as is the Parent and Principle of Obedience to him Note 2dly That it is the high honourable Privilege of all such as receive Christ by Faith to become the Sons of God by Adoption This is a precious Privilege a free Privilege an honourable Privilege an abiding Privilege and calls for all possible Returns of Gratitude and Thankfulness of Love and Service of Duty and Obedience of Submission and Self-Resignation 13 Which were born not of blood nor of the will of the flesh nor of the will of man but of God Because the bragging Jews did much boast of their Natural Birth and Descent from Abraham as being his Blood and Off-spring Therefore it is here asserted that Men become not the Children of God by Natural Propagation but by Spiritual Regeneration They are not born of Blood Grace runs not in a Blood Piety is not Hereditary Religious Parents propagate Corruption not Regeneration Were the Conveyances of Grace Natural good Parents would not be so ill suited with Children as sometimes they are No Person then whatsoever has the gracious Privilege of Adoption by the first Birth They are not born of Blood nor of the Will of the Flesh nor of the Will of Man that is no Man by the utmost Improvement of Nature can raise himself up to this Privilege of Adoption and be the Author and Efficient Cause of his own Regeneration Learn hence That Man in all his Capacities is too weak to produce the Work of Regeneration in himself They says Dr. Hammond who by the influence of the highest Rational Principles live most exactly according to the Rule of Rational Nature that is of unregenerate Morality are the Persons here described Learn 2. That God alone is the Prime Efficient Cause of Regeneration He works upon the Understanding by Illumination and upon the Will by Sanctification Which were born not of Blood nor of the Will of the Flesh nor of the Will of Man but of God 14 And the Word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the father full of grace and truth The Evangelist having asserted the Divinity of Christ in the foregoing Verses comes now to speak of his Humanity and Manifestation in our Nature The Word was made Flesh Where Note 1. Our Saviour's Incarnation for us 2. His Life and Cenversation here among us He dwelt or tabernacled for a Season with us In the Incarnation or Assumption of our Nature Observe 1. The Person Assuming The Word that is the Second Person subsisting in the glorious God-Head Obs 2. The Nature Assumed Flesh that is the Humane Nature consisting of Soul and Body But why is it not said The Word was made Man but The Word was made Flesh Answ To denote and set forth the wonderful Abasement and Condescension of Christ there being more of Vileness and Weakness and Opposition to Spirit in the Word Flesh than in the Word Man Christ's taking Flesh implies that he did not only take upon him the Humane Nature but all the Weaknesses and Infirmities of that Nature also sinful Infirmities and personal Infirmities excepted he had nothing to do with our sinful Flesh Tho' Christ loved Souls with an infinite and insuperable Love yet he would not sin to save a Soul And he took no personal Infirmities upon him but such as are common to the whole Nature as Hunger Thirst Weariness c. Obs 3. The Assumption it self He was made Flesh that is he assumed the Humane Nature into an Union with his God-head and so became a True and Real Man by that Assumption Learn hence That Jesus Christ did really assume the true and perfect Nature of Man into a personal Union with his Divine Nature and still Remains True God and True Man in one Person for ever Oh blessed Union Oh thrice happy Conjunction As Man Christ has an experimental Sense of our Infirmities and Wants As God he can support and supply them All. Note farther 2. As our Saviour's Incarnation for us so his Life and Conversation among us He dwelt or tabernacled amongst us The Tabernacle was a Type of Christ's Humane Nature 1. As the out-side of the Tabernacle was mean made of ordinary Materials but it 's inside glorious so was the Son of God 2. God's special Presence was in the Tabernacle there he dwelt for he had a delight therein In like manner dwelt all the fulness of the God-head bodily in Christ and the glory of his Divinity shined forth to the Eye and view of his Disciples for they beheld his Glory the Glory as of the only Begotten of the Father that is whilst Christ appeared as a Man amongst us he gave great and glorious Testimonies of his Being the Son of God Learn hence That in the Day of our Saviour's Incarnation the Divinity of his Person did shine forth through the Vail of his Flesh and was seen by all them that had a Spiritual Eye to behold it and a mind disposed to consider it We beheld his Glory as the Glory of the only Begotten of the Father ¶ 15 John bare witness of him and cried saying This was he of whom I spake He that cometh after me is preferred before me for he was before me 16 And of his fulness have all we received and grace for grace 17 For the law was given by Moses but grace and truth came by Jesus Christ 18 No man hath seen God at any time the only begotten son which is in the bosom of the father he hath declared him Here we have John Baptist's first Testimony concerning Christ the promised Messiah And it consists of four Parts 1. John prefers Christ before himself as being surpassingly above himself He that cometh after me is preferred before me that is in the Dignity of his Person and in the Eminency of his Office as being the eternal God Now amongst them that were born of Women there was not a greater than John the Baptist If Christ then was greater than John it was in regard of his being God He is therefore preferred before him because he was before him as being God from all Eternity Learn hence That the Dignity and Eternity of Christ's Person as God sets him up above all his Ministers yea above all Creatures how excellent soever He that cometh after me in Time is preferred before me in Dignity for he was before me even from all Eternity 2. John prefers Christ before all Believers in Point of Fulness and Sufficiency of Divine Grace Of his Fulness do they receive They have their Fillings Christ has his Fulness theirs is the fulness of a Vessel his is the Fulness of a Fountain their fulness is Derivative his Fulness is Original yet also Ministerial on purpose in him to give out to us that we may receive Grace for Grace that is Grace answerable for Kind and Quality though not for Measure and Degree As a Child in Generation receives from its Parents Member for
Knowledge within themselves but communicate it to others and imploy it for the Good and Benefit of others Obs 2. The Cautionary Direction given by Christ to his Disciples To take heed how they hear the Word Such as would profit by hearing of the Word must diligently attend to the Matter of the Doctrine which they hear and also to the manner how they hear Such is the Majesty and Authority of the Person that speaks to us in the Word such is the Sublimity and Spirituality of the Matter and so great is our Danger if we miscarry under the Word that it nearly concerns us to take heed both what we hear and how we hear Obs 3. The Argument which our Saviour makes use of to quicken his Disciples to communicate the Knowledge and improve the Grace they had received for the Good and Benefit of others To him that hath shall be given That is Such as improve their Spiritual Gifts shall have them encreased such as improve them not shall have them blasted Learn hence That the best Course we can take to encrease and thrive in Grace is to exercise and improve it He that hides his Talent doth not only forfeit it but is in danger of being punished severely for the Non-improvement of it 26 And he said So is the kingdom of God as if a man should cast seed into the ground 27 And should sleep and rise night and day and the seed should spring and grow up he knoweth not how 28 For the earth bringeth forth fruit of her self first the blade then the ear after that the full corn in the ear 29 But when the fruit is brought forth immediately he puteth in the sickle because the harvest is come This Parable of our Saviour's is an instructive Lesson to the Ministers of the Gospel faithfully to do their Parts in sowing the Seed of the Word amongst their People and then not to be over-solicitous about the Event but to leave the Issue to God nor to be discouraged tho' the Fruit of their Labour doth not presently appear Accordingly Christ propounds the laborious Husbandman to his Minister's Imitation As the Husbandman when he has prudently and painfully cast his Seed into the Ground is not Anxiously disquieted but goes to Bed and rests in hope and at length the Corn springs up first the Blade next the Ear then the Grain In like manner let the Ministers of God do their Duty without Discouragement In the Morning sow their Seed and in the Evening not withhold their Hand And altho' the Seed sowen doth not appear presently it may be not in our Days but seems rotten among the Clods yet may it appear afterwards with a plentiful Encrease when our own Heads are laid among the Clods verifying that Saying of our Saviour One soweth and another reapeth Learn hence 1. That the Ministry of the Word is the ordinary the necessary and the principal Means which God has appointed for sowing the Seeds of Grace in the Hearts of his People So is the Kingdom of God as if a Man should cast Seed into the Ground 2. That the Virtue and Efficacy of the Word preached doth not depend upon the Parts of a Man but upon the Power of God The Seed springeth up he knoweth not how Learn 3. That the Word of God sincerely preached may be successful tho' it be not presently successful the Seed sown in one Minister's Days may spring up in another's Happy we if as God's Husbandmen we be imployed in Plowing Sowing or Reaping our Lord will reward us Secundum laborem non fructum Not according to our Success but according to our Endeavours The Care and Endeavour is ours but the Blessing and Success is God's 30 And he said Whereunto shall we liken the kingdom of God or with what comparison shall we compare it 31 It is like a grain of mustard-seed which when it is sown in the earth is less than all the seeds that be in the earth 32 But when it is sown it groweth up and becometh greater than all herbs and shooteth out great branches so that the fowls of the air may lodge under the shadow of it 33 And with many such parables spake he the word unto them as they were able to hear it 34 But without a parable spake he not unto them and when they were alone he expounded all things to his disciples The Design of our Saviour in this Parable is to shew how the Gospel Church from small and little from unlikely and contemptible Beginnings should spread and encrease fructifie and grow up like as Mustard-Seed one of the smallest of Grains grows up to a considerable Tallness Even so Christ foretels that the Gospel should spread and encrease Nations and Countries becoming Christian Hence Learn That how small Beginnings soever the Gospel had in its first Plantation yet by the fructifying Blessing of God it has had and shall have a wonderful Encrease 35 And the same day when the even was come he saith unto them Let us pass over unto the other side 36 And when they had sent away the multitude they took him even as he was in the ship and there were also with him other little ships 37 And there arose a great storm of wind and the waves beat into the ship so that it was now full 38 And he was in the hinder part of the ship asleep on a pillow and they awake him and say unto him Master carest thou not that we perish 39 And he arose and rebuked the wind and said unto the sea Peace be still and the wind ceased and there was a great calm 40 And he said unto them Why are ye so fearful how is it that you have no faith 41 And they feared exceedingly and said one to another What manner of man is this that even the wind and the sea obey him Observe here 1. Our Saviour and his Disciples no sooner put forth to Sea but Dangers attend and Difficulties do accompany them a Tempest arose and that Ship was covered with Waves which Christ himself was in with his Disciples Learn thence That the Presence of Christ it self doth not exempt his Disciples and Followers from Trouble and Danger Here is a great Tempest about the Disciples Ears tho' Christ himself was in their Company Obs 2. The Posture our Saviour was in when this Tempest arose he being wearied with the Labours of the Day was laid down upon a Pillow to sleep at Night thereby shewing himself to be truly and really Man and that as he took upon him our Humane Nature so he assumed the Infirmities of our Nature also as Weariness and Pain Hunger and Thirst Obs 3. The Disciples Application made to Christ they awake him with a sad outcry Master carest thou not that we perish Here was Faith mixt with Humane Frailty They believed that he could save them but being asleep they conclude he must be awaked before they can be saved by him whereas tho' his Humane
That so far ought the Ministers of Christ to be from affecting a Domination and Superiority of Power over their Fellow Brethren that in imitation of Christ their Lord and Master they ought to account themselves Fellow-Servants I am among you as one that serveth 2. That such Ministers as do Love and Affect Preheminency and Superiority are most unfit for it and they deserve it best which seek it least 3. That the Dignity and Honour which the Ministers of Christ should chiefly and only affect is in another World and the way to be greatest and highest there is to be low and humble here mean in our own Eyes and little in our own esteem Whosoever is chief says Christ let him be your Servant 28 Ye are they which have continued with me in my Temptations 29 And I appoint unto you a Kingdom as my Father hath appointed unto me 30 That ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the Twelve Tribes of Israel Observe here What an Honourable Acknowledgment Christ makes of the Constancy of his Disciples Love and Affection towards him Ye are they that have continued with me in my Temptations that is in my Afflictions Tryals and Sufferings It is an easy matter to abide with Christ in days of Peace in times of Consolation but when we are under Afflictions Temptations and Troubles then to abide and keep close to Christ this is the proof of Love and Friendship And as Christ makes an honourable mention of their constancy towards him so he presently assures them of an honourable Reward I appoint unto you a Kingdom Learn hence That such as are Sharers with Christ in his Sufferings shall certainly Communicate with him in his Glory If we Suffer with him we shall Reign with him And whereas our Saviour promises his Apostles To sit upon Thrones with him judging the twelve Tribes of Israel we may gather That such Ministers as do most Service for Christ and forsake most to follow him and continue in Temptation and Tribulation with him shall in his Kingdom partake of most Honour and Dignity with him and from him You shall eat and drink in my Kingdom and sit on Thrones judging the Twelve Tribes of Israel possibly the Apostles and all the Zealous Faithful and Laborious Ministers of Jesus Christ shall be nearer his Throne in Heaven than either Saints or Angels nearer than the Angels because by Christ's assuming the Humane Nature they are more nearly allyed to him he is their Friend but our Brother and nearer than other Saints as having done more eminent Service for Christ and brought more Honour and Glory to him by a Laborious Diligence in their Place and Station Dan. 12.3 They that turn many to Righteousness shall shine c. 31 And the Lord said Simon Simon Behold Satan hath desired to have you that he may sift you as Wheat 32 But I have prayed for thee that thy Faith fail not and when thou art Converted strengthen thy Brethren Here I shall give 1. The general sense of the words 2. The particular Matters contained in them 3. The special Observations from them The Sense of the Words is this As for you my Disciples in general and for thee Peter in particular I must tell thee that Satan hath accused you all before God and desired that he may have the sifting of you all by his winnowing Winds of Temptation and Persecution that he may shake your Faith and weaken your Confidence But I have prayed for you all and particularly for thy self who art in greatest danger of falling because so confident of thine own Strength and Standing that thy Faith tho severely shaken may not utterly fail and when by Repentance thou art Recovered from thy Fall be careful to confirm and strengthen others that they fall not in like manner The particular matters contained in these words are three a Christians Danger a Christians Safety and a Christians Duty 1. a Christians Danger Satan hath desired to sift you Where Observe 1. The Person particularly warned of the Danger Simon Simon the Doubling of the Word doubtless carries a special intimation with it it denotes the greatness and nearness of Peter's Danger his own security and insensibleness of that danger and the great affection of Christ his Monitors to give him warning of his Danger Observe 2. The warning it self and that is of a Devilish Conspiracy against himself and all the Apostles Satan hath desired to have you to have you for his own if it might be to have you as Believers rather then other Men to have you as eminent Believers rather than other Christians and to have you as Apostles and Ministers rather than other eminent Believers And as Satan has desired to have you so to sift you too to winnow you as Wheat Here Note That Satan has his Winnowing Winds of Temptation and his Tempestuous Winds of Persecution for the sifting of God's Children Note further That it is the Wheat the good Corn that Satan Winnows not Chaff not Dross Sinners that are all Chaff and nothing but Dross Satan will not be at the pains to sift and winnow them But what is this Sifting Answer in sifting two things are performed 1. The agitation shaking and tossing of the Corn from side to side 2. The Separation of the Corn from the Chaff and Dust Satan intends the former GOD effects the latter Cribratione non perditur sed purgatur frumentum The Corn is improved not impaired by Winnowing The Saints of God shall be no losers in the end by Satans Temptations how many and strong soever they may be in the way Observe 2. The Christians Safety But I have prayed for thee that thy Faith fail not Where Note 1. The Care that Christ had of Peter and in him of all Believers I have prayed for thee for thee as a Believing Christian and for thee as a Tempted Christian and it is not said I will pray for thee but I have Prayed for thee Christ prayed for Peter before Peter understood that he had need of Christ's Prayer Christ Prayed for Peter as soon as ever Satan desired to sift Peter Our Intercessor is full as nimble and speedy in his Suit for us as Satan is in his Accusations against us he has desired but I have prayed he is a potent Assailant but thou hast a powerful Assistant Observe 2. The Subject Matter Prayed for That thy Faith fail not not that thy Faith be not assaulted not that thy Faith be not shaken but that thy Faith may not fail by an absolute and total deficiency The third Particular is the Christians Duty When thou art Converted strengthen thy Brethren When Converted that is when Recovered from thy Fall when Restored upon thy Repentance to the Divine Favour This Conversion is not from a State of Sin Peter was so Converted before but it was from an Act of Sin into which he should Lapse and Relapse Strengthen thy Brethren that
and Nature and yet blind as a Mole in the things of God 2. That Ignorance in the Fundamentals of Religion especially is very culpable and shameful in any that enjoy the means of Knowledge but especially in those that undertake to teach and instruct others Art thou a Teacher thou a Master of Israel and knowest not these things Next our Saviour upbraids him for his Infidelity v. 12. If I have told you earthly things and ye believe not This Infidelity received its Aggravation from the Facility and Perspicuity of our Saviour's Doctrine I have told you earthly Things that is I have set forth Spiritual Things by Earthly Similitudes not in a Stile suitable to the Sublimity of their own Nature Let the Ministers of Christ learn from their Master's Example in all their Discoures to accommodate themselves and descend as low as may be to the Capacities of their People I have told you earthly things 2. That even Spiritual Things when they are shadowed forth by earthly Similitudes and brought down in the plainest manner to the Capacities of our People yet are they very slow to understand them and very backward to believe them I have told you of earthly things and ye believe them not 13 And no man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Here our Saviour declares to Nicodemus that none ever ascended up into Heaven to fetch down from thence the Knowledge of Divine Mysteries And to reveal the Way of Life and Salvation to Mankind by a Mediator but only Christ himself who tho' he took upon him the human Nature and was then Man upon Earth yet was he at the same time in his Divine Nature actually in heaven as God This Text evidently proves two distinct Natures in Christ namely a Divine Nature as he was God and an Humane Nature as Man In his Humane Nature he was then upon Earth when he spake these Words in his Divine Nature he was at that Instant in Heaven Here observe That the Son of God hath taken the Humane Nature into so close and intimate an Union with his God-head that what is proper to either Nature is ascribed unto the Person of our Saviour The same Person who was on Earth as the Son of Man was then in Heaven as God and yet but one Person still Lord what Love hast thou shewen to our Humane Nature that under that Name thou ascribest to thy self what is proper to thy God-head The Son of Man which is in Heaven 14 ¶ And as Moses lifted up the Serpent in the wilderness even so must the son of man be lifted up 15 That whosoever believeth in him should not perish but have eternal life Christ having instructed Nicodemus in the Doctrine of Regeneration in the former Verses here he instructs him in the Death of the Messiah and in the Necessity of Faith in his Death The Son of Man must be lifted up that is upon his Cross and dye that whosoever believeth in him should not perish Observe here 1. An Old Testament Type which our Saviour refers to and that is the Brazen Serpent in the Wilderness the History of which is recorded Numb 21.7 8. Observe 2. The Antitype or the Substance of what that Type did shadow forth the Brazen Serpent's lifting up upon the Pole prefiguring Christ's Exaltation or lifting up upon his Cross So must the Son of Man be lifted up Learn hence That the Lord Jesus Christ is of the same Use and Office to a Sin-stung Soul which the Brazen Serpent was of old to a Serpent-stung Israelite Here observe First Wherein the Brazen Serpent and Christ do agree And Secondly Wherein they differ They agree thus In the Occasion of their Institution they were both appointed for Cure and Healing Were they Serpent-stung We are Sin-stung Devil-bitten Was the Sting of the fiery Serpents inflaming Was it spreading Was it killing So is sin which is the Venom and Poison of the old Serpent They agree in this that they both must be lifted up before Cure could be obtained the Brazen Serpent upon the Pole Christ upon his Cross They both must be lookt unto before Cure could be obtained The looking up of the Israelite was as necessary unto Healing as the lifting up of the Serpent Faith is as necessary to Salvation as the Death of Christ The one rendered God reconcilable unto Sinners the other renders him actually reconciled Again did the Brazen Serpent heal All that lookt upon it and lookt up unto it though all had not Eyes alike some with a weak others with a stronger Eye In like manner doth Christ justifie and save All that with a sincere Faith though weak do rely upon him for Salvation Whoever believeth in him shall not perish Further the Brazen Serpent was effectual for Israel's Cure after many Stingings if after they were healed they were stung afresh and did look up to it they were healed by it Thus the Merit of Christ's Death is not only effectual for our Cure and Healing at our first Conversion but after involuntary Relapses and Backslidings if by Faith we have recourse to the Blood of Christ we shall find it efficacious for our farther Benefit and future Healing In a Word as the Brazen Serpent had the Likeness of a Serpent the Form the Figure the Name the Colour of a Serpent but nothing of the Venom and Poison of the Serpent in it Thus Christ did take upon him our Natures but sin the Venom and Poison of our Natures he had nothing to do with though Christ loved Souls with an invincible and insuperable Love yet he would not sin to save a Soul This was the Similitude and Resemblance between Christ and the Brazen Serpent The Disparity or Dissimilitude follows The Brazen Serpent had no Power in its self or of its self to heal and cure but Christ has a Power inherent in himself for the Cure and Healing of all that do believe in him Again the Brazen Serpent cured only one particular Nation and People Jews only Christ is for the healing of all Nations and his Salvation is to the ends of the Earth Farther the Brazen Serpent cured only one particular Disease namely the Stingings of the fiery Serpents had a Person been sick of the Plague or Leprosie he might have died for all the Brazen Serpent But Christ pardons all the Iniquities and heals all the Diseases of his People Psal 103.3 Yet again though the Brazen Serpent healed all that lookt up unto it yet it gave an Eye to none to look up unto it Whereas Christ doth not only heal those that look up to him but bestows the Eye of Faith upon them to enable them to look unto him that they may be saved In a Word the Brazen Serpent did not always retain its healing Virtue but in time lost it and was it self destroyed 2 Kings 18.4 But now the healing Vertue and Efficacy of Christ's Blood is
and Benefits of it to them that are most unworthy and ill-deserving 2. To encourage the greatest Sinners to go unto Christ by Faith and seek to be ingrafted into him For as Christ by the Power of his Godhead did purifie our Nature from all the Pollution of his Ancestors so he can by the Power of his Grace and Spirit Sanctifie our Persons and Natures how foul and impure soever they either are or have been 3. Hereby our Lord gives us to understand That he came to Save the most Notorious Sinners as well as those whose Lives have been less Scandalous 4. This is recorded for the Support of such as are Illegitimate and Base-born how vile soever their Parent 's Sin has rendered them in the Eyes of Men 't is their own Sin only which exposes them to Contempt in the sight of God T is not Illegitimacy but Unregeneracy that makes us Objects of God's Wrath. 18 Now the birth of Jesus Christ was on this wise When as his mother Mary was espoused to Joseph before they came together she was found with child of the holy Ghost This Espousal of Mary to Joseph was for the Safety of Christ and for the Credit and Reputation of the Virgin It was for our Saviour's Safety because being to fly into Egypt he has Joseph his reputed Father to take care of him and it was for the Virgin 's Reputation lest she should have been accounted unclean Learn hence What a special Regard Almighty God has to the Fame and Reputation of his Children he would have them free from the least Suspicion of Evil and Dishonesty Mary being espoused to an Husband frees her self from the Suspicion of Naughtiness and her Son from the Imputation of an Illegitimate Birth Observe farther The Miraculous Conception of the Holy Jesus the Holy Ghost overshadowed the Virgin and did miraculously cause her Conception without the help of an Human Father Thus Christ was the Son of God as well in his Human as in his Divine Nature He must needs be a perfectly Holy Person who was conceived purely by the Holy Spirit 's Operation 19 Then Joseph her husband being a just man and not willing to make her a publick example was minded to put her away privily That is being an holy Person he was unwilling to accompany with a defiled Woman and therefore minded to put her away but being kind and gentle he intended to put her away privily lest she should have been exposed and stoned to death Observe here How early our Dear Lord's Sufferings began he and his Mother are designed to be put away even when he was but an Embryo in the Womb. Observe farther From the great Clemency of Joseph toward the suspected Virgin That kind and merciful Men always presume the best and prosecute with gentleness especially where Life is concerned Meek Joseph doth resolve upon the milder course and chooses rather to put her away privily than publickly to expose her 20 But while he thought on these things behold the angel of the Lord appeared unto him in a dream saying Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the holy Ghost Two things are here observable namely the Care that Almighty God takes 1. For Joseph's Satisfaction 2. For Vindicating the Virgin 's Reputation For Joseph's Satisfaction an Angel is dispatcht to give him assurance that the Virgin was not defiled by Man but overshadowed by the Holy Ghost Whence Note That Almighty God will certainly find out Ways and Means for his People's Satisfaction when they are willing and desirous above all things to come to the Knowledge and right Understanding of their Duty Observe 2. How the Angel clears the Virgin 's Innocency as well as satisfies Joseph's Doubtings by assuring that what was conceived in her was by the Holy Ghost Learn hence That God will in his own time clear the Innocency of such as suffer in their Name and Reputation for the sake of Christ tho' for the present they may ly under the Burden of Disgrace and Shame 21 And she shall bring forth a son and thou shalt call his Name Jesus for he shall save his people from their sins Observe here 1. A Prediction of our Saviour's Birth the Virgin shall bring forth a Son 2. A Precept for the Imposition of his Name Thou shalt call his Name Jesus that is a Saviour 3. The Reason why that Name was given him because he should save a People not temporally as Joshuah did the Israelites from their Enemies but spiritually and eternally from their Sins not in their Sins but from them that is from the Guilt and Punishment from the Power and Dominion of them Obs 4. The peculiar Subjects of this Priviledge His People He shall save his People from their Sins Learn 1. That Sin is the Evil of Evils or that Sin considered in it self is incomparably the greatest and the worst of Evils 2. That the great End of Christ's coming into the World was to be a Saviour from this Evil. 3. That Christ's own People do want and stand in need of a Saviour as well as others if he does not save them from their Sins they must Die in and for their Sins as well as others 22 Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet saying 23 Behold a virgin shall be with child and shall bring forth a son and they shall call his name Emmanuel which being interpreted is God with us Of all the Prophets of the Old Testament the Prophet Esay has the Honour to be first recited in the New Here the Evangelist quotes his Prophecy of Christ's Incarnation Behold a Virgin shall be with Child Learn thence That the great Mystery of our Saviour's wonderful Incarnation was tho' darkly revealed to the Church of God under the Old Testament Observe farther The Name given to our Saviour under the Old Testament Immanuel that is God with us God manifested in our Flesh God appearing in our Nature God reconciling Man to himself Oh Happy and Blessed Union of Two Natures in One Person Christ is God and Man united that God and Men may be reconciled 24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him and took unto him his wife Joseph is no sooner assured that Mary is with Child by the Overshadowing Power of the Holy Ghost but he instantly obeys the Lord's Command and takes Mary to him without farther disputing or delaying Learn thence That a Gracious Person when once satisfied in God's Word of Command disputes no farther but instantly complies with the Will of God even in the most hazardous and difficult Duties 25 And knew her not till she had brought forth her first-born son and he called his Name Jesus It is â—â—â—usly Believed tho' not positively in Scripture Asserted that the Virgin had no other Child but our Saviour it is a
us from the Surcharge of it 2. A Cloud overshadows them to hinder their farther prying and looking into the Glory We must be content to behold God here through a Cloud darkly e'er long we shall see him Face to Face Obs 2. The Testimony given by God the Father out of the Cloud concerning Jesus Christ his Son This is my Beloved Son in whom I am well pleased Here Note 1. The Dignity of his Person he is a Son therefore for Nature coessential for Dignity coequal for Time coeternal with the Father and a Beloved Son because of his Likeness and Conformity to him Father's Likeness is the cause of Love and a Union of Wills causes a mutual endearing of Affections Note 2. The Excellency of his Mediation In whom I am well pleased Christ in himself was most pleasing to God the Father and in and through him he is well pleased with all Believers Christ's Mediation for us makes God appeaseable to us Note 3. The Authority of his Doctrine Hear him Not Moses and Elias who were Servants but Christ my Son whom I have commissioned to be the great Prophet and Teacher of my Church Therefore adore him as my Son believe in him as your Saviour and hear him as your Lawgiver He honours Christ most that obeys him best The obedient Ear honours Christ more than either the gazing Eye the adoring Knee or the applauding Tongue This is my beloved Son hear him 6 And when the disciples heard it they fell on their face and were sore afraid 7 And Jesus came and touched them and said Arise and be not afraid 8 And when they had lift up their eyes they saw no man save Jesus only 9 And as they came down from the mountain Jesus charged them saying Tell the vision to no man until the Son of man be risen again from the dead Observe here 1. The Effect which this Voice from Heaven had upon the Apostles it cast them into a Passion of Horror and Amazement They were sore afraid and fell on their Face Learn thence That such is the Majesty and Glory of God that Man in his sinful State cannot bear so much as a Glimpse of it without great Consternation and Fear How unable is Man to hear the Voice of God And yet how ready to despise the Voice of Man If God speaks by himself his Voice is too terrible if he speaks by his Ministers ir is too contemptible Obs 2. The Person by whom the Disciples were recovered out of these amazing Fears into which they were cast namely by Christ Jesus came and said be not afraid Learn That it is Christ alone who can raise and comfort those whom the Terrors of the Almighty have dejected and cast down Obs 3. The manner how Christ recovered them out of this passionate Amazement it was threefold 1. By his Gracious Approach he came unto them Christ will come with Comfort unto his Children when they are disabled from coming to him for Comfort 2. By his comfortable Touch He came and touched them Christ comforts Believers by a real and close Application of himself unto them An unapplied Christ saves none comforts none 3. By his comforting Voice He said be not afraid 'T is a Word of Assurance that there is no Ground nor Cause of Fear and 't is a Word of Assistance 'T is Verbum Operatorium he that said unto them Arise be not afraid did by his Spirit breath Life and conveigh Strength into their Souls to enable them to arise Obs 4. The strict Injunction given by Christ to his Disciples not to publish or proclaim this Vision till after his Resurrection for two Reasons 1. Lest it should hinder his Passion For had the Rulers of the World known him to be the Lord of Life and Glory they would not have crucified him Therefore Christ purposely concealed his Deity to give way to his Passion 2. Christ being now in a State of Humiliation would have his Majesty veiled his Glory concealed and consequently forbids that the Glorious Vision of his Transfiguration should be published and accordingly charges his Disciples That they tell the Vision to no Man till he was risen 10 And his disciples asked him saying Why then say the scribes that Elias must first come 11 And Jesus answered and said unto them Elias truly shall first come and restore all things 12 But I say unto you that Elias is come already and they knew him not but have done unto him whatsoever they listed likewise shall also the Son of man suffer of them 13 Then the disciples understood that he spake unto them of John the Baptist Here we have the Disciples Question and our Saviour's Answer They ask our Saviour how the Observation of the Jewish Doctors holds good that Elias must come before the Messias come We see the Messias but we see no Elias our Saviour answers that Elias was come already Not Elijah in Person but one in the Spirit and Power of Elias One of his Spirit and Temper to wit John the Baptist who was prophesied of under the Name of Elias And indeed great was the Resemblance between the Elias of the Old Testament and of the New viz. John the Baptist They were both born in bad Times they were both Zealous for God and Religion they were both undaunted Reprovers of the Faults of Princes and they were both hated and implacably persecuted for the same Learn That Hatred and Persecution even unto Death has often been the Lot and Portion of such as have had the Courage and Zeal to improve the Faults of Princes Elias is come and they did unto him whatsoever they would 14 And when they were come to the multitude there came to him a certain man kneeling down to him and saying 15 Lord have mercy on my son for he is lunatick and sore vexed for oft times he falleth into the fire and oft into the water 16 And I brought him to thy disciples and they could not cure him Observe here 1. A sick Patient brought to Christ the great Physician for Cure and Healing A Lunatick that is a Person at certain times of the Moon afflicted with the Falling Sickness 2. This Sickness of his was aggravated by Satan who bodily possess'd him and cruelly cast him into the Fire and into the Water but rather for Torture than Dispatch Oh how does Satan that malicious Tyrant rejoice in doing Hurt to Mankind Lord abate his Power since his Malice will not be abated Obs 3. The Person that brought him forth for Cure his compassionate Father who kneeled down and cried out Need will make a Person both humble and eloquent Every one has a Tongue to speak for himself happy is he that keeps a Tongue for others 4. The Physicians that he was brought unto First To the Disciples and when they could not cure him then to Jesus We never apply our selves importunately to the God of Power till we totally despair of the Creatures help 17 Then Jesus answered
the whole world and lose his own soul 37 Or what shall a man give in exchange for his soul Our Saviour had shewn in the former Verses the great Danger of seeking to save our Temporal Life by exposing to hazard our Eternal Life This he confirms in the Words before us by a double Argument the first drawn from the Excellency of Eternal Life or the Life of the Soul The second drawn from the Irrecoverableness of this Loss or the Impossibility of Redeeming the Loss of the Soul by any way or means whatsoever What shall a Man give in exchange for his Soul Learn 1. That Almighty God has intrusted every one of us with a Soul of inestimable Worth and Preciousness capable of being saved or lost and that to all Eternity 2. That the Gain of the whole World is not comparable with the Loss of one precious Soul The Soul's Loss is an inconceivable incompensable and irrecoverable Loss 38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the son of man be ashamed when he cometh in the glory of his father with his holy angels That is whosoever shall deny or disown me either in my Person my Gospel or my Members for any Fear or Favour of Man he shall with shame be disowned and eternally rejected by me at the great Day There are Two Passions that make Persons disown Christ and Religion in the Day of Temptation Namely Fear and Shame Many good Men have been overcome 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 Jesus Christ he will think it much more beneath him his Honour and Dignity to own them at the great Day Learn hence That it is not sufficient that we own Christ by believing in him but we must honour him by an outward professing of him also Secondly That such as are ashamed of Christ's Doctrine or Members are ashamed of Christ himself Thirdly That such as either for Fear dare not or for Shame will not own the Doctrine of Christ or the Members of Christ now shall find Christ ashamed to own and confess them at the Great Day Whosoever is ashamed of me and of my Words in this adulterous and wicked Generation of him also shall the Son of Man be ashamed when he cometh in the Glory of his Father with his Holy Angels CHAP. IX 1 AND he said unto them verily I say unto you That there be some of them that stand here which shall not taste of death till they have seen the kingdom of God come with Power There is a three-fold Sense and interpretation given of these Words by Expositors 1. Some refer the Words to the Times of the Gospel after Christ's Resurrection and Ascension when the Gospel was spread and propagated far and near and the Kingdom of God came with Power Learn thence That where the Gospel is powerfully preached and chearfully obeyed 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 as relating 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 in such Splendor and Glory as shall be a Praeludium a Shadow and Representation of that Glory which I shall appear in when I come to Judge the World at the Great Day And whereas our Saviour says not there be some standing here which shall not die but which shall not taste of Death 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 faithful Servants and Disciples of Christ must at length in God's appointed Time taste and have experience of Death as well as others 2. That although they must taste yet they shall but taste of Death they shall not drink off the Dregs of that bitter Cup though they fall by the hand of Death yet shall they not be overcome by it but in the very Fall get Victory over it 2 And after six days Jesus taketh with him Peter James and John and leadeth them up into a high mountain apart by themselves and he was transfigured before them Here we have the History of our Saviour's Transfiguration when he laid as it were the Garments of our frail Humanity aside for a little time assuming to himself the Robes of Majesty and Glory to demonstrate and testify the Truth of his Divinity for this Divine Glory was an Evidence of his Divine Nature and also an Emblem of that Glory which he and his Disciples all his faithful Servants and Followers shall enjoy together in Heaven 3 And his Raiment became shining exceeding white as snow so as no Fuller on Earth can white them 4 And there appeared unto them Elias with Moses and they were talking with Jesus 5 And Peter answered and said unto Jesus Master it is good for us to be here let us make three tabernacles one for thee one for Moses and one for Elias 6 For he wist not what to say for they were fore afraid 7 And there was a cloud that overshadowed them and a voice came out of the cloud saying This is my Beloved Son hear ye him 8 And suddenly when they had looked round about they saw no man any more save Jesus only with themselves Observe here First That to confirm the Disciples Faith in the Truth of Christ's Divine Nature he was pleased to suffer the Rays of his Divinity to dart forth before their Eyes so far as they were able to bear it His Face shined with a pleasing Brightness and his Raiment with such a glorious Lustre as did at once both delight and dazzle the Eyes of the Disciples Obs 2. The Choice which our Saviour makes of the Witnesses of this his glorious Transfiguration his Three Disciples Peter James and John But why Disciples Why Three Disciples Why these Three 1. Why Disciples Because this Transfiguration was a Type and Shadow of the Glory of Heaven Christ vouchsafes therefore the Earnest and First-Fruits of that Glory only to Saints upon whom he intended to bestow the full Harvest in due time 2. Why Three Disciples Because Three were sufficient to witness the Truth and Reality of this Miracle Judas was unworthy of this Favour yet lest he should murmur or be discontented others are left out as well as he But 3. Why these Three rather than others Probably 1. Because these Three were more eminent
for Grace Zeal and Love towards Christ Now the most eminent manifestations of Glory are made to those that are most excelling in Grace 2. These Three Disciples were Witnesses of Christ's Agony and Passion to prepare them for which they are here made Witnesses of his Transfiguration This glorious Vision upon Mount Tabor fitted them to abide the Terror of Mount Calvary Obs 3. The glorious Attendants upon our Saviour at his Transfiguration They were Two Two Men and those Two Men Moses and Elias This being but a Glimpse of Christ's Glory not a full Manifestation of it only Two of the glorified Saints attend at it These Two Attendants are not Two Angels but Two Men because Men were more nearly concerned than Angels in what was done But why Moses and Elias rather than other Men 1. Because Moses was the Giver of the Law and Elias was the Chief of the Prophets Now both these attending upon Christ did shew the Consent of the Law and the Prophets with Christ and their Accomplishment and fulfilling in him 2. Because these Two were the most laborious Servants of Christ both adventured their Lives in God's Cause and therefore are highly honoured by him For Those that honour him he will honour Obs 4. The Carriage and Demeanour of the Disciples upon this great Occasion 1. They Supplicate Jesus not Moses and Elias they make no suit to them but to Christ only Master it is good being here Oh! what a ravishing Comfort and Satisfaction is the Communion and Fellowship of the Saints but the Presence of Christ amongst them renders their Joys transporting 2. They proffer their Service to farther the continuance of what they did enjoy Let us make Three Tabernacles Saints will stick at no Pains or Cost for the Enjoyment of Christ's Presence and his Peoples Company Learn hence That a Glimpse of Heavens Glory is sufficient to wrap a Soul into Extasy and to make it out of Love with worldly Company 2. That we are apt to desire more of Heaven upon Earth than God will allow We would have the Heavenly Glory come down to us But are unwilling by Death to go up to That Obs 5. How a Cloud was put before the Disciples Eyes when the Divine Glory was manifested to them partly to allay the Lustre and Resplendency of that Glory which they were swallowed up with The Glory of Heaven is insupportable in this sinful State we cannot bear it unvail'd And partly to hinder their farther prying and looking into that Glory We must be content to behold God through a Cloud darkly here e're long we shall see him Face to Face Obs 6. The Testimony given out of the Cloud by God the Father concerning Jesus Christ his Son This is my beloved Son hear him Where Note 1. The Dignity of his Person he is my Son for nature co-essential and for time co-eternal with his Father 2. The Endearedness of his Relation he is my Beloved Son because of his conformity unto me and complyance with me likeness is the cause of Love and an union and harmony of wills causes a mutual endearing of Affections 3. The Authority of his Doctrine hear ye him not Moses and Elias who were Servants but Christ my Son whom I have commissioned to be the great Prophet and Teacher of my Church Therefore Adore him as my Son Believe in him as your Saviour and hear him as your Law-giver The Obedient ear honours Christ more then either the gazing Eye the Adoring Knee or the Applauding Tongue 9 And as they came down from the mountain he charged them that they should tell no man what things they had seen till the Son of man was risen from the Dead 10 And they kept that saying with themselves questioning what the rising from the dead should mean 11 And they asked him saying why say the Scribes that Elias must first come 12 And he Answered and told them Elias verily cometh first and Restoreth all things and how it is written of the Son of man that he must Suffer many things and be set at naught 13 But I say unto you that Elias is indeed come and they have done unto him whatsoever they listed as it is written of him Obs here 1. The strict Injunction given by Christ to his Disciples not to publish or proclaim this glorious Vision at his Transfiguration till after his Resurrection because being now in a state of Humiliation he would have his Divine Majesty and Glory veilâ—d and concealed Learn hence that the Divine Glory of Christ's person as God was not to be manifested suddenly and all at once but gradually and by steps First more obscurely by his Miracles by the forced Acknowledgments of Devils by the free Confession of his Disciples and by the glorious Vision of his Transfiguration but the more clear and full the more publick and open manifestation of his divine Glory was at the time of his Resurrection and Ascension Obs 2. The Disciples obedience to Christ's Injunction toâ—ching the concealing of his Transfiguration till after his Resurrection they kept that saying with themselves questioning one with another what the rising from the dead should mean not that they questioned the Resurrection in general but Christs Resurrection only in particular because his Resurrection did suppose his death and they could not conceive how the Messiah whom they erroneously Supposed must be a temporal Prince should suffer death at the hands of men Obs 3. The Question which the Disciples put to Christ how the Observation of the Jewish Doctors holds good namely that Elias must come before the Messias come we see the Messias but no Elias Our Saviour answers That Elias was come already not Elias in person but one in the Spirit and Power of Elias to wit John the Baptist who was prophesied of under the name of Elias there being a great Resemblance between the Elias of the Old Testament and of the new viz. John the Baptist they were both Men of a mighty Zeal for God and Religion they were both undaunted reprovers of the faults of Princes and they were both implacably hated and persecuted for the same Thence learn that hatred and persecution even unto Death has often been the lot and portion of such Persons who have had the courage and Zeal to reprove the faults of Princes Elias is indeed come and they have done unto him whatsoever they Listed 14 And when he came to his Disciples he saw a great Multitude about them and the Scribes questioning with them 15 And straightway all the people when they beheld him were greatly amazed and running to him saluted him 16 And he asked the Scribes what question ye with them 17 And one of the multitude answered and said Master I have brought unto thee my son which hath a dumb spirit 18 And wheresoever he taketh him he teareth him and he someth and gnasheth with his Teeth and pineth away and I spake to thy Disciples that they should cast him out and they
pray 29 And as he prayed the fashion of his countenance was altered and his Raiment was white as Snow and glistering 30 And behold there talked with him two men which were Moses and Elias 31 Who appeared in Glory and spake of his Decease which he should accomplish at Jerusalem 32 But Peter and they that were with him were heavy with sleep and when they were awake they saw his Glory and the two men that stood with him 33 And it came to pass as they departed from him Peter said unto Jesus Master it is good for us to be here let us make three Tabernacles one for thee one for Moses and one for Elias not knowing what he said 34 While he thus spake there came a cloud and over-shadowed them and they feared as they entered into the cloud 35 And there came a Voice out of the cloud saying This is my beloved Son hear him 36 And when the voice was past Jesus was found alone and and they kept it close and told no man in those days any of those things which they had seen Here we have Recorded the History of our Holy Saviour's Transfiguration when he laid as it were the Garments of our frail Humanity aside for a little Season and put on the Robes of his Divine Glory to Demonstrate and Testify the Truth of his Divinity for this Divine Glory was an Evidence of his Divine Nature and also an Emblem of that Glory which he and his Disciples and all his Faithful Servants and Followers shall enjoy together in Heaven Observe then 1. The design of our Saviour in this his Transfiguration namely to confirm his Disciples Faith in the Truth of his Divine Nature he was therefore pleased to suffer the Rays of his Divinity to dart forth before their Eyes so far as they were able to bear it his Face shined with a pleasing Brightness and his Raiment with such a Glorious Lustre as did at once both delight and dazzle the Eyes of his Disciples Observe 2. The choice which our Saviour makes of the Witnesses of his Transfiguration his three Disciples Peter James and John But why Disciples why three Disciples and why these three 1. Why Disciples Because this Transfiguration was a Type of Heaven Christ vouchsafes therefore the Earnest and First-fruits of that Glory only to Saints upon Earth on whom he intended to bestow the full Crop in due time 2. Why three Disciples Because three were sufficient to Witness the Truth of this Miracle Judas was unworthy of this Favour yet lest he should murmure or be discontented others are left out as well as he 3. But why these three rather then others probably 1. Because these three were more eminent for great Zeal and Love towards Christ now the most eminent Manifestations of Glory are made to those that are most excelling in Grace 2. Because these three Disciples were to be Witnesses of Christ's Agony and Passion to prepare them for which they are here made Witnesses of his Transfiguration This Glorious Vision upon Mount Tabor fitted them to abide the Terrour of Mount Calvary Observe 3. The Glorious Attendants upon our Saviour at his Transfiguration they were Two those Two Two Men those Two Men Moses and Elias This being but a Glimpse of Heavens Glory and not a full Manifestation of it only Two of the Glorified Saints attended it and these two Attendants are not two Angels but two Men because Men were more nearly concerned then Angels in what was done But why Moses and Elias rather then any other Men 1. Because Moses was the giver of the Law and Elias the chief of the Prophets now both these attending upon Christ did shew the Consent of the Law and the Prophets with Christ and their accomplishment and fulfilling in him 2. Because these two Men were the most Laborious Servants of Christ both adventured their Lives in God's Cause and therefore were highly honoured by him for those that honour him he will honour Observe 4. The Carriage and Behaviour of the Disciples upon this great occasion 1. They supplicate Jesus they do not pray to Moses or Elias but to Christ Master it is good being here Oh what a ravishing Comfort and Satisfaction is the Communion and Fellowship of the Saints but the Presence of Christ amongst them renders their Joys Transporting 2. They proffer their Service to farther the Continuance of what they did enjoy Let us make three Tabernacles Saints will stick at no cost or pains for the Enjoyment of Christ's Presence and his Peoples Company Learn hence That a Glimpse of Heavens Glory is sufficient to wrap a Soul into Extasy and to make it out of Love with Worldly Company 2. That we are apt to desire more of Heaven upon Earth then God will allow us we would have the Heavenly Glory come down to us but are not willing by Death to go up to that Obs 5. How a Cloud was put before the Disciples Eyes when the Divine Glory was manifested to them partly to allay the Lustre and Resplendency of that Glory which they were swallowed up with the Glory of Heaven is insupportable in this imperfect State we cannot bear it unvailed and partly did this Cloud come to hinder their looking and prying farther into this Glory we must be content to behold God thro' a Cloud darkly here e're long we shall see him Face to Face Observe 6. The Testimony given out of the Cloud by God the Father concerning Jesus Christ his Son This is my beloved Son hear him Where Note 1. The Dignity of his Person he is my Son for Nature Co-essential and for Time Co-eternal with his Father 2. The endearedness of his Relation He is my beloved Son because of his Conformity to me and Compliance with me Likeness is the Cause of Love and an Union and Harmony of Wills causes a mutual endearing of Affections 3. The Authority of his Doctrine Hear ye him Not Moses and Elias who were Servants but Christ my Son whom I have authorized and appointed to be the great Prophet and Teacher of my Church therefore Adore him as my Son believe in him as your Saviour and hear him as your Law-giver The Obedient Ear honours Christ more then either the gazing Eye the adoring Knee or the applauding Tongue 37 And it came to pass that on the next day when they were come down from the Hill much people met him 38 And behold a man of the company cryed out saying Master I beseech thee look upon my Son for he is mine only child 39 And lo a Spirit taketh him and he suddenly cryeth out and it teareth him that he foameth again and bruising him hardly departeth from him 40 And I besought thy Disciples to cast him out and they could not 41 And Jesus answering said oh faithless and perverse Generation how long shall I be with you and suffer you Bring thy Son hither 42 And as he was yet a coming the Devil threw him down and tare him
and destroyed Death dissolved the Union betwixt our Saviour's Soul and Body but there was a closer Union which no Violence of Death could dissolve namely the Union of his Godhead with his Manhood This was incapable either of Dissolution or Destruction Note 3. The repairing restoring and raising up of this Temple out of the Ruins of it by our Saviour's Resurrection In three Days I will raise it up Observe A full Proof of our Saviour's Divinity To raise a dead Man exceeds the Power of Nature but for a dead Man to raise himself requires the Power of God We read of dead Men raised by others but none but Christ ever raised himself The Jews could not say He raised others from the Grave himself he could not raise Inference 1. Was Christ's Body a Temple so should ours be too Temples for the Holy God to dwell in Temples by special Appropriation Temples by solemn Consecration Temples by actual Employment If any Man defiles this Temple of God him will God destroy 2. Was the Temple of Christ's Body pulled down by death and destroyed so must also the Temple of our Bodies ere long The Temple of his Body was pulled down for our sin the Temple of our Bodies is ruined by our own sin Sin brought Mortality into our Natures and the Wages of our sin is death 3. Was the Temple of Christ's Body repaired in the Morning of the Resurrection so shall the Temple of our Bodies also if we be the Members of Christ by a vital Union Thy dead Men Oh blessed Redeemer shall live together with thy dead Body shall they arise Awake then and sing ye that dwell in the Dust for thy Dew is as the Dew of Herbs and the Earth shall cast out the Dead Isa 26.19 23 ¶ Now when he was in Jerusalem at the Passover in the feast day many believed in his name when they saw the miracles which he did 24 But Jesus did not commit himself unto them because he knew all men Observe here what Influence the sight of our Saviour's Miracles had upon many of the common People They believed in his Name when they saw the Miracles which he did That is they were convinced by the Works which our Saviour wrought that he came from God and that what he said and did was really True and no Imposture But Jesus did not commit himself unto them because he knew all Men. Our Saviour did not and would not trust them who yet believed on his Name Thence Note That a naked Assent to the History of the Gospel is not sufficient to entitle us to saving Faith We may assent to the Truth of all that we find there and yet be far from the Kingdom of God Saving Faith implies more than the Assent of the Understanding to the Truths of the Gospel We cannot believe or disbelieve what we please but must needs assent to what is evident to our Understanding so that it is possible for a Man to assent to the Truth of Christianity and yet remain in a state of Damnation if he doth not embrace it as Good as well as assent to it as True if our Faith be not the Parent and Principle of Obedience if our Belief doth not influence our Practice though we pass for Believers amongst Men we are no better than Unbelievers in the Account of Christ If we believe Jesus to be the True Messias and do not receive him in all his Offices if we commit our selves to his saving Mercy but do not submit our selves to his ruling Power if we desire him for our Saviour but disown him for our Sovereign if we expect Salvation by him and do not yield Subjection to him we put a Cheat upon our selves for he only believes as he should that lives as he does believe 25 And needed not that any should testifie of man for he knew what was in man St. John's design in the writing of this Gospel being to assert the Divinity of Christ he scatters Evidences of it in almost every Chapter Here he declares his Omnisciency He knew what was in Man that is being God blessed for ever he had an exact Knowledge of the Hearts of Men not by any Revelation of Men's Hearts from God but by immediate Intuitition from himself he knows all Men and all that is in Men. CHAP. III. 1 THere was a man of the Pharisees named Nicodemus a ruler of the Jews 2 The same came to Jesus by night and said unto him Rabbi we know that thou art a teacher come from God for no man can do these miracles that thou dost except God be with him The former part of this Chapter acquaints us with that famous Conference which our blessed Saviour had with Nicodemus This Man was by Sect a Pharisee which signifies a Person separated and set a-part for the study of the Law of God and to teach it unto others and by Calling or Profession a Ruler of the Jews that is probably one of the Jewish Sanhedrim A chief Person in their Ecclesiastical Court and Council Consider we Nicodemus first as a Pharisee which sort of Men were filled with inveterate Prejudice and Enmity against Christ yet from hence we may gather that such is the Efficacy of Divine Grace that it sometimes convinces and converts also those that are the greatest Enemies to Christ and the fiercest Opposers of him No such bitter Enemies to Christ as the Pharisees yet behold Nicodemus a Pharisee coming to him convinced and converted by him Consider him secondly as a Ruler of the Jews as a Person of Place and Power making a Figure in the World Though they were generally the Poor which followed Christ yet some of the Great and Rich Men of the World as Nicodemus a Master of Israel and Joseph of Arimathea an Honourable Counsellor are called to Christ and received by him lest if he had admitted illiterate and simple Men only the World might have thought that they were deceived thro' their Simplicity Observe farther The Time when Nicodemus came to Christ it was by Night partly out of Shame lest the World should think that such a knowing Man as he was wanted Instruction and partly out of Fear he had something to lose and therefore durst not own Christ publickly However our dear Lord upbraids him not with his Timerousness but graciously condescends to instruct him in the Fundamental Principle of Christianity the great Doctrine of Regeneration 3 Jesus answered and said unto him Verily verily I say unto thee except a man be born again he cannot see the kingdom of God Christ here acquaints Nicodemus and in him all Persons that there must be a Change from Nature to Grace before there can be a Change from Grace to Glory for tho' he was a Jew a Doctor and one that had good Thoughts of Christ looking upon him as an extraordinary Person one that had received Power from God to work Miracles yet Christ assures him that nothing short of the regenerating Change
sent me into the world even so have I also sent them into the world Observe here 1. Christ's Mission The Father sent him into the World Christ's sending implies the Designation of his Person his Qualification for the Work his Authority and Commission Learn hence That Christ himself did not of himself undertake the Office of a Mediator but was sent that is authorized and Commissioned of God so to do Thou hast sent me into the World Observe 2. As Christ's Mission so the Apostles Mission As thou hast sent me so have I sent them Learn thence That none may or ought to undertake the Office of the Ministry without an Authoritative sending from Christ himself not immediately and extraordinarily by Voice or Vision but mediately by the Officers of the Church And such as are so sent are sent by Christ himself and if so it is the Peoples Duty to reverence their Persons to respect their Office to receive their Message As thou hast sent me so have I sent them 19 And for their sakes I sanctifie my self that they also might be sanctified through the truth The word Sanctifie here is not to be taken for the Cleansing Purifying or making Holy that which before was Unclean But Christ's sanctifying himself imports 1. His separation or setting himself apart to be a Sacrifice for Sin 2. His Consecration or Dedication of himself to this Holy Use and Service Hence learn That Jesus Christ did dedicate and solemnly set himself apart to the great Work and Office of a Mediator Learn 2. That the great End for which Christ did thus sanctifie himself it was that he might sanctifie his Members therefore did he consecrate and set himself apart for us that we should be consecrated to and wholly set apart for him 20 Neither pray I for these alone but for them also which shall believe on me through their word Hitherto our Saviour had been praying for himself and his Apostles now he prays for all Persons both Jews and Gentiles that should believe in him throughout the World by the preaching of the Gospel Hence learn That all Believers have a special Interest in Christ's Prayer 2. That in the Sense of the Gospel they are Believers who are wrought upon to believe in Christ thro' the Word 3. That such is Christ's Care of and Love to his own that they were remembred by him in his Prayer even before they had a Being I pray not for them alone but for all that shall believe in me 21 That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me The special Mercy and particular Blessing which Christ prays for on the behalf of Believers is a close and intimate Union betwixt the Father Himself and Them and also betwixt one another such an Union as doth in some sort resemble that Union which is betwixt God and Christ not an Unity of Essence and Nature but of Wills and Affections Hence Note 1. That the mystical Union betwixt Christ and his Members carrieth some resemblance with that Union which is betwixt the Father and the Son 2. That Union amongst the Ministers and Members of Jesus Christ is of so great Importance Necessity and Consequence that he did in their behalf principally and chiefly pray for it An Unity of Love and Affection of Faith and Profession and Unity of Practice and Conversation are Mercies which Christ earnestly prayed for and has dearly paid for and nothing is more desired by him now in Heaven than that his Disciples should be One among themselves here on Earth Father may they be one as we are one That the World may believe that thou hast sent me Here Christ intimates one special Advantage that would redound to the World by this desirable Union betwixt the Ministers and Members of Christ it will if not Convert yet at least convince the World that I and my Doctrine came from God Thence Note That Union amongst Christ's Disciples is one special means to enlarge the Kingdom of Christ and to cause the World to have better thoughts of him and his Doctrine By their being one as we are one the World will believe that thou didst send me 22 And the glory which thou gavest me I have given them that they may be one even as we are one Here Observe 1. Christ's Communication of that Glory to Believers which he had received from the Father that is not his essential Glory but his mediatorial Glory The Glory which thou gavest me Now Christ hath no Glory given him as God but much Glory bestowed upon him as Mediatour Observe 2. The end of this Communication why he gave his Disciples that Glory which the Father had given him Namely That they might be one Learn 1. That God the Father hath bestowed much Glory on Christ his Son as he is Man and Mediatour of the Church 2. That the same Glory for Kind and Substance though not for Measure and Degree which Christ as Mediatour has received from the Father is communicated to true Believers 3. That the great End of this Communication was and is to oblige and enable his People to maintain a very strict Union amongst themselves The Glory which thou gavest me I have given them that they may be one even as we are one 4. That Unity amongst Believers is part of that Glory which Christ as Mediatour hath obtained for them 23 I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me Observe here 1. That as the Father is in Christ so is Christ in Believers and they in him the Father is in Christ in respect of his Divine Nature Essence and Attributes and Christ is in Believers by the inhabitation of his Holy Spirit Observe 2. That the Believers happiness consisteth in their oneness in being one with God through Christ and one amongst themselves That they may be made perfect in one Observe 3. That God the Father loveth Christ his Son Thou lovest them as thou hast loved me God loveth Christ first as God so he is Primum Amabile the first object of his Love as representing his Attributes exactly Secondly as Mediatour John 10.17 Therefore doth my Father love me because I lay down my Life for my Sheep Observe 4. That God the Father loves Believers even as they loved Christ himself that is he loves them upon the same grounds that he loved him Namely For their nearness and for their likeness to him 1. For their nearness and relation to him he loveth Christ as his Son Believers as his Children 1 John 3.1 Behold what manner of Love the Father bestoweth upon us that we should be call'd the Sons of God 2. The properties of the Father's Love towards Christ and Believers are the same Doth he Love Christ with a tender Love
am ascending to my Father and must be injoyed no longer after a Corporal but Spiritual manner Learn hence That our Love to Jesus Christ is best shewn not by our Humane Passionate Affections to his bodily Presence but by our Spiritual Communion with him by Faith here on Earth in order to an immediate Communion with him face to face in Heaven Christ now after his Resurrection was advanced to a more Spiritual Condition therefore refuses at Mary's Hand the Offices of Humane Conversation but expects of her the Duties and Services of Spiritual Devotion Obs 2. Christ's Injunction But go to my Brethren and say I ascend to my Father and your Father to my God and your God Where Note The endearing Title given to the Disciples My Brethren he had before his Death called them his Servants his Friends his Children but now after his Resurrection he calls them his Brethren he became our Brother by assuming our Nature in his Incarnation he continues our Brother by resuming that Nature at his Resurrection Note farther That Christ calls his Disciples Brethren after his Exaltation and Resurrection thereby shewing that the change of his condition had wrought no change in his Affection towards his poor Disciples but those that were his Brethren before in the time of his Humilition and Abasement are so still after his Exaltation and Advancement Go to my Brethren and say Humility doth not only go before Honour but it dwells with Honour and doth ever more accompany it Observe lastly The good News or Message of Joy which Christ sends by Mary to his dear Disciples say I ascend to my Father and your Father to my God and your God as if Nature and Adoption gave the same Interest Christ calls God his God and his Disciples God his Father and their Father first his and then theirs and therefore theirs because his Learn hence That God for Christ's sake hath dignified Believers with that near and dear Relation of his being a Father to them in and through his Son so that as they ought to carry it towards him like Children by Obedience Subjection and Resignation so they may expect he will retain a Fatherly Affection towards them and they may expect from him Fatherly Compassion Provision Protection Correction and all things needful 18 Mary Magdalene came and told the disciples that she had seen the Lord and that he had spoken these things unto her 19 ¶ Then the same day at evening being the first day of the week when the doors were shut where the disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you 20 And when he had so said he shewed unto them his hands and his side Then were the disciples glad when they saw the Lord. Our blessed Saviour's first appearing after his Resurrection having been to Mary Magdalen as the former Verses acquainted us The same Day at Evening when the Doors were shut for fear of the Jews Jesus miraculously and as to the Disciples insensibly opens the Doors and stands in the midst of them and says Peace be unto you and shews them his Hands and his Side Where Note 1. That it has been no strange thing in the Church that the best Members of it have been put to frequent their Assemblies with great fear and been forced to meet in the Night with great Caution because of the Fury of the Persecutors Here Christ's own Disciples were forced to get together in the Night the Doors kept shut for fear of the Jews Note 2. Let Christ's Disciples meet together never so privately and with never so much hazard and jeopardy they shall have Christ's Company with them neither Bolts nor Locks nor fastned Doors shall hold Christ from them When the Doors were shut Jesus came and stood in the midst of them Observe lastly The Evidence which our Saviour offers to evince and prove the certainty of his Resurrection he shewed his Disciples his Hands and his Feet Christ appealed to and admitted of the Judgment of their Senses to assure them that it was his real Body And if we must not be allowed to believe our Senses as the Romish Synagogue would persuade us we shall want the best external Evidence we can have to prove the Truth of the Christian Religion namely the Miracles of our Saviour For how can we be assured that those Miracles were true but by the Judgment of our Senses Now as our Senses tell us that Christ's Miracles were true so they assure us that the Popish Doctrine of Transubstantiation is false 21 Then said Jesus to them again Peace be unto you as my Father hath sent me even so send I you 22 And when he had said this he breathed on them and saith unto them Receive ye the holy Ghost 23 Whos 's soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained Observe here 1. The Repetition of our Saviour's endeared Salutation to his Disciples Peace be unto you Peace be unto you This was no more than might be needful to signifie his firm Reconciliation to them notwithstanding their late Cowardize in forsaking of him and flying from him when the Storm fell upon him Observe 2. How Christ doth renew his Disciples Commission for the Work of the Ministry who possibly were much discouraged with the remembrance of their faint-heartedness in the time of his Sufferings he doth therefore anew Commissionate them and sends them forth in these Words As my Father sent me that is to preach plant and propagate the Gospel so send I you By the same Authority and for the same Ends in part for which I was sent by my Father do I send you namely to gather to govern and instruct my Church Learn hence That when Christ left the World he did not leave his Church destitute of a Gospel-Ministry which shall continue to the end of the World As Christ was sent by the Father so are his Ministers sent by him and they may expect having the same Authority and Commission the same Success and Blessing and the Contempt cast upon them and their Message ultimately reflects upon God and Christ whose Messengers they are Observe 3. How Christ that sends them forth doth furnish them with the Gifts of the Spirit for their Office He breathed on them and said Receive ye the Holy Ghost that is the Gifts of the Holy Ghost They had received the Holy Spirit before as a Spirit of Sanctification here they receive it in its extraordinary Gifts to fit them for their Office And Christ's conferring the Holy Ghost by breathing upon them shews that the Holy Spirit proceeds as well from the Son as from the Father And as by God's breathing the first Man was made a living Soul so by Christ's breathing on the Apostles they were quickened and extraordinarily enabled for the Service they were called to Learn hence That when Christ sends forth any about his