Comers were infallibly cured Bounty in that they were freely cured without Charge And Ease in that they were cured without Pain 15 And when it was evening his disciples came to him saying This is a desart place and the time is now past send the multitude away that they may go into the villages and buy themselves victuals Note here 1. The Disciples Pity towards the Multitude that had long attended upon Christ's Ministry in the Desart they presuming the People hungry having fasted all the Day request our Saviour to dismiss them that they may procure some Bodily Refreshment Learn thence That it well becomes the Ministers of Christ to respect the Bodily Necessities as well as to regard the Spiritual Wants of their People As the Bodily Father must take Care of the Soul of his Child so must the Spiritual Father have respect to the Bodily Necessities of his Children Obs 2. The Motion which the Disciples make on the behalf of the Multitude Send them away that they may buy Victuals Here was a strong Charity but a weak Faith A strong Charity in that they desire the People's Relief but a weak Faith in that they suppose they could not otherwise be relieved but by sending them away to buy Victuals Forgetting that Christ who had Healed the Multitude miraculously could as easily Feed them miraculously if he pleased All things being equally easie to Omnipotency 16 But Jesus said unto them They need not depart give ye them to eat Obs here 1. Our Saviour's strange Answer to the Disciples Motion They need not depart says Christ Need not Why the People must either feed or famish Victuals they must have and this being a desart Place there was none to be had Surely then there was need enough But 2. Christ's Command was more strange than his Assertion Give ye them to eat Alas Poor Disciples They had nothing for themselves to eat how then should they give the Multitude to eat When Christ requires of us what of our selves we are unable to perform it is to shew us our Impotency and Weakness and to provoke us to look up to him That worketh all our Works in us and for us 17 And they say unto him We have here but five loaves and two fishes Note here What a poor and slender Provision the Lord of the whole Earth has for his Houshold and Family Five Loaves and those Barley two Fishes and they small Teaching us That these Bodies of ours must be fed but not pampered Our Belly must not be our Master much less our God We Read but twice that Christ made any Entertainments and both times his Guests were fed with Loaves and Fishes plain Fare and homely Diet. The end of Food is to sustain Nature we stifle it with a Gluttonous variety Meat was ordained for the Belly the Belly for the Body the Body for the Soul and the Soul for God Obs farther As the quality of this Victuals was plain and course so the quantity of it was small and little Five Loaves and two Fishes Well might the Disciples say what are these among so many The Eye of Sense and Reason sees an impossibility of those Effects which Faith can easily apprehend and Divine Power more easily produce 18 He said Bring them hither to me 19 And he commanded the multitude to sit down on the grass and took the five loaves and the two fishes and looking up to heaven he blessed and brake and gave the loaves to his disciples and the disciples to the multitude Obs 1. How the Master of the Feast Marshals his Guests he commands them all to sit down None of them Reply sit down but to what Here are the Mouths but where is the Meat We can soon be set but whence shall we be served Nothing of this but they obey and expect Oh how easie is it to trust God and rely upon Providence when there is Corn in the Barn and Bread in the Cupboard but when our Stores are all empty and nothing is before us then to depend upon an invisible Bounty is a true and noble Act of Faith Obs 2. The Actions performed by our Blessed Saviour He Blessed and Brake and gave the Loaves to his Disciples and they to the multitude 1. He Blessed Teaching us by his Example in all our Wants to look up to Heaven for a Supply to wait upon God for his Blessing and not to sit down to our Food as a Beast to his Forage 2. He brake the Loaves He could have multiplied them whole why would he rather do it in the breaking Perhaps to teach us that we are to expect his Blessing in the Distribution rather than in the Reservation of what he gives us Scattering is the way to Increasing Not Grain hoarded up in the Granary but scattered in the Furrows of the Field yields increase Liberality is the way to Riches and Penuriousness the Road to Poverty 3. Christ gave the Bread thus broken to his Disciple that they might distribute it to the Multitude But why did not our Lord distribute it with his own Hand but by the Hands of his Disciples Doubtless to win respect to his Disciples from the People The same course doth our Lord take in spiritual distributions He that could feed the World by his immediate Hâ—nd chooses rather by the Hands of his Ministers to the divide the Bread of Life to
thee 34 And his lord was wroth and delivered him unto the tormentors till he should pay all that was due unto him 35 So likewise shall my heavenly Father do also unto you if ye from your hearts forgive not every one his brother their trespasses Our Blessed Saviour to enforce the foregoing Doctrine of mutual Forgiveness propounds a Parable the main Scope of which is to shew that unless we do actually forgive and pass by Injuries done to us we cut our selves off from all Interest in God's pardoning Mercy and must expect no Forgiveness at the Hands of God From the whole Note 1. That as we all stand in need of Forgiveness from God so likewise of Forgiveness from one another 2. That we all stand bound by the Laws of our Holy Religion to forbear and forgive one another 3. That Almighty God has made the forgiving one another the certain and necessary Condition of his forgiving us 4. That such as are inexorable towards their Brethren shall find Almighty God hard to be entreated towards themselves We may expect the same Rigour and Severity from God which we shew to Men. 5. That the Freeness of God's Love in forgiving us ought to be both an Argument to excite us to forgive one another and also a Rule to direct us in the manner of forgiving each other Doth God forgive us when he has Power in his Hand to punish us So must we when we have Ability and Opportunity for Revenge Doth God forgive universally all Persons So must we all Provocations Doth he forgive freely and willingly heartily and sincerely We must be as forward in forgiving as they in provoking CHAP. XIX 1 AND it came to pass that when Jesus had finished these sayings he departed from Galilee and came into the coasts of Judea beyond Jordan 2 And great multitudes followed him and he healed them there The Country of the Jews was divided into Three Provinces namely Galilee Samaria and Judea In Galilee were the Cities of Nazareth Corazin Bethsaida and Capernaum here Christ dwelt and spent a considerable part of his time preaching to them and working Miracles among them But now comes the Time in which our Holy Lord takes his Leave of this Province of Galilee and return'd no more to it Woe to that People whose Unthankfulness for Christ's Presence and Ministry amongst them causes him finally to forsake them Having left Galilee our Holy Lord passes through Samaria the Samaritans being prejudiced against him and refusing to receive him and comes into the Coasts of Judea where Multitudes of People flock'd after him But Observe the Quality of his Followers not the great Ones of the World not many Mighty not many Noble but the Poor and Despised Multitude the Sick and Weak the Deaf and Blind the Diseased and Distressed Thence Observe That none but such as find their Need of Christ will seek after him and come unto him None will apply to him for Help till they feel themselves helpless Great Multitudes of the Sick and Diseased came unto him and he healed them all 3 The Pharisees also that came unto him tempting him and saying unto him Is it lawful for a man to put away his wife for every cause Observe here 1. That wheresoever our blessed Saviour went the Pharisees followed him Not out of a sincere Intention but with Design to ensnare him and accordingly they propound a Question to him concerning Divorce whether a Man might put away his Wife upon any Occasion as the manner of the Jews was Concluding that they should entrap him in his Answer whatever it was If he denied the Lawfulness of Divorce then they would charge him with contradicting Moses who allowed it If he affirmed it then they would condemn him for contradicting his own Doctrine Chap. 5.32 for favouring Men's Lusts and for complying with the wicked Custom of the Jews who upon every slight and frivolous Occasions put away their Wives from them Learn hence 1. That wheresoever our Lord went as he had Disciples and Sincere Followers so the Devil stirr'd him up bitter and malicious Enemies who sought to render his Person unacceptable and his Doctrine unsuccessful 2. That of all Christ's Enemies none had such a bitter Hatred and Enmity against his Person Ministry and Miracles as the Pharisees Men of great Knowledge who rebelled against the Light of their own Consciences and the clear Convictions of their own Mind 3. That such waâ— the Wisdom of our Saviour in all his Answers to his Enemies that neither their Wit nor Malice could lay hold upon any thing to ensnare him For observe the Piety and Prudence of his Answer to the Pharisees in the next Words 4 And he answered and said unto them Have ye not read that he which made them at the beginning made them male and female 5 And said for this cause shall a man leave father and mother and shall cleave to his wife and they twain shall be one flesh 6 Wherefore they are no more twain but one flesh What therefore God hath joyned together let not man put asunder Observe here Christ gives no direct Answer to the Pharisees ensnaring Question but referrs them to the first Institution of Marriage When God made them one to the Intent that Matrimonial Love might be both incommunicable and indissoluble Whence Learn 1. The Sacred Institution of Marriage It is an Ordinance of God's own Appointment as the Ground and Foundation of all Sacred and Civil Society What God has joyned together Learn 2. The Antiquity of this Institution it was from the Beginning He which made them at the Beginning made them Male and Female Marriage is almost as old as the World as old as Nature there was no sooner One Person but God divided him into Two and no sooner was there Two but he united them into One. Learn hence 3. The Intimacy and Nearness of this endeared and endearing Relation the Conjugal Knot is tied so close that the Bonds of Matrimonial Love are stronger than those of Nature Stricter is the Tye betwixt Husband and Wife than that betwixt Parent and Child according to God's own Institution For this Cause shall a Man leave Father and Mother and cleave to his Wife 7 They say unto him Why did Moses then command to give a writing of divorcement and to put her away 8 He saith unto them Moses because of the hardness of your hearts suffered you to put away your wives but from the beginning it was not so 9 And I say unto you Whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery and whoso marrieth her which is put away doth commit adultery Observe here the Pharisees Demand and our Saviour's Reply They demand Why Moses commanded to put away the Wife by a Bill of Divorce Where Note the wicked Abuse which the Pharisees put upon Moses as if he had commanded them whereas he only permitted to put them away Moses suffered it
fast This was the hellish Design Satan put into his Heart and it has these aggravating Circumstances attending it He had seen the Miracles which Christ wrought by the Power of God and could not but know him to be a Divine Person He could not sin out of Ignorance or blind Zeal but the Love of Money made him do what he did Farther what he did was not done by the Perswasions of any but he was a Voluntier in this Service The High Priests neither sent to him nor sent for him but he offers his Service and no doubt they were very much surprized to find one of Christ's own Disciples at the Head of a Conspiracy against him Learn hence That no Man knows where he shall stop or stand when he first enters the Ways of Sin should any one have told Judas that his Love of Money would at last so far prevail upon him as to make him sell the Blood of Jesus Christ he would have answered as Hasael did Elisha Is thy Servant a Dog that I should do this thing Wickedness like Holiness doth not presently come to its full Strength in the Soul but grows up by insensible degrees Obs 3. The manner how this hellish Plot was executed partly by Force and partly by Fraud by Force in that he came with a Multitude armed with Swords and Staves and by Fraud he gives him a Kiss and says Hail Master Here was Honey in the Tongue and Poyson in the Heart Learn we hence To beware of Men when we see too too glittering Appearances we may suspect the inside Charity for others is our Duty but too great Confidence may be our Snare There is so much Hypocrisie in many and so much Corruption in all that we must not be too confident Obs 4. The time when this treasonable Design was executed upon Christ when he was in the Garden with his Disciples exhorting them to Prayer and Watchfulness dropping Heavenly and most seasonable Counsels upon them While he yet spake lo Judas came and the Multitude with him Judas found Christ in the most heavenly and excellent Employment when he came to apprehend him Oh how happy is it when our Sufferings find us in God's Way engaged in his Service and engaging his Assistance by fervent Supplication Thus did our Lord's Sufferings meet him may they so meet us 51 And behold one of them which were with Jesus stretched out his hand and drew his sword and stroke a servant of the high priests and smote off his ear 52 Then said Jesus unto him Put up again thy sword into his Place for all they that take the sword shall perish with the sword 53 Thinkest thou that I cannot now pray to my Father and he shall presently give me more than twelve legions of angels 54 But how then shall the scriptures be fulfilled that thus it must be The rude Multitude laying Hands upon Christ the Disciples who had remitted their Watch do resume their Courage and are willing to rescue their Master if they can particularly Peter draws his Sword and cuts off the Ear of Malchus one of the forwardest to lay hold on Jesus Observe here St. Peter's Zeal and sincere Love for his Lord and Master it was in great Sincerity spoken Tho' I dye with thee I will not deny thee But why did not St. Peter draw his Sword upon Judas rather than Malchus Perhaps because tho' Judas was more faulty yet Malchus was more forward to arrest and carry off our Saviour How doth a pious Breast swell with Indignation at the Sight of any open Affront offered unto Christ Observe further That tho' St. Peter's Heart was sincere yet his Hand was rash Good Intentions are no Warrant for irregular Actions and accordingly Christ who accepted his Affection reproves him for the Action Put up thy Sword for they that take the Sword shall perish by the Sword Learn hence That Christ will thank no Man to fight for him without a Warrant and Commission from him To resist a lawful Magistrate even in Christ's own Defence is rash Zeal and discountenanced by the Gospel Observe Lastly Our Lord 's absolute Refusal to be rescued out of his Enemies Hands with the Reason of it did I encline to be rescued by Force As if our Lord had said I could command all the Troops of Angels in Heaven to shew themselves upon that Occasion but how can this stand with the Decree of my Father with the Declarations of the Scripture with the Demonstration of my Mercy and with the Salvation of miserable Mankind Learn hence That Christ was infinitely more concern'd for the Salvation of lost Sinners than for his own Death and Sufferings more concerned for our Eternal Salvation than for his own Temporal Preservation Had he been rescued by the Power of Angels we had faln a Prey into the Paw of Devils 55 In that same hour said Jesus to the multitudes Are ye come out as against a thief with swords and staves for to take me I sat daily with you teaching in the temple and ye laid no hold on me 56 But all this was done that the scriptures of the prophets might be fulfilled Then all the disciples forsook him and fled We had an Account of our Lord's Apprehension in the former Verses here the sad Effect of it upon his Disciples They all forsake him and fled They that said all to Christ v. 25. Tho' we should dye with thee yet will we not deny thee do here all of them desert and forsake him when it came to the push not a Man of them stands by him Learn hence That the holiest Men know not their own Hearts when great Temptations and Trials are before them till they come to grapple with them and to be engaged in them We know not our own Strength till Temptation puts us to the Proof 57 And they that had laid hold on Jesus led him away to Caiaphas the high priest where the scribes and the elders were assembled 58 But Peter followed him afar off unto the high priests palace and went in and sat with the servants to see the end 59 Now the chief priests and elders and all the counsel sought false witness against Jesus to put him to death 60 But found none yea though many false witnesses came yet found they none At the last came two false witnesses 61 And said This fellow said I am able to destroy the temple of God and to build it in three days 62 And the high priest arose and said unto him Answerest thou nothing what is it which these witness against thee 63 But Jesus held his peace Judas having made good his Promise to the High Priest and delivered Jesus a Prisoner into their Hand these Wolves of the Evening no sooner seize the Lamb of God but they thirst and long to suck his innocent Blood Yet lest it should look like a down-right Murther they will allow him a Mock-Trial and abuse the Law by perverting it to Injustice and
whole Kingdom 2. Respect to his Reputation not only for his Oath 's sake but for them that sat with him They heard him promise and will be Witnesses of his Inconstancy if he do not perform Insisting upon Punctilio's of Honour has hazarded the Loss of Millions of Souls 3. His great Unwillingness to discontent Herodias and her Daughter Oh vain and foolish Hypocrite who dreaded the displeasing of a wanton Mistress more than the offending of God and Conscience Obs 7. These bloody Women do not only require the Baptist to be beheaded but that his Head be brought in a Charger to them What a Dish was here to be served up at a Prince's Table on his Birth-Day A dead Man's Head swimming in Blood How prodigiously insatiable is Cruelty and Revenge Herodias did not think her self safe till John was dead she would not think him dead till his Head was off and would not believe his Head off till the had it in her Hand Revenge never thinks it has made sure enough Oh how cruel is a wicked Heart that could take Pleasure in a Spectacle of so much Horror Methinks I see how that holy Head was toss'd upon Herod's Table by impure and filthy Hands That true and faithful Tongue those sacred Lips those chaste Eyes those mortified Cheeks are now insultingly handled by a lewd and incestuous Harlot and made a Scorn to Herod's drunken Guests Obs 8. That neither the Holiest of the Prophets nor the Best of Men are more secure from Violence than from natural Death The Holy Baptist who was sanctified in the Womb conceived and born with so much Miracle lived with so much Reverence and Observation is now at Midnight obscurely murthered in a close Prison Obs 9. That it is as true a Martyrdom to suffer for Duty as for Faith He dies as truly a Martyr that dies for doing his Duty as he that dies for professing his Faith and bearing Witness to the Truth Obs 10. How far Men may go in Religion and yet be far enough from saving Grace they may reverence God's Ministers believe them to be holy and just Men hear them with Delight and Pleasure protect and defend them from their Opposers they may reform and do many things and yet be far from the Kingdom of God Herod did all this he knew John to be an holy and just Man reverenced and respected him guarded and kept him safe from Herodias Malice For tho' he was imprison'd before yet Herod suffered none to hurt him but heard him often with Pleasure and Delight Wicked and unregenerate Men may be so affected with the Word of God as to become Protectors and Defenders of those that dispence it and yet receive no saving Advantage by it The plain and powerful preaching of the Word may win upon and prevail with an unregenerate Man to perform many good Duties and to forsake many known Sins and yet may he after all remain under the Power of Hypocrisie Nay from Herod's Example we may Learn That a wicked Man may take some Pleasure and Delight in hearing the Word preached either the Generality of the Truths asserted or the Novelty of the Notions delivered or the Wit and Fancy The graceful Elocution and Delivery of the Preacher may create a present Delight but it is neither a Spiritual Delight nor an abiding Delight And when his Disciples heard of it they came and took up his Corps and laid it in a Tomb. When his Disciples heard it That is the Disciples of John hearing that their holy Master was thus barbarously murthered they took up his dead Body and decently interr'd it Learn thence That the faithful Servants of God are not ashamed of the Sufferings of the Saints but will testifie their Respects unto them both living dying and dead the Disciples of John give their Master an honourable and respectful Burial Fearing neither Herod's Power nor Herodias's Malice 30 And the Apostles gathered themselves together unto Jesus and told him all things both what they had done and what they had taught 31 And he said unto them Come ye your selves apart into a desert place and rest a while For there were many coming and going and they had no leisure so much as to eat 32 And they departed into a desert place by ship privately 33 And the people saw them departing and many knew him and ran afoot thither out of all cities and outwent them and came together unto him 34 And Jesus when he came out saw much people and was moved with compassion towards them because they were as sheep not having a shepherd and he began to teach them many things Observe here 1. How the Report of John's Death being brought to Christ he presently withdraws and his Disciples with him from that Place into the Desert Christ will not long continue his Presence in those Places where any of his Servants are slain and others of them are in Danger Obs 2. How our Saviour upon the Notice of John's Death flies into the Desert for his own Preservation His Hour was not yet come and therefore he keeps out of Herod's way It is no Cowardice to fly from the Rage of Persecutors Christ himself both practiced it and directs his Disciples to it saying When they persecute you in one City fly to another We must not expose our Lives to Hazard but when the laying down our Lives will do God and Religion more Service than we can do by living Obs 3. With what Condolency and Sympathizing Pity our Blessed Saviour exercised Acts of Mercy and Compassion when the Objects of Compassion were before him Jesus seeing the Multitude was moved with Compassion towards them Christ when here on Earth did bear a tender and compassionate Heart towards poor Creatures in Distress and Misery and to our Comfort he retains the same compassionate Nature and Disposition now in Heaven which he had hereon Earth Obs 4. The Ground or Cause of this Compassion in our Saviour because they were as Sheep having no Shepherd Learn thence That the Case of such a People is very sad and to their Condition be much lamented and pitied who are destitute of able faithful and conscientious Pastors and Teachers to feed them with the Spiritual Food of the Word and Sacraments Where Vision fails the People perish But was the Jewish Church now without Pastors as Sheep without a Shepherd Had they not the Pharisees the Scribes and Doctors to teach and instruct them Yes no doubt but they were no Pastors in Christ's Account because unfaithful Pastors Thence Learn That idle negligent and unfaithful Pastors are no Pastors in the Sight of God and in the Account of Christ Jesus had Compassion on the Multitude because they were as Sheep having no Shepherd 35 And when the day was now far spent his disciples came unto him and said This is a desart place and now the time is far passed 36 Send them away that they may go into the country round about and into the villages
Saviour which is Christ the Lord. 13 And suddenly there was with the Angels a multitude of the heavenly host praising God and saying 14 Glory to God in the highest and on earth peace good will towards Men. Although the Birth of our Blessed Saviour was published by one Angel yet is it Celebrated by an Host of Angels the whole Quire of Angels chaunt forth the Praises of Almighty God upon this great and joyful Occasion Here Observe 1. the Singers 2. the Song it self The Singers of this Heavenly Anthem are the holy Angels called an Host partly for their number partly for their Order where Learn 1. The goodness and sweet disposition of these Blessed Spirits in whose Bosoms that Cankered passion of Envy has no place if it had there was never such an occasion to stir it up as now But Heaven admits of no such Passion Envy is a Native of Hell 't is the smoke of the Bottomless Pit the character and temper of the Apostate spirits these grieve at the Happiness of Man as much as the Angels rejoyce O ye Blessed Angels what did these Tidings concern you that ruin'd Mankind should be taken again into favour whereas those of your own Host which fell likewise remained still in that gulph of Perdition into which their Sin had plung'd them without either hope of Mercy or possibility of Recovery The less we repine at the Good and the more we rejoyce at the Happiness of others the more like we are to the Holy Angels yea the more we resemble God himself Learn 2. Did the Angels thus joy and rejoice for us then what joy ought we to express for our selves Had we the Tongue of Angels we could not sufficiently chaunt forth the Praises of our Redeemer Eternity it self it will be too short to spend in the Rapturous Contemplation of Redeeming Mercy Obs 2. The Anthem or Song it self which begins with a Doxology Glory be to God in the Highest that is let God in the highest Heavens be glorified by the Angels that dwell on high The Angelical Quire excite themselves and all the Host of Angels to give glory to God for these wonderful Tidings as if they had said let the Power the Wisdom the Goodness and Mercy of God be acknowledged and revered by all the Host of Heaven for ever and ever Next to the Doxology follows a Gratulation Glory be to God in the Highest for there is peace on earth and good will towards men The Birth of Christ has brought a peace of Reconciliation betwixt GOD and Man upon Earth and also a peace of amity and concord betwixt man and man and is therefore to be Celebrated with Acclamations of joy 15 And it came to pass as the Angels were gone away from them into Heaven the Shepherds said one to another let us now go even unto Bethlehem and see this thing which is come to pass which the Lord hath made known unto us 16 And they came with haste and found Mary and Joseph and the babe lying in a manger 17 And when they had seen it they made known abroad the saying which was told them concerning this child 18 And all they that heard it wondered at those things which were told them by the Shepherds 19 But Mary kept all these things and pondered them in her heart Several particulars are here observeable as 1. That the Shepherds no sooner hear the News of a Saviour but they run to Bethlehem to seek him And tho' it was at Midnight yet they delayed not to go Those that lest their Beds to attend their Flocks now leave their Flocks to enquire after their Saviour Learn thence That a gracious Soul no sooner hears where Christ is but instantly makes out after him and judges no earthly Comfort too dear to be left and forsaken for him These Shepherds shew That they preferred their Saviour before their Sheep Obs 2. These Shepherds having found Christ themselves do make him known to others v. 17. When they had seen it they made known abroad the saying which was told them concerning this child Learn That such as have found Christ to their comfort and tasted that the Lord is Gracious themselves cannot but recommend him to the love and admiration of others Obs 3. What effect this relation had upon the generality of people that heard it It wrought in them amazement and astonishment but not Faith The people wondered but not Believed 'T is not the hearing of Christ with the hearing of the Ear nor the seeing of Christ with the sight of the outward Eye neither the hearing of his Doctrine nor the sight of his Miracles will work divine Faith in the Soul without the concurring Operation of the holy Spirit the one may make us marvel but the other makes us Believe All that heard it wondered at these things Lastly Note The effect which these things had upon Mary quite different from what they had upon the common people they wondered she pondered the things that affected their Heads influenced her Heart she kept all these things and pondered them in her heart 21 And when eight days were accomplished for the Circumcision of the child his name was called Jesus which was so named of the Angel before he was conceived in the womb Two things are here Observable our Saviour's Circumcision and the name given him at his Circumcision There was no impurity in the Son of God and yet is he Circumcised and Baptised also tho' he had neither filth nor foreskin which wanted either the Circumcising Knife or the Baptismal Water yet he condescends to be both Circumcised and Baptized thereby shewing that as he was made of a Woman so he would be made under the Law which he punctually observed to a tittle And accordingly he was not only Circumcised but Circumcised the eighth day as the ceremonial Law required and thus our Lord fulfilled all Righteousness St. Matth. 3.15 Obs 2. The Name given at our Saviour's Circumcision his name was called Jesus that is a Saviour he being to save his people from their sins St. Matth. 1.21 The great End of Christ's coming into the World was to save Persons from the punishment and power of their Sins Had not he saved us from our Sins we must have dyed in our Sins and dyed for our Sins and that Eternally Never let us then sit down desponding either under the Guilt or under the power of our Sins and conclude that they are either so great that they cannot be forgiven or so strong that they can never be overcome 22 And when the days of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord. 23 As it is written in the Law of the Lord every male that openeth the womb shall be called Holy to the Lord. 24 And to offer a Sacrifice according to that which is said in the Law of the Lord a pair of Turtle Doves or two young Pidgeons A Twofold
she is led in with a note of Admiration Behold a Woman that was a Sinner Learn That to see a sensual and notorious Sinner out of true remorse of Conscience to seek unto a Saviour is a rare and wonderful sight Observe farther it is not said Behold a Woman that had sinned but Behold a Woman that was a Sinner One Action does not denominate a Person a Sinner but an habit and trade of sin Again it is said Behold a Woman in the City the Place where she acted her Lewdness in added to the heinousness of her Sin it was in the City the more publick the Offence the greater the Scandal Sin is Sin tho' in the Desert where no Eye sees it but the offence is aggravated by the number and multitude of Beholders yet observable it is that there is no mention made either of the Womans Name or of the Cities Name and it is both Presumption and Injuriousness for any to Name her whose Name God has been pleased to conceal for this is not the same Woman that Anointed Christ's Feet Matth. 26. Mark 14. and John 12. that was in Bethany this in Galilee that in the House of Simon the Leper this of Simon the Pharisee Observe 3 The Behaviour and Demeanour of this poor Woman she appears in the posture of a Penitent she stood at Christ's feet behind him weeping Where Note 1. The great change wrought in this sinful Woman and the evident effects of it her Eyes which had been formerly Lamps of Fire by Lust are now an holy Fountain of penitential Tears her Hair which she had used as a Net to catch her fond and foolish Lovers doth now become a Towel for her Saviour's Feet Verily such an Heart as has once felt the sting and smart of Sin will make plentiful Expressions of the greatness of its Sorrow Again she stands behind Christ and weeps this proceeded no doubt from an holy Bashfulness she that was wont to look boldly upon the Face of her Lovers dares not now behold the Face of our Saviour she that was wont to send her alluring Beams forth into the Eyes of her wanton Lovers now casts her dejected Eyes down upon the Earth and behold the plenty of her Tears they flow in such abundance that she washes Christ's feet with them she began to wash his Feet says the Text but we read not when she ended never were our Saviour's Feet bedewed with more precious Liquor then this of Remorseful Tears Thus doth an Holy Penitent account no office too mean that is done to the Honour of its Saviour 39 Now when the Pharisee which had bidden him saw it he spake within himself saying This man if he were a prophet would have known who and what manner of woman this is that toucheth him for she is a sinner 40 And Jesus answering said unto him Simon I have somewhat to say unto thee and he saith Master say on 41 There was a certain creditor which had two debtors the one ought five hundred pence and the other fifty 42 And when they had nothing to pay he frankly forgave them both Tell me therefore which of them will love him most 43 Simon answered and said I suppose that he to whom he forgave most and he said unto him thou hast rightly judged Observe here 1. How unreasonably the Pharisee was offended with Christ for permitting this poor Woman to come near him and touch him Admit she had been the greatest of Sinners might not such come to Christ when he was come from Heaven to them Oh Blessed Saviour there is Merit enough in thy Blood and Mercy enough in thy Bowels to justify and save the vilest Sinners which by Repentance and Faith do make a timely Application to thee Observe 2. The Parable which Christ makes use of for the Pharisees Conviction and the Womans Comfort namely the Parable of two Debtors one of whom owed a greater Sum and the other a less who both having nothing to pay were both freely forgiven and both upon their Forgiveness loved their Creditor much but he most to whom most was given Now from this Parable we gather these Lessons of Instruction 1. That great is the Debt which all Mankind has Contracted and lyes under to the justice of God 'T is here exprest by Five hundred pence Our Debt is infinite and had not miraculous Mercy interposed Divine Justice could never have been satisfied but by undergoing an infinite punishment 2. That yet all Sinners stand not alike indebted to the Justice of God some owe more and others less all are Guilty but not all alike Some owe Five hundred Talents others Fifty Pence 3. That be Mens Debts greater or less their Sins more or fewer 't is utterly impossible for any Person of himself to clear his Debt and make Satisfaction but they that owe least stand in need of mercy and forgiveness He forgave them both 4. That the forgiveness that is in God is a free gratuitous and gracious Forgiveness he frankly forgave them both Gracious art thou oh Lord in thy doings towards thy children and thy tender mercy is over all thy works 44 And he turned to the woman and said unto Simon seest thou this woman I entered into thy House and thou gavest me no water for my feet but she hath washed my feet with Tears and wiped them with the hairs of her head 45 Thou gavest me no kiss but this woman since the time I came in hath not ceased to kiss my feet 46 Mine head with Oyl thou didst not anoint but this woman hath anointed my feet with Oyntment 47 Wherefore I say unto her her sins which are many are forgiven for she loved much but to whom little is forgiven the same loveth little 48 And he said unto her Thy sins are forgiven 49 And they that sate at meat with him began to say within themselves who is this that forgiveth sins also 50 And he said unto the woman thy faith hath saved thee go in peace Observe here 1. How our Saviour Recounts and Sums up the several particular instances of this Womans Love and Respect towards himself she wash'd wip'd kist and anointed his Feet according to the Custom of those Eastern Countries Love will creep where it cannot go it will stoop to the meanest Offices and is ambitious of the highest Services for and towards the Person we sincerely Love Observe 2. The words of Comfort given by our Saviour to this poor Woman Thy Sins which are many are forgiven thee Thence Learn That the pardoning Mercy of God is boundless and unlimited it is not limited to any sort of Sins or Sinners it is not limited to any degree of Sins or Sinners Thy Sins that are many are forgiven thee and thy Sins which are heinous are forgiven also Observe 3. What is the effect and fruit of great pardoning Mercy it is great Love her Sins which are many are forgiven for she loved much Her Love to Christ was the effect
has bestowed upon a People by his Ministers and Ordinances they continue unfruitful there is nothing to be expected but excision and final Destruction cut it down why cumbereth it the Ground 8 And he answering said unto him Lord Let it alone this year also till I shall dig about it and dung it 9 And if it bear fruit well and if not Then after that thou shalt cut it down Obâ—erve here 1. The Vine-dressers Petition and Request Lord let it alone this year also This points out unto us the Oâ—fice and Duty of the Ministers of God who are Labourers in his Vineyard to be Intercessors with God for sparing a Barren and unfruitful People Lord spare them a little longer Let it alone this year also if they cannot absolutely prevent Judgment coming upon an unfruitful People yet they endeavour to respite it and delay its Coming all they can Observe 2. The Condition upon which the Vine-dressers Petition is Grounded Till I shall dig about it and dung it Phrases which intimate to us the nature and quality of the Ministerial Work and Service signifying it to be a very difficult and laborious Service Digging is a painful Work and a spending Work and such is our Ministerial Work if followed as it ought to be We deal in Mysteries in the deep things of God which are not received without much digging Observe 3. A double supposition here made by the Vine-dresser first of future Fruitfulness If it bear fruit well Secondly of further incorrigibleness if not after that thou shalt cut it down 1. Here is a Supposition of future Fruitfulness If it bear fruit well that is it will be well for the Master of the Vineyard herein is he glorified when his Fig-trees bear much Fruit well for the Dresser of the Vineyard it rejoyces the Ministers of God to see their People bring forth Fruit unto God well for the Vineyard and the rest of the Trees that are in it But more especially well for tâ—e Tree it self thereby avoiding the punishment of Barrenness and procuring the Reward of Fruitfulness Thus If it bear fruit well 2. Here is a supposition of future incorrigibleness After that thou shalt cut it down that is after thou hast spared it and I have pruned it after thy patience and my pains after thou hast forborn it and I have manur'd it digged and dung'd it if after all this it bears no fruit then I have not a word more to say Thou shalt cut it down Thou mayest cut it down no Body will go about to hinder thee and thou wilt cut it down there is no Body can hinder thee From hence Learn That a Peoples continued unfruitfulness under the means of Grace doth in time take off the Prayers and Intercessions of the Ministers of God for them and provokes God to bring his Judgments unavoidably and irrevocably upon them After that thou shalt cut it down 10 And he was teaching in one of the Synagogues on the Sabbath-day 11 And behold there was a woman which had a Spirit of Infirmity eighteen years and was bound together and could in no wise lift up her self 12 And when Jesus saw her he called her unto him and said unto her woman thou art loosed from thy infirmity 13 And he laid his hands upon her and immediately she was made streight and glorified God 14 And the Ruler of the Synagogue Answered with indignation because that Jesus had healed on the Sabbath-day and said unto the people there are six days in which men ought to work in them therefore come and be healed but not on the Sabbath-day 15 The Lord then answered him and said Thou hypocrite doth not each one of you on the Sabbath-day loose his Ox or his Ass from the Stall and lead him away to watering 16 And ought not this Woman being a daughter of Abraham whom Satan hath bound lo these eighteen years be loosed from this bond on the Sabbath-day 17 And when he had said these things all his Adversaries were ashamed and all the people rejoyced for all the glorious things that were done by him Observe here 1. The afflicted Person a Woman which had a sore Disease inflicted upon her by the Devil for Eighteen Years which almost bowed her together There is nothing that the Devil more delights in than in the Miseries and Calamities of Mankind Satan is not satisfied barely to infect the Mind and poyson the Souls of Men but he delights to afflict and hurt the Body where and when he can obtain leave Observe 2. Christ's Compassion towards her and his Miraculous healing of her Jesus called her to him and with a word speaking healed her Where Note That the inveterateness of the Disease and the instantaneousness of the Cure made the Miracle evident She that had been bowed down eighteen years and in an instant is made streight and only by a word of Christ's Mouth Such a miraculous Operation was an evident Testimony of his Divine Mission that he was the Son of God Observe 3. How the Heart of the poor Woman is affected with Christ's hand she Glorified God that is she gave thanks to God and attributed the Miracle to him As the chief End of all God's extraordinary Works either of Power or Mercy is the exaltation of his own Glory so the only way that we can set forth his Glory is by celebrating his Praises and expressing our own Thankfulness He that offereth me praise and thanks glorifies me Ps 50. ult Observe 4. The unreasonable anger and unjust indignation which was found with the Ruler of the Synagogue against our Holy Lord for working this miraculous Cure on the Sabbath day There is no Person so Holy no action so Innocent but may fall under unjust Censure especially where malice and ignorance are combined what a severe reflection doth this man make upon our Blessed Lord for performing a work of Mercy on the Sabbath-day Observe 5. Our Lord's Vindication of himself from Calumny and false Accusation 1. He charges his Accuser with Hypocrisy Thou hypocrite doth not each of you loose his Ox or his Ass from the stall on the Sabbath-day and water him It is one Note of an Hypocrite to condemn that in another which he doth himself the Jews held it lawful to loose and lead a Beast to watering on the Sabbath-day which was a work of Servile Labour and yet would condemn Christ for healing a poor Woman only with a word speaking 2. Christ vindicates his own Action by comparing it with theirs which they judged lawful on the Sabbath-day was their loosing and watering the Beast a Work of Necessity much more was his Was theirs a work of Mercy his much more their compassion was to a Bruit Beast his to a rational Creature to a Woman and that not to a stranger an Heathen Woman but one of their own a Jewish Woman a Daughter of Abraham Nay farther Christ's Act was an Act of far greater Necessity and more special Mercy then
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
a great Multitude which followed him Where Note 1. The Blind Man's Faith in Acknowledging Christ to be the Messiah for so much the Title of the Son of David signified 2. His Fervency in crying so earnestly to Christ for Mercy and Healing Have Mercy upon me thou Son of David A true Sense of Want will make the Soul cry unto Christ with Earnestness and Importunity Obs 3. The great Compassion and Condescention of Christ towards this poor Blind Man he stood still he called him and enlightned his Eyes A mighty Instance of Christ's Divine Power he that can open blind Eyes with a Touch of his Finger is really God His Touch is an Omnipotent Touch. Obs 4. Although Christ well knew the Condition of this Blind Man yet before he will restore his Sight he must sensibly complain of the want of Sight and cry unto him for Help and Healing Christ knows all his Creatures Wants but takes no Notice of them till they make them known to him by Prayer Obs 5. The Way and Course which the Blind Man takes to express his Thankfulness to Christ for recovered Sight he arose and followed Jesus Mercy from Christ is then well Improved when it engages us to follow Christ This should be the Effect of all Salvations wrought for us He praiseth God best that serveth him most The Life of Thankfulness consists in the Thankfulness of the Life CHAP. XI 1 AND when they came nigh to Jerusalem unto Bethphage and Bethany at the mount of Olives he sendeth forth two of his disciples 2 And saith unto them Go your way into the village over against you and as soon as ye be entred into it ye shall find a colt tied whereon never man sat loose him and bring him 3 And if any Man say unto you why do you this say ye that the Lord hath need of him and straight way he will send him hither 4 And they went their way and found the colt tied by the door without in a place where two ways met and they loose him 5 And certain of them that stood there said unto them What do ye loosing the colt 6 And they said unto them even as Jesus had commanded and they let them go The former part of this Chapter acquaints us with our Saviour's solemn and triumphant riding into the City of Jerusalem He who in all his Journeys travel'd like a poor Man on Foot without Noise and without Train now he goes up to Jerusalem to die for Sinners he Rides to shew his great forwardness to lay down his Life for us The Beast he rides on is an Ass as the manner of Kings and great Persons anciently was and to fulfil that Prophecy Zach. 9.9 Tell ye the Daughter of Zion behold thy King cometh riding upon an Ass It was also an Ass upon which never Man sat before signifying thereby that the most unruly and untam'd Creatures become obsequious to Christ And this was a borrow'd Ass whereby our Saviour's Right to all the Creatures was manifested and accordingly he bids his Disciples tell the Owner That the Lord had need of hâ—m not Your Lâ—rd or Our Lord but the Lord that is he that is Lord of all whose are the Cattle on a thousand Hills Observe farther That notwithstanding Christ's supream Right to the Colt he will not have it taken without the Owner's Knowledâ—e and Consent Tell him that the Lord hath need of him Observe Lastly What a clear and full Demonstration Christ gave of his Divine Nature of his Omnisciency in fore-seeing and fore-telling the Event of his Omnipotency in inclining the Heart and over-ruling the Will of the Owner to let the Colt go and of his Soveraignty as he was Lord of the Creatures to command and call for their Service when he needed them 7 And they brought the colt to Jesus and cast their Garments on him and he sat upon him 8 And many spread their Garments in the way and others cut down branches of trees and strawed them in the way 9 And they that went before and they that followed cryed saying Hosanna blessed is he that cometh in the Name of the Lord. 10 Blessed be the kingdom of our father David that cometh in the Name of the Lord Hosanna in the highest Obs here The Obedience of the Disciples First they did as Jesus commanded they do not dispute their Lord's commands nor raise Objections nor are afraid of dangers when our call is clear our Obedience must be speedy what Christ commands we are not to dispute but to obey Obs 2. The actions of the multitude in acknowledging Christ to be their King They cast their Garments on the ground for him to Ride upon according to the Custom of Princes when they ride in state and do not only disrobe their backs but expend their Breath in joyful Acclamations and loud Hosannah's wishing all manner of prosperity to their meek but mighty King In this Princely yet poor and despicable pomp doth our Saviour enter the famous City of Jerusalem Oh! How far was our holy Lord from Affecting worldly greatness and grandeur He despised that glory which worldly hearts fondly admire yet because he was a King he would be proclaimed such and have his Kingdom confest applauded and blest But that it might appear that his Kingdom was not of this World he abandons all worldly magnificence Oh glorious yet homely pomp Oh meek but mighty Prince 11 And Jesus entred into Jerusalem and into the Temple and when he had looked round about upon all things and now the eventide was come he went out unto Bethany with the twelve 12 And on the morrow when they were come from Bethany he was hungry 13 And seeing a fig-tree afar off having leaves he came if happily he might find any thing thereon and when he came to it he found nothing but leaves for the time of figs was not yet 14 And Jesus answered and said unto it No man eat fruit of thee hereafter for ever And his Disciples heard it Some move the Question here how Christ came to curse a Tree for want of that Fruit which the season afforded not It is answered that Naturalists observe that the fig-tree puts forth her fruit as soon as her leaf that Tree is always bearing and whilst one fig is ripe another is green and whereas it is said that the time of figs was not yet the meaning is that the time of in gathering of figs was not yet but the tree having leafs shewed it might have fruit accordingly Christ goes in expectation of its having fruit but finding none either ripe or green he curses the tree for totally disappointing his expectation Besides Christ was wont not only to speak but to work parables and this Action of his was typical An Emblem of Jerusalem's destruction in general and of every Person in particular that satisfies himself with a withered profession bearing leafs only but no fruit as this fig-tree was so are they nigh unto cursing