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
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
and have peace one with another That is let all persons especially Ministers retain a seasoning Vertue in themselves that they may sweeten and season others even all that they converse with and as Salt has an uniting power and knits the parts of the body salted together So the upholding of Union and Peace one with another will declare that you have salt in your selves Learn hence That it is the Duty of all Christians but especially of the Ministers of the Gospel to maintain brotherly concord and agreement among themselves both as an Argument of their Sincerity and an Ornament to their profession CHAP. X. 1 AND he arose from thence and cometh into the coasts of Judea by the farther side of Jordan and the people resort unto him again and as he was wont he taught them again 2 And the Pharisees came to him and asked him Is it lawful for a man to put away his wife tempting him 3 And he answered and said unto them What did Moses command you 4 And they said Moses suffered to write a bill of divorcement and to put her away 5 And Jesus answered and said unto them For the hardness of your heart he wrote you this precept 6 But from the beginning of the Creation God made them male and female 7 For this cause shall a man leave his Father and Mother and cleave to his Wife 8 And they twain shall be one flesh so then they are no more twain but one flesh 9 What therefore God hath joyned together let no man put asunder 10 And in the house the Disciples asked him again of the same matter 11 And he said unto them Whosoever shall put away his Wife and marry another commiteth adultery against her 12 And if a Woman shall put away her husband and be married to another she committeth adultery The first Verse of this Chapter acquaints us with the great Labour and pains our Saviour took in the exercise of his ministry travelling from place to place in an hot Country and that on foot to preach the Gospel when he was here upon earth Teaching all persons but especially Ministers by his Example to be willing to undergo Pains and Labour even unto much weariness in the service of God and in the Duties of their calling For this is God's Ordinance that every one should feel the Burthen of his calling and the painfulness of it But Lord how nice and delicate are some labourers in thy Vineyard who are willing to do nothing but what they can do with ease that cannot endure to think of labouring unto weariness but are sparing of their pains for fear of shortning their days and hasting their end Whereas the Lamp of our Lives can never be better spent or burnt out then in lighting others to Heaven The following verses acquaint us with an ensnaring question which the Pharisees put to our Saviour concerning the matter of Divorce concluding that they should entrap him in his answer whatever it was if he denied the lawfulness of Divorce then they would charge him with Contradicting Moses who allowed it If he affirmed it then they would condemn him for contradicting his own Doctrine St. Mat. v. 32. for favouring mens lusts and complying with the wicked custom of the Jews who upon every slight and frivolous occasion put away their Wives from them But such was the Wisdom of our Saviour in all his answers to the ensnaring Pharisees that neither their wit nor malice could lay hold upon any thing to entangle him in his talk Obs Therefore the piety and prudence of our Saviour's answer to the Pharisees he refers them to the first institution of marriage When God made Husband and Wife one flesh to the intent that matrimonial Love might be both incommunicable and indissoluble and accordingly asks them what did Moses command you thereby teaching us that the best means for deciding all doubts and resolving all controversies about matters of Religion is to have Recourse unto the Scriptures or the written Word of God what did Moses command you Obs Farther How our Saviour to confute the Pharisees and convince them of the unlawfulness of Divorces used by the Jews lays down the first institution of Marriage and shews them first the Author next the time and then the end of the Institution the Author God What God has joyned together c. Marriage is an Ordinance of God's own Appointment as the Ground and Foundation of all sacred and civil society The time of the Institution was in the beginning Marriage is almost as old as the World as old as Nature it self there was no sooner one Person but God divided him into two and no sooner was there two but he united them into one And the end of the Instituti of Mariage Christ declares was this that there might be not only an intimacy and nearness but also an inseparable Union and Oneness by means of this endearing Relation the congugal knot is tied so close that the Bonds of matrimonial love are stronger then those of Nature Stricter is the Tye betwixt husband and wife then that betwixt parent and child according to God's own appointment For this cause shall a man leave Father and Mother and cleave to his Wife and they Twain shall be one flesh And whereas our Saviour adds what God hath joyned together let not man put asunder two things are hereby intimated to us 1. That God is the Author of the close and intimate Union which is betwixt Man and Wife in a married condition 2. That it is not in the power of man to untie or dissolve that Union which God has made betwixt Man and Wife in the married estate yea it is a great sin to advise unto or endeavour after the separation of them Obs Lastly Our Saviour's private conference with the Disciples after his publick disputation with the Pharisees about this matter of divorce He tells his Disciples and in them he tells all Christians to the end of the World that it is utterly unlawful for Man and Wife to be separated by Divorcement one from another for any cause whatsover except only for the sin of Adultery committed by either of them after the Marriage Learn hence that according to the Word and Will of God nothing can violate the bonds of marriage and justly a divorce betwixt Man and Wife save only the defiling of the marriage Bed by Adultery and uncleanness This is the only case in which Man and Wife may lawfully part and being for this cause parted whether they may afterwards marry again to other Persons has been much disputed but that the innocent and injured person whether Man or Woman for there is an equal Right on both sides may not marry again seems very unreasonable for why should one suffer for anothers fault 13 And they brought young children to him that he should touch them and his Disciples rebuked those that brought them 14 But when Jesus saw it he was much displeased and said unto
with our Return to Nazareth as with our going up to Jerusalem Observe further tho' Joseph and Mary returned home the Child Jesus unknown to them stays behind Their back was no sooner turn'd upon the Temple but his Face was towards it Christ had Business in that place which his Parents knew not of They missing him seek him in the company concluding him with their Kinsfolk and Acquaintance from whence we may gather that the Parents of Christ knew him to be of a sweet and sociable of a free and Conversative not of a sullen and morose Disposition They did not suspect him to be wandered into Fields or Deserts but when they mist him sought him among their Kinsfolk had he not wonted to converse formerly with them he had not now been sought amongst them Our Blessed Saviour when on Earth did not take pleasure in a wild retiredness in a froward austerity but in a mild affability and amiable Conversation and herein also his Example is very instructive to us 46 And it came to pass that after three days they found him in the temple sitting in the midst of the Doctors both hearing them and asking them questions 47 And all that heard him were astonished at his understanding and answers At Twelve years old our Saviour disputes in the Temple with the Doctors of the Law Never had those great Rabbies heard the voice of such a Tutor Thus in our Saviour's Non-age he gives us a proof of his Proficiency even as the Springs shews us what we may hope for of the Tree in Summer Our Saviour discovered his Accomplishments by degrees had his Perfections appeared all at once they had rather dazled then delighted the eyes of the Beholders even as the Sun would confound all eyes should it appear at its first Rising in its full strength Christ could now have taught all those great Rabbies the deep Mysteries of God but being not yet called by his Father to be a publick Teacher he contents himself to hear with Diligence and to ask with Modesty Learn hence That Parts and Abilities for the Ministerial Function are not sufficient to warrant our Undertaking of it without a regular Call Christ himself would not run no not of his Heavenly Fathers Errand before he was sent much less should we 48 And when they saw him they were amazed and his mother said unto him son why hast thou thus dealt with us Behold thy father and I have sought thee sorrowing Without doubt it was impossible to express the sorrow of the holy Virgin 's Soul when all the search of three days could bring them no tidings of their Holy Child How did she blame her Eyes for once looking off this Object of her Love and spend both days and nights in a passionate bemoaning of her Loss O Blessed Saviour who can miss Thee and not mourn for Thee Never any Soul conceived Thee by Faith but was apprehensive of thy worth and sensible of thy want What Comforts are we capable of while we want Thee and what relish can we taste in any earthly Delight without Thee 49 And he said unto them how is it that ye sought me wist ye not that I must be about my fathers business Observe here That Christ blames not his Parents for their sollicitous care of him but shews them how able he was to live without any dependency upon them and their care and also to let them understand that higher respects had called him away that as he had meat to eat so had he work to do which they knew not of For says he Wist ye not that I must be about my Fathers Business as if he had said Altho' I owe respect to you as my natural Parent yet my Duty to my Heavenly Father must be preferred I am about his work promoting his Glory and propagating his Truth We have also a Father in Heaven oh how good is it to steal away from our earthly Distractions that we may imploy our selves immediately in his Service that when the World makes inquiry after us we may say as our Saviour did before us wist ye not that I must be about my fathers business 50 And they understood not the saying which he spake unto them 51 And he went down with them and went to Nazareth and was subject unto them but his mother kept all these sayings in her heart 52 And Jesus encreased in wisdom and stature and in favour with God and man The most material passage of our Saviour's Life for the first twelve years is here Recorded namely his disputing with the Doctors in the Temple how he spent the next eighteen years namely till he was Thirty the Scripture doth not mention It is here said that he lived with and was Subject to his Parents obeying their commands and as it is believed following their employments working upon the Trade of a Carpenter as was observed Mark 6.3 doubtless he did not live an idle Life and why should he that did not abhor the Virgins Womb a Stable and a Manger be supposed to abhor the works of an honest Vocation Observe farther What a singular pattern is here for Children to imitate and follow in their Subjection to their Parents If the greatest and highest of mortals think themselves above their Parents commands our Saviour did not so he pay'd Homage to the Womb that bare him and to his supposed Father that provided for him Let a person be never so high above others he is still below and inferiour to his Parents Jesus dwelt with his Parents and was subject to them Obs Lastly a farther Evidence of our Saviour's Humanity with respect to his Humane Nature which consisted of Body and Soul he did Grow and improve his Body in Stature his Soul in Wisdom and he became every day a more eminent and illustrious Person in the eyes of all being highly in favour both with God and man CHAP. III. 1 NOW in the fifteenth year of the reign of Tiberius Cesar Pontius Pilate being Governour of Judea and Herod being Tetrarch of Galilee and his brother Philip Tetrarch of Iturea and of the Region of Trachonites and Lysanias as the Tetrarch of Abilene Annas and Caiaphas being the High-priests the word of God came to John the son of Zacharias in the wilderness The two foregoing Chapters gave us an Account of the Birth of our Saviour Christ and of John the Baptist The Evangelist â—ow leaving the History of our blessed Saviour for eighteen years namely till he was thirty years old the Holy Ghost having thought sit to conceal that part of our Saviour's private Life from our knowledge he begins this chapter with a relation of the Baptist's Ministry acquainting us with the time when and the place where and the Doctrine which the Baptist taught Obs 1. The time described when St. John began his publick Ministry namely when Tiberius was Emperour and Annas and Caiphas High-priests 1. in the fifteenth year of Tiberius when the Jews were intirely under
his History primarily for the Jews proves him to be the Son of Abraham and David for their comfort St. Luke designing the information and comfort of the Gentiles derives our Lord's Pedigree from Adam the common Parent of mankind to assure the Gentiles of their possibility of an Interest in Christ they being Sons of Adam Neither of these Evangelists are strict and accurate in enumerating every individual person which should Teach us not to be over-curious in scanning the parts of this Genealogy much less captiously to object against it because of some seeming contradictions in it For if the Evangelists were not nice and critical in composing this Genealogy why should we be so in examining of it Let us rather attend the design of the Holy Ghost in Writing of it which was Twofold 1. for the honour of our Saviour as Man shewing who were his Noble and Royal Progenitors according to the Flesh 2. For the confirmation of our Faith touching the Reality of our Saviour's Incarnation the Scripture making mention of all his Progenitors from the first man Adam to his Reputed Father Joseph we cannot reasonably doubt either of the truth of his humane Nature or of the certainty of his being the promised Messias Hence we may Learn That the wisdom of God has taken all necessary care and used all needful Means for satisfying the minds of all unprejudiced Persons touching the Reality of Christ's humane Nature and the certainty of his being the promised Messias for both these Ends is our Saviour's Genealogy Descent and Pedigree Recorded in Holy Scripture CHAP. IV. 1 AND Jesus being full of the Holy Ghost returned from Jordan and was led by the Spirit into the wilderness At the 22 Verse of the foregoing Chapter we find the Holy Ghost descending in a bodily Shape like a Dove upon our Saviour in this verse we find the extraordinary effects and fruits of the Holy Ghost's Descent upon our Saviour he was filled with all the Gifts and Graces of the Blessed Spirit to fit and furnish him for that ministerial Service which he was now entring upon But observable it is that before our Saviour undertook the ministerial Office he is led by the Spirit into the Wilderness and there furiously assaulted with Satan's Temptations Temptation Meditation and Prayer says Luther make a Minister great Temptations from Satan do fit us for greater Services for God And whereas it is said that Christ was led by the Spirit into the Wilderness to be tempted of the Devil by the Spirit we must understand the Holy Spirit of God for the Devil I think is never called the Spirit but has always a brand of Reproach annext as the evil Spirit the unclean Spirit and the like By his being led by the Spirit St. Mark says he was drove by the Spirit we must not understand any violent motion but a potent and efficacious perswasion he was carried by a strong impulse of the Spirit of God or as the Learned Lightfoot thinks Christ was bodily caught up by the Holy Spirit into the Air and carried from Jordan where he was Baptized into the Wilderness where he was tempted God had put Great honour upon Christ at his Baptism declaring him to be his well-beloved Son in whom he was pleased and the next News we hear is the Devil 's assaulting him with his Temptations Learn thence that the more any are beloved of God and dignified with more eminent Testimonies of his Favour so much the more is the Devil enraged and maliciously bent against them 2 Being forty days tempted of the Devil and in those days he did eat nothing and when they were ended he afterward hungred Obs here how the Divine Power upheld Christ's humane Nature without Food What Moses did at the giving of the Law Christ doth at the beginning of the Gospel namely Fast forty days and forty nights Christ hereby intended our Admiration rather than our imitation or if our Imitation of the Action only not of the Time From this Example of Christ we Learn that it is our Duty by fasting and Prayer to prepare our selves for a Conflict with our Spiritual Enemies as Christ prepared himself by fasting to grapple with the Tempter so should we 3 And the Devil said unto him if thou be the son of God command this stone that it be made Bread Obs here 1. The occasion of the Temptation and 2. the Temptation it self The occasion of the Temptation was our Saviour's hunger and want of Bread Learn thence That when God suffers any of his Children to fall into want and to be straightned for outward things Satan takes a mighty advantage thereupon to tempt and assault them Obs 2. What Sin it is he tempts our Saviour to it is the sin of Distrust to call in question his Sonship if thou be the Son of God and then to distrust God's Providence and care command that these Stones be made Bread It is the grand policy of Satan first to tempt the Children of God to doubt of their Adoption next to distrust God's fatherly care and provision and last of all to use unwarrantable means to help themselves Thus Satan dealt with Christ and thus he deals with Christians for to work a Miracle at Satans Direction was not a lawful means of providing food for himself 4 And Jesus answered him saying It is written that man shall not live by bread alone but by every word of God Note first That tho' the Devil abused Scripture yet Christ uses it Good things are never the worse for being abused by Satan and his Instruments Note Secondly the weapon which our Saviour made use of to vanquish Satan it was the word of God it is written says Christ Learn thence That the Scripture or the written word of God is the only sure Weapon wherewith to vanquish Satan and beat back all his fiery Temptations The Scripture is God's Armory out of which all our Weapons of War must be taken for managing our Conflict with Sin and Satan 5 And the Devil taking him up into an high mountain sheweth him all the Kingdoms of the world in a moment of time 6 And the Devil said unto him all this power will I give thee and the glory of them for this is delivered unto me and to whomsoever I will I give it 7 If thou therefore wilt worship me all shall be thine 8 And Jesus answered and said unto him Get thee behind me Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve The next Sin which Satan tempts our Saviour to is the Sin of Idolatry even to worship the Devil himself Oh thou impudent and foul Spirit to desire thy Creator to Worship thee an Apostate Creature Doubtless there is no sin so black and foul so horrid and monstrous but the Christian may be tempted to it when Christ himself was tempted to Worship the Tempter even the Devil himself St. Matthew reads it If thou wilt Worship
the Meaness of his Extraction at the poverty of his Parents at the lowness of his Breeding at his Suffering Condition from their Traditions they expected the Messias should be a Temporal Prince whereas the Prophets declared he should be a man of sorrows and acquainted with griefs be despised and put to Death Thus at this day many are offended at Christ Some are offended at the asserted Divinity of his Person and the meritoriousness of his Satisfaction Some are offended at the Sublimity of his Doctrine others at the Sanctity and strictness of his Laws some are offended at the free Dispensation of his Grace others that the Terms of Christianity are very hard and lay too great a Restraint upon humane Nature But blessed is he says Christ that shall not be offended in me intimating that such as instead of being offended at Christ do believe in him and ground their Expectations of Heaven and Salvation wholly upon him are in a happy and blessed Condition Blessed is he that shall not he offended in me 24 And when the Messengers of John were departed Jesus began to speak unto the people concerning John What went ye out into the Wilderness to see a Reed shaken with the wind 25 But what went ye our for to see a man cloathed in soft Raiment Behold they which are gorgeously apparelled and live delicately are in King's Courts 26 But what went ye out for to see a Prophet yea I say unto you and much more than a Prophet 27 This is he of whom it is written Behold I send my messenger before thy face which shall prepare thy way before thee Our Saviour having given as we may suppose full Satisfaction to John's Disciples and sent them away he enters upon a large Commendation of John himself Where we have Observable 1. The Persons whom he commended John before not his own Disciples but before the Multitude for John's Disciples had too high an Opinion of their Master already insomuch that they envied our Saviour for over-shadowing their Master John 7.26 Behold Christ baptizeth and all men come unto him It was a great Eye-sore to John's Disciples that Christ had more hearers and followers then their Master therefore not before John's Disciples but before the Multitude is John commended for as John's Disciples had too high so the Multitude had too low an Opinion of John possibly because of his Imprisonment and Sufferings There was a time when the people had high Thoughts of John's Person and Ministry but being now clouded with Sufferings they disesteem and under-value him Learn hence how vain it is for any men but especially for the Ministers of the Gospel to value themselves by popular applause The People contemn to day whom they admired yesterday he who to day is cry'd up to morrow is trodden down the Word and Ministers are the same but this proceeds from the fickleness and inconstancy of the People nothing is so mutable as the mind of Man nothing so variable as the Opinion of the Multitude Observe 2. The Time when our Saviour thus commended John when he was cast into Prison by Herod not when he was in Prosperity when the People flock'd after him when he preach'd at Court and was reverenced by Herod but when the giddy Maltitude had forsaken him when he was disgraced at Court and had preach'd himself into a Prison Now it is that Christ proclaims his worth maintains his honour and tells the People that the World was not worthy of such a Preacher Learn thence That Christ will ever-more stand by and stick fast unto his Faithful Ministers when all the World forsakes them Let the World slight and despise them at their pleasure yet Christ will maintain their Honour and support their Cause as they bear a faithful Witness to Christ so Christ will bear witness to their faithfulness for him Observe 3. The Commendation it self Our Saviour commends John for four Things for his Constancy for his Sobriety for his Humility for his Gospel-ministry 1. for his Constancy he was not a Reed shaken with the Wind that is a Man of an unstable and unsettled Judgment but fixt and steady 2. For his Sobriety Austerity and high Degrees of Mortification and Self-denial he was no delicate voluptuous Person but grave sober and severe he was mortified to the Glory and Honour to the Ease and Pleasures of the World John wrought no Miracles but his Conversation was almost Miraculous and as effectual as Miracles to prevail upon the People 3. For his Humility John might once have been what he would the People were ready to cry him up for the Messias the Christ of God but John's humble and lowly Spirit refuses all He confessed and denied not saying I am not the Christ but a poor Minister of his willing but not worthy to do him the meanest Service This will commend our Ministry to the Consciences of our People when we seek not our own Glory but the Glory of Christ 4. Our Saviour commends John for his clear Preaching the Gospel and for his making known the Coming of the Messiah to the People He was more than a Prophet because he pointed out Christ more clearly and fully then any of the Prophets before him The Ancient Prophets beheld Christ a far off but John saw him face to face They Prophesy'd of him he pointed at him saying This is he The clearer any Ministry is in Discovering of Christ the more excellent and useful it is 28 For I say unto you that amongst those that are born of women there is not a greater Prophet then John the Baptist but he that is least in the kingdom of God is greater then he Our Saviour having highly commended John in the former Verses here he sets Bounds to the Honour of his Ministry adding that tho' John was greater then all the Prophets that went before him seeing more of Christ then all them yet he saw less then those that come after him The meanest Gospel-minister that Preaches Christ as come is to be preferred before all the old Prophets who Prophecy'd of Christ to come That Minister who sets forth the Life Death Resurrection and Ascension of Christ is greater in the Kingdom of Heaven that is has an higher Office in the Church and a more excellent Ministry then all the Prophets yea then John himself The excellency of a Ministry consists in the Light and clearness of it Now tho' John's Light did exceed all that went before him yet it fell short of them that came after him and thus he that was least in the Kingdom of Grace on Earth much more he that is least in the Kingdom of Glory in Heaven was greater then John 29 And all the people that heard him and the Publicans justified God being baptized with the Baptism of John 30 But the Pharisees and Lawyers rejected the counsel of God against themselves being not baptized of him These words are our Saviour's farther Commendation of John the Baptist he
give him because he is his friend yet because of his importunity he will rise and give him as many as he needeth The design of our Blessed Saviour in these and the following Verses is to excite and stir up his Disciples to fervency importunity and constancy in the Duty of Prayer and to this purpose he makes use of a double Argument the one of a Friend and the other of a Father 1. He lays before them the Parable of a Friend coming to his Friend at Mid-night and by his importunity obtaining that of him which otherwise he must have gone without From whence our Lord leaves us to infer that if an impudent and bold Beggar can obtain so much from Man what cannot an humble earnest and daily Petitioner obtain from God What Friend so faithful and helpful to his dearest Friend as God is to us his Children From the whole Note 1. That a Man must be brought into a state of Friendship and Reconciliation with God if he hopes his Prayers shall be accepted 2. That when any of the Friends of God are in Necessities and Streights he allows them the liberty at all hours to call upon him and pray unto him at mid-night as well as at Mid-day God's ear is open to his Praying Friends 3. That Almighty God takes pleasure in being urged in Prayer by the Holy importunity of his Friends never is he better pleased then when his People with Holy Jacob Wrestle with him and will not let him go till he has blessed them 4. That such holy and humble importunity shall not only obtain what we desired but more then we expected only three Loaves were desired here but because of importunity he had as many as he needed more is given in the Concession than was desired in the Supplication 9 And I say unto you ask and it shall be given you seek and ye shall find knock and it shall be opened unto you 10 For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Our Saviour here goes on to urge us to importunity and constancy in Prayer he bids us ask seek and knock and assures us we shall be accepted heard and answered Here Note 1. That Man is a poor indigent Creature full of wants but unable to supply them 2. As Man is an indigent and insufficient Creature so God is an All-sufficient Good able to supply the Wants and to Relieve the Necessities of his Creatures 3. That All-mighty God stands ready to supply all our Wants not Temporal only but Spiritual also affording his Grace and the assistance of his holy Spirit to them that ask it 4. If therefore we want the Grace of God and the assistance of his Holy Spirit it is our own fault and not God's it is either for want of seeking or for want of earnestness in asking for our Saviour expresly assures us that God denies it to none but every one that asketh receiveth 11 If a Son shall ask Bread of any of you that is a Father will he give him a stone or if he ask a fish will he for a fish give him a Serpent 12 Or if he ask an egg will he offer him a Scorpion 13 If ye then being evil know how to give good gifts unto your children how much more shall your Heavenly Father give the Holy Spirit to them that ask him The Second Parable which our Saviour makes use of is that of a Father to his Children Christ represents the care and kindness of God towards us by the affections which Earthly Parents bear to their natural Children who tho' they be many times Evil themselves yet are not wont to deny their Children necessary good things when they dutifully and decently beg them at their hands If ye being evil how much more shall your heavenly Father give his holy Spirit that is the continual presence and influence of his Holy Spirit to all the purposes of Guidance and Direction of Grace and Assistance of Comfort and Support in our Christian Course Learn hence That the presence and assistance of God's Holy Spirit to enable us to do what God requires shall never be wanting to those that desire it and endeavour after it But we must always remember That the Assistance of God's Holy Spirit tho' it be offered and tendered to us yet it is not forced upon us for if we beg the Holy Spirit and his assistance but refuse to make use of it or if we cry to him for his help to mortify our Lusts but do not put forth his own endeavours we forfeit the Divine Assistance and God will certainly withdraw his Holy Spirit from us 14 And Jesus was casting out a Devil and it was dumb and it came to pass when the Devil was gone out that the dumb spake and the people wondered 15 But some of them said he casteth out Devils through Beelzebub the chief of the Devils 16 And other tempting him sought of him a sight from Heaven 17 But he knowing their thoughts said unto them Every kingdom divided against it self is brought to desolation and a house divided against a house falleth 18 If Satan also be divided against himself how shall his kingdom stand because ye say that I cast out Devils thrô Belzebub 19 And if I by Beelzebub cast out Devils by whom do your Sons cast them out therefore shall they be your judges 20 But if I with the Finger of God cast out Devils no doubt the kingdom of God is come upon you A Relation is here given of a famous Miracle wrought by our Saviour in casting a Devil out of a possessed Man it is called a dumb Devil because of the effect upon the poor possessed Person in restraining the use of his Tongue Learn here 1. That amongst the many Calamities which Sin has rendered humane Nature liable and obnoxious to this is one to be bodily possest by Satan 2. That one Demonstration of Christ's Divine Power and a convictive Evidence of his being truly and really God was his casting out Devils by the Word of his Power Observe 3. What a sad and contrary effect this Miracle had upon the wicked Pharisees through their own blindness obstinacy and malice instead of magnifying his Divine Power they maliciously accuse him for holding a correspondency with the Devil and acting by a Power derived from him as if Satan should lend our Saviour a power against himself and that for the Destruction of his own Kingdom Lord how dangerous is a wilful opposition against the Truth it provokes the Almighty to deliver Persons up to the most unreasonable Infidelity and obstinate Obduracy Observe 4. Our Saviour knowing their Thoughts makes a just Apology for himself by shewing how improbable and unlikely how unreasonable and absurd it is once to imagine or suppose that Satan should cast out himself and any ways seek to oppose or destroy his own Kingdom Now if I have received says Christ my power from
bodily Weakness for many Years together yea even all the days of their Life Here is a poor Man for eight and thirty Years together under the Discipline of God's Rod by bodily Weakness Observe 2. That it is the Duty of the Afflicted to wait upon God in a diligent use of all Means which God has appointed for their Help and Healing As to trust to Means is to neglect God so to neglect the Means is to tempt God This poor Man no doubt had made use of the Means before yet waits at the Pool now Observe 3. Tho' Christ well knew the Case of this afflicted Person and wanted no Information yet he asks him If he were willing to be made whole to make him sensible of his Misery to quicken his Desires after healing and to raise his Expectations of Help from him Tho' Christ knows our Wants yet he takes no notice of them till we make them known to him by Prayer Observe 4. The time when Christ wrought this Miracle of healing upon the impotent Man it was on the Sabbath-day and as an Evidence of the certainty of the Cure Christ bids him take up his Bed and walk Our Saviour's Miracles were real and beneficial they were obvious to Sense and would bear the Examination of all Persons The Miracles which the Church of Rome boast of will not bear the Examination of our Senses Their great Miracle Transubstantiation is so far from being obvious to Sense that it contradicts the Sense and Reason of Mankind and is the greatest Affront to humane Nature that ever the World was acquainted with And our Saviour's working this and many other Miracles on the Sabbath-day was for the Testification of the Miracles to all Persons that would take notice of them Observe 5. How unjustly the Jews tax the Cripple that was healed with the breach of the Sabbath for taking up his Bed and walking on the Sabbath-day whereas the Law only forbad carrying Burthens on the Sabbath-day for Profit in a way of Trade But this Man's carrying his Bed was a Testimony of God's Goodness and Mercy towards him and of his Gratitude and Thankfulness towards God Hypocritical and superstitious Persons oft-times pretend much Zeal for observing the Letter of the Law little respecting the Moral Sense and Signification of it Besides our Saviour had a mind to let the Jews know that he was Lord of the Sabbath that he had a Power over it and could dispense with it as he thought good Observe Lastly The great Modesty and Humility of our blessed Saviour how hateful all Ostentation and Vain-glory was unto him for having wrought this famous Miracle before the People at a Publick Time the Feast of the Passover to shun all Applause from the Multitude he conveys himself privately away from them Jesus conveyed himself away a multitude being in that place Our Saviour's Business was to do much Good and make but little Noise He sought not his own Glory 14 Afterward Jesus findeth him in the temple and said unto him Behold thou art made whole sin no more lest a worse thing come unto thee These words are our Saviour's seasonable Advice and Counsel to the poor impotent Cripple whom he had miraculously restored to Health and Soundness Where Observe 1. The Person admonishing Jesus he that had been his Physician before is his Monitor and Teacher now Behold thou art whole sin no more Oh how much is it the Duty but how seldom the Practice of those whom God makes Instruments for recovering bodily Health to put their Patients in mind of their Obligations to Thankfulness and new Obedience Thus did our Saviour here The Recovered Mans Physician gave him Instruction his Healer became his Monitor Sin no more Obs 2. The Person admonished the recovered Cripple Thou art made whole But what was he Not a Disciple not a Believer For he that was healed wist not who Jesus was v. 13. he knew not Christ therefore believed not on him and yet was healed by him Thence Learn That there are many outward Mercies and common Blessings which Christ bestows upon those that have no spiritual Knowledge of him or saving Acquaintance with him The Man that was healed wist not who he was that had healed him Observe 3. The Place where Christ meets this his recovered Patient not at the Tavern but in the Temple returning Thanks to God for his recovered Health When God sends forth his Word and healeth us it is our Duty to make our first Visit to God's House and to pay our Vows in the great Congregation and found forth the Praises of our great and gracious Deliverer Observe 4. The Circumstance of Time when Christ found him in the Temple soon after his recovery Afterwards Jesus findeth him in the Temple We must not be clamorous and importunate to receive Mercies and dumb and tongue-tied in returning Thanks but make haste and not delay the time to pay our Acknowledgments to him that healeth us Observe 5. The Admonition it self Behold thou art made whole sin no more lest a worse thing come unto thee where our Saviour admonishes him of the greatness of the Mercy Behold thou art made whole and subjoyns a cautionary Direction Sin no more Where it is necessarily implyed that sin is always the deserving and oft times the procuring Cause of a Person 's Afflictions and Calamities and that the best and surest way to prevent the Return of Judgments and Calamities to a Person is for a Person to return no more to sin Sin no more lest a worse thing come unto thee where it is farther implied that Almighty God has sorer Plagues and severer Judgments in store for those Sinners who go on obstinately in a Course of Sin and Rebellion against God notwithstanding all the signal Rebukes of his avenging Anger From the whole Note That when the Lord doth graciously heal a Person or a People it is a Mercy to be much observed and thankfully acknowledged 15 The man departed and told the Jews that it was Jesus which had made him whole 16 And therefore did the Jews persecute Jesus and sought to slay him because he had done these things on the sabbath day After the Man understood who his Healer and Benefactor was he went and told the Jewish Magistrates it was Christ that had healed him This he did not with any evil Design no doubt to inform against him and stir up the Jews to persecute him but desirous to publish what Christ had done to his Honour and to direct others to make use of him Learn thence That it is the Duty of all those that have experienced the Power and Pity of Christ themselves to proclaim and publish it to others to the intent that all that need him may experience Help and Healing from him This seems to be the poor Man's Design But behold the Blindness Obstinacy and Malice of the Jews who persecuted Christ and sought to kill him for doing good and healing a Cripple that had been
order to our Improvement in Faith and Holiness If then after all the Revelation and Discovery which God has made of his Son Christ Jesus and of the Way that leads to eternal Salvation by him Persons remain willingly ignorant of him and their Duty to him Where shall they appear And how shall they escape Revel 1. Verse 5 6. Now unto him that loved us and washed us from our Sins in his own Blood and hath made us Kings and Priests unto God and his Father To Him be Glory and Dominion for ever and ever Amen The CLOSE THE design of the foregoing Notes upon the Holy Evangelists being to recommend the Instructive Life of our blessed Redeemer to our Observation and Imitation Altho' I have upon all occasions propounded his Example to be followed by us in all the steps of an Imitable Vertue as the matter every where occur'd yet adjudging it may be profitable to sum up together the several Graces and Vertues which were so Orient in the Life of Christ that having them daily before our Eyes we may be continually correcting and reforming of our Lives by that blessed Pattern I shall therefore briefly offer at it Because Nothing is so proper to form us to Holiness as the Example of the Mediatour it being absolutely perfect and thoroughly Accommodate to our present state there is no Example of any meer Man that is to be followed without limitation But the Life of Christ was as the purest Gold without the least Allay His conversation was a living Law and Christianity which is the Best and Holiest Institution in the World is nothing else but a Conformity to his Precepts and Pattern The Universal Command of the whole Gospel is this To walk as Christ walked This denotes a sincere intention design and endeavour to imitate and follow him in all the paths of Holiness and Obedience Particularly let us imitate Jesus I. IN his early Piety We find him at Twelve Years Old about his Father's Business sitting in the midst of the Doctors both hearing and asking them Questions See on St. Luke 2.46.47 An early Piety gives both the Person and the Service a peculiar preheminency no Comfort in Life no Happiness in Death like the Happiness and Comfort of being good betimes II. In his Obedience to his Earthly Parents See on St. Luke 2.51 He went down to Nazareth and was subject to them He paid Homage to the Womb that bare him and to his supposed and reputed Father that provided for him let a Person be never so high above others he is still below his Parents if the Highest upon Earth think their Parents beneath them and themselves above their Parents Commands Our Saviour did not so what shall we think of those Monsters of Ingratitude the Reproach of Humane Nature who are ashamed to own their Parents because of their Poverty or despise them because of the Infirmities of their Age. Prov. 23.22 Hearken to thy Father that begat thee and despise not thy Mother when she is old III. In his unwearied Diligence in doing Good Acts 10.38 Who went about doing good This was his Meat and Drink by Day his Rest and Sleep by Night He fed the Hungry cloathed the naked visited the Sick was Eyes to the Blind Feet to the Lame and Administred to such as were in Necessities and Streights And he has declared that he will Judg us at the great Day according to our imitation of him in doing good to all Mankind See the Notes on S. Math. 25. Ten last Verses IV. In his Humility and lowliness of Mind Math. 11.29 Learn of me for I am meek and lowly in Heart witness his stooping to the meanest Office even that of washing his Disciples Feet S. John 13.5 He that came in the form of a Servant performs the Office of the meanest Servant to his Disciples And all this was to set us an Example of mutual Condescension each to other if I your Lord and Master have washed your Feet you ought also to wash one anothers Feet which Precept tho' it doth not bind us to the same Action yet it obliges us to the same Condescension Namely to think no Office of Love beneath us which the necessities of our Brother call for from us V. In the Vnblameableness and Inoffensiveness of his Life and Actions He injured none and justly offended none but was Harmless as well as Holy he wrought a Miracle to pay Tribute Money rather than give occasion of Offence to the Government See on Math. 19.27 Accordingly let us be Harmless and Blameless Wise as Serpents and Innocent as Doves Piety without Policy is too simple to be safe Policy without Piety is too subtile to be good VI. In his Eminent Self-Denial He emptied himself and became poor when he was Rich as God from all Eternity He impoverish'd himself by becoming Man Oh! what did he not deny when he left the Bosom of his Father with the ineffable Delights and Pleasures which he there enjoyed from all Eternity And instead thereof to Drink the Cup the Bitter Cup of his Father's wrath for our sake Lord how can we enough abase our selves for thee who thus deniedst thy self for us VII In his contentment in a low and mean Condition in this World Yea in a Suffering and Afflicted Condition he would not honour the World so far as to have any part of it in his own hand was therefore of himself less provided of comfortable accommodations than the Birds of the Air or the Beasts of the Field See Luke 9.58 The Foxes have holes and the Birds of the Air have nests but the Son of Man hath not where to lay his head Let us learn from him to manage an afflicted Condition with a contented Spirit let there be no murmurings complaints or foolish chargings of God heard from us whatever straits or Troubles we may be brought into but in whatsoever state we are let us be therewith content Phil. 4.11 VIII In his frequent performance of the Duty of private Prayer and Fasting he sometimes spent a whole Night in Prayer Luke 6.12 He went into a Mountain to Pray and continued all Night in Prayer to God And Mark 1.35 In the morning rising up a great while before Day he went into a solitary place and prayed It is certain we have much more business with Almighty God in Prayer than Christ had he had no Sins to Confess no wants of Grace to make known yet did he delight with frequency and fervency to perform this Homage to his Heavenly Father Lord how doth thy Zeal and forwardness condemn our remisness and lukewarmness in praying to our heavenly Father IX In his Affectionate performance of the Duty of Praise and Thanksgiving Our blessed Saviour was a great Pattern of Thankfulness Matth. 11.25 I thank thee Oh Father Lord of Heaven and Earth c. John 11.41 Father I thank thee that thou hast heard me when he was to eat common Bread he received it with Thanksgiving What
without desiring to speak with thee 48 But he answered and said unto him that told him Who is my mother and who are my brethren 49 And he stretched forth his hand towards his disciples and said Behold my mother and my brethren 50 For whosoever shall do the will of my Father which is in heaven the same is my brother and sister and mother Observe here 1. The Verity of Christ's Humane Nature he had Affinity and Consanguinity with Men Persons near in Blood to him called his Brethren that is his Cosin-Germans 2. That the Holy Virgin her self was not wholly free from Failings and Infirmities for here she does untimely and unseasonably interrupt our Saviour when Preaching to the People and imployed about his Father's Business 3. That Christ did not neglect his Holy Mother nor disregard his near Relations but shewed that he preferr'd his Father's Service before them 4. Learn How dear Believers are to Jesus Christ he preferrs his Spiritual Kindred before his Natural Alliance in Faith and Spiritual Relation to Christ is much nearer and dearer than Alliance by Blood To bear Christ in the Heart is much better than to bear him in the Womb. Blessed be God this greatest Priviledge is not denied to us even now Tho' see Christ we cannot yet love him we may his Bodily Presence cannot be enjoyed by us but his Spiritual Presence is not denied us Tho' Christ be not ours in House in Arms in Affinity in Consanguinity yet in Heart in Faith in Love and Service he is or may be Ours Verily Spiritual Regeneration brings Men into a more Honourable Relation to Christ than Natural Generation ever did Whosoever shall do the Will of my Father he is my Brother Sister and Mother CHAP. XIII 1 THE same day went Jesus out of the house and sat by the sea-side 2 And great multitudes were gathered together unto him so that he went into a ship and sat and the whole multitude stood on the shoar 3 And he spake many things unto them in parables saying The foregoing Chapter gave us an Account of an Awakening Sermon preached by our Saviour to the Pharisees In this Chapter we are acquainted with the Continuance of his Preaching to the Multitude Where three things are Observable 1. Our Lord's Assiduity and unwearied Diligence in Preaching of the Gospel for this Sermon was made the same Day with that in the former Chapter Vers 1. The same Day went Jesus out and sat by the Sea-side A good Pattern for the Preachers of the Gospel to follow How ashamed may we be to Preach Once a Week when our Lord Preacht Twice a Day Obs 2. The Place our Lord Preacht in a Ship not that he declined the Temple or the Synagogue when he had the Opportunity but in the want of them Christ thought an House a Mountain a Ship no unmeet Place to Preach in It is not the Place that Sanctifies the Ordinance but the Ordinance that Sanctifies the Place Obs 3. The Manner of our Lord 's Preaching it was by Parables and Similitudes Which was an Ancient Way of Instruction among the Jews and a very Convincing Way working upon Mens Minds Memories and Affections making the Mind attentive the Memory retentive and the Auditors inquisitive after the Interpretation of the Parable Some are of Opinion that our Saviour's Parables were suited to his Hearers Employments some of whom being Husbandmen he resembles his Doctrine to Seed sown in the Field For thus he speaks 3 Behold a sower went forth to sow 4 And when he sowed some seeds fell by the way-side and the fowls came and devoured them up 5 Some fell upon stony places where they had not much earth and forthwith they sprung up because they had no deepness of earth 6 And when the sun was up they were scorched and because they had not root they withered away 7 And some fell among thorns and the thorns sprung up and choaked them 8 But other fell into good ground and brought forth fruit some an hundred fold some sixty fold some thirty fold 9 Who hath ears to hear let him hear The Scope of this Parable is to shew that there are Four several Sorts of Hearers of the Word but One Sort only that Hear to a Saving Advantage And to shew us the Cause of the different Success of the Word Preacht Here Observe 1. The Sower Christ and his Apostles he the prime and principal Sower they the secondary and subordinate Seedsmen Christ sows his own Field his Ministers sow his Field he sows his own Seed they sow his Seed Wo unto us if we sow our own Seed and not Christ's Obs 2. The Seed sown the Word of God Fabulous Legends and Unwritten Traditions which the Seeds-Men of the Church of Rome sow these are not Seed but Chaff or their own Seed not Christ's Our Lord's Field must be sown with his own Seed not with mixt Grain Learn 1. That the Word of God preacht is like Seed sown in the Furrows of the Field As Seed has a Fructifying Virtue in it by which it increases and brings forth more of it 's own kind so has the Word of God a Quickning Power to regenerate and make alive dead Souls Learn 2. That the Seed of the Word where it is most plentifully sown is not alike Fruitful As Seed doth not thrive in all Ground alike so neither doth the Word fructifie alike in the Hearts of Men There is a Difference both from the Nature of the Soil and from the Influence of the Spirit Learn 3. That the Cause of the Word's Unfruitfulness is very different and not the same in all In some 't is the Policy of Satan that Bird of Prey which follows God's Plough steals away the Precious Seed in others 't is a hard Heart of Unbelief in others the Cares of the World like Thorns choak the Word overgrow the Good Seed draw away the Moisture of the Earth and the Heart of the Soil and hinders the Influences of the Sun The far greater part of Hearers are fruitless and unprofitable Hearers Learn 4. That the best Ground doth not bring forth Fruit alike some good Ground brings forth more and some less Some thirty some sixty and some an hundred fold In like manner a Person may be a profitable Hearer of the Word altho' he doth not bring forth so great a Proportion of Fruit as others provided he brings forth as much as he can 10 And the disciples came and said unto him Why speakest thou unto them in parables 11 He answered and said unto them Because it is given unto you to know the mysteries of the kingdom of heaven but to them it is not given Here we have the Disciples Question and our Saviour's Answer Their Question is Why speakest thou to the People in Parables which they do not understand They cannot see the Soul of thy Meaning thro' the Body of thy Parables Christ answers To you my Disciples and such as you are who love
firmly to settle and establish his Disciples in the Belief of his being the promised Messias And therefore 2. He puts the Question to them Whom do you my Disciples say that I am You that have heard the Holiness of my Doctrine and seen the Divinity of my Miracles What say you to me And what Confession do you make of me Christ expects greater Measures of Grace and Knowledge and higher Degrees of Affiance and Faith from those that have enjoyed the greatest Means of Grace and Knowledge The Disciples were Eye and Ear-Witnesses of his Doctrine and Miracles and accordingly he expects from them a full Confession of his Divinity Obs 2. The Answer return'd 1. By the Apostles in general And they said Some say that thou art John the Baptist some Elias some Jeremias 'T is no new thing it seems to find Diversity of Judgments and Opinions concerning Christ and the Affairs of his Kingdom We find that when our Saviour was amongst Men who daily both saw and heard him yet there was then a Diversity of Opinions concerning him 2. Peter in the Name of the rest and as the Mouth of all the Apostles makes a full and open Confession of his Deity Thou art Christ the Son of the living God Whence Note That the Vail of Christ's Humane Nature did not keep the Eye of his Disciples Faith from seeing him to be One in Substance with the Father Thou art Christ the Son of the living God Observe 3. How highly pleased our Saviour was with this Confession he pronounces Peter and the rest in him Blessed who had by him made this Christian Confession Blessed art thou Simon and tells him 1. What did not enable him to make that Confession Not Flesh and Blood that is not Man nor the Wisdom and Reason of Man 2. But positively God the Father by the Operation of his Spirit and the Dispensation of the Gospel has wrought this Divine Faith in you and drawn forth this Glorious Confession from you that I am indeed the Son of God Thence Learn That no Man can savingly believe that Jesus Christ is the Eternal Son of God and Saviour of the World but he in whom God himself by his Holy Spirit has wrought such a Perswasion by the Ministry of the Gospel 18 And I say also unto thee that thou art Peter and upon this rock I will build my church and the gates of hell shall not prevail against it Observe here 1. As Peter confess'd Christ so Christ confesses him Peter said Thou art Christ Christ says Thou art Peter alluding to his Name which signifies a Rock He having made good that Title by the Strength Stability and Firmness of his Faith Obs 2. A double Promise made by Christ to Peter 1. For the Building 2. For the Upholding of his Church For the Building of his Church 1. Vpon this Rock will I build my Church Upon what Rock Upon Peter The Rock Confessing say the Papists But if so no more is said of Peter here than of all the Apostles elsewhere Galat. 2.9 James and John are called Pillars as well as Peter So that Peter's Superiority over the rest of the Apostles can with no shew of Reason be from hence inferr'd Upon Christ the Rock Confessed say the Protestants for Christ is the Foundation-Stone upon which his Church is built Ephes 2.20 Ye are built upon the Foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-Stone So then not upon Peter the Rock Confessing but upon Christ the Rock Confessed and upon the Rock of Peter's Confession that Fundamental Truth that Christ is the Son of the Living God is the Church built Vpon this Rock will I build my Church Super hanc Confessionis tuae Petram aedificabo Ecclesiam meam 2. Here is our Saviour's Promise for the Vpholding as well as the Building of his Church The Gates of Hell shall not prevail against it That is All the Policy and Power of the Devil and his Instruments shall neither destroy my Church nor extinguish the Light of this Divine Truth which thou hast now made Confession of namely That I am the true Messias the Son of the living God Note 1. That Jesus Christ is the Builder and will be the Upholder of his Church 2. That the Church upheld by Christ's Power and Promise shall never be vanquisht by the Devil's Policy or Strength Vpon this Rock will I build c. and the Gates c. 19 And I will give unto thee the keys of the kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven Observe here 1. The Person to whom this Promise is made namely to Peter with the rest of the Apostles the Confession being made by him in the Name of the rest Elsewhere we find the same Authority and Power given to them all which is here committed unto Peter Joh. 20.23 Whose Sins soever ye remit they are remitted Altho' there might be a Priority of Order amongst the Apostles yet no Superiority of Power was founded in any one of them over and above the rest Obs 2. the Power promised I will give thee the Keys of the Kingdom of Heaven that is the Key of Doctrine and the Key of Discipline or full Power and Authority to Preach the Gospel to Administer Sacraments and Execute Church-Censures The Speech is Metaphorical and alludes to Stewards and Officers in great Houses to whose Trust the Keys of the Houshold are committed Christ's Ministers are the Stewards of his House into whose Hands the Keys of his Church are committed by Christ The Pope would snatch them out of all Hands and keep them in his own he snatches at Peter's Keys but makes shipwrack of Peter's Faith arrogating Peter's Power but abrogating his Holy Profession Learn 1. That the Authority and Power which the Ministers of the Gospel do exercise and execute is from Christ I will give thee the Keys of the Kingdom 2. That this Power of the Keys Christ dispensed promiscuously to all his Apostles and never designed it as a Peculiar for St. Peter As they all made the same Profession of Faith by Peter so they all received the same Authority and Power with Peter 20 Then charged he his disciples that they should tell no man that he was Jesus the Christ It may seem strange that our Saviour should charge his Disciples to tell no Man that he was Jesus the Christ seeing the Knowledge of it was so necessary The Reason is conceived to be 1. Because the Glory of his Godhead was not to be fully manifested till after his Resurrection and then to be published by himself and confirmed by his own Miracles 2. Lest the Knowledge of it should have hindred his Death For Had the Rulers known they would not have Crucified the Lord of Glory Learn That Christ has his own fit Times and proper Seasons in which he reveals his own
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
their Sepulchers 2. In professing great Respect to the dead Saints and at the same time persecuting the living Palpable Hypocrisie And yet as gross as it is it prevails to this Day The Church of Rome who magnifie Martyrs and canonize Saints departed have yet added to their numbers by shedding of their Blood 3. In taking false measures of their Love to the Saints departed from their building their Tombs and garnishing their Sepulchers whereas the best Evidence of our Love unto them is the imitating their Vertues and cherishing their Followers 'T is gross Hypocrisie to pay Respect to the Relicks of Saints and Veneration to their Images and at the same time to persecute and afflict their Followers Learn hence 1. That the World has all along loved dead Saints better than the living Mortui non mordent the dead Saint's Example how bright soever is not so scorching and troublesome at a distance and he himself no longer stands in other Men's Light whereas the living Saint's Example is a cutting Reproof to Sin and Vice Obs 2. That there is a certain Civility in Humane Nature which leads Men to a just Commendation of the Dead and to a due Estimation of their Worth The Pharisees here tho' they persecuted the Prophets whilst alive yet had they a mighty Veneration for their Piety and Vertue after they were dead and thought no Honour too great to be done unto them Note 3. That it is the grossest Hypocrisie to pretend to love Goodness and yet hate and persecute good Men. These Hypocritical Pharisees pretended high to Piety and Religion and at the same time killed the Prophets and stoned them that were sent unto them 4. That the highest Honour we can pay to the Saints departed is not by raising Monuments and building Tombs to their Memory but by a careful Imitation of their Piety and Virtue following the Holiness of their Lives and their Patience and Constancy at their Deaths 34 Wherefore behold I send unto you prophets and wise men and scribes and some of them ye shall kill and crucifie and some of them ye shall scourge in your synagogues and persecute them from city to city 35 That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of Zacharias son of Barachias whom ye slew between the temple and the altar 36 Verily I say unto you All these things shall come upon this generation Observe here A Prophetical Prediction and a severe Denunciation 1. A Prediction foretelling what cruel Usage the Apostles should meet with from the Jews Killing and Crucifying some Scourging and Stoning others which accordingly was fulfilled in the Crucifying of St. Peter the Scourging of St. Paul in the Stoning of St. Stephen and Killing of St. James The first Planters and Propagators of the Gospel sealed their Doctrine with their Blood and the Blood of the Martyrs has all along been the Seed of the Church Obs 2. A severe Denunciation That upon you may come all the Righteous Blood shed upon the Earth from Abel to Zacharias the Son of Jehoiada 2 Chron. 24.20 who was the last Prophet whose Murder is related by Name in the Old Testament These Words are not to be understood as if the End and Intent of Christ's sending the Prophets were that the Jews might put them to Death and bring their righteous Blood upon themselves This was the Consequent and Event indeed of their sending but by no means the Design and Intent of it Learn 1. That raging Persecutors have no Regard either to the extraordinary Mission or eminent Sanctity of Persons who reprove them for their Sins I send unto you Prophets says our Saviour wise Men and Scribes and some of them ye shall Kill and Crucifie 2. That as the Piety of the Persons so neither can the Sanctity of the Place discourage and deterr bloody Persecutors from their Rage and Fury against the Prophets of God In the Temple it self in the Court of the House of the Lord even betwixt the Porch and the Altar was Zacharias slain 3. That it is a righteous Thing with God to punish the Children for the Impieties of their Parents This is to be understood 1. where the Children tread in their Father's Steps and continue in their Parents Sins which they do if they do not confess them abhor them and be humbled for them 2. This is to be understood of Temporal Evils not of Eternal Punishments No Man shall for his Father's Sins lye down in Everlasting Burnings As our Fathers Faith will not let us into Heaven so neither will their Impiety shut us into Hell At the Day of Judgment every Man shall be separately considered according to his Deeds 37 O Jerusalem Jerusalem thou that killest the prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not 38 Behold your house is left unto you desolate 39 For I say unto you Ye shall not see me henceforth till ye shall say Blessed is he that cometh in the Name of the Lord. Our Lord concludes this Chapter with a Pathetical Lamentation over Jerusalem His Ingemination or doubling of the Word Oh Jerusalem Jerusalem shews the Vehemency of Christ's Affection towards them and the Sincerity of his Desires for their Salvation Obs 1. The great Kindness and Compassion of Christ to the Jews in general and Jerusalem in particular set forth by a lively Metaphor and Similitude that of an Hen gathering her Chickens under her Wings As the Hen doth tenderly cherish and carefully hide and cover her Young from the Eye of the Destroyer so would Christ have shrouded and sheltered this People from all those Birds of Prey and particularly from the Roman Eagle by which they were at last devoured Again As the Hen continueth her Call to her young ones from Morning to Night and holds out her Wings for shelter to them all the Day long so did Christ wait for this Peoples Repentance and Conversion for more than Forty Years after they had killed his Prophets and murthered himself before they met with a final Overthrow Obs 2. The amazing Obstinacy and Wilfulness of this People in rejecting this Grace and Favour this Kindness and Condescension of the Lord Jesus Christ I would have gathered you but ye would not Obs 3. The Fatal Issue of this Obstinacy Behold your House is left unto you desolate Is left that is certainly and suddenly will be so The Present-Tense put for the Paulo post futurum it denotes both the Certainty and Proximity of this People's Ruin Learn 1. That the Ruin and Destruction of Sinners is wholly chargeable upon themselves that is on their own Wilfulness and Obstinacy I would have gathered you says Christ but ye would not Learn 2. How deplorably and inexcusably they will perish who perish by their own Wilfulness under the Gospel 3. That there
is no Desire like unto God's Desire of a People's Repentance no Longing like unto God's Longing for a People's Salvation Oh Jerusalem Jerusalem how often would I have gathered thee When shall it once be CHAP. XXIV 1 AND Jesus went out and departed from the temple and his disciples came to him for to shew him the buildings of the temple 2 And Jesus said unto them See ye not all these things Verily I say unto you There shall not be left here one stone upon another that shall not be thrown down Our Blessed Saviour had often acquainted his Disciples with his approaching Death at Jerusalem The Son of Man must go up to Jerusalem to be Crucified Now in this Chapter he acquaints them with the Destruction that should come upon Jerusalem in general and upon the Temple in particular for their putting him the Son of God to Death The Disciples looking upon the Temple with Wonder and Admiration were apt to think that the Temple in regard of its invincible Strength could not be destroyed or that at least in regard of its incredible Magnificence 't was great pity it should be destroyed and accordingly they say to Christ See what goodly Buildings are here as if they had said Master what great Pity is it that such a magnificent Structure should become a ruinous Heap But hence we Learn 1. That Sin brings Cities and Kingdoms as well as particular and private Persons to their end There are no places so strong but an Almighty God is able to destroy them and Sin is sufficient to lay them waste Observe 2. That the Threatnings of God are to be feared and shall be fulfilled whatever appearing Improbabilities there may be to the contrary God had threatned Jerusalem with Destruction for her Sin and now it is not all her Strength that can oppose his Power Learn 3. That notwithstanding Magnificence and Worldly Glory doth mightily dazle our Eye yet how little doth it affect Christ's Heart Even the Temple it self that most magnificent Structure Christ values no more than an Heap of Rubbish when the Impiety of the Worshippers had devoted it to Destruction Not one Stone says Christ shall be left upon another unthrown down This threatning was fulfill'd Forty Years after Christ's Death when Titus the Roman Emperor destroyed the City and burnt the Temple and Turnus Rufus the General of his Army ploughed up the very Foundation upon which the Temple stood Thus was the Threatning of God fulfilled Jer. 26.18 Zion shall be ploughed as a Field and Jerusalem shall become Heaps The Truth and Veracity the Faithfulness and Fidelity of God is as much concerned in the Execution of his Threatnings as in the Performance of his Promises 3 And as he sat upon the mount of olives the disciples came unto him privately saying Tell us when shall these things be and what shall be the sign of thy coming and of the end of the World 4 And Jesus answered and said unto them Take heed that no man deceive you 5 For many shall come in my Name saying I am Christ and shall deceive many A double Question is here propounded by the Disciples to our Saviour First As to the time of the Temple's Destruction Secondly As to the Signs of that Destruction As to the former the time when the Temple should be destroyed See the Curiosity of Humane Nature both in desiring to know what should be hereafter and also when that hereafter should be Thence Learn That there is found with all of us an itching Curiosity and Desire rather to inquire and pry into the hidden Counsels of God's secret Will than to obey the manifest Declarations of God's revealed Will. Tell us when these things shall be As to their second Question What should be the Sign of his coming Our Saviour acquaints them with this amongst many others That there should arise false Christs false Prophets and Seducers a multitude of Impostors that should draw many after them therefore he bids them Take heed and beware Where Observe That Christ doth not gratifie his Disciples Curiosity but acquaints them with their present Duty to watch against Deceivers and Seducers who should have the Impudence to affirm themselves to be Christ Some Christ Personal or the Messiah others Christ Doctrinal affirming their erroneous Opinions to be Christ's Mind and Doctrine From the whole Note 1. That there will be many Seducers many erroneous Persons and false Opinions before the end of the World For Jerusalem's Destruction was a Type and Emblem of the World's Destruction 2. That such Seducers will come in Christ's Name and their Errors and false Opinions shall be given out to be the Mind of Christ 3. That many will be seduced and carried away with their fair Pretences and plausible Deceits 4. That Christ's own Disciples had need to take heed lest they themselves being led away by the Error of the Wicked do fall from their own Stedfastness Take heed that no Man deceive you for many will come in my Name saying I am Christ and shall deceive many 6 And ye shall hear of wars and rumours of wars see that ye be not troubled for all these things must come to pass but the end is not yet 7 For nation shall rise against nation and kingdom against kingdom and there shall be famines and pestilences and earthquakes in divers places 8 All these are the beginning of sorrows The next Sign which our Saviour gives his Disciples of Jerusalem's Destruction is the many Broyls and Commotions civil Discords and Dissentions that should be found amongst the Jews Famines Pestilence and Earthquakes fearful Sights and Signs in the Air. And Josephus declares that there appeared in the Air Chariots and Horses Men skirmishing in the Clouds and encompassing the City and that a Blazing Star in fashion of a Sword hung over the City for a Year together Learn 1. That War Pestilence and Famine are Judgments and Calamities inflicted by God upon a sinful People for their Contempt of Christ and Gospel Grace Ye shall hear of Wars Famine and Pestilence 2. That altho' these be mighty and terrible Judgments yet are they the Forerunners of worser Judgments All these are the Beginnings of Sorrow 9 Then shall they deliver you up to be afflicted and shall kill you and ye shall be hated of all nations for my Names sake 10 And then shall many be offended and shall betray one another and shall hate on another 11 And many false prophets shall arise and shall deceive many 12 And because iniquity shall abound the love of many shall wax cold 13 But he that shall endure unto the end the same shall be saved Our Saviour here goes on in giving farther Signs of the Destruction of Jerusalem 1. He declares the sharp Persecutions which should fall upon the Apostles themselves they shall kill you Thence Learn That the keenest and sharpest edge of Persecution is usually turn'd against the Ambassadors of Christ and falls heaviest on the
and Man was ratified and confirmed Whence we Learn That every Communicant has an undoubted Right to the Cup as to the Bread in the Lord's Supper Drink ye all of it says Christ therefore to deny the Cup to the Laity is contrary to the Institution of Christ After the Celebration was over our Saviour and his Disciples sang an Hymn as the Jews were wont to do at the Passover the Six Eucharistical Psalms from 113th to the 119th Psalm Learn hence How fit it is that God be glorified in his Church by singing of Psalms and in particular when the Sacrament of the Lord's Supper is celebrated When they had sung an Hymn they went unto the Mount of Olives 31 Then saith Jesus unto them All ye shall be offended because of me this night for it is written I will smite the shepherd and the sheep of the flock shall be scattered abroad Here our Saviour acquaints his Disciples that by reason of his approaching Sufferings they should all of them be so exceedingly offended with him that they would certainly forsake and leave him which accordingly came to pass Learn thence That Christ's dearest Freinds forsook him and left him alone in the midst of his greatest Distress and Danger Obs 2. What was the Cause of this their Flight it was the Prevalency of their Fear Thence Note How sad it is for the holiest and best of Men to be left under the Power of their own Fears in a Day of Temptation 32 But after I am risen again I will go before you into Galilee Observe here The wonderful Lenity of Christ towards his timerous and fearful Disciples notwithstanding their cowardly Flight from him he tells them he would not forsake them but love them still and as an Evidence of it would meet them in Galilee I will go before you into Galilee there shall you see me And when they did see him he never upbraided them with their Timerousness but was Friends with them notwithstanding their late Cowardice Christ's Love to his Disciples is like himself unchangeable and everlasting Having loved his own he loved them unto the end 33 Peter answered and said unto him Though all men shall be offended because of thee yet will I never be offended 34 Jesus said unto him Verily I say unto thee That this night before the cock crow thou shalt deny me thrice 35 Peter said unto him Though I should die with thee yet will I not deny thee Likewise also said all the disciples See here what strong Purposes and settled Resolutions both Peter and all the Apostles had to keep close to Christ but how did their Self-confidence fail them Learn thence That Self-confidence is a Sin too too incident to the holiest and best of Men. Tho' all Men forsake thee yet will not I. Good Man he resolved honestly but too too much in his own Strength Little little did he think what a Feather he should be in the Wind of Temptation if once God left him to the Power and Prevalency of his own Fears Observe farther That the Rest of the Apostles had the like Confident Opinion of their own Strength with St. Peter Likewise also said they all Note thence That the holiest of Men know not their own Strength till it comes to the Trial. Little did these good Men imagine what a cowardly Spirit they had in them till Temptation put it to the Proof 36 Then cometh Jesus with them unto a place called Gethsemane and saith unto the disciples Sit ye here while I go and pray yonder 37 And he took with him Peter and the two sons of Zebedee and began to be sorrowful and very heavy 38 Then saith he unto them My soul is exceeding sorrowful even unto death tarry ye here and watch with me 39 And he went a little further and fell on his face and prayed saying O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt 40 And he cometh unto the disciples and findeth them asleep and saith unto Peter What could ye not watch with me one hour 41 Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak 42 He went away again the second time and prayed saying O my Father if this cup may not pass away from me except I drink it thy will be done 43 And he came and found them asleep again for their eyes were heavy 44 And he left them and went away again and prayed the third time saying the same words Our Blessed Saviour being now come with his Disciples into the Garden he falls there into a bitter and bloody Agony in which he prayed with wonderful Fervency and Importunity to his Heavenly Father His Sufferings were now coming on a great pace and he meets them upon his Knees and would be found in a praying Posture Learn thence That Prayer is the best Preparative for as well as the most powerful Support under the heaviest Sufferings that can befal us As to this Prayer of our Saviour's in the Garden many things are very Observable As 1. The Place where he prayed In the Garden but why went Christ thither Was it to hide or shelter himself from his Enemies Nothing less for if so it had been the most improper Place because he was wont to retire thither to pray John 18.2 Judas knew the Place for Jesus oft-times resorted thither so that Christ went thither not to shun but to prepare himself by Prayer to meet his Enemies Obs 2. The time when he enter'd the Garden for Prayer it was in the Evening here he spent some Hours in pouring out his Soul to God for about Midnight Judas and the Soldiers came and apprehended him in a praying Posture Teaching us by his Example that when eminent Dangers are before us especially when Death is apprehended by us to be very much in Prayer to God and very fervent in our Wrestlings with him Obs 3. The Matter of our Lord's Prayer that if possible the Cup might pass from him That is those bitter Sufferings which were then before him particularly the insupportable Burthen of his Father 's Wrath. He prays if possible that his Father would excuse him from this dreadful Wrath his Soul being amaz'd at it But what Did Christ then begin to repent of his Undertaking for Sinners Did he shrink and give back when it came to the Pinch No no as Christ had Two Natures being God and Man so he had Two distinct Wills as Man he feared and shunned Death as God-man he willingly submitted to it the Divine Spirit and the Humane Nature of Christ did now assault each other with disagreeing Interests till at last Victory was got on the Spirit 's side Again This Prayer was not absolute but conditional If it be possible Father it may be if thou art willing if it please thee let it pass if not I will drink it Learn hence 1. That the Cup of Sufferings
is in it self considered a very bitter and distasteful Cup which Humane Nature abhorrs and cannot but desire and pray may pass from it 2. That yet oft-times the Wisdom of God is pleased to put this bitter Cup of Affliction into the Hands of those whom he doth most sincerely love 3. That when God doth so it is their Duty to drink it with humble Submission and chearful Resignation Not my Will but thine be done Obs 4. The manner how our Lord prayed and here we shall find it 1. A solitary Prayer he went by himself alone out of the hearing of his Disciples he said to them Tarry ye here while I go and pray yonder Mark Christ did neither desire his Disciples to pray with him or to pray for him No he must tread the Wine-press alone not but that Christ loved and delighted in his Disciples Company but there were Occasions when he thought fit to leave them and to go alone to God in Prayer Thence Learn That the Company of our best Friends is not always seasonable Peter James and John were Three good Men but Christ bids them tarry while he went aside for private Prayer There are Times and Cases when a Christian would not be willing that the dearest Friend he has in the World should be with him or understand and hear what passes betwixt him and his God 2. This Prayer of Christ was an humble Prayer that 's evident by the Postures into which he cast himself sometimes Kneeling sometimes Lying prostrate upon his Face He lyes in the very Dust lower he cannot fall and his Heart was as low as his Body And such was the Fervour of his Spirit that he prayed himself into an Agony Oh let us blush to think how unlike we are to Christ in Prayer as to our praying Frame of Spirit Lord what Drowsiness and Deadness What Laziness and Dulness What Stupidity and Formality is found in our Prayers How often do our Lips move and our Hearts stand still 3. It was a repeated and reiterated Prayer He prayed the first second and third time He returns upon God over and over plies him again and again resolving to take no Denial Learn thence That Christians ought not to be discouraged tho' they have sought God again and again for a particular Mercy and no Answer of Prayer has come unto them Observe also How our Lord used the same Prayer three times over saying the same Words A Person then may pray with and by a Form of Prayer and yet not pray formally but in a very acceptable manner unto God Christ both gave a Form of Prayer to his Disciples and also used one himself Observe next The Posture in which our holy Lord found his own Disciples when he was in his Agony they were sleeping when he was praying Oh wonderful that they could sleep at such a time Hence we gather That the best of Christ's Disciples may be sometimes overtaken with Infirmities with great Infirmities when the most important Duties are performing He cometh to his Disciples and finds them sleeping Observe next The gentle Reproof he gave the Disciples for sleeping What could you not watch with me one Hour Could you not watch when your Master is in such Danger Could you not watch with me when I am going to deliver up my Life for you What not one Hour and that the parting Hour too After his Reprehension he subjoins an Exhortation Watch and pray that ye enter not into Temptation and superadds a forcible Reason For tho' the Spirit be willing yet the Flesh is weak Thence Learn That the holiest and best resolved Christians who have willing Spirits for Christ and his Service yet in regard of the Weakness of the Flesh or the Frailty of Humane Nature it is their Duty to watch and pray and thereby guard themselves against Temptations Watch and pray for tho' the Spirit is willing yet 45 Then cometh he to his disciples and saith unto them Sleep on now and take your rest behold the hour is at hand and the Son of man is betrayed into the hands of sinners 46 Rise let us be going behold he is at hand that doth betray me 47 And while he yet spake lo Judas one of the twelve came and with him a great multitude with swords and staves from the chief priests and elders of the people 48 Now he that betrayed him gave them a sign saying Whomsoever I shall kiss that same is he hold him fast 49 And forthwith he came to Jesus and said Hail Master and kissed him 50 And Jesus said unto him Friend wherefore art thou come Then came they and laid hands on Jesus and took him Our Saviour having pour'd out his Soul in Prayer to God in the Garden he is now ready and waits for the coming of his Enemies being first in the Field Accordingly While he yet spake came Judas one of the Twelve and under his Conduct a Band of Soldiers to apprehend him It was the Lot and Portion of our Blessed Redeemer to be betrayed into the Hands of his mortal Enemies by the Treachery of a false and dissembling Friend Observe here The Traytor the Treason the Manner how and the Time when this treasonable Design was executed Obs 1. The Betrayer Judas all the Evangelists carefully describe him by his Name Judas by his Sirname Iscariot lest he should be mistaken for Jude the Brother of James God is tender of the Names and Reputations of his upright-hearted Servants He is also described by his Office One of the Twelve The Eminence of his Place and Station was an high Aggravation of his Transgression Nay in some respect he was preferred above the rest having a peculiar Trust reposed in him he bare the Bag That is he was Almoner and Steward of Christ's Family to take Care for the necessary Accommodations of Christ and his Apostles and yet this Man thus called thus honoured thus respectfully treated by Christ for the Lucre of a little Money perfidiously betrays him Oh whither will not a bad Heart and a busie Devil carry a Man Learn hence 1. That the greatest Professors had need be jealous of their own Hearts and look well to the Grounds and Principles of their Profession A Profession begun in Hypocrisie will certainly end in Apostacy Learn 2. That Persons are never in such eminent Danger as when they meet with Temptations exactly suited to their Master-Lusts Covetousness was Judas's Master-Sin the Love of the World made him a Slave to Satan and the Devil lays a Temptation before him which suits his Temper hits his Humour and it prevails immediately Oh pray pray that ye may be kept from a strong and suitable Temptation a Temptation suited to your predominant Lust and Inclination Obs 2. As the Betrayer Judas so the Treason it self with its aggravating Circumstances he led an armed Multitude to the Place where Christ was gave them a Signal to discover him and encouraged them to lay Hands upon him and hold him
let us be able to comprehend with all Saints what is the Breadth and Length Depth and Heighth and let us know the Love of Christ which in suffering for us passeth Knowledge So infinite every way were the Dimensions of it 37 And set up over his head his accusation written THIS IS JESUS THE KING OF THE JEWS It was the manner of the Romans when they crucified any Man to publish the Cause of his Death in Capital Letters placed over the Head of the Person Now see how the Wisdom and Providence of God powerfully over-ruled the Heart and Pen of Pilate to draw this Title which was truly honourable and fix it to his Cross Pilate is Christ's Herald and proclaims him King of the Jews Learn hence That the Regal Dignity of Christ was proclaimed by an Enemy and that in a time of his greatest Sufferings and Reproaches Pilate did Christ a special Honour and an eminent piece of Service he did that for Christ which none of his own Disciples durst do but he did it not designedly for his Glory but from the special over-ruling Power of Divine Providence But the highest Services performed to Christ undesignedly shall never be accepted nor rewarded by God 38 Then were there two thieves crucified with him one on the right hand and another on the left 39 And they that passed by reviled him wagging their heads 40 And saying Thou that destroyest the temple and buildest it in three days save thy self if thou be the Son of God come down from the cross 41 Likewise also the chief priests mocking him with the scribes and elders said 42 He saved others himself he cannot save if he be the king of Israel let him now come down from the cross and we will believe him 43 He trusted in God let him deliver him now if he will have him for he said I am the Son of God 44 The thieves also which were crucified with him cast the same in his teeth Here we have several Aggravations of our Lord's Sufferings upon the Ctoss 1. From the Company he suffer'd with Two Thieves It had been Disparagement enough to our Blessed Saviour to have been sorted with the Best of Men but to be numbered with the Scum of Mankind is such an Indignity as confounds our Thoughts This was intended by the Jews to dishonour him the more and to perswade the World that he was the greatest of Offenders but God over-ruled this that the Scripture might be fulfilled He was numbered with the Transgressors 2. Another Aggravation of our Lord's Sufferings on the Cross was the Scorn and mocking Derision which he met with in his dying Moments from the common People from the chief Priests and from the Thieves that suffer'd with him The common People both in Words and Actions expressed Scorn and Detestation against him They reviled him wagging their Heads The chief Priests tho' Men of Age and Gravity not only barbarously mock him in his extreamest Misery whom Humanity obliged them to Pity but they scoff Atheistically and Prophanely jeering at his Faith and Affiance in God tauntingly saying He trusted in God that he would deliver him now let him deliver him if he will have him Where Observe That Persecutors are generally Atheists tho' they make a Profession of Religion The chief Priests and Elders here tho' learned and knowing Men yet they blaspheme God and mock at his Power deride his Providence which was as bad as to deny his Being Hence we may gather that those who administer to God in Holy Things by way of Office if they be not the best they are the worst of Men. No such bitter Enemies to the Power of Godliness as the Ministers of Religion who were never acquainted with the Efficacy and Power of it in their own Hearts and Lives A Third Aggravation of our Lord's Sufferings on the Cross was That the Thief 's that suffered with him reviled him with the rest That is one of them as St. Luke has it or perhaps both of them might do it at first Which if so encreases the Wonder of the penitent Thieves Conversion From the Thief 's Impenitency we Learn That neither Shame nor Pain will change the Mind of a resolute Sinner but even then when he is in the very Suburbs of Hell will he blaspheme 45 Now from the sixth hour there was darkness over all the land unto the ninth hour 46 And about the ninth hour Jesus cried with a loud voice saying Eli Eli Lamasabachthani that is to say My God my God why hast thou forsaken me 47 Some of them that stood there when they heard that said This man calleth for Elias 48 And straightway one of them run and took a spunge and filled it with vinegar and put it on a reed and gave him to drink 49 The rest said Let be let us see whether Elias will come to save him 50 Jesus when he had cried again with a loud voice yeilded up the ghost Observe here 1. How the Rays of Christ's Divinity and the Glory of his Godhead breaks out and shines forth in the midst of that Infirmity which his Humane Nature laboured under He shews himself to be the God of Nature by altering the Course of Nature The Sun is eclipsed and Darkness overspreads the Earth for Three Hours namely from Twelve a Clock to Three Thus the Sun in the Firmament becomes close Mourner at our Lord's Death and the whole Frame of Nature puts it self into a Funeral Habit. Obs 2. That the Soul of Christ's Sufferings consisted in the Sufferings of his Soul the Distress of his Spirit was more intolerable than the Torments of his Body as appears by his mournful Complaint My God my God why hast thou forsaken me Being the first Words of the 22d Psalm and some conceive that he repeated that whole Psalm it being an admirable Narrative of the Dolours of his Passion Learn hence That the Lord Jesus Christ when suffering for our Sins was really deserted for a Time and left destitute of all sensible Consolation Why hast thou forsaken me Learn farther That under this Desertion Christ despaired not but still retain'd a firm Perswasion of God's Love unto him and experienced necessary Supports from him My God my God These are Words of Faith and Affiance striving under Temptation Christ was thus forsaken for us that we might never be forsaken by God yet by God's forsaking of Christ is not to be understood any Abatement of Divine Love but only a Withdrawing from the Humane Nature the Sense of hiâ— Love and a letting out upon his Soul a deep afflicting Sense of his Displeasure against Sin There is a total and eternal Desertion by which God utterly forsakes a Man both as to Grace and Glory being wholly cast out of God's Presence and adjudged to Eternal Torments this was not compatible to Christ nor agreeable to the Dignity of his Person But these is a Partial and Temporary Desertion when God for a little Moment hides his
but never think or speak of them with the least Delight or Satisfaction for this in God's Account is a new Commission of them and lays under an Additional Guilt 62 Now the next day that followed the day of the preparation the chief Priests and Pharisees came together unto Pilate 63 Saying Sir we remember that that deceiver said while he was yet alive After three days I will rise again 64 Command therefore that the sepulchre be made sure until the third day lest his disciples come by night and steal him away and say unto the people he is risen from the dead so the last errour shall be worse than the first 65 Pilate said unto them Ye have a watch go your way make it as sure as you can 66 So they went and made the sepulchre sure sealing the stone and setting a watch This last Paragraph of the Chapter acquaints us with the Endeavours that the Murtherers of Christ used to prevent his foretold Resurrection They ask and obtain of Pilate that his Sepulchre may be strongly guarded till the Third Day was past and over when probably they intended to have exposed his dead Body to the view of the People and accordingly a threefold Guard is set about the Grave the Stone the Seal and the Watch concluding that Christ was safe enough either for rising or stealing The Stone making the Grave sure the Seal making the Stone sure and the Watch or Band of Soldiers making all sure The Stone being sealed with the publick Seal no Person might meddle with it upon pain of Death Where Note 1. The wonderful Wisdom the over-ruling Power and Providence of God by this excessive Care and extraordinary Diligence the High Priests hoped to prevent our Saviour's Resurrection but the Truth and Belief of it was hereby confirmed to all the World How much Evidence had Christ's Resurrection wanted if the High Priests and Elders had not been thus maliciously industrious to prevent his rising Learn 2. That the Endeavours used to obstruct our Lord's Resurrection have render'd it more certain and undoubted had not all this Care and Caution been used by his Enemies the Grounds of our Faith had not been so strong so evident and so clear It was very happy that the Jews were thus jealous and suspicious thus careful and distrustful for otherwise the World had never received so full and perfect an Evidence of Christ's Resurrection as now whereon all our Comfort and Salvation doth depend Verily their solicitous Care to suppress our Redeemer's Resurrection has render'd it more conspicuous and freed it from all Suspicion of Forgery CHAP. XXVIII This last Chapter of St. Matthew contains the History of our Saviour's Resurrection and gives us an Account of what he did on Earth between the time of his Triumphant Resurrection and his Glorious Ascension 1 IN the end of the sabbath as it began to dawn towards the first day of the week came Mary Magdalene and the other Mary to see the sepulchre The Lord of Life was buried upon the Friday in the Evening of that Day on which he was crucified and his holy Body rested in the silent Grave the next Day and a part of the Morning the Day following Thus he arose again the Third Day neither sooner nor later not sooner lest the Truth of his Death should have been question'd that he did not die at all and not later lest the Faith of his Disciples should have fail'd And accordingly when the Sabbath was past and it dawned towards the first Day of the Week in the Morning very early before Day Mary Magdalen and other devout Women go to visit the holy Sepulchre intending with their Spices and Odours farther to imbalm our Lord's Body But Observe Altho' the Hearts of these good Women did burn with an Ardent Love and Zeal to their Crucified Lord yet the commanded Duties of the Sabbath are not omitted by them they stay till the Sabbath is ended and then early in the Morning they go with Odours in their Hands to perfume his Sacred Corps fearing neither the Darkness of the Night nor the Presence of the Watchmen How great a Tribute of Respect and Honour is due and payable to these Women for their Magnanimity and Courage They follow'd Christ when his Disciples left him they accompanied him to his Cross and follow'd his Hearse to the Grave when none of his Disciples durst appear Learn hence That Courage is the special and peculiar Gift of God and where God gives Courage it is not in Man to make afraid 2 And behold there was a great earthquake for the angel of the Lord descended from heaven and came and rolled back the stone from the door and sat upon it 3 His countenance was like lightning and his raiment white as snow 4 And for fear of him the keepers did shake and became as dead men Observe here 1. With what Pomp and Triumph doth our Lord arise The Earth that quaked before at his Crucifixion quakes now again at his Resurrection it quak'd then at the Dissolution now at the Reunion of his Humane Nature to tell the World that the God of Nature then suffer'd and now conquer'd Observe 2. How an Angel is imploy'd in Christ's Resurrection He rolls away the Stone But could not Christ have risen then without the Angel's Help Yes sure he that raised himself surely could have removed the Stone But God thinks fit to send an Officer from Heaven to open the Prison Door of the Grave and by setting our Surety at Liberty proclaims our Debt to the Divine Justice fully satisfied Besides it was fit that the Angels who had been Witnesses of our Saviour's Passion should also be Witnesses of his Resurrection Observe 3. How unable the Keepers of the Grave were to bear the Sight and Presence of the Angel they shake for Fear and became as dead Men. Angels being pure and perfect Spirits Man is not able to bear the Sight of an Angel no not in Humane Shape without Terror and Affrightment and if the Sight of an Angel be so dreadful what is the Sight of God himself 5 And the angel answered and said unto the women Fear not ye for I know that ye seek Jesus which was crucified 6 He is not here for he is risen as he said come see the place where the Lord lay 7 And go quickly and tell his disciples that he is risen from the dead and behold he goeth before you into Galilee there shall ye see him lo I have told you Observe here 1. Our Lord's Resurrection asserted and declar'd He is risen God never intended that the darling of his Soul should be lost in an obscure Sepulchre he is not here says the Angel that is in the Grave where you laid him where you left him Death has lost its Prey and the Grave has lost her Guest Observe 2. It is not said He is not here for he is raised but he is risen The Word imports the active Power of
Christ or the self-quickning Principle by which Christ raised himself from the Dead Acts 1.3 He shewed himself active after his Passion Learn That it was the Divine Nature or Godhead of Christ which raised his Humane Nature from Death to Life Others were raised from the Grave by Christ's Power he raised himself by his own Power Observe 3. The Testimony or Witness given to our Lord's Resurrection that of an Angel The Angel said he is not here but risen But why is an Angel the first Publisher of our Lord's Resurrection Surely the Dignity of our Lord's Person and the Excellency of his Resurrection required that it should be first published by an Angel and accordingly it is worthy our Observation how very serviceable and officious the holy Angels were in attending upon our Saviour in the Days of his Flesh an Angel foretells his Conception to the Blessed Virgin an Angel proclaims his Birth to the Shepherds an Angel succours him in his Temptations in the Wilderness an Angel comforts him in his Agony in the Garden and at his Resurrection the Angel rolls away the Stone from the Sepulchre and brings the first Tydings of it to the Women In his Ascension the Angels bore him Company to Heaven and when he comes again to Judgment he shall be revealed from Heaven with his mighty Angels Observe 4. The Persons to whom our Lord's Resurrection was first made known to Women to the Two Maries But why to the Women God will make Choice of weak Means for producing great Effects knowing that the Weakness of the Instrument redounds to the greater Honour of the Agent In the whole Dispensation of the Gospel Almighty God intermixes Divine Power with Humane Weakness Thus the Conception of Christ was by the Power of the Holy Ghost but his Mother a poor Woman a Carpenter's Spouse So the Crucifixion of Christ was in much Meanness and outward Baseness being crucified between Two Thieves But the Powers of Heaven and Earth trembling the Rocks rending and the Graves opening shew'd a mixture of Divine Power God will honour what Instruments he pleases for the Accomplishment of his own Purposes But why to these Women the Two Maries is this Discovery of Christ's Resurrection first made Possibly it was a Reward for their Magnanimity and Masculine Courage These Women clave to Christ when the Apostles fled from him and forsook him they assisted at his Cross they attended at his Funeral they watched his Sepulchre These Women had more Courage than the Apostles therefore God makes the Women Apostles to the Apostles he sends them to tell the Apostles of the Resurrection and they must have the News at the second Hand Oh what a tacit Rebuke was hereby given to the Apostles A secret Check that they should be thus outdone by poor Women These holy Women went before the Apostles in the last Services that were done for Christ and therefore the Apostles here come after them in their Rewards and Comforts Observe 5. The Evidence which the Angel offers to the Women to evince and prove the Verity and Certainty of our Saviour's Resurrection namely by an Appeal to their Senses Come see the Place where the Lord lay The Senses when rightly disposed are the proper Judges of all sensible Objects therefore Christ himself did appeal to his Disciples Senses concerning the Truth of his own Resurrection Behold my Hands and my Feet that it is I my self and indeed if we must not believe our Senses we shall want the best External Evidence for the Proof of the Truth of the Christian Religion namely the Miracles wrought by Christ and his Apostles For what Assurance can we have of the Reality of those Miracles but from our Senses Therefore says our Saviour If ye believe not me yet believe the Works that I do That is the Miracles which I have wrought before your Eyes Now as my Senses tell me that Christ's Miracles were true so they assure me that the Doctrine of Transubstantiation is false From the whole Note That the Lord Jesus Christ by the Omnipotent Power of his Godhead revived and rose again from the Dead to the Terror and Consternation of his Enemies and the unspeakable Joy and Consolation of Believers 8 And they departed quickly from the sepulchre with fear and great joy and did run to bring his disciples word 9 And as they went to tell his disciples behold Jesus met them saying All hail And they came and held him by the feet and worshipped him 10 Then said Jesus unto them Be not afraid go tell my brethren that they go into Galilee and there shall they see me Observe here 1. What Haste and Speed these holy Women make to carry the News of Christ's Resurrection to the Apostles such as find and feel their Hearts grieved for the Absence and Want of Christ will be very ready to comfort such as are in the same Condition Oh how glad are these holy Women to carry the good News of their Lord's Resurrection to the Heart-broken Disciples Observe 2. How these holy Women hasting in Obedience to the Angel's Command to tell the Disciples do meet with Christ in the way Such as obey the Directions of God's Ministers seeking Christ in his own Way and Means shall find him to their Comfort sooner than they expected These holy Women find Christ before they look'd for him as they went to tell his Disciples Jesus met them Observe 3. The affectionate and loving Title which Christ puts upon his Disciples Tell my Brethren He might have said Go tell those Apostate Apostles that cowardly left me in my Danger that durst not own me in the High Priest's Hall that durst not come within the Shadow of my Cross nor within the Sight of my Sepulchre Not a word of this by way of upbraiding them for their late shameful Cowardice but all Words of Kindness Go tell my Brethren Where Note That Christ calls his Disciples Brethren after his Resurrection and Exaltation as he had done before in his State of Humiliation to shew the Continuance of his former Affection to them and that the Change of his Condition had wrought no Change in his Affection towards his despised Members But those that were his Brethren before in the time of his Abasement are so still after his Exaltation and Advancement Observe Lastly The Place where Christ chuses to meet with and speak to his Disciples not in Jerusalem but in Galilee I go before them into Galilee there shall they see me Jerusalem was now a forsaken Place a People abandoned to Destruction Christ would not shew himself openly to them but Galilee was a Place where Christ's Ministry was more acceptable Such Places wherein Christ is most welcome to preach shall be most honoured with his Presence In Galilee shall they see me 11 Now when they were going behold some of the watch came into the city and shewed unto the chief Priests all the things that were done 12 And when they were assembled
of those that live under the Gospel are streighter and narrower than those that lived under the Law Observe farther In whose Name Persons are to be baptized in the Name of the Father Son and Holy Ghost Where we have a Profession of our Belief in the holy Trinity a Dedication of the Person to the Worship and Service of the holy Trinity and a Stipulation or Covenant Promise that we will continue faithful in the Service of Father Son and holy Spirit to our Lives end The third Branch of the Power which Christ delegated to his Apostles was by their Ministry to press upon all their Converts an Universal Observance of and Obedience to all his Commands Teaching them to observe all things whatsoever I command you Where Note 1. That preaching is the ordinary and instituted Means to convert Nations unto God 2. That preaching must not only go before Baptism but follow after it Obedience must be prest upon and practised by all those that enter into Covenant with God otherwise they lye under a greater Condemnation 3. That preaching the Gospel is a chief part of the Ministers Work and no Apostle thought himself above that Duty 4. As the Apostles did not so the Ministers of Christ ought not to teach any thing but what Christ commands them 5. As they are to teach what Christ commands them so are they to teach all things whatsoever Christ commands them Teaching them to observe all things whatsoever I command you Lastly Observe The Promise subjoined Lo I am with you always to the end of the World That is I am and will be with you and your Successors lawfully called by my Power and Authority by the Blessing and Assistance of my holy Spirit I will be with you to uphold my own Ordinance to protect encourage and reward you and all your Successors in the faithful Discharge of your Trust and this not for a Day a Year or an Age but to the End and Consummation of all Ages Learn hence That the Ministry of the Word and Administration of the Sacraments are a standing and perpetual Ordinance to continue in the Christian Church throughout all Ages Learn 2. That all the faithful Ministers of Christ in what part of the World soever God shall cast their Lot and in what time soever they shall happen to live may comfortably expect Christ's Gracious Presence with their Persons and his Blessing upon their Endeavours Lo I am with you I am always with you and to the end of the World I will be with you Thanks be to Christ for the Gracious Promise of his Spiritual and Perpetual Presence with his Ministers to the end of the World May this Promise cause us to gird up the Loins of our Minds encrease our Diligence Zeal and Fervour accounting no Labour too great no Service too much no Sufferings too severe so that we may but finish our Course with Joy and fulfil the Ministry we are engaged in Amen Amen The End of St. MATTHEW EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO ST. MARK DEUT. vi Ver. 6 and 7. These Words which I command thee this Day shall be in thy Heart And thou shalt teach them diligently unto thy Children And shalt talk of them when thou sittest in thine House and when thou walkest by the Way and when thou lyest down and when thou risest up EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. MARK St. Mark the Writer of this Compendious History of our Blessed Saviour's Life and Death was the Disciple and Companion of St. Peter and some affirm that he wrote his Gospel from St. Peter's Mouth it being Dictated by St. Peter and Indited by the Holy Ghost But since we are assured that the Spirit of God Indited the Book we need not trouble our selves to find out whose Hand it was that held the Pen. CHAP. I. 1 THE beginning of the Gospel of Jesus Christ the son of God The Word Gospel signifies a Message of glad Tydings and intimates to us that the Doctrine of the Gospel contains the most gladsome Tydings the most joyful Message that ever was sent from God to Mankind Happy Tydings concerning our Reconciliation with God and Salvation by Jesus Christ Oh how highly should we prize how stedfastly believe how cordially embrace these good Tydings of great Joy Observe 2. This Gospel is called the Gospel of Jesus Christ because Christ as God is the Author of this Gospel and also the principal Subject and Matter of it Indeed St. John the Baptist was the first Publisher and Preacher of the Gospel Doctrine but Christ himself was the first and principal Author and likewise the chief Subject-matter of it for whatever is taught in the Gospel relates either to the Person and Offices of Christ or to the Benefits received by him or the Means of enjoying those Benefits from him Observe 3. How St. Mark stiles Christ the Son of God as St. Matthew had stiled him before the Son of David the one sets forth the Verity of his Humane Nature the other the Reality of his Divine Nature Signifying to us that the true and promised Messias was both God and Man in two distinct Natures and one Person for ever He is true and real God as well as the Father and the Holy Ghost not a meer Man but God as well as Man 2 As it is written in the Prophets Behold I send my messenger before thy face which shall prepare thy way before thee St. Mark begins his Gospel with an Account of St. John the Baptist's Preaching and Ministry and declares 1. That the Prophets of old particularly Isaiah and Malachy did long before foretel the Baptist's Message and Ministry that he should go before Christ as his Harbinger to prepare the Way for him Behold I send my Messenger to prepare thy Way Where Note 1. The Dignity and Authority of the Ministers of Christ they are his Messengers sent by him to deliver his Mind and Will unto his People This Ministerial Mission is twofold Extraordinary and Ordinary the former when God immediately by himself calls Men to the Holy Function the latter when he uses the Ministry of Man in order thereunto Observe 2. The Work and Office of the Ministers of Christ declared and that is to prepare People to receive Jesus Christ offered and tendered to them in the Gospel Behold I send my Messenger to prepare thy Way before thee Learn thence That the great Design and End of the Ministry of the Word is to prepare and fit Men for entertaining the Holy Religion of Christ in their Hearts and to oblige them to walk according to the Rules and Directions of it in their Lives 3 The voice of one crying in the wilderness prepare ye the way of the Lord make his paths straight Here Note 1. The Title given to John the Baptist He is called a Voice in respect of his Ministerial Office which was to speak forth to
conceal and Tell it to no Man Where the great Modesty Humility and Piety of Christ is discovered together with the Care of his own Safety His Modesty in not desiring his good Deeds should be published and proclaimed His Humility in shunning vain-glorious Applause and Commendation His Piety in desiring all Honour and Glory should redound entirely to God And the Care of his own Safety appeared lest the publishing of his Miracles should create him untimely Danger from the Pharisees The second part of the Charge given to the recovered Leper was To shew himself to the Priest and offer the Gift which Moses commanded for a Testimony unto them That is to testifie to the Jews that he did not oppose the Ceremonial Law which required a Thank-Offering at his Hand and that he was the true and promised Messiah Learn thence That our Saviour would have the Ceremonial Law punctually observ'd so long as the time for its Continuance did endure tho' he came to destroy that Law yet whilst it stood he would have it punctually observ'd Observe 6. Notwithstanding our Saviour's strict Prohibition the Leper publishes the Fame of this Miracle 'T is like his Intention might be good in extolling his great Benefactor but his acting contrary to Christ's Command was a Fault and shews the Corruption of Humane Nature in being most forward to that which is most forbidden 'T is a Sin to do any thing against the Command of Christ tho' with never so good a Meaning Purpose and Intention to Exalt and Honour Christ Obs Lastly The Inconveniences which attended our Saviour upon this indiscreet Publication of the Miracle and they were Two 1. Our Saviour could no more enter into Capernaum and other Cities to preach in an open Manner as he had done by reason of the great Concourse of People after him 2. The Fame of this Miracle brought the People about him from all Quarters not so much to hear as to see not so much to hear his Holy and Heavenly Doctrine which he taught as to gratifie their Curiosity with the Sight of the Miracles which he wrought Oh how many throng'd after Christ more to have their Bodily Diseases cured than their Souls healed Christ desired not their flocking after him upon this Account therefore he retires from the Breath of popular Applause he would not openly enter into the City but was without in desert Places Oh great Humility How little did our Blessed Redeemer regard the Applause and Commendation of Men Constantly we find him as soon as his publick Preaching and working Miracles was over he withdraws himself from the Multitude into some private Place apart he doth not stay in the Crowd with his Ear open to listen how Men admire the Preacher and applaud the Sermon plainly shewing that he sought his Father's Glory not his own Praise or the People's Commendation leaving his Example as an instructive Pattern to all his Ministers and Ambassadors to take heed of Vain-Glory Not to affect Popularity or seek the Applause and Commendation of Men in what they do resolving that Man's Opinion shall be nothing with them but that the pleasing of God and doing their Duty to the Souls of their People shall always be their whole Scope CHAP. II. 1 ANd again he entered into Capernaum after some days and it was noised that he was in the house 2 And straightway many were gathered together insomuch that there was no room to receive them no not so much as about the door and he preached the word unto them In the last Verse of the foregoing Chapter we find how industriously our Blessed Saviour withdrew himself from the Concourse and Throng of People which flock'd after him from every Quarter and to shew how little he affected the Applause and Commendation of the Multitude he left the Cities and was without in desart Places Hereby giving his Ministers an instructive Example to decline Vain-Glory and to shun popular Applause But now the Words before us shew that our Saviour having entered privately it is probable into the City of Capernaum it is presently noised and reported that he was in the House and a mighty Concourse and Throng of People are after him insomuch that neither the House nor hardly the Streets could contain them Thence Learn That such as least seek after Honour and Applause from Men are oft-times most Famous and Renowned Our Saviour was so far from seeking the Peoples Praise and Commendation that he came into Capernaum without Observation and betook himself to his dwelling House there but the more he sought to lye hid the more he was taken notice of Honour flies from them that pursue it and pursues those that fly from it The way to be Honourable is to be Humble God seldom honours a proud Man by making him either eminently serviceable or successful Observe farther the People being come together our Saviour takes the Opportunity to preach And he preached the Word unto them Teaching his Ministers by his Example to embrace all Opportunities in Season and out of Season on the Lord's Day and on the Week Day to edify our People by our Ministry by our publick Exhortations by our private Instructions and prudent Admonitions and holy Example 3 And they came unto him bringing one sick of the palsie which was born of four 4 And when they could not come nigh unto him for the press they uncovered the roof where he was and when they had broken it up they let down the bed wherein the sick of the palsie lay 5 When Jesus saw their faith he said unto the sick of the palsie Son thy sins be forgiven thee 6 But there were certain of the scribes sitting there and reasoning in their hearts 7 Why doth this man thus speak blasphemies who can forgive sins but God only 8 And immediately when Jesus perceived in his spirit that they so reasoned within themselves he said unto them Why reason ye these things in your hearts 9 Whether is it easier to say to the sick of the palsie Thy sins be forgiven thee or to say Arise and take up thy bed and walk 10 But that ye may know that the Son of man hath power on earth to forgive sins he saith to the sick of the palsie 11 I say unto thee Arise and take up thy bed and go thy way into thine house 12 And immediately he arose took up the bed and went forth before them all insomuch that they were all amazed and glorified God saying We never saw it on this fashion Here we have the Relation of our Saviour's miraculous healing of one sick of the Palsie at Capernaum Where Obs 1. The diseased and distressed Person one sick of the Palsie Which Disease being a Resolution and Weakness of the Nerves enfeebles the Joints and confines the Person to his Bed or Couch As a Demonstration of Christ's Divine Power he was pleased to single our the Palsie and Leprosie incurable Diseases to work a Cure upon such as were afflicted
brethren and his mother and standing without sent unto him calling him 32 And the multitude sat about him and they said unto him Behold thy mother and thy brethren without seek for thee 33 And he answered them saying Who is my mother or my brethren 34 And he looked round about on them which sat about him and said Behold my mother and my brethren 35 For whosoever shall do the will of God the same is my brother and my sister and mother Obs here 1. The Truth and Verity of Christ's Humane Nature he had Affinity and Consanguinity with Men Persons near in Blood to him by the Mother's side called here his Brethren that is his Kinsmen Obs 2. That the Mother of Christ tho' she was a Blessed and Holy Woman yet was she not free from Sin but Failings and Infirmities are found with her It was a Fault to interrupt our Saviour unseasonably at this time when he was preaching to the People The like we see in her at other times Luke 2.48 and John 2.3 No Saint here on Earth ever was in a State of Sinless Perfection Blessed be God we are hastning to such a State Obs 3. That Christ did not neglect his Holy Mother or disregard his poor Kindred and Relations but only shewed that he preferred his Father's Work and Business before their Company and Acquaintance at this time Obs 4. How exceeding dear obedient Christians are to Jesus Christ he preferrs his Spiritual Kindred before his Natural Alliance by Faith is more valued by our Saviour than Alliance by Blood To bear Christ in the Heart is a greater Honour than to bear him in the Womb. Blessed be God this great and gracious Priviledge is not denied us even now Altho' we cannot see Christ yet love him we may His Bodily Presence cannot be enjoyed by us but his Spiritual Presence is not denied us Tho' Christ be not ours in House in Arms in Affinity in Consanguinity yet in Heart in Faith in Love in Service he is or may be ours Verily Spiritual Regeneration bringeth Men into a more honourable Relation to Christ than Natural Generation ever did CHAP. IV. 1 ANd he began again to teach by the sea-side and there was gathered unto him a great multitude so that he entered into a ship and sat in the sea and the whole multitude was by the sea on the land 2 And he taught them many things by parables and said unto them in his doctrine The foregoing Chapter acquainted us with the Blasphemous Slander which the Scribes and Pharisees cast upon our Blessed Saviour accusing him for casting out Devils by the Help of the Devil This they did no doubt to discredit his Person and hinder his Ministry yet for all this the People follow him in great Multitudes more than ever to hear him and be instructed by him Thence Learn That all the Power and Malice of Satan and wicked Men shall not be able to suppress the Gospel or hinder the free Course of it yea the more it is opposed the more it shall prevail the more the Scribes and Pharisees disgraced our Saviour and vilified his Doctrine the more the People followed him in Troops to be Partakers of his Ministry Obs 2. The Place where our Lord now preached in a Ship Not that he declined the Temple or the Synagogue when he had Opportunity but in the want of them Christ thought an House a Mountain a Ship no unmeet Place to preach in It is not the Place that sanctifies the Ordinance but the Ordinance that sanctifies the Place Obs 3. Our Saviour's Gesture in preaching he sat it being the Custom of the Jewish Church so to do Mat. 23.2 The Scribes and Pharisees sit in Moses Chair Learn thence That in indifferent Rites and Orders touching the outward Worship of God we are to conform our selves to the Laudable Custom and Practice of the Church in which we live and whereof we are Members Thus did our Saviour and so ought we Obs 4. The manner of our Lord 's Preaching it was by Parables and Similitudes which was an antient way of Instruction among the Jews and a very convincing way working upon Men's Minds Memories and Affections all at once making the Mind attentive the Memory retentive and the Auditors inquisitive after the Interpretation of the Parable Some are of Opinion that our Saviour's Parables were suited to his Hearers Imployments and accordingly many of his Hearers being Husbandmen he resembles his Doctrine to Seed sown in the Field For thus he speaks 3 Hearken Behold there went out a sower to sow 4 And it came to pass as he sowed some fell by the way side and the fowls of the air came and devoured it up 5 And some fell on stony ground where it had not much earth and immediately it sprang up because it had no depth of earth 6 But when the sun was up it was scorched and because it had no root it withered away 7 And some fell among thorns and the thorns grew up and choaked it and it yielded no fruit 8 And other fell on good ground and did yield fruit that sprang up and increased and brought forth some thirty some sixty and some an hundred 9 And he said unto them He that hath ears to hear let him hear Several things are here Observable As 1. How Christ begins and ends the Parable with an Admonition to diligent and serious Attention Hearken says Christ ver 3. and he that hath Ears to hear let him hear v. 9. This shews us at once the People's Backwardness and Negligence in applying their Minds to hear and receive the Word of God and also shews the Minister's Duty to excite and stir up their People's Diligence and Attention in hearing God's Word Obs 2. What is the general Scope and Design of this Parable Namely To shew that there are four several sorts of Hearers of God's Word and but one good one but one sort only hear to a saving Advantage Now as to the Matter of the Parable Note 1. The Sower is Christ and his Apostles He the principal Sower they the Subordinate Seedsmen Christ sows his own Field his Ministers sow his Field He sows his own Seed they his Seed Wo unto us if we sow our own Seed not Christ's Note 2. The Seed sown the Word of God fabulous Legends and unwritten Traditions which the Seedsmen of the Church of Rome sow these are not Seed but Chaff or their own Seed and not Christ's Our Lord's Field must be all sown with his own Seed with no mixt Grain Learn 1. That the Word preach'd is like Seed sown in the Furrows of the Field As Seed has as a fructifying Virtue in it by which it encreases and brings forth more of its own kind so has the Word of God a quickning Power to regenerate and make alive dead Souls 2. Learn from this Parable That the Seed of the Word where it is most plentifully sown is not alike fruitful Seed doth not thrive
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
hard Dealing towards others An Evil Eye That is an Envious Spirit which frets and grieves at the Happiness of others called an Evil Eye because Envy doth much shew and manifest it self in the outward Countenance and especially by the Eyes From the whole Note That the best way to hinder the progress of Sin in the Life is to mortifie it in the Heart to Crucifie all inordinate Motions Lusts and Corruptions in their root for the Heart is the first Seat and Subject of Sin from whence it flows forth into the Life and Conversation 24 And from thence he arose and went into the borders of Tyre and Sydon and entered into an house and would have no man know it but he could not be hid 25 For a certain woman whose young daughter had an unclean spirit heard of him and came and fell at his feet 26 The woman was a Greek a Syrophenician by nation and she besought him that he would cast forth the devil out of her Daughter 27 But Jesus said unto her Let the children first be filled for it is not meet to take the childrens bread and to cast it unto the dogs 28 And she answered and said unto him Yes Lord yet the dogs under the table eat of the childrens crumbs 29 And he said unto her for this saying go thy way the devil is gone out of thy daughter 30 And when she was come to her house she found the devil gone out and her daughter laid upon the bed All along in the History of our Saviour's Life we are to take notice how he went about from place to place doing good being now come into the Borders of Tyre and Sidon he finds a poor Woman of the Race of the Canaanites who becomes first an humble Supplicant and then a Bold Beggar on the behalf of her Possessed Daughter Where Obs 1. That though all Israel could not example the Faith of this Canaanite yet was her Daughter Tormented with the Devil Learn thence That neither truth of Faith nor strength of Faith can secure against Satan's inward Temptations or outward Vexations and consequently the worst of Bodily Afflictions are no sufficient proof of Divine Displeasure Obs 2. The Daughter did not come to Christ for her self but the Mother for her Perhaps the Child was not so sensible of its own Misery but the Mother feels both the Childs sorrow and her own True Goodness teaches us to appropriate the Afflictions of others to our selves causing us to bear their Griefs and to Sympathize with them in their Sorrows Obs 3. The seeming Severity of Christ to this poor Wâ—man he calls her not a Woman but a Dog and as it were Spurns her from the Table Did ever so Severe a Word drop from those mild Lips What shall we say Is the Lamb of God turned Lion that a Woman in Distress imploring Pity should be thus rated out of Christ's Presence But hence we Learn How Christ puts the strongest Faith of his own Children upon the severest Tryal This Tryal had never been so sharp if her Faith had not been so strong Usually where God gives much Grace he tries Grace much Obser 4. The Humble Carriage of this Holy Woman her Humility grants all her Patience overcomes all she meekly desires to possess the Dogs place not to croud to the Table but to creep under it and to partake of the Crumbs of Mercy that fall from thence Indeed she shewed one of the best qualities of the Dog in keeping her hold where she had once fastned not letting go nor giving over until she had gotten what she desired But nothing is so pleasing to Christ as to see his People follow him with Faith and Importunity when he seems to withdraw himself from them 31 And again departing from the coasts of Tyre and Sydon he came unto the sea of Galilee thorow the midst of the coasts of Decapolis 32 And they bring unto him one that was deaf and had an impediment in his speech and they beseech him to put his hands upon him 33 And he took him aside from the multitude and put his fingers into his ears and he spit and touched his tongue 34 And looking up to heaven he sighed and saith unto him Ephphatha that is be opened 35 And straightway his ears were opened and the string of his Tongue was loosed and he spake plain 36 And he charged them that they should tell no Man but the more he charged them so much the more a great deal they published it 37 And were beyond measure astonished saying He hath done all things well he maketh both the deaf to hear and the dumb to speak See here 1. The bitter Fruits and sad Effects of Sin which has brought Deafness Dumbness and Blindness upon the Humane Nature As Death so all Diseases entred into the World by Sin Sin first brought Infirmities and Mortality into our Natures and the Wages of Sin are Diseases and Death Observe 2. That the Blessing of Bodily Health and Healing is from Christ who by his Divine Power as he was God miraculously and immediately healed them that were brought unto him Obser 3. The Actions and Gestures which our Saviour used in healing this Deaf Person He put his Fingers into his Ears he spit and touched his Tongue Not that these were Means or Natural Causes effecting the Cure for there was no healing Vertue in the Spittle but only outward Signs Testimonies and Pledges of Christ's Divine Power and Gracious Readiness to cure the Person in Distress Obser 4. How Christ withdrew the Person from the Multitude whom he was about to help and heal Teaching us in all our Good Works to avoid all Shew and Appearance of Ostentation and Vain-Glory To set God's Glory before our Eyes and not seek our own Praise Observe 5. The Effect which this Miracle had upon the Multitude it occasion'd their Astonishment and Applause They were astonished and said He hath done all things well It becomes us both to take Notice of the wonderful Works of God and also to magnify and extol the Author of them This is one way of glorifying our Creator CHAP. VIII 1 IN those days the Multitude being very great and having nothing to eat Jesus called his Disciples unto him and said unto them 2 I have compassion on the multitude because they have now been with me three days and have nothing to eat 3 And if I send them away fasting to their own Houses they will faint by the way for divers of them came from far 4 And his Disciples answered him From whence can a man satisfy these men with bread in the wilderness 5 And he asked them How many loaves have ye and they said Seven 6 And he commanded the people to sit down on the ground and he took the seven loaves and gave thanks and brake and gave to his Disciples to set before them and they did set them before the People 7 And they had a few small fishes and he blessed
they should tell no man of him 31 And he began to teach them that the son of man must suffer many things and be rejected of the elders and of the chief priests and scribes and be killed and after three days rise again 32 And he spake that saying openly And Peter took him and began to rebuke him 33 But when he had turned about and looked on his disciples he rebuked Peter saying Get thee behind me Satan for thou savourest not the things that be of God but the things that be of men These Verses relate to us a Conference which our Saviour had with his Disciples touching their own and others Opininion of his Person Where Observe 1. The Place where Christ and his Disciples did confer it was in the way as they walked together Teaching us our Duty to take all Occasions and Opportunities for Holy Conference for good Discourse touching Spiritual Things when in the House when in the Field when travailing in the way Mal. 3.16 Then they that feared the Lord spake often to one another Obs 2. The Conference it self Whom do Men say that I am That is What do the common People think and speak of me not as if Christ were ignorant what Men said of him or did vain-gloriously enquire after the Opinion of the Multitude concerning him but with an Intention more firmly to settle and establish his Disciples in the Belief of his being the true and promised Messias The Disciples tell him That some said He was John the Baptist others Elyas others one of the Prophets It is no new thing it seems to find Diversity of Judgments and Opinions concerning Christ and the Affairs of his Kingdom When our Saviour was amongst Men who daily conversed with him yet was there then a great diversity of Opinions concerning him Obs 3. How St. Peter as the Mouth of all the Apostles and in their Name makes a full and open Confession of Christ acknowledging him to be the true and promised Messiah Peter said Thou art the Christ Whence Note That the Vail of Christ's Humane Nature did not keep the Eye of his Disciples Faith from seeing him to be truly and really God 2. That Jesus the Son of the Virgin Mary was the Christ the true Messiah or the Person ordained by God to be the Mediator betwixt God and Man the Redeemer and Saviour of Mankind Thou art the Christ Obs 4. The Charge and special Injunction given by our Saviour to tell no man of him that is not commonly and openly to declare that he was the Son of God and the true Messiah Because he was now in his State of Humiliation and the Glory of his Divinity was to be concealed till his Resurrection Christ had his own fit Times and proper Seasons in which he reveal'd the great Mysteries of his Kingdom to the World Obs 5. The great Wisdom of our Saviour in acquainting his Disciples with the near Approach of his Death and Passion thereby to prevent that Scandal and Offence which otherwise they might have taken at his Sufferings the better to fit and prepare them to bear that great Tryal and to correct the Error which they had entertained touching an Earthly Kingdom of Christ that the Messiah was to be a temporal Prince Obs 6. St. Peter's Carriage towards Christ upon this Occasion He took him aside and began to blame him for affirming that he must die Oh how ready is Flesh and Blood to oppose all that tends to Suffering What need have we to be fortified against the Temptations of our Friends as well as of Enemies Satan sometimes makes use of good Men as his Instruments to do his Work by when they little suspect it Little did Peter think that Satan now set him on work to hinder the Redemption of Mankind by disswading Christ from dying Obs 7. With what Indignation Christ rejects Peter's Admonition Get thee behind me Satan Christ heard Satan speaking in Peter 'T was Peter's Tongue but Satan tuned it therefore Christ calls Peter by Satan's Name They that will do the Devil's Work shall have the Devil's Name too He that would hinder the Redemption of Mankind is Satan an Adversary to Mankind From our Saviour's smart Reproof given to Peter we Learn That no reâ—pect to Mens Persons or regard to their Piety must cause us to flatter them in their Sins or move us to speak favourably of their Sins As well as our Saviour loved Peter he rebukes him severely Oh Lord so intent was thy Heart upon the great work of our Redemption that thou couldst not bear the least Word that should obstruct thee in it or divert thee from it 34 And when he had called the people unto him with his disciples also he said unto them Whosoever will come after me let him deny himself and take up his cross and follow me 35 For whosoever will save his life shall lose it but whosoever shall lose his life for my sake and the gospels the same shall save it Observe here 1. How our Blessed Saviour recommends his Religion to every one's Election and choice not attempting by Force and Violence to compel any Person to the embracing of it If any Man will come after me that is If any Man chooses and resolves to be a Christian Obs 2. Our Saviour's Terms propounded namely Self-denial Gospel-suffering and Gospel-service 1. Self-denial Let him deny himself By which we are not to understand either the denying of our Senses in Matters of Faith or the renouncing our Reason in the Matters of Religion But a Willingness to part with all our Earthly Comforts and Temporal Enjoyments for the sake of Christ when called thereunto 2. Gospel-suffering He must take up his Cross An Allusion to a Roman Custom that the Malefactor who was to be crucified took his Cross upon his Shoulder and carried it to the Place of Execution Where Note That not the making of the Cross but the patient bearing of it when God has made it and laid it upon our Shoulders is the Duty enjoin'd Let him take up his Cross 3. Gospel-service Let him follow me says Christ That is Obey my Commands and imitate my Example He must set my Life and Doctrine continually before him and be daily correcting and reforming of his Life by that Rule and Pattern Obs 3. The Reasons urged by our Saviour to induce Men to a willingness to lay down their Lives for the sake of Christ and his Holy Religion He that will save his Life shall lose it and he that is willing to lose his Life for the Gospel's sake the same shall find it Intimating to us 1. That the Love of this Temporal Life is a great Temptation to Men to deny Christ and to renounce his Holy Religion And 2. That the surest way to attain Eternal Life is chearfully to lay down our Temporal Life when the Glory of Christ and the Honour of Religion requires it at our hand 36 For what shall it profit a man to gain
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
be offended because of me this Night for it is written I will smite the Shepheard and the Sheep shall be scattered 28 But after that I am Risen I will go before you into Galilee 29 But Peter said unto him Although all shall be offended yet will not I. 30 And Jesus saith unto him Verily I say unto thee That this day even in this Night before the Cock Crow Twice thou shalt deny me Thrice 31 But he spake more vehemently if I should dye with thee I will not deny thee in any wise Likewise also said they all Observe here 1. The Warning that our Saviour gives his Disciples of their Forsaking of him in the time of his Sufferings All ye shall be offended because of me this night Learn that Christ's dearest Friends forsook and left him alone in the midst of his greatest distress and danger Observe 2. What was the Cause of their Flight it was their Fear the weakness of their Faith and the prevalency of their Fear Oh how sad and dangerous is it for the best of Men to be left under the power of their own Fears in the day of Temptation Observe 3. Notwithstanding our Saviour's Prediction St. Peter's Presumption of his own Strength and Standing Though all Men forsake thee yet-will not I. Learn thence That Self-confidence and a Presumptuous Opinion of their own Strength is a sin very incident to the holiest and best of Men. This good Man resolved honestly no doubt but too too much in his own strength Little little did he think what a Feather he should be in the Wind of Temptation if once left to the Power and Prevalency of his own Fears None are so near falling as those who are most confident of their own Standing if ever we stand in the day of Tryal 't is the fear of falling that must enable us to stand 32 And they came to a place which was named Gethsemane and he saith unto his Disciples sit ye here while I shall pray 33 And he taketh with him Peter and James and John and began to be sore amazed and to be very heavy 34 And saith unto them My Soul is exceeding sorrowful unto Death Tarry ye here and watch 35 And he went forward a little and fell on the Ground and Prayed That if it were possible the Hour might pass from him 36 And he said Abba Father all things are possible unto thee Take away this Cup from me nevertheless not as I will but what thou wilt 37 And he cometh and findeth them sleeping and saith unto Peter Simon sleepest thou couldst not thou watch one Hour 38 Watch ye and pray lest ye enter into Temptation the Spirit truly is ready but the Flesh is weak 39 And again he went away and prayed and spake the same words 40 And when he returned he found them asleep again for their Eyes were heavy neither wist they what to answer him 41 And he cometh the third time and saith unto them Sleep on now and take your rest it is enough the Hour is come behold the Son of Man is Betrayed into the Hands of Sinners Rise up let us go lo he that Betrayeth me is at hand Our Blessed Saviour being now come with his Disciples into the Garden he falls there into a bitter and bloody Agony in which he prayed with wonderful Fervency and Importunity to his Heavenly Father his Sufferings were now coming on a great pace and he meets them upon his Knees and would be found in a Praying Posture Learn thence That Prayer is the best Preparative for as well as the most powerful Support under the heaviest Sufferings that can befal us As to this Prayer of our Saviour in the Garden many things are very Observable as 1. The place where he Prayed the Garden But why went Christ thither not with our first Parents to hide himself there amongst the Trees of the Garden from the Notice and Observation of his Enemies But as a Garden was the place where our Misery began as the first scene of humane sin and misery was Acted in a Garden so does our Lord choose a Garden as the fittest place for his Agony and Satisfactory pains to begin in Again this Garden was a place of privacy and Retirement where our Lord might best attend the Offices of Devotion preparatory to his Passion John 18.2 tells us That Jesus oft-times resorted to this Garden with his Disciples and that Judas well knew the place It is evident then that Christ went not into the Garden to shun his Sufferings but to prepare himself by Prayer to meet his Enemies 2. Observe the Time when he entered into the Garden for Prayer it was in the Evening before he Suffered here he spent some hours in pouring forth his Soul to God For about Mid-night Judas with his Black Guard came and Apprehended him in a Praying Posture Our Lord Teaching us by his Example that when eminent Dangers are before us especially when Death is Apprehended by us to be very much in Prayer to God and very fervent in our Wrestlings with him Observe 3. The Matter of our Lord's Prayer That if possible the Cup might pass from him and he might be kept from the Hour of Suffering that his Soul might escape that Dreadful Wrath at which he was so sore Amazed But what Did Christ then begin to Repent of his Undertaking for Sinners Did he shrink and give back when it came to the pinch No nothing less but as he had two Natures being GOD and Man so he had two distinct Wills as Man he feared and shunned Death as GOD man he willingly submitted to it The Divine Nature and the Humane Spirit of Christ did now Assault each other with disagreeing Interests Again this Prayer was not Absolute but Conditional If it be possible Father if it may be if thou art willing if it please thee let this Cup pass if not I will drink it The Cup of Sufferings we see is a very bitter and distastful Cup a Cup which Humane Nature abhors and cannot desire but pray against yet doth God put this Bitter Cup of Affliction into the Hands oft-times of those whom he doth sincerely Love and when he doth do so it is their Duty to drink it with Silence and Submission as here their Lord did before them Father let the Cup pass yet not my Will but thine be done Observe 4. The Manner of our Lord's Prayer in the Garden and here we may Remark 1. it was a Solitary Prayer he went by himself alone out of the Hearing of his Disciples The Company of our best and dearest Friends is not always Seasonable there is a time to be Solitary as well as to be Sociable there are Times and Cases when a Christian would not be willing that the most intimate Friend he has in the World should be with him to hear what passes in secret betwixt him and his God 2. It was an humble Prayer that 's Evident by the Postures into which
he cast himself sometimes Kneeling sometimes lying prostrate upon his Face he lies in the very Dust and lower he cannot lye and his Heart was as low as his Body 3. It was a vehement fervent and most importunate Prayer such was the fervour of our Lord's Spirit that he Prayed himself into an Agony Oh let us blush to think how unlike we are to Christ in Prayer as to our praying-frame of Spirit Lord what deadness and drowsiness what stupidity and formality what dulness and Laziness is found in our Prayers How often do our Lips move when our Hearts stand still 4. It was a Re-iterated and Repeated Prayer he Prayed the first second and third time for the passing of the Cup from him he returns upon God over and over again resolving to take no Denyal Let us not be Discouraged though we have sought God often for a particular Mercy and yet no Answer has been given in unto us Our Prayers may be answered though their Answer for the present is suspended A Prayer put up in Faith according to the Will of God though it may be delayed it shall not be lost Our Saviour Prayed the first second and third Time for the passing of the Cup and altho' he was not heard as to Exemption from Suffering yet he was heard as to Support under Suffering Observe 5. The Posture the Disciples were found in when our Lord was in this Agony Praying to his Father They were fast asleep Good God! Could they possibly sleep at such a time as that was when Christ's Soul was exceeding Sorrowful Could their Eyes be thus heavy Learn thence That the best of Christ's Disciples may be and oft-times are over-taken with Infirmities with great Infirmities when the most important Duties are performing He cometh to his Disciples and finds them sleeping Observe 6. The mild and gentle Reproof which he gives the Disciples for their sleeping Could ye not watch with me one hour Could you not Watch when your Master is in such Danger Could you not Watch with me when I am going to deliver up my Life for you What not one Hour and that the parting Hour too After his Reprehension he Subjoyns an Exhortation Watch and Pray that ye enter not into Temptation and super-adds a forcible Reason for though the Spirit be willing yet the flesh is weak Thence Learn That the Holiest and best Resolved Christians who have willing Spirits for Christ and his Service yet in regard of the Weakness of the Flesh or frailty of Humane Nature it is their Duty to Watch and Pray and thereby guard themselves against Temptation Watch and Pray that ye enter not into Temptation for though the Spirit is willing yet the flesh is weak 43 And immediately while he yet spake cometh Judas one of the Twelve and with him a great Multitude with Swords and Staves from the Chief Priests and Scribes and Elders 44 And he that Betrayed him had given him a Token saying whomsoever I shall kiss that same is he Take him and lead him away safely 45 And as soon as he was come he goeth straightway to him and saith Master Master and kissed him 46 And they laid their hands on him and took him 47 And one of them that stood by dreâ— a Sword and smote a Servant of the High-priests and cut off his Ear. 48 And Jesus answered and said unto them Are ye come out as against a Thief with Swords and with Staves to take me 49 I was daily with you in the Temple Teaching and ye took me not but the Scriptures must be Fulfilled 50 And they all forsook him and fled The Hour is now almost come even that Hour of Sorrow which Christ had so often spoken of yet a little while and the Son of Man is betrayed into the hands of Sinners for while he yet spake cometh Judas with a Band of Soldiers to apprehend him it was the Lot and Portion of our Dear Redeemer to be Betrayed into the hands of his Mortal Enemies by the Treachery of a false and dissembling Friend Here we have Observable 1. The Traitor 2. The Treason 3. The Manner how 4. The Time when this Treasonable Design was Executed Observe 1. The Traitor Judas All the Evangelists carefully describe him by his Name Judas by his sir-name Judas Iscariot lest he should be mistaken for Jude the Brother of James Almighty God takes great care to preserve the Names of his upright-hearted Servants he is further described by his Office One of the Twelve The Eminency of his Place and Station was an high aggravation of his Transgression Learn hence That the greatest Professors had need be very jealous of themselves and suspicious of their own Hearts and look well to the Grounds and Principles of their Profession for a Profession begun in Hypocrisy will certainly end in Apostacy Learn farther That Persons are never in such eminent Danger as when they meet with Temptations exactly suited to their Master Lusts Covetousness was Judas his Master-sin the Love of the World made him a Slave to Satan and the Devil lays a Temptation before him exactly suited to his Temper and Inclination and it instantly over-comes him Oh pray we that we may be kept from a strong and suitable Temptation a Temptation suited to our inclination and predominant Lust and Corruption Observe 2. The Treason of this Traitor Judas he led on an Armed Multitude to the place where Christ was gave them a Signal to discover him by and bids them lay Hands upon him and hold him fast This Treason of Judas is attended with these Hellish Aggravations He had been a Witness to the Miracles which our Saviour had wrought by his Divine Power and therefore could not sin out of Ignorance What he did was not at the sollicitation and perswasion of others but he was a Voluntier in this Service the High-priests did not send to him but he went to them offering his Assistance No doubt it was matter of Surprize to the Chief Priests to find one of Christ's own Disciples at the head of a Conspiracy against him Lord How dangerous is it to allow our selves in any one secret or open Sin None can say how far that one Sin may in time lead us Should any have told Judas that his Love of Money would at last make him sell his Saviour he would have said with Hasael is thy Servant a Dog that he should do this thing That Soul can never be safe that Harbours one sin within its Breast Observe 3. The manner how this Hellish Plot was Executed partly by Force and partly by Fraud by Force in that Judas came with a Multitude Armed with Swords and Staves and by Fraud giving a kiss and saying Hail Master Here was Honey in the Lips but Poyson in the Heart Observe 4. The Time when the Place where and the Work which our Saviour was about when this Treasonable Design was Executed he was in the Garden with his Disciples exhorting them to Prayer
an Enemy and that in a time of his greatest Sufferings and Reproaches Pilate without his own Knowledge did our Saviour an Eminent piece of service he did that for Christ which none of his own Disciples durst do not that he did it designedly but from the special over-ruling providence of God no thanks to Pilate for all this because the highest services performed to Christ undesignedly shall neither be accepted nor rewarded by God Observe farther the several Aggravations of our Lord's Sufferings upon the Cross 1. From the company he suffered with two Thieves it had been a sufficient Disparagement to our Blessed Saviour to have been sorted with the best of Men but to be numbered with the scum of Mankind is such an indignity as confounds our thoughts This was designed by the Jews to dishonour and disgrace our Saviour the more and to perswade the world that he was the greatest of Offenders but God over ruled this also for fulfilling an ancient Prophecy concerning the Messiah Isa 53. last v. and he was numbred with the Transgressors 2. Another Aggravation of our Lord's sufferings upon the Cross was the scorn and mocking derision which he met with in his dying moments both from the common People from the chief Priests and from the Thieves that suffered with him The common People reviled him wagging their heads the chief Priests though men of Age and Gravity yet barbarously mock him in his misery and not only so but they Atheistically scoff and jear at his Faith and Affiance in God saying He trusted in God that he would deliver him let him deliver him if he would have him Where Note That persecutors are generally Atheistical Scoffers the chief Priests and Elders though knowing Men yet they Blaspheme God They mock at his Power and deride his Providence which is as bad as to deny his being so that from hence we may gather that those who administer to God in holy things by way of Office if they be not the best they are the worst of Men. No such bitter Enemies to the power of Godliness as the Ministers of Religion who were never acquainted with the Efficacy and Power of it upon their own hearts and lives A third Aggravation of our Lord's sufferings upon the Cross was this that the Thieves that suffered with him reviled him with the rest that is one of them as St. Luke has it or perhaps both of them might do it at first which if so encreases the wonder of the penitent Thiefs Conversion From the impenitent Thiefs Reviling Christ we learn That neither shame nor pain will change the mind of a resolute Sinner but even then when he is in the suburbs of Hell will he Blaspheme They that were crucified with him reviled him but the most aggravating circumstance of all the Rest in our Lord's Sufferings was this that he was forsaken of his Father my God my God why hast thou forsaken me Thence Learn That the Lord Jesus Christ when suffering for our sins was really deserted and forsaken by his Father and left destitute of all sensible Consolation why hast thou forsaken me Learn farther that under this desertion Christ despaired not but still retained a firm persuasion of God's Love unto him and experienced necessary supports from him My God my God these are words of Affiance and Faith Christ was thus forsaken for us that we might never be forsaken by God yet by God's forsaking of Christ we are not to understand any abatement of Divine Love but only a withdrawing from the humane Nature the sense of his Love and a letting out upon his Soul a deep afflicting sense of his Displeasure against Sin There is a Two-fold desertion the one total final and eternal by which God utterly forsakes a person both as to Grace and Glory being for sin wholly cast out of God's presence and adjudged to eternal Torments This Christ was not capable of nor could the Dignity of his person admit it The other is a partial Temporary desertion when God for a little moment hides his face from his Children Now this was both agreeable to Christ's Nature and also suitable to his Office who was to satisfie the justice of God for our forsaking of him and to bring us back again to God that we might be received for ever Observe lastly what a miraculous Evidence Christ gave of his God-head instantly before he gave up the Ghost he cryed with a loud Voice This shews that he did not die according to the ordinary course of Nature gradually drawing on as we express it but his Life was whole in him to the last and Nature as strong as it was at first Other men die by degrees and towards their end their sense of pain is much blunted but Christ stood under the pains of death in his full strength and his Life was whole and entire in him to the very last moment This was evident by the mighty out-cry he made when he gave up the Ghost contrary to the sense and experience of all persons now he that could cry with such a loud voice as he did in Articulo mortis could have kept himself from dying if he would Hence we learn That when Christ died he rather conquered Death then was conquered by it he must voluntarily and freely lay down his life before Death could come at him 38 And the vail of the Temple was rent in twain from the top to the bottom 39 And when the Centurion which stood over against him saw that he so cryed out and gave up the Ghost he said truly this man was the Son of God 40 There were also women looking on afar off among whom was Mary Magdalen and Mary the mother of James the less and Joses and Salome 41. Who also when he was in Galilee followed him and ministred unto him and many other women which came up with him unto Jerusalem Three circumstances are here Observable 1. A stupendious prodigy hapning upon the death of our Saviour the vail of the Temple was rent in twain from top to bottom there was a two-fold vail of the Temple one inward the other outward the inward vail was an hanging which parted the most holy place from the other part of the Temple the outward vail was the partition wall of Stone between the Sanctuary and the outer Court By the rending of one of these vails God testified his Wrath against the Jews and that he was now about to forsake his Temple that the Ceremonial Law was now abolished by the Death of Christ and that by the Blood of Jesus we have access unto God and may enter into the Holy of Holies the Partition-wall 'twixt Jew and Gentile being pulled down Observe 2. What influence the Manner and Circumstances of our Saviour's Death had upon the Centurion and the Soldiers with him they cry out Verily this was the Son of God Where Observe That the Heathen Soldiers are sooner convinced of the Divinity of our Saviour then the unbelieving
could not Christ have Risen without the Angels Help yes doubtless he that Raised himself could surely have Rolled away the Stone but God thinks fit to send an Officer from Heaven to open the Prison-door of the Grave and by setting our Surety at Liberty proclaims our Debt to the Divine Justice fully satisfied Besides it was fit that the Angels who had been Witnesses of our Saviour's Passion should also be Witnesses of his Resurrection Observe 2. Our Lord's Resurrection declared He is Risen he is not here Almighty God never intended that the darling of his Soul should be left in an obscure Sepulchre He is not here said the Angel where you laid him where you left him Death has lost its Prey and the Grave has lost its Prisoner Observe 3. It is not said He is not here for he is Raised but he is Risen the word imports the Active Power of Christ or the self-quickning Principle by which Christ Raised himself from the Dead Acts 1.3 He shewed himself alive after his Passion Hence Learn That it was the Divine Nature or Godhead of Christ which Raised the Humane Nature from Death to Life others were Raised from the Grave by Christ's Power but he Raised himself by his own Power Observe 4. The Testimony or Witness given of our Lord's Resurrection that of an Angel in Humane Shape A young man cloathed in a long white Garment But why is an Angel the first Publisher of our Saviour's Resurrection Surely the Dignity of our Lord's Person and the Excellency of his Resurrection required that it should be thus Published How very serviceable and officious the Holy Angels were in Attending upon our Saviour in the days of his Flesh see in the Note on Mat. 28.6 7. Observe 5. The Persons to whom our Lord's Resurrection was first declared and made known to Women to the two Mary's But why to Women and why to these Women why to Women because God will make choice of weak Means for producing great Effects knowing that the weakness of the Instrument redounds to the greater honour of the Agent In the whole dispensation of the Gospel God intermixes Divine Power with Humane Weakness Thus the conception of Christ was by the power of the Holy Ghost but his Mother a poor Woman a Carpenters Spouse so the crucifixion of Christ was in much meanness and outward baseness being crucified between two Thieves But the powers of Heaven and Earth trembling the Rocks rending the Graves opening shewed a mixture of Divine Power Thus here God will honour what instruments he pleases for the accomplishment of his own purposes but why to these Women the two Marys is the first discovery made of our Saviours Resurrection possibly it was a reward for their magnanimity and masculine Courage these Women clave to Christ when the Apostles forsook him they assisted at his Cross they attended at his Funeral they waited at his Sepulchre these Women had more Courage than the Apostles therefore God makes them Apostles to the Apostles This was a tacite Rebuke a secret check given to the Apostles that they should be thus out done by Women these holy Women went before the Apostles in the last Services that were done for Christ and therefore the Apostles here come after them in their Rewards and Comforts Obs 6. The Evidence which the Angels offers to the Women to evince and prove the verity and certainty of our Saviour's Resurrection namely by an appeal to their senses behold the place where they laid him the senses when rightly disposed are the proper judges of all sensible Objects and accordingly Christ himself did appeal to his Disciples senses concerning the Truth of his own Resurrection Behold my Hands and my Feet that it is I my self and indeed if we must not believe our Senses we shall want the best external Evidence for the proof of the certainty and truth of the Christian Religion namely the Miracles wrought by Christ and his Apostles For what Assurance can we have of the reallity of those Miracles but from our Senses therefore says our Saviour if ye believe not me yet believe the works that I do that is the Miracles which I have wrought before your Eyes Now as my Senses tell me that Christ's Miracles were true so they assure me that the Doctrine of Transubstantiation is false From the whole Note That the the Lord Jesus Christ by the Omnipotent Power of his Godhead revived and rose again from the dead the third day to the Terror and Consternation of his Enemies and the unspeakable joy and consolation of Believers Observe lastly the quick dispatch made of the joyful news of our Lord's Resurrection to the sorrowful Disciples go tell the Disciples says the Angel go tell my Brethren says Christ Matth. 28.10 Christ might have said go tell those Apostate Apostles that cowardly left me in my danger that durst not own me in the High-priests Hall that durst not come within the shadow of my Cross nor within sight of my Sepulchre not a word of this by way of upbraiding them for their late shameful Cowardize but all words of Kindness Go tell my Brethren where Note That Christ calls them Brethren after his Resurrection and Exaltation 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 Abasement are so still after his Exaltation and Advancement Go tell my Brethren says Christ Go tell my Disciples and Peter says the Angel Where Note That St. Peter is here particularly named not because of his primacy and superiority over the rest of the Apostles as the Church of Rome would have it but because he had denied Christ and for that denial was swallowed up with sorrow and stood most in need of comfort therefore says Christ by the Angel speak particularly to Peter be sure that his sad heart be comforted with this joyful news that he may know that I am friends with him notwithstanding his late Cowardize Tell the Disciples and Peter that he goeth before you into Galilee but why into Galilee because Jerusalem was now a forsaken place a people abandoned to destruction but Galilee was a place where Christ's Ministry was more acceptable Such places shall be most Honoured with Christ's presence where his Gospel is most accepted 9 Now when Jesus was risen from the dead early the first day of the week he appeared first to Mary Magdalen out of whom he had cast seven Devils 10 And she went and told them that had been with him as they mourned and wept 11 And they when they had heard that he was alive and had been seen of her believed not 12 After that he appeared in another form unto two of them as they walked and went into the Country 13 And they went and told it unto the residue neither believed they them 14 Afterward he appeared unto the eleven as they sat at meat and
upbraided them with their unbelief and hardness of heart because they believed not them which had seen him after he was risen An account is here given of a three-fold appearance of Christ after his Resurrection 1 To Mary Magdalen not to the Virgin Mary and it is observable that our Blessed Saviour after his Resurrection first appeared to Mary Magdalen a grievous Sinner for the comfort of all true Penitents Mary goes immediately to his Disciples whom she finds weeping and mourning and tells them she had seen the Lord but they believed her not The second appearance was to the two Disciples going into the Country that is into the Village of Emaus as they were in the way Jesus joyneth himself to their Company but there Eyes were holden by the power of God that they did not discern him in his own proper shape but apprehended him to be another Person whom they conversed with His third appearance was to the Eleven as they sat at Meat whom he upbraids with their unbelief and to convince them effectually that he was risen from the dead he eats with them a piece of a broiled Fish and of an Honey Comb not that he needed it being he was now become immortal but to assure them he had still the same Body From the whole Note how industriously our Lord endeavours to confirm his Disciples Faith in the Doctrine of his Resurrection so slack and backward they were to believe that the Messiah was risen again from the dead that all the predictions of Scripture all the assurances they had received from our Saviour's mouth yea all the appearances of our Saviour to them after â—e was actually risen from the dead were little enough to confirm and establish them in the certain belief that he was risen from the dead 15 And he said unto them go ye into all the world and preach the Gospel to every Creature 16 He that believeth and is baptized shall be saved but he that believed not shall be damned Here our Saviour gives commission to his Disciples to congregate and gather a Christian Church out of all Nations to go forth and preach the Gospel to every Creature that is to all reasonable Creatures that are capable of it not to the Jews only but to the Gentiles also without any distinction of Country Age or Sex whatsoever Learn thence that the Apostles and first planters of the Gospel had a commission from Christ to go amongst the Pagan Gentiles without limitation or distinction to instruct them in the savinâ— mysteries of the Gospel The second Branch of their commission was to Baptize where observe the encouraâ—ing promise made by Christ he that Believeth and is Baptized shall â—e saved that is he that receiveth and embraceth the Gospel preached by you and thereupon becomes a Proselite and Disciple of Christ and receives Baptism the Seal of the new Covenant shall for all his former sins receive Pardon and upon his perseverance obtain Eternal Life but he that stands out obstinately and impenitently shall certainly be damned The two damning sins under the Gospel are Infidelity and Hypocrisy not receiving Christ for Lord and Saviour by some or doing this feignedly by others happy are they in whom the preaching of the Gospel produces such a Faith as is the parent and principle of Obedience he that so believeth and is Baptized shall be saved 17 And these signs shall follow them that believe in my Name shall they cast out Devils they shall speak with new tongues 18 They shall tkae up Serpents and if they drink any thing it shall not hurt them they shall lay deadly hands on the sick and they shall recover Here we have a gracious promise of Christ that in order to the spreading and propagating of the Gospel as far as may be the Spirit should be poured forth abundantly from on high upon the Apostles and thereby they should be enabled to work Miracles to cast out Devils to speak strange Languages which we read they did Acts 2. And this power of working Miracles continued in the Church an hundred years after Christ's Ascension untill Christianity had taken rooting in the hearts of men Ireneus lib. 2. ch 58. says that many believers besides the Apostles had this power of working Miracles as new set plants are watered at first till they have taken fast rooting so that the Christian Faith might grow the faster God watered it with miracles at its first Plantation Yet Observe That all the Miracles which they had power to work were healing and beneficent not terrifying judgments but acts of kindness and mercy it was our Saviours design to bring over persons to Christianity by Lenity Mildness and Gentleness not to affright them into a complyance with astonishing judgments which might affect their fear but little influence their Faith for the will and consent of persons to the principles of any Religion especially the Christian is like a royal fort which must not be storm'd by violence but taken by surrender 19 So then after the Lord had spoken unto them he was received up into heaven and sat on the right hand of God Here we have that grand Article of our Christian Faith asserted namely our Saviour's ascension into Heaven together with his exaltation there expressed by his setting at God's right hand he ascended now to Heaven in his humane Nature for in his Divine Nature he was there already and it was necessary that he should thus ascend in order to his own personal Exaltation and Glorification When he was on Earth his Humility Patience and Self-denial were exercised by undergoing God's Wrath the Devil's Rage and man's Cruelty Now he goes to Heaven that they may be rewarded he that is a patient Sufferer upon Earth shall be a triumphant Conqueror in Heaven also with respect to his Church on Earth was it needful and necessary that our Lord should ascend up into Heaven namely to send down the Holy Spirit upon his Apostles which he did at the Feast of Pentecost If I go not away says Christ the Comforter will not come but if I depart I will send him to you and likewise to be a powerful Advocate and Intercessor with his Father in Heaven on the behalf of his Church and Children here upon Earth Heb. 9.24 Christ is entered into Heaven it self there to appear in the presence of God for us finally Christ ascended into Heaven to give us an assurance that in due time we should ascend after him John 14.2 I go to prepare a place for you hence the Apostle calls our Saviour Our fore-runner Heb. 6. v. 19. Now if Christ in his Ascension was a Fore-runner then there are some to follow after to the same purpose is that expression of the Apostle Eph. 2.6 He hath made us sit together in heavenly places in Christ that is we are already sat down in him and ere long shall sit down by him we are already sit down in him as ouâ— Head and shall hereafter
words as a Prayer to the Holy Virgin saying Ten Ave Marys for one Pater Noster whereas they are only a Salutation declaring that she above all Women had the honour freely conferred by God upon her to be the mother of the Messiah The Original word signifies not full of Grace but freely Beloved Compare Mary with other Renowned Women and what had she besides this favour more then they Had she the Spirit of Prophecy so had they had she the Spirit of Sanctification so had they And she had no more immunity and freedom from Sin and Death then they Accordingly says the Angel Blessed art thou among Women He doth not say Blessed art Thou above Women Let the Church of Rome be as copious as they will in the Commendation of the Mother so they do not derogate from the Glory of the Son But how senseless are they 1. in turning a Salutation into a Prayer 2. in making use of these words upon every occasion which were spoken by an Angel upon a special occasion 3. In applying these words to her now in Heaven which suited with her only when she was here on Earth saying full of Grace to her who is full of Glory and the Lord is with Thee to her that is with the Lord. Obs 6. The effect which the Sight and Salutation of the Angel had upon the Holy Virgin she was afraid If Zachary before her were amazed at the sight of the Angel much more the Virgin her Sex subjecting her to fear All passions but particularly the passion of fear disquiets the Heart and makes it unfit to receive the Messages of God Therefore the Angel instantly says unto her fear not let Joy enter into thy Heart out of whose Womb shall come Salvation Thus the fears of holy Persons do end in Comfort Joy was the Errand which the Angel came upon and not Terrour what little cause had she to fear the presence of an Angel who was so highly favoured of him at whom the Angels tremble But we see the holiest Person on Earth cannot bear the presence of an Holy Angel much less the presence of an Holy God nor stand before the manifestations of his Favours Lord How unable then will the wicked be at the Great day to stand before the manifestation of thy Fury If the sight of an Holy Angel now makes the best of Saints to quake and tremble What will the sight of an infinitely Holy and Just God then do when the wicked shall be slain by the brightness of his presence Obs Lastly The Character which the Angel gives of the person that should be Born of the Blessed Virgin He shall be Great and called the Son of the Highest Great in respect of his Person Great in respect of his Offices Great in respect of his Kingdom For God would settle upon him a Spiritual Kingdom of which David's Earthly one was a Type which shall never be abolished Tho' the Administration of it by the Word and Sacraments shall cease at the day of Judgment when he shall deliver up the Kingdom in that respect to his Father All other Kingdoms have had or shall have their Periods but the Gospel-Church which is Christ's Kingdom shall continue till his Kingdom of Glory be Revealed 34 Then said Mary to the Angel How shall this be seeing I know not a man 35 And the Angel said unto her the Holy Ghost shall come upon thee and the power of the highest shall over-shadow thee Therefore also that holy thing which shall be born of thee shall be called the Son of God 36 And behold thy cousin Elizabeth she hath also conceived a Son in her old age and this is the sixth month with her which is called Barren 37 For with God nothing shall be unpossible 38 And Mary said Behold the hand-maid of the Lord be it unto me according to thy word and the Angel departed from her Observe here 1. The Virgins question How shall this be This question did not import her denial of the possibility of the thing but her wonder at the strangeness of the thing it proceeded rather from a desire of information than from a doubt of Infidelity Therefore she doth not say this cannot be nor how can this be but how shall this be She doth not distrust but demand how her Virginity should become fruitful and how she being a Virgin could bring forth a Son Obs 2. The Angels Reply to the Virgins question The Holy Ghost shall come upon thee Where Note the Angel declares the Author who but not the manner how The Holy Ghost shall come upon thee but in what way and after what manner is not declared No Mother knows the manner of her Natural Conception What presumption had it then been for the Mother of the Messiah to have inquired how the Son of God could take Flesh and Blood of his Creature It is for none but the Almighty to know those Works which do immediately concern himself Obs 3. The Holy and Immaculate Conception of our Blessed Redeemer The Holy Ghost shall come upon thee and the power of the most High shall over-shadow thee wherefore that Holy thing that shall be born of thee That is the Holy Ghost shall prepare and sanctify so much of thy Flesh Blood or Seed as shall constitute the Body of Christ For tho' it was the work of the whole Trinity yet it is ascribed particularly to the Holy Ghost Sanctification being his peculiar work And the Title and Epithet of That Holy Thing sheweth the purity and immaculateness of Christ's Humane Nature and that none was ever Born thus Holy and Immaculate but Christ only because none had ever such a way and means of Conception but only he Therefore that Holy thing shall be called the Son of God not constituted and made but evidenced and declared Christ was God before he assumed Flesh even from Eternity but but his taking Flesh in this manner evidences him to be the Son of God Obs 4. The Argument used by the Angel to confirm Many in the Belief of what he had told her namely the wonderful Conception of her Cousin Elizabeth in her old Age who was now six Months gone with Child Where Observe 1. What an exact Knowledge God has and what a particular Notice he takes of all the Children of men he knoweth not only our selves but our Relations also Behold thy Cousin Elizabeth the knowledge which God has of every Person and every Action is a clear and distinct Knowledge Note 2. How the Angel strengthens her Faith by a Consideration drawn from the Almighty power of God With God nothing shall be unpossible be it never so strange and difficult there is no such way to overcome difficulties as by strengthning our Faith in the Almighty power of God Faith will enable us to assent to Truths though seemingly incredible and to believe the possibility of things tho' appearingly impossible Obs Lastly how the Virgin expresses her Faith and Obedience her
Submission and intire Resignation to the Divine pleasure to be disposed of by God as he thought fit Behold the Handmaid of the Lord be it unto me according to thy word We hear of no more Objections or Interrogations but an humble and submissive Silence Learn hence that a Gracious Heart when once it understands the pleasure of God argues no farther but quietly Rests in a Believing Expectation of what God will do All disputations with God after his Will is made known and understood arise from Infidelity and Unbelief The Virgin having thus Consented instantly Conceived by the Over-shadowing Power of the Holy Ghost 39 And Mary arose in those days and went into the Hill-country with haste into a City of Judah 40 And entred into the house of Zacharias and saluted Elizabeth 41 And it came to pass that when Elizabeth heard the Salutation of Mary the babe leaped in her womb and Elizabeth was filled with the Holy Ghost 42 And she spake out with aloud voice and said Blessed art thou among women and blessed is the fruit of thy womb 43 And whence is this to me that the mother of my Lord should come to me 44 For lo as soon as the voice of thy Salutation sounded in mine ears the babe leaped in my womb for joy 45 And blessed is she that believed for there shall be a performance of those things which were told her from the Lord. Observe here 1. The Visit made by the Virgin Mary to her Cousin Elizabeth The Holy Virgin had understood by the Angel that Elizabeth was no less akin to her in Condition than in Relation being both Fruitful in Conception she hastens into the Hill-country to Visit that Holy Matron The Two Wonders of the World were now met under one Roof to Congratulate their mutual Happiness only the meeting of the Saints in Heaven can parallel the meeting of these two Saints on Earth Obs 2. The design and intention of this Visit which was partly to Communicate their Joys each to other and partly to strengthen the Faith of each other Such a Soul as has Christ Spiritually Conceived in it is restless and cannot be quiet till it has imparted its joy Obs 3. The effect of the Virgins Salutation She had no sooner Saluted Elizabeth but the babe in Elizabeths womb leaped for joy doing homage and paying adoration to his Lord who was then in presence If Elizabeth and her holy Babe thus rejoyced when Christ came under their Roof how should our Hearts leap within us when the Son of God vouchsafes to come into the Secret of our Souls not to visit us for an hour but to dwell with us yea to dwell in us and that for ever Obs 4. How Elizabeth by an extraordinary Spirit of Prophecy confirms what the Angel before had told the Holy Virgin Blessed says she art thou among Women and Blessed is the Fruit of thy Womb and what an honour is this that the Mother of my Lord should come to me Where Note How Elizabeth acknowledgeth the Incarnation of Christ and the Union of the Divine and Humane Nature in the person of the Mediator She acknowledges Christ her Lord and Mary to be the Mother of the Son of God Obs Lastly How the Virgin is pronounced Blessed not so much for carrying Christ in her Womb by sense as for bearing him in her Heart by Faith Blessed is she that believed Mary was not so Blessed in bringing forth Christ as in Believing in him yet the Believing here mentioned I take to be her firm assent to the Message which was brought her by the Angel as if Elizabeth had said Dumbness was inflicted on my Husband for his Unbelief of what the Angel said but Blessed art thou that didst believe the Angel My Husband a Man an aged Man a learned and eminent Man a Priest of the most High God and the Message to him of more appearing possibility yet he disbelieved But thou a Woman a mean unlearned Woman of a private Condition and the Message brought most incredible both to Nature and Reason and yet is it believed by thee Blessed therefore is she that believed and know that as a Reward for thy Faith all things shall certainly be performed that were foretold thee from the Lord Learn hence 1. It is the Property of God to do Great and Wonderful things Our Faith must be Great and our Expectation great great Expectations from God Honour the greatness of God 3. If our Faith be Great God's performances will be gracious and full Blessed is she that believed for there shall be a performance of those things which were told her from the Lord. 46 And Mary said My soul doth magnify the Lord. 47 And my spirit hath rejoyced in God my Saviour 48 For he hath regarded the low estate of his hand-maiden for behold from hence-forth all Generations shall call me Blessed 49 For he that is mighty hath done to me great things and holy is his name 50 And his mercy is on them that fear him throughout all generations 51 He hath shewed strength with his arm he hath scattered the proud in the imagination of their hearts 52 He hath put down the mighty from their Seats and exalted them of low degree 53 He hath filled the hungry with good things and the rich he hath sent empty away 54 He hath holpen his servant Israel in remembrance of his mercy 55 As he spake to our Fore-fathers to Abraham and to his seed for ever This is the first Canticle or Song of praise Recorded in the New Testament composed by the Blessed Virgin with unspeakable Joy for designing her to be the Instrument of the Conception and Birth of the Saviour of the World Where Observe 1. The manner of her Praise her Soul and Spirit bear their part in the work of Thanksgiving My Soul doth magnify my Spirit hath rejoyced As the sweetest Musick is made in the Belly of the Instrument so the most delightful praise arises from the bottom of the Heart Obs 2. The object of her praise she doth not magnify her self but the Lord yea she doth not Rejoice so much in her Son as in her Saviour Where Note 1. That she doth implicitly own and confess her self a Sinner for none need a Saviour but a Sinner And 2. by rejoycing in Christ as her Saviour she declares how she valued her self rather by her spiritual Relation to Christ as his Member than by her natural Relation to him as his Mother according to that of St. Austin Beatior Fuit Maria percipiendo Christi fidem quam concipiendo Carnem She might have been miserable notwithstanding she bore him as her Son had she not Believed in him as her Saviour therefore she sings my Spirit hath rejoyced in God my Saviour Obs 3. How she admires and magnifies God's peculiar favour towards her self in casting an eye upon her Poverty and lowly Condition that she a poor obscure Maid unknown to the World should be lookt upon
Gentiles Christ is a light to the one and the glory of the other a light to the blind and dark Gentiles and the Glory of the Renowned Church of the Jews The Messias being promised to them born and bred up with them living amongst them preaching his Doctrine to them and working his Miracles before them and thus was Christ the Glory of his people Israel 34 And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against 35 Yea a sword shall pass thro' thine own Soul also that the thoughts of many hearts may be revealed Two things are here observed Simeon's Blessing and Simeons Prediction he blessed them that is the Parents and the Child Jesus not Authoritatively but Prophetically declaring how God would bless them his Prediction is Twofold 1. concerning Christ 2. concerning his Mother concerning Christ Simeon declares that he should be for the rise of many in Israel namely all such as should embrace and obey his Doctrine and imitate and follow his example and for the fall of others that is shall bring punishment and ruine upon all obdurate and impenitent Sinners and a Sign to be spoken against that is he shall be as a mark for obstinate Sinners to set themselves against Christ himself when here in the World was a stone of stumbling and a Rock of offence to the men of the World enduring the contradiction of Sinners against himself both the virulence of their Tongues and the violence of their hands 2. Concerning the Mother of Christ Simeon declares that the sight of her Son 's bitter Sufferings would like a Sword pierce through heâ— Heart for tho' he might be born yet should he not dyâ— without the pains of his Mother as if the Throws suffered by other Women at the Birth were reserved for her to endure at the death of her Son The Sufferings of the Holy Jesus on the Cross were as a Sword or dagger at the Heart of the Holy Virgin and she Suffered with him both as a tender Mother and as a Sympathizing Member of his Body 36 And there was one Anna a prophetess the daughter of Phanuel of the tribe of Asser she was of a great Age and had lived with an husband seven years from her Virginity 37 And she was a widow of about fourscore and four years which departed not from the Temple but served God with fastings and prayers night and day 38 And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Israel Simeon is seconded by Anna a Prophetess she also declares that the child Jesus was the promised and expected Messias and thus Christ was proclaimed in the Temple by two Heralds of different Sexes Concerning this Aged Woman Anna it is said that she departed not from the Temple night nor day not that she lived and lodged there but by her never departing from understand her daily repairing to the Temple that which is often done is said in Scripture to be always done we are said to do a thing continually when we do it seasonably Thus we pray continually when we pray as often as duty requires us to pray Learn hence That such duties as a Christian performs out of Conscience he will perform with Constancy and Perseverance Nature will have her good Moods but Grace is steady The devotions of a pious Soul like Anna's are as constant but more frequent then the returns of day and night 39 And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth 40 And the child grew and waxed strong in spirit filled with wisdom and the Grace of God was upon him Here we see the truth and reality of Christ's Humane Nature he grew as we do from Infancy to Childhood from Childhood to Youth and Manhood To his divine Nature no accession or addition could be made for that which is infinite cannot encrease The deity was infinite in Christ so was not the Humanity but capable of additions and accordingly as Christ grâ—w up the Stature of his Body and the faculties of his mind encreased thro' the Grace and Power of God's Spirit upon him 41 Now his parents went to Jerusalem every Year at the feast of the passover 42 And when he was twelve years old they went up to Jerusalem after the custom of the feast Observe here the persons making this yearly Journey to Jerusalem our Saviour's Parents and himself 1. Joseph who is called Christ's Father not that he was his natural Father for Christ had no Father upon Earth but Joseph was his Reputed and supposed Father his nursing Father who by the appointment of God took a Fatherly care of him and and his Father in Law being Husband to Mary 2. Mary the Mother of Christ went up to Jerusalem with her Husband and her Son God commanded only the Males to go up to Jerusalem the weaker Sex were excused but the Holy Virgin well knowing the spiritual profit of that long Journey would not stay at home Such as will go no farther than they are dragged in Religious Exercises are Strangers to the Virgins Piety and devotion But 3. the child Jesus in his Minority goes up with his Parents to this holy Solemnity thereby no doubt intending our instruction when we are young to give God an early possession of our Souls to consecrate the Virgin Operations of our minds to him and in our Youth to keep close to the Worship and Service of God when we are so importunately courted by the World Obâ—erve farther This holy Family came not to look at the Feast and be gone but they duly stay'd out all the appointed time â—â—seph's Calling and the Virgins Houshold Business could â—either keep them at home nor hasten them home before the publick Duties in the Temple were dispatcht and ended All worldly Business must give place to Divine Offices and we must attend God's service to the end except we will depart unblest 43 And when they had fulfilled the days as they returned the child Jesus tarried behind in Jerusalem and Joseph and his mother knew not of it 44 But supposing him to have been in the company went a days journey and they sought him amongst their kinsfolk and acquaintance 45 And when they found him not they turned back to Jerusalem seeking him The Service of the Temple being ended they return home to Nazareth Religious Duties are not to be attended to the prejudice and neglect of our particular Callings God calls us as well from his House as to his House They are much mistaken who think God is pleased with nothing but Devotion he that says be fervent in Spirit serving the Lord says also be not slothful in business Piety and Industry must keep pace with one another God is as well pleased
people who being ignorant of his Extraction look upon his Breeding as well as his Calling to be Divine This good use ought to be made of our Saviour's Observation that his Ministers be very wise and discreet in Conversation with their People not making themselves cheap and common in every Company nor light and vain in any Company for such Familiarity will breed contempt both of their Persons and their Doctrine But our Duty is by strictness and gravity of deportment to keep up an awe and esteem in the Consciences of our People always tempering our Gravity with Courtesy and a Condescending Affability that Minister which prostitutes his Authority frustrates the end of his Ministry and is the occasion of his own Contempt 25 But I tell you of a truth many widows were in Israel in the days of Elias when the heavens were shut up three years and six months when great Famine was throughout all the Land 26 But unto none of them was Elias sent save unto Sarepta a city of Sidon unto a woman that was a widow 27 And many Lepers were in Israel in the time of Elizeas the Prophet and none of them was cleansed saving Naaman the Syrian Here our Saviour by a double instance confirms what he had last told his Country-men at Nazareth namely that Prophets are most despised by their own Country men and Acquaintance and that Strangers oft-times have more Advantage by a Prophet than his own People The first instance of this which our Saviour gives them is in the days of Elias tho' there were many Widows then in his own Nation yet none of them were qualified to receive his Miracles but a Stranger a Widow of Sareptha The second instance was in the days of Elisha when tho' there were many Lepers in and about his Neighbourhood yet they being his Country-men despised him and none were qualified for a Cure but Naaman the Syrian a man of another Country Thus the Prophets of God like some Fishermen catch least in their own Pond and do more good by their Ministry among strangers then amongst their own Country-men Kinsfolk and near Relations No Prophet is accepted in his own Country 28 And all they in the Synagogue when they heard these things were filled with wrath 29 And rose up and thrust him out of the city and led him unto the Brow of the Hill whereon their city was built that they might cast him down headlong 30 But he passing thro' the midst of them went his way Observe here 1. The horrid Impiety of the People of Nazareth in thrusting their Saviour out of their City and their barbarous and bloody Cruelty in bringing him to the Brow of the Hill with full intent to cast him down headlong But Christ was to dye a clean contrary way not by throwing down but by lifting up Oh ungrateful and unhappy Nazareth is this the Return you make that Divine Guest which for Thirty Years had sojourned in your Coasts No wonder that the ablest Preaching and most exemplary Living of the Holiest and best of Christ's Ministers obtain no greater success at this day amongst a people when the presence of Christ at Nazareth for thirty Years together had no better influence upon the Minds and Manners of that People but instead of Receiving his Message they rage at the Messenger Neither let any of the Ministers of Christ think it strange that they are ignominiously despised when our Master before us was in danger of being barbarously Murthered and that for his plain Preaching to his own People the Men of Nazareth But Obs 2. The miraculous escape of our Blessed Lord from the murdering hands of the wicked Nazarites he passing through the midst of them went his way How and after what manner he escaped is not declared and therefore cannot without presumption be determined Altho' the Rhemists to make way for their Doctrine of Transubstantiation positively affirm that contrary to the nature of a Body he penetrated thorough the Breasts of the People But whether he struck them with Blindness that they did not see or smote them with fear that they durst not hold him or whether by a greater strength then theirs which his Godhead could easily supply his Humane Nature with he escaped from them it is neither prudent to inquire nor possible to determine we know it was an easy thing for him who was God as well as Man to quit himself of any Mortal Enemies and at the same time when he rescued himself could have ruin'd them by frowning them into Hell or looking them into nothing 31 And came down to Capernaum a city of Galilee and taught them on the Sabbath-days 32 And they were astonished at his Doctrine for his word was with power 33 And in the Synagogue there was a man which had a Spirit of an unclean Devil and he cryed out with a loud voice 34. Saying let us alone What have we to do with thee thou Jesus of Nazareth art thou come to destroy us I know thee who thou art the holy one of God 35 And Jesus rebuked him saying hold thy peace and come out of him and when the Devil had thrown him in the midst he came out of him and hurt him not 36 And they were all amazed and spake among themselves saying what a word is this for with Authority and power he commandeth the unclean spirits and they come out 37 And the same of him went out into every place of the Country round about Our Blessed Saviour being driven out of Nazareth by the fury of his Country-men departs to Capernaum where he enters into their Synagogues and taught Who can declare the pains that our Saviour took and the hazards which he ran in preaching the Everlasting Gospel to lost Sinners But observe the smalness of his Success the People were astonished but not believed his Doctrine produced Admiration but not faith his Auditors were Admirers but not Believers the People were astonished at his Doctrine the reason of which Astonishment is added for his word was with power that is there was Majesty in his Person Spirituality in his Preaching and powerful Miracles accompanying both and confirming Both of which the Evangelist here gives us an account namely the casting out of a Devil in one possessed v. 33. There was a man which had a Spirit of an unclean Devil and he cryed out that is the Devil that unclean Spirit did enter into him and bodily possess him Amongst many other Calamities which sin has brought upon our Bodies this is one to be Bodily possest by Satan The Devil has an inveterate Malice against Mankind seeking to ruine our Souls by his Suggestions and Temptations and to destroy our Bodies by some means or other Oh how much is it our Interest as well as our Duty by Prayer to put our selves morning and evening under the Divine care and Protection that we may be preserved from the power and malice of Evil Spirits Obs 2. The Title here given
hinder the influences of the Sun from cherishing it the like ill effects have Worldly Affections and desires in the Soul of Man rendring the Seed of the Word unfruitful But the good Christian hears the Word attentively keeps it retentively believes it steadfastly applies it particularly practises it universally and brings forth Fruit perseveringly Learn hence 1. That no Hearers are in Christ's Account good Hearers of the Word but such as bring forth Fruit answerably to their Hearing 2. That a Person may be a good hearer of the Word in Christ's Account if he bring forth the best Fruit he can tho' not in so great a Proportion as others do as some Ground brings forth Thirty some sixty some an hundred fold in like manner do all the sincere Hearers of the Word they all bring forth fruit tho' not all alike all in sincerity tho' not all Equally and none to Perfection 16 No man when he hath lighted a Candle covereth it with a Vessel or putteth it under a bed but setteth it on a Candlestick that they which enter in may see the light 17 For nothing is secret that shall not be made manifest neither any thing hid that shall not be made known and come abroad 18 Take heed therefore how you hear for whosoever hath to him shall be given and whosoever hath not from him shall be taken even that which he seemeth to have In these words Christ declares his End and Design in Revealing unto his Disciples the foregoing Parable and why he communicated to them the Light of Scripture Knowledge and Gospel Mysteries namely that they may communicate it to others and not keep it close unto themselves even as the Candle in an house diffuses and disperses its light to all that come within the reach of it Such as are enlightned by God in any measure with the Knowledge and Understanding of his Word ought not to conceal and hide this Knowledge within themselves but Communicate it to others and improve it for the good and benefit of others Observe also the Argument which our Saviour makes use of to quicken his Disciples to communicate their Knowledge and improve the Grace they had received for the good and advantage 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 there is no such way to thrive in Grace and encrease in Gifts as to exercise and improve them he that hides his Talent forfeits it is in danger of loosing it and also of being punished for not improving of it Observe Lastly How our Lord shuts up this Parable of the Sower and the Seed with a cautionary direction to all his Auditors to take heed how they hear the Word Take heed therefore how you hear Such as would profit by hearing 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 whom we hear and how we hear 19 Then came to him his mother and his Brethren and could not come at him for the press 20 And it was told him by certain which said thy mother and thy brethren stand without desiring to see thee 21 And he answered and said unto them My mother and my brethren are these which hear the word of God and do it Two things are here Observable 1. The Truth and Verity of Christ's Humane Nature He had affinity and consanguinity with men persons near in Blood to him by the Mothers side called here his Kinsmen Observe 2. That Christ's Spiritual Kindred were much dearer to him then his natural Allyance by Faith is more valued by Christ then allyance by Blood to bear Christ in the heart is a greater honour then to carry him in the Womb. Blessed be God this great and gracious Priviledge is not denyed us even now Altho ' we cannot see Christ yet love him we may his bodily Presence cannot be enjoy'd by us but his spiritual Presence is not denied to us Tho' Christ be not ours in House in Arms in Affinity and Consanguinity yet in Heart in Faith in Love and Service he is or may be ours Verily spiritual Regeneration bringeth men into a more honourable Relation to Christ then natural Generation ever did Oh how dear are Obedient Christians to Christ he prefers them in esteem before those of his own Flesh and Blood My brethren are these which hear the word of God and do it 22 Now it came to pass on a certain day that he went into a ship with his Disciples and he said unto them let us go over unto the other side of the Lake and they lanched forth 23 But as they sailed he fell asleep and there came down a storm of wind on the Lake and they were filled with water and were in jeopardy 24 And they came to him and awoke him saying Master Master we perish Then he arose and rebuked the wind and the raging of the water and they ceased and there was a calm 25 And he said unto them where is your Faith and they being afraid wondered saying one to another what manner of man is this for he commandeth even the winds and waters and they obey him Here Observe 1. Our Saviour and his Disciples no sooner put forth to Sea but difficulty attends them and danger over-takes 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 Observe 2. The Posture our Saviour was in when this Tempest arose being wearied with the Labours of the day he was laid down to sleep thereby shewing himself to be truly and really Man and that he not only took upon him the humane Nature but the infirmities of that Nature also he was subject to pain and weariness to hunger and Thirst Obs 3. The Disciples application made to Christ they awake him with a sad out-cry Master Master we perish here was Faith mixed with Humane frailty They believed that he could save them but being asleep they concluded he must be awaked before he could save them Whereas tho' his Humane nature was asleep yet his Divine Nature neither slumbered nor slept Learn hence That the prevalency of Fear in a time of great and imminent Danger tho' it may evidence weakness of Faith yet is it no Evidence of a total want of Faith in the midst of the Disciples fears they believed Christ's Power and Ability to save them Master
filled and there was taken up of Fragments that remained to them Twelve Baskets full This Miracle of our Saviour's feeding five Thousand with five Loaves and two Fishes is Recorded by all the Evangelists and in the History of it we have these Observable particulars 1. The seasonable expression of the Disciples pity towards the Multitude who had long fasted and wanted now the ordinary comforts and supports of Life it well becomes the Ministers of Christ to have respect to the bodily wants as well as to the Spiritual Necessities of their people Observe 2. The motion which the Disciples make to Christ on the Behalf of the multitude Send them away that they may go into the Towns and Country and get Victuals Here was a strong Charity but a weak Faith a strong Charity in desiring the Peoples Relief but a weak Faith in supposing that they could no other way be relieved but by sending them away forgetting that Christ who had healed the multitude Miraculously could also feed them miraculously whenever he pleased all things being equally easy to an Almighty Power Observe 3. Our Saviour's strange Reply to the Disciples Request They need not depart give ye them to eat need not depart why the People must either feed or famish Victuals they must have and a dry Desert will afford none yet says Christ to his Disciples 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 we of our selves are unable to perform it is to discover to us our own impotency and weakness to provoke us to look up to him and to depend by Faith on his Almighty Power Obs 4. What a poor and slender Provision the Lord of the whole Earth has for himself and his Family Five Barley-loaves and two Fishes teaching us that these Bodies of ours must be fed but not pamper'd Our Belly must not be our Master much less our God The end of Food is to sustain Nature we must not stifle her with a Gluttonous variety And as the quality of the Victuals was plain so the quantity of it was small Five Loaves and two Fishes well might the Disciples say What are these among so many The eye of Sense and Reason sees an utter impossibility of those effects which Faith can easily apprehend and a Divine Power more easily produce Observe 5. How Christ the great Master of the Feast doth marshal his Guests He commands them all to sit down by fifties in a Company None of them reply sit down but to what Here are the mouths but where 's the meat we may soon be set but whence shall we be served not a word like this but they obey and expect Lord how easy is it to trust thy Providence and rely upon thy Power when there is Corn in the Barn Bread in the Cup-board Money in the Purse But when our stores are empty when we have nothing in hand then to depend upon an Invisible Bounty is a Noble Act of Faith indeed Observe 6. 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 them teaching us by his Example never to use or receive the good Creatures of God without Prayer and Praise never to sit down to our Food as a Beast to his Fodder 2. Christ Brake the Loaves he could have multiplied them whole why then would he rather do it in the breaking perhaps to teach us that we may rather expect his Blessing in the Distribution of his Bounty then in the Reservation of it Scattering is the way to encreasing Liberality is the way to Riches 3. Christ gave the Loaves thus broken to the Disciples that they might distribute to the Multitude but why did Christ distribute by the Disciples hands doubtless to gain respect to his Disciples from the People and the same course doth our Lord take in spiritual Distributions He that could feed the World by his own immediate hand chooses rather by the hand of his Ministers to divide the Bread of Life amongst his People Observe 7. The certainty and greatness of the Miracle They did all eat and were filled They did all eat not a crum or a bit but to satiety and fulness all that were hungry did eat and all that did eat were satisfied and yet Twelve Baskets of fragments remain more is left then was at first set on 'T is hard to say which was the greatest Miracle the miraculous eating or miraculous Leaving If we consider what they left we may wonder that they eat any thing if what they eat that they left any thing Observe Lastly These Fragments tho' of Barley-Loaves and Fish-bones must not be lost but at our Saviour's Command gathered up the Great House-keeper of the World will not allow the loss of his Orts. Lord how tremendous will their Accounts be who having large and plentiful Estates do consume them upon their Lusts How will they wish they had been born to poverty and Want when they appear to make up their accounts before God 18 And it came to pass as he was alone praying his Disciples were with him and he asked them saying whom say the people that I am 19 They answering said John the Baptist but some say Elias and others say that one of the old Prophets is risen again 20 He said unto them But whom say ye that I am Peter answering said The Christ of God 21 And he straitly charged them and commanded them to tell no man that saying 22 For the Son of man must suffer many things and be rejected of the Elders and chief Priests and Scribes and be slain and be raised the third day These Verses relate to us a private Conference which our Saviour had with his Disciples touching their own and others Opinion concerning himself Where Observe 1. Our Saviour's inquiry What the generality of the People thought and said of him Whom do men say that I am not as if Christ were ignorant or did vain-gloriously inquire after the Opinion of the Multitude But his intention and design was to settle and more firmly establish his Disciples in the Belief of his being the True and Promised Messias The Disciples tell him some took him to be John the Baptist some Elias some one of the Prophets 'T is no new thing it seems to find Diversity of Judgments and Opinions concerning Christ and the affairs of his Kingdom Observe 2. Peter as the Mouth of all the Apostles and in their Names makes a full and open Confession of Christ acknowledging him to be the True and Promised Messias Thou art the Christ of God Learn thence That the vail of Christ's Humane Nature did not keep the Eye of his Disciples Faith from discerning him to be Truly and Really God Thou art the Christ of God Observe 3. The Charge and special Injunction given by Christ To tell no man
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
denounced against the Pharisees for cheating and deceiving the people with an outward shew and appearance of Piety and Religion They were like Graves and Sepulchres grown over with Grass which tho' they held dead mens Bones yet the putrefaction not outwardly appearing Men walked unawares over them and so were polluted by them intimating that the inward Rottenness and filthy Corruptions of the Pharisees not appearing unto Men the people were easily deceived by outward shews of Pharisaical Sanctity and so fell into a dangerous imitation of them Learn thence That the great design of Hypocrisy is to cheat the World with an empty shew of Piety the Hypocrites Ambition is to be thought good not to be so Learn 2. That nothing is more fatally dangerous to the Souls of Men and draws Persons to an admiration and imitation of hypocritical Professors like their outward shews of Sanctity and their extraordinary appearances of Devotion and Piety This it was that gained the Pharisees such a veneration and esteem among the people that it became a proverb amongst them If but two men went to Heaven the one must be a Pharisee but their counterfeit piety being double iniquity they did receive for it double Damnation 45 Then answered one of the Lawyers and said unto him Master thus saying thou reproachest us also 46 And he said Wo unto you also ye Lawyers for ye lade men with Burthens grievous to be born and ye your selves touch not the Burthens with one of your Fingers The former Woes were denounced by our Saviour against the Pharisees who had their Name from an Hebrew word which signifies to separate because they were persons separated and set apart for studying the Law of God and teaching it to others The next Wo is here denounced against the Lawyers that is the Scribes of the Law of which there were two sorts the Civil Scribe and the Ecclesiastical Scribe the Civil Scribe was a publick Notary or Register of the Synagogue employed in writing Bills of Divorce and Sentences in the Phylacteries The Ecclesiastical Scribe was an expounder of the Scripture an interpreter of the Law Men of great Learning and Knowledge whose Decrees and Interpretations the Pharisees strictly observed this Lawyer here insolently calls our Saviour's Reproof a Reproach however our Saviour who never feared the Face or regarded the person of any Man gives them their portion and lets them know wherein they were faulty as well as the Pharisees and accordingly pronounces a Wo unto them also for a threefold Crime 1. For their laying heavy Burthens upon others Shoulders which they would not touch with one of their own Fingers These Burthens in general were a rigid exaction of Obedience to the whole Ceremonial Law and in particular the Burthen of Traditions certain austerities and severities which they imposed upon the people but would not undergo any part of them themselves in vain do we hope to oblige our Hearers to follow those Rules of Life which we refuse or neglect to put in practise our selves 47 Wo unto you for ye build the Sepulchres of the Prophets and your fathers killed them 48 Truly ye bear witness that ye allow the Deeds of your fathers for they indeed killed them and ye build their Sepulchres 49 Therefore also said the wisdom of God I will send them Prophets and Apostles and some of them they shall slay and Persecute 50 That the blood of all the Prophets which was shed from the foundation of the World may be required of this Generation 51 From the blood of Abel to the blood of Zacharias which perished between the Altar and the Temple Verily I say unto you it shall be required of this Generation The second Crime which Christ reproves in these Men is their grand Hypocrisy in pretending great honour to the Saints departed building their Tombs and garnishing their Sepulchres declaiming against their Fathers impiety that had they lived in their days they would not have been partakers with them in their sins Now their Hypocrisâ— appeared in three Particulars 1. In that they continued in their own wickedness and yet commended the Saints departed they magnify the Saints but multiply their sins and instead of imitating their Vertues they content themselves with garnishing their Sepulchres 2. In professing great Respect to the Dead Saints and at the same time Persecuting the Living Palpable Hypocrisy and yet as gross as it is it prevails to this day The Church of Rome who magnifies Martyrs Canonizes Saints departed have yet added to their number by shedding of their Blood 3. In taking false measures of their Love to the Saints departed from their Building their Tombs and garnishing their Sepulchres whereas the best Evidence of our Love to them is the imitating their Vertues and cherishing their Followers 'T is gross Hypocrisy to pay respect to the Relicks of Saints and Veneration to their Images and at the same time to persecute and hate their Followers From the whole Note 1. That the World has all along Loved dead Saints better than living ones Mortui non mordent the dead Saints Example how bright soever is not so scorching and troublesome at a distance and he himself stands no longer in other Mens Light whereas the Living Saints Example is a cutting Reproof to Sin and Vice Note 2. That there is a certain Civility in humane Nature which leads Men to a just Commendation of the Dead and to a due estimation of their Worth The Pharisees here tho' they persecuted the Prophets whilst alive yet did they pretend to a mighty Veneration for their Piety and Vertue after they were dead and thought no Honour too great to be done unto them Note 3. That it is the greatest Hypocrisy imaginable to pretend to love Goodness and at the same time to hate and persecute good Men. These Pharisees and Lawyers pretended high to Piety and Religion and at the same time killed the Prophets Note 4. That the highest Honour we can pay to the Saints departed is not by raising Monuments and Building Tombs to their Memory but by a careful imitation of their Piety and Vertue following the Holiness of their Lives and their Patience and Constancy at their Death Lastly Learn That it is a Righteous thing with God to punish Children for the impiety of their Parents when they walk in their ungodly Parents Footsteps upon you shall come the Blood of all the Prophets from the Blood of Abel to the Blood of Zacharias yet this must be understood of Temporal Evils not of Eternal Punishments no Man for his Fathers Sins shall lye down in Everlasting Burnings as our Fathers Faith will not let us into Heaven so neither will their Impiety shut us into Hell At the Day of Judgment every Man shall be separately considered according to his own Deeds 52 Wo unto you Lawyers for ye have taken away the Key of Knowledge ye entered not in your selves and them that were entering in ye hindered The last Wo pronounced by
All-sufficient Good and man an indigent helpless dependent Creature full of Wants and obnoxious to Dangers 2. That Prayer is not only an inestimable Priviledge but an indispensable Duty So sollicitous is God for our Welfare and Happiness that he makes our Priviledge our Duty by the Authority of his Command so that we are at once ungrateful to God and unjust to our selves in the most exalted Degree if we do not pray unto him and spread our Wants before him Observe 3. That this Duty of Prayer is not an Occasional but a constant Duty Men ought always to pray that is 1. at all seasonable times and fit opportunities we are said to do a thing continually when we do it Seasonably now the Seasons for Prayer are Morning and Evening As the Morning and Evening Sacrifice was constant among the Jews and the Fire was always upon the Altar and never went out so he that prays Morning and Evening may be said to be instant in prayer and to pray without ceasing 2. Always to pray is an endeavour always to keep the Heart in a praying Frame and to be very frequent in offering up pious Ejaculations and short mental Prayers to God as occasion shall offer when in the Field in the Shop in the Bed when Sleep departs in the Journey when alone this may be done advantagiously without loss of Time and Acceptably without danger of Hypocrisy which too often mingles it self with our more set Prayers Observe 4. We must not only pray constantly but pray fervently yea importunately if we would pray successfully we must cry to God as the Widow to the Judge vehemency and importunity are both helps and ornaments to Prayer they both Fortify and Beautify our Prayers they pierce the Heavens and offer an Holy Violence to God Oratio vincit invincibilem ligat Omnipotentem haec Deo Grata est says Tertullian God delights in such Importunity 8 Nevertheless when the Son of Man cometh shall he find Faith on the Earth If by the Son of Man's Coming we understand Christ's Coming in Judgment against Jerusalem then the sense is this That when he comes to take Vengeance on the obstinate Jews and to destroy their City he shall find but little Faith and patient waiting for help from God in the Land of Judea and consequently little Importuning him with incessant Cries and Supplications as this poor widow did the unjust Judge Secondly if by the Son of Man's Coming we understand Christ's Coming to Judge the World at the Last Day then the sense is when he Cometh he will find but few Faithful ones comparatively speaking he will find but few sincere and serious Christians in whom the genuine effects and fruits of Faith are found Learn That when Christ shall come to Judgment he will find comparatively very few whose Hearts have not fainted and very many who thro' the power that Temptation has upon the Frailty of humane Nature are fallen away When the Son of Man cometh will he find Faith on the Earth verily but little Faith and few Faithful ones 9 And he spake this Parable unto certain which trusted in themselves that they were Righteous and despised others 10 Two men went up into the Temple to pray the one a Pharisee the other a Publican 11 The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican 12 I fast twice in the week I give Alms of all that I possess 13 And the Publican standing afar off would not lift up so much as his eyes unto Heaven but smote upon his Breast saying God be merciful to me a sinner 14 I tell you this man went down to his house justified rather then the other for every one that exalteth himself shall be abased and he that humbleth himself shall be exalted The Design and Scope of our Saviour in this Parable is to reprove and condemn the Pharisees and in them all other Self-Justiciaries who having an high Opinion of and trusting in their own Righteousness despised others as vile Persons whose Religion is not accompanied with Ostentation and who pretend not to such extraordinary degrees of Sanctity as themselves And the Parable further shews That an humble Self-Condemned Sinner who tho' he has been wicked is now sensible of it and with shame and sorrow confesses it before God shall be sooner pardoned and find Favour with God than he that vaunts of his Vertue and rests in the outward Duties of Religion his pride and exaltation of himself shall abase him while the others Humility shall exalt him This is the general Scope of the Parable the particular Observations from it are these 1. The Pharisee and the Publican both Pray they both pray together they both pray together in the place of Prayer the Holy Temple and they both Pray Apud se with and within themselves where the Duty and Action is the same there may be vast difference in the purpose and intention doth an humble Saint pray so may an haughty Hypocrite Two men went up into the Temple to pray the one a Pharisee the other a Publican Observe 2. The Pharisees Prayer He stood and prayed with himself God I thank c. Where Note his Gesture He stood and prayed standing and kneeling are Praying Gestures but sitting is a rude Indecency except in Cases of Necessity In Prayer says pious Bishop Hall I will either stand as a Servant to my Master or Kneel as a Subject to my Prince Note farther It is said he prayed but here is not one Petition but Thanksgiving God I thank thee c. Whence Learn That Thanksgiving is a part of Prayer Hannah's Prayer as it is called 1 Sam. 2. is a Canticle or Song of Praise we then Pray best when we praise God most Again See the Pharisees Pride in this his Prayer This proud Begger shews not his Wounds but his worth not his Rags but his Robes not his Misery but his Bravery yea he brings God Almighty in a Reckoning of his Services I fast twice a Week I give Alms of all that I possess and thanks God more that others were bad than that himself was good had the Pharisee with an humble Mind thanked God for his restraining Grace that tho' he were not so good as he should be that yet he was not so vile and bad as some others this had been no fault but when he comes before God with a proud and scornful Mind inwardly pleased that others were so bad and so much worse than himself giving Thanks rather for others Badness than his own Goodness This is a wickedness incident to none but Divellish Dispositions Learn hence That whatever shews of Goodness an Hypocrite may make yet he is inwardly glad and takes a secret Delight in others Badness God I thank thee that I am not as this Publican which was a kind of Triumph and proud insultation over the poor Publican he would
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
is establish others in the Faith from which thou art shamefully fallen thy self Now the Lessons of Instructions from the whole are these 1. That Temptations are like siftings God sifts to purge away our dust and dross Satan sifts not to get out the Chaff but to boult out the Flower his Temptations are Levelled against our Faith 2. That Satan has a continual Desire to be Sifting and Winnowing God's Flower Satan's own Children are all Bran all Chaff these he sifts not God's Children have Flower mix'd with Bran good Wheat mix'd with Chaff these he desires to sift winnow and fâ—n not to separate the Bran and Dross but to destroy the Flower Learn 3. That the intercession of Christ gives Security Satisfaction and Encouragement to all Believers that tho' their Faith may by Temptations be shaken and assaulted yet that it shall never be finally vanquish'd and overcome I have prayed that thy Faith fail not 4. That lapsed Christians when Recovered and Restored ought to endeavour to Restore and Recover to strengthen and establish others When thou art Converted strengthen thy Brethren 33 And he said unto him Lord I am ready to go with thee both into prison and to death 34 And he said I tell thee Peter the Cock shall not Crow this day before that thou shalt thrice deny that thou knowest me St Peter's Resolution to accompany Christ both to Prison and to Death was Holy and Good but his too confident Opinion of his own Strength and Ability so to do without a Divine Aid and Assistance was his failing and infirmity Self-confidence is a sin too too incident to the holiest and best of Men. Little did Peter think What a Feather he should be in the Wind of Temptation if once God left him to himself and to Satan's Assaults Learn farther How hard a matter it is for a Christian to excel in Gifts and not to be over-confident and conceited To see a Man eminent in Gifts and yet exemplary in Humility is a rare sight if we stand in the Evil Day 't is an humble fear of Falling that must enable us to stand 35 And he said unto them When I sent you without Purse and Scrip and Shoes Lacked ye any thing and they said nothing 36 Then said he unto them But now he that hath a purse let him take it and likewise his Scrip and he that hath no Sword let him sell his Garment and buy one 37 For I say unto you That this that is written must yet be accomplished in me And he was reckoned among the Transgressors For the things concerning me have an end 38 And they said Lord behold here are two Swords and he said unto them It is enough As if our Lord had said Hitherto I have been with you and you have had my special Protection and careful Provision tho' you went without Purse Scrip or Sword But the Time is now at hand when I must leave you when your Friends will be few and your Enemies many therefore make such Preparation for your selves as Prudence shall direct Indeed my Sufferings will be first I must be numbred with the Transgressors and all things that are written of me must be accomplished and will suddenly be fulfilled and after me you will next come upon the Stage therefore prepare and provide for it Learn That Christ having fore-warned his Members but especially his Ministers of the Dangers Distresses and Difficulties that they are to conflict and encounter with it is their Duty by Faith and Patience with Courage and Christian Resolution to be well armed and prepared against them 39 And he came out and went as he was wont to the Mount of Olives and his Disciples also followed him 40 And when he was at the place he said unto them Pray that ye enter not into Temptation 41 And he was withdrawn from them about a stones cast and kneeled down and prayed saying 42 Father if thou be willing remove this Cup from me nevertheless not my Will but thine be done 43 And there appeared an Angel unto him from Heaven strengthning him 44 And being in an Agony he prayed more earnestly and his Sweat was as it were great drops of Blood falling down to the Ground 45 And when he rose up from Prayer and was come to his Disciples he found them sleeping for Sorrow 46 And he said unto them Why sleep ye rise and pray lest ye enter into Temptation Our Blessed Saviour being now come to the Mount of Olives and having entered with his Disciples into the Garden near it whither he used to retire and pray In this place he falls into a bitter and bloody Agony in which he prayed with wonderful Fervour and Importunity his Sufferings were now coming on a great pace and he meets them upon his Knees and would be found in a Praying posture Learn thence That Prayer is the best Preparative for as well as the most powerful Support under the heaviest Sufferings that can befal us As to this Prayer of our Saviour in his Agony many particulars are very Observable As 1. The Time when he Prayed thus extraordinarily it was the Evening before he Suffered just before Judas with his Black Guard came to Apprehend him and when he did come he found him in a praying Posture our Lord Teaching us by his Example That when Eminent Dangers are before us especially when Death is apprehended by us it is our Duty to be very much in Prayer to God and very fervent in our Wrestlings with him Observe 2. The Subject Matter of our Lord's Prayer That if possible the Cup might pass from him That is he might escape that Dreadful Wrath at which he was so sore amazed But what Did Christ now begin to repent of his Undertaking for Sinners Did he shrink and give back when it came to the pinch No nothing like this but as he had Two Natures being GOD and Man so he had two distinct Wills as Man he feared and shunned Death as God-man he willingly submitted to it The Divine Nature and the Humane Spirit of Christ did now assault each other with disagreeing Interests Again This Prayer was not absolute but Conditional Father if it may be if thou wilt if it please thee let the Cup pass if not I will drink it The Cup of Sufferings we see is a very bitter and distastful Cup a Cup which Humane Nature abhors yet doth God oft-times put this Bitter Cup of Affliction into the hands of those whom yet he does sincerely Love and when he doth do so it is their Duty to drink it with Silence and Submission as here their Lord did before them Observe 3. The manner of our Lord's Prayer in this his Agony and here we may Remark 1. It was a Solitary Prayer he went by himself alone out of the Hearing of his Disciples The Company of our best and dearest Friends is not always Seasonable there are Times and Seasons when a Christian would not be willing that the most
intimate Friend he has in the World should be with him to hear what passes in Secret betwixt him and his God Again 2. it was an humble Prayer that appears by the Postures in which he cast himself sometimes kneeling sometimes lying Prostrate upon his Face he lyes in the very Dust and lower he could not lye and his Heart was as low as his Body 3. It was a vehement fervent and importunate Prayer Such was the Fervour of his Spirit that he Prayed himself into an Agony Oh let us blush to think how unlike our Praying-frame of Spirit is to Christ's Lord What Coldness Deadness Drowsiness Formality and Laziness is found in our Prayers how often do our Lips move when our Hearts stand still Observe 4. The Posture which the Disciples were found in when our Lord was Praying in his Agony they were fast asleep Good God! Could they possibly sleep at such a time as this When Christ's Soul was exceeding sorrowful could their Eyes be thus heavy Learn thence That the very best of Christ's Disciples may be and oft-times are overtaken with great Infirmities when the most important Duties are performing Then cometh he to his Disciples and findâ— them Sleeping Observe 5. The Mild Meek and Gentle Rebuke which he gives his Disciples for their Sleeping he said unto them Why sleep ye could you not Watch with me one hour What not Watch when your Master was in such Danger Could you not Watch with me when I am going to lay down my Life for you What not one hour and that the parting Hour too Learn hence That the holiest and best Resolved Christians who have willing Spirits for Christ and his Service yet in regard of the Weakness of the Flesh and frailty of Humane Nature it is their Duty to Watch and Pray and thereby Guard themselves against Temptations Rise and pray lest ye enter into c. 47 While he yet spake Behold a Multitude and he that was called Judas one of the Twelve went before them and drew near unto Jesus to kiss him 48 But Jesus said unto him Judas Betrayest thou the Son of Man with a Kiss 49 When they which were about him saw what would follow they said unto him Lord Shall we smite with the Sword 50 And one of them smote the Servant of the High-priest and cut off his right Ear. 51 And Jesus answered and said Suffer ye thus far and he touched his ear and healed him 52 Then Jesus said unto the Chief Priests and Captains of the Temple and the Elders which were come to him Be ye come out as against a Thief with Swords and Staves 53 When I was daily with you in the Temple ye stretched forth no hands against me But this is your Hour and the Power of Darkness It was the Lot and Portion of our Blessed Redeemer here we find to be Betrayed into the hands of his Mortal Enemies by the Treachery of a false and dissembling Friend And in this sad Relation before us we have Observable The Traitor the Treason the Manner how and the Time when this Treasonable Design was Executed Observe 1. The Traitor Judas all the Evangelists carefully Describe him by his Name Judas Judas Iscariot lest he should be mistaken for Jude the Brother of James and by his Office one of the Twelve Lord How ought the greatest Professors to look well to themselves and to the Grounds and Principles of their Profession For a Profession begun in Hypocrisy will certainly end in Apostacy Observe 2. The occasion of the Treason Covetousness or the inordinate Love of Worldly Wealth and accordingly the Devil lays a Temptation before him exactly suited to his Temper and Inclination and it instantly over-came him Learn hence That Persons are never in such imminent danger of falling into Sin as when they meet with Temptations exactly suited to their Master Lusts Oh pray we That God would keep us from a Temptation suited to our predominant Lust and Corruption Observe 3. The Treason of Judas He led on an armed Multitude to the place where Christ was gave them a signal to discover him by and bids them lay hands upon him and hold him fast Which Treason of Judas was attended with these black and hellish Aggravations He had been a Witness of our Saviour's Miracles an Hearer of our Holy Lord's Doctrine What he did was not by Sollicitation the Chief Priests did not send to him but he went to them Lord How dangerous is it to allow our selves in any Secret Sin none can say how far that one Sin may in time lead us Should any one have told Judas that his Covetousness would at last make him deny his Master and Sell his Saviour he would have said with Hazael Is thy Servant a Dog that I should do this thing Observe 4. The Endeavours used by the Disciples for their Master's Rescue One of them St. Matthew says it was Peter drew a Sword and cut off the Ear of Malchus But why not the Ear of Judas rather Because though Judas was most Faulty yet Malchus might be most forward to Arrest and carry off our Saviour Oh how does a pious Breast boyl with Indignation at the sight of any open Affront offered to its Saviour Yet tho' St. Peter's Heart was sincere his hand was too rash good Intentions are no warrant for irregular Actions and accordingly Christ who accepted the Affection reproved the Action To resist Authority even in Christ's own Defence is rash Zeal and discountenanced by the Gospel Peter did well to ask his Master If he should smite with the Sword but he ought to have stayed his hand till Christ had given him his Answer 54 Then took they him and led him and brought him into the High-priests House and Peter followed afar off 55 And when they had kindled a Fire in the midst of the Hall and were set down together Peter sate down amongst them 56 But a certain Maid beheld him as he sate by the fire and earnestly looked upon him and said This Man was also with him 57 And he denied him saying Woman I know him not 58 And after a little while another saw him and said Thou art also of them And Peter said Man I am not 59 And about the space of an hour after Another confidently affirmed saying Of a truth that fellow also was with him 60 And Peter said Man I know not what thou sayest and immediately the Cock Crew while he yet spake 61 And the Lord turned and looked upon Peter And Peter remembred the word of the Lord how he said unto him before the Cock crow thou shalt deny me thrice 62 And Peter went out and wept bitterly This Paragraph of the Chapter gives us an account of the Fall and Rising of Peter of his Sin in denying his Master and of his Recovery by Repentance both must be considered distinctly First touching his Sin and Fall there are Four Particulars Observable relating thereunto namely the Sin it self the Occasion
Christ he that was the Mediator of Redemption he and only he continues the Mediator of Intercession 6 And there were set there six water-pots of stone after the manner of the purifying of the Jews containing two or three firkins apiece 7 Jesus saith unto them Fill the water-pots with water And they filled them up to the brim 8 And he saith unto them Draw out now and bear unto the governour of the feast And they bare it 9 When the ruler of the feast had tasted the water that was made wine and knew not whence it was but the servants which drew the water knew the governour of the feast called the bridegroom 10 And saith unto him Every man at the beginning doth set forth good wine and when men have well drunk then that which is worse but thou hast kept the good wine until now 11 This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory and his disciples believed on him In this Miracle of our Saviour's turning Water into Wine Observe 1. The reality of the Miracle and the sincerity of Christ in the working of it To evidence that there was no deceit in the Miracle not Wine-Casks but Water-Pots are called for Wine-Vessels in which some Lees were remaining might have given both a vinous colour and taste to the Water but Stone-Pots could contribute nothing of this nature and being open Pots there was no stealing Wine into them without Observation Again Our Saviour's employing of the Servants and not his Disciples takes off any suspicion of Collusion and his sending it to the Ruler or Governor of the Feast was an evidence that the Miracle would bear Examination Our Saviour's Miracles were real and beneficial they were obvious to Sense not lying Wonders not fictitious Miracles which the Juglers in the Church of Rome cheat the People with The greatest Miracle which they boast of Transubstantiation is so far from being obvious to Sense that it contradicts the Sense and Reason of Mankind and is the greatest Affront to humane nature that ever the World was acquainted with Obs 2. Tho' Christ wrought a real Miracle yet he would not work more of Miracle than needed he would not create Wine out of nothing but turned Water into Wine Thus he multiplied the Bread changed the Water restored withered Limbs raised dead Bodies still working upon that which was and not creating that which was not Christ never wrought a Miracle but when needful and then wrought no more of Miracle than he needed Obs 3. The Liberality and Bounty of Christ in the Miracle here wrought six Water-pots are filled with Wine enough say some Writers for an Hundred and fifty Men had he turned but one of those large Vessels into Wine it had been a sufficient Proof of his Power but to fill so many was an Instance both of his Power and Mercy The Lord of the Family furnishes his Houshold not barely for Necessity but for Delight giving richly all Things to enjoy And as the Bounty of Christ appeared in the Quantity so in the Excellency of the Wine Thou hast kept the best Wine till now says the Governor of the Feast It was fit that Christ's miraculous Wine should be more perfect than the natural But Oh Blessed Saviour how delicate and delicious shall that Wine be which we shall drink ere long with thee in thy Father's Kingdom Let thy Holy Spirit fill the Vessel of my Heart with Water with godly Sorrow and Contrition and thou wilt turn it into Wine For blessed are they that mourn they shall be comforted Observe 4. The double Effect of this Miracle Christ hereby manifested forth his Glory and his Disciples believed in him 1. He manifested forth his Glory that is the Glory of his God-head as doing this by his own Power Here shined forth his Omnipotency his Bounty and Liberality every thing that might bespeak him both the Great and Good God The second Effect of this Miracle was That the Disciples believed on him The great End of Miracles is the Confirmation of Faith God never sets the Seal of his Omnipotency to a Lye All the Miracles then that Christ and his Apostles did were as so many Seals that the Doctrine of the Gospel is true If you believe not me says Christ believe the works which I do for they bear witness of me John 5.36 12 ¶ After this he went down to Capernaum he and his mother and his brethren and his disciples and they continued there not many days 13 ¶ And the Jews passover was at hand and Jesus went up to Jerusalem 14 And found in the temple those that sold oxen and sheep and doves and the changers of money sitting 15 And when he had made a scourge of small cords he drove them all out of the temple and the sheep and the oxen and poured out the changers money and overthrew the tables 16 And said unto them that sold doves Take these things hence make not my Fathers house an house of merchandise Observe here 1. How obedient in all things Christ was to the Ceremonial Law He was not naturally subject to the Law but to fulfil all Righteousness he kept the Passoever yearly according to the Command of God Exod. 23.17 That all the Males should appear before him in the Temple at Jerusalem Hence it is probably concluded that Christ came up to the Passover continually during his private Life and being now come up to Jerusalem to this first Passover after his Baptism and solemn entrance upon his Office his first Walk was to the Temple and his first Work was to purge and reform it from Abuses and not to ruine and destroy it because it had been abused Now the Abuse and Prophanation of the Temple at that time was this In the outward Court of the Gentiles there was a publick Mart or Market where were sold Oxen Sheep and Doves for Sacrifice which otherwise the People with great Labour and Trouble must have brought up along with them for Sacrifice Therefore as a pretended Ease to the People the Priests ordered these Things to be sold hard by the Altar the Intention was commendable but the Action not justifiable No pretences of good Ends can justifie that which is forbidden of God A good End can never justifie an irregular Action Obs 2. Our Saviour's fervent Zeal in purging and reforming his Father's House The sight of Sin in any Persons but especially in and among Professors ought to kindle in our Hearts as it did here in Christ's Breast a burning Zeal and Indignation against it Yet was not Christ's Zeal so warm as to devote the Temple to destruction because of its Abuse and Prophanation Places dedicated to the Worship and Service of God if idolatrously abused must not be pulled down but purged not ruined but reformed There is a special Reverence due to the House of God both for the Owners sake and the Service sake Nothing but Holiness becomes that Place where
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
and drinketh my blood dwelleth in me and I in him 57 As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me 58 This is that bread which came down from heaven not as your fathers did eat manna and are dead he that eateth of this bread shall live for ever 59 These things said he in the synagogue as he taught in Capernaum Observe here How the Jews understanding Christ after a Carnal manner were offended at what he said for they thought it was Inhumane to eat Man's Flesh and could not understand how the Body of Christ could in such a Sense be Food to all the World Hence Note That Carnal Persons put a Carnal Sense upon Christ's Spiritual Words and so occasion their own stumbling But yet notwithstanding the Jews stumbled at our Saviour's Expression he doth not alter his words but presseth more and more the Necessity of feeding upon him by Faith in order to Eternal Life Except ye eat the flesh of the Son of Man and drink his Blood ye have no Life in you Learn from hence 1. That the Lord Jesus Christ is the True Spiritual Food of all Believers 2. That those and only those who do by Faith feed upon him shall obtain a Life of Grace and Glory from him if we do not by Faith feed upon him we can have no Evidence for a Life of Grace nor Title to a Life of Glory This place some Papists produce to Countenance their Doctrine of Transubstantiation and a Bodily eating and drinking of Christ's Flesh and Blood in the Sacrament But it is evident that Christ Treats not of the Sacrament in this Chapter for the Sacrament was not now Instituted and therefore it is not a Sacramental but a Spiritual feeding upon Christ by Faith that is here meant For this eating gives Life to the Eater all that eat are saved and all that do not eat are damned but this is not true of a Sacramental eating besides this eating that Christ speaks of he makes absolutely necessary to Salvation but some are saved that never fed upon Christ in the Sacrament as John the Baptist and the Thief on the Cross Lastly if it be understood of a Sacramental Eating and Drinking wo be to the Church of Rome for denying the Cup to the Laity because Drinking of Christ's Blood is made here as necessary as eating of his Flesh in order to Eternal Life Except ye Eat the Flesh of the Son of Man and Drink his Blood ye have no Life in you Observe farther The close and intimate Union which is betwixt Christ himself and those that feed upon him He that eateth me Dwelleth in me and I in him As Meat is turned into the Eater's Substance so Believers and Christ become one and by feeding on him that is by believing in him there followeth a mutual Inhabitation Christ dwelling in them and they in him this is true of a Spiritual feeding upon Christ but not of a Sacramental Eating Nay Christ carries it higher still and tells us That as there is a Real Union between the Father and him and as the Father Lives who sent him â—aving an Eternal Fountain of Life in himself and the Son Lives by the Father having the same Life communicated to him with his Essence from the Father in like manner says Christ he that eateth me the same shall Live by me All which is certainly true of our Spiritual Feeding upon Christ by Faith but cannot be applied to a Corporal feeding upon him in the Sacrament as the Papists would have it 60 Many therefore of his disciples when they had heard this said This is an hard saying who can hear it 61 When Jesus knew in himself that his disciples murmured at it he said unto them Doth this offend you 62 What and if ye shall see the Son of man ascend up where he was before The foregoing Doctrine of our Saviour concerning eating his Flesh and drinking his Blood sounded so very harshly that not only the common multitude but some of them that had been his Disciples that is who had given up their names to follow him could not tell how to bear them Our Saviour Reproves their unjust stumbling at what he had said That he was the Bread which came down from Heaven and tells them that his Ascension into Heaven should prove the Truth of his descent from Heaven Hence we learn That Christ's arising from the Grave and Ascending into Heaven by his own Power is an Evident proof of his Godhead and that he really came down from Heaven in respect of his Divine Nature which condescended to be cloathed with our Flesh What and if ye shall see the Son of Man Ascend up where he was before 63 It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life To convince the Jews that our Saviour did not mean a carnal fleshly eating of his Body he tells them that such an eating would profit them nothing but it is a Spiritual eating of him by Faith that bringeth that Quickning Life of which he had spoken It is the Spirit or Divine Nature that Quickneth the flesh or human Nature alone separated from his Godhead profiteth nothing and can give no Life Learn hence That it is the Godhead of Christ united to the Humane Nature which adds all Vertue Efficacy and Merit to the Obedience and sufferings of the Humane Nature It is the Spirit or Divine Nature of Christ that Quickneth the flesh or Humane Nature alone profiteth nothing and therefore the carnal eating of my flesh would do no good 64 But there are some of you that believe not For Jesus knew from the beginning who they were that believed not and who should betray him 65 And he said Therefore said I unto you that no man can come unto me except it were given unto him of my Father 66 ¶ From that time many of his disciples went back and walked no more with him Our Blessed Saviour having thus cleared his Doctrine that he was the Bread of Life which came down from Heaven and that he is not to be Carnally but Spiritually fed upon He plainly tells the Jews That the true cause of their stumbling at his Doctrine was their Ignorance and Unbelief there are some of you that believe not Upon which plain dealing of our Blessed Saviour's many unsound Professors did wholly forsake him and accompanied no longer with him Learn hence That multitudes who have long professed Christ and his Holy Religion may draw back and fall from their Profession and finally revolt from him 2. That it is an Evil heart of unbelief which causes Men to depart from Christ and to make Shipwrack of their Profession 67 Then said Jesus unto the twelve Will ye also go away 68 Then Simon Peter answered him Lord to whom shall we go thou hast the words of eternal life 69 And we
Devil the King of Saints in Heaven as well as the whole Host of Saints on Earth hath been frequently smitten and deeply wounded with reproach Christ was reproached for our sake and when we are reproached for his sake he takes our reproach as his own Moses his reproach was the reproach of Christ Heb. 11.26 And he esteemed it a Treasure which did more inrich him with its worth than press him with its weight Esteeming the Reproach of Christ greater Riches than the Treasures of Egypt Observe 3. The wonderful meekness of Christ in passing over this Reproach and Calumny without one word of Reply Guilt is commonly clamorous and impatient but Innocence is silent and regardless of misreports Our Saviour is not at the pains of a word to vindicate himself from their impotent censure but goes on with his Discourse and justifies his own Action in healing a Man on the Sabbath-day from the Jews own practice in circumcising their Children on that day if it hapned to be the Eighth day And the Argument runs thus If Circumcision may be Administred to a Child on the Sabbath-day which is a servile kind of Work and Bodily Exercise without blame or censure why must I fall under Censure for healing a Man on the Sabbath-day thoroughly and perfectly only by a word speaking Hence Learn That the Law of doing good and Relieving the miserable at all Times is a more ancient and excellent Law than either that of the Sabbath Rest or of Circumcision upon the Eighth day A Ritual Law must and ought to give place to the Lâ—w of Nature which is written in every Man's heart As if our Lord had said If you may wound a Man by Circumcision on the Sabbath-day may not I heal One if you may heal on that Day one Member of the circumcised may not I make a Man whole every whit if you be at pains to cure such a one with your hand may not I without pains cure a Man with the word of my Mouth 24 Judge not according to the appearance but judge righteous judgment From the foregoing Argument Christ draws an Inference or Conclusion that there is no making a judgment according to the first Appearance of Things and that Suddenness or Rashness Prejudice or Partiality in judging overthrows Righteous Judgment This is the general Application of what Christ had said before and the particular Application of it as to himself comes to this Judge not according to Appearance but judge Righteous Judgment As if Christ had said Lay aside your prejudices against my Person and compare these cases attentively and impartially with one another and then see whether you can justly condemn me as a Sabbath Breaker and acquit your selves Such was the perfect Innocency of our Saviour's Actions that he could and did submit them to the Reason and Judgment of his very Enemies 25 Then said some of them of Jerusalem is not this he whom they seek to kill 26 But lo he speaketh boldly and they say nothing unto him do the rulers know indeed that this is the very Christ 27 Howbeit we know this man whence he is but when Christ cometh no man knoweth whence he is 28 Then cried Jesus in the temple as he taught saying Ye both know me and ye know whence I am and I am not come of my self but he that sent me is true whom ye know not 29 But I know him for I am from him and he hath sent me 30 Then they sought to take him but no man laid hands on him because his hour was not yet come 31 And many of the people believed on him and said when Christ cometh will he do mo miracles then these which this man hath done Our Blessed Saviour having vindicated both his Doctrine and Practice and appeared publickly in the Temple and speaking boldly there the People of Jerusalem knowing the hatred and enmity of the Chief Priests and Rulers against him do wonder that they did not apprehend him Learn Almighty God doth and can preserve his own in the faithful discharge of their Duty in such an admirable manner that even their Enemies themselves may wonder at it and be Astonisht with it Observe 2ly The Argument which the Jews urged against our Saviour's being Christ and the promised Messias Namely That they knew whence he was whereas when the Messias cometh no man will know whence he is now herein they Assert a manifest untruth for tho' Christ in respect of his Godhead was prefigured by Melchisedeck who was without Father or Mother without descent that is without any that the Scripture mentions yet in respect of his humane Nature the Jews might know whence he was for the Scripture plainly pointed out the Tribe the Family the Lineage and the place of his Birth Observe 3. That Christ being grieved at this impudent Cavil doth reply unto it with much boldness and Zeal he cried saying ye both know me and know whence I am but the Father that sent me ye know not That is you know me as Man where I was Born and of what Family I am but you know not my Divine Nature nor the Father from whom I am by Eternal Generation and who hath sent me into the World Observe 4. What causeless Rage appeared in these Men against Christ for declaring the Truth unto them they would have taken him by Violence had not the Power and Providence of God restrained them for the present because his time to Suffer was not yet come Hence Learn That Violence and Persecution against the Faithful Dispensers of the Truths of God have been the Lot and Portion of such in all Ages and Generations Christ experienced it let his Ministers expect it Observe 5. That altho' the Rulers at Jerusalem were Angry and enraged yet the meaner and inferiour sort of People Believed on him being convinced by the wonderful Miracles which he had wrought amongst them that he was the True and promised Messias For say they when ever the Messias come he cannot do greater and more Evident Miracles then this Man hath hath done Learn hence That altho' the Grace of God be not ensured to or entailed upon any sort of People yet ordinarily it is the meaner sort of People with whom it prevails most Many of the common People at Jerusalem were Believing when the Rulers there were Persecuting Men that live in Pleasure and at Ease see no need of dependance upon God have little inclination or desire to farther the Gospel and to encourage either the Dispensers or Professors of it nay it is well if they do not turn Persecutors ¶ 32 The Pharisees heard that the people murmured such things concerning him and the Pharisees and the chief priests sent officers to take him 33 Then said Jesus unto them Yet a little while am I with you and then I go unto him that sent me 34 Ye shall seek me and shall not find me and where I am thither ye cannot come 35 Then said the Jews
Lazarus ver 41 42. Yet as God he had a Power of himself to raise Lazarus an Almighty Power communicated with his Essence from the Father by an Eternal and ineffable Generation 23 Jesus saith unto her Thy brother shall rise again 24 Martha saith unto him I know that he shall rise again in the resurrection at the last day 25 Jesus said unto her I am the resurrection and the life he that believeth in me though he were dead yet shall he live 26 And whosoever liveth and believeth in me shall never die Believest thou this Here Observe 1. Christ's meek Answer to Martha's passionate Discourse he takes no notice of the forementioned failings but comforts her with a promise of her Brother's Resurrection Thy Brother shall rise again Thence learn That the Knowledge and Belief of the General Resurrection is and ought to be a sufficient support under the Loss of our endeared Friends ' who die in the Lord. Observe 2. That the Doctrine of the General Resurrection was no new Doctrine Job believed it ch 19.26 Daniel publish'd it ch 12.1 The Pharisees had a Notion of it but Martha here makes it an Article of her Faith I know he shall rise again in the Resurrection at the last Day Observe 3. How Christ particularly Instructs Martha in the cause of the Resurrection acquainting her that he himself is the Author and efficient cause of it I am the Resurrection and the Life That is I am the Author and principal efficient cause of the Resurrection And this with respect to both Natures 1. His Divine Nature is the efficient cause of the Resurrection he shall Raise our Bodies out of the Dust by the Power of his Godhead 2. His Humane Nature is the exemplary cause or pattern of the Resurrection For which Reason Christ is called the first Born from the Dead For tho' some were raised before him Yet was his Resurrection the cause of their Resurrection Hence St. Paul argues from Christ's Resurrection the certainty of the Resurrection of his Members Christ and Believers are one Mystical Body therefore is not Christ perfectly Risen till all his Members are Risen with him Indeed Christ's personal Resurrection was perfect when he arose and all Believers arose Representatively in him Yet till all Believers arise personally the Resurrection of Christ has not received its utmost perfection but there is somewhat behind of the Resurrection of Christ Most fitly then might our Saviour assert I am the Resurrection and the Life Observe 4. That Christ not only asserts himself to be the Resurrection but also the Life I am the Resurrection and the Life that is I am the cause of Life Natural Spiritual and Eternal and Whosoever Liveth and Believeth in Me shall never Die. That is eternally tho' his Body shall die because of Sin yet his Spirit shall live because of Righteousness 27 She saith unto him Yea Lord I believe that thou art the Christ the Son of God which should come into the world 28 And when she had so said she went her way and called Mary her sister secretly saying The Master is come and calleth for thee 29 Assoon as she heard that she arose quickly and came unto him 30 Now Jesus was not yet come into the town but was in that place where Martha met him 31 The Jews then which were with her in the house and comforted her when they saw Mary that she rose up hastily and went out followed her saying She goeth unto the grave to weep there 32 Then when Mary was come where Jesus was and saw him she fell down at his feet saying unto him Lord if thou hadst been here my brother had not died Observe here 1. The full confession which Martha makes of her Faith in Christ as God Thou art the Christ the Son of God which should come into the World A confession which comes nearest to that of St. Peter Math. 16.16 of any that we meet with in Scripture Nay it seems more full than Peter's Confession for those additional words which should come into the World are not in his Confession the Summ is She believed Christ to be the very Messias who was Typified and prefigured Prophesied of and promised to the Old Testament Saints as the person that in the fulness of time should come into the World for the Redemption and Salvation of it Thou art the Christ the Son of God which should come into the World Thence Learn That Christ is never rightly believed in nor regularly depended upon for Salvation except he be owned and acknowledged to be the Eternal Son of God Martha was now fully perswaded of Christ's Divine Nature of which the best of the Disciples till after our Saviour's Resurrection had but a faint and uncertain perswasion Observe 2. How earnest and intent our Saviour was to dispatch the errand he came upon Namely to raise Lazarus from the Grave and to comfort the Two mournful Sisters he would not so much as enter the House till he had effected his work and therefore he goes strait to the Grave which probably was the place where Mary met him Lord it was thy Meat and Drink to do the Will of thy Father it was thy Meat and Drink by Day thy Rest and Repose by Night How unlike are we to thy self if we suffer either our Pleasures or our Profits to divert us from our Duty Observe 3. What haste and speed Mary makes to attend upon her Saviour she arose quickly and came unto him Mary's Love added Wings to her motion The Jews observing her hasty motion have a loving suspicion that she is gone to the Grave to weep there but their Thoughts were too low for whilst they supposed that she went to a dead Brother she was waiting upon a living Saviour And she that used to sit at Jesus feet now falls at his feet in an awful veneration the very gesture was supplicatory And her humble prostration was seconded with a doleful Lamentation Lord If thou hadst been here my Brother had not died Where Observe A mixture of Faith with humane infirmity Here was strength of Faith in ascribing so much Power to Christ that his presence could preserve from Death but here was Infirmity in supposing the necessity of Christ's presence for this purpose Certainly he that did raise him from Death being present could have preserved him from dying being absent had he pleased This was Mary's moan Lord hadst thou been here our Brother had not died full of Affection but not from frailty and infirmity However Christ takes no notice of her errors and infirmity but all the reply we hear of is a Compassionate Groan which the following Verses acquaint us with 33 When Jesus therefore saw her weeping and the Jews also weeping which came with her he groned in the spirit and was troubled 34 And said Where have ye laid him They say unto him Lord come and see 35 Jesus wept 36 Then said the Jews Behold how he loved him 37
And some of them said Could not this man which opened the eyes of the blind have caused that even this man should not have died Observe here 1. The Condolency and tender Sympathy expressed by our Saviour upon this occasion He groaned in his Spirit and was troubled Or as the Original has it he troubled himself intimating that our Saviour's Passions were pure and holy not like ours muddy and mixt with sinful imperfection The Commotions of his Affections were like the shaking of pure Water in a Chrystal-glass which still remain clear and they arose and were calmed at his pleasure he was not over-powered by them but had them at his Command Learn hence That as Christ took upon him the Humane Nature so he did assume also Humane Affections thereby evidencing himself to be our Brother and near Kinsman according to the Flesh Learn 2. That the Passions and Affections which our Saviour had and exprest were always Holy and Innocent he was not without them but he was above them they did never violently and immoderately trouble him but when he pleased he troubled himself Jesus groaned in Spirit and Troubled himself Observe 2. How our Saviour manifests this Condolency and tender Sympathy with Martha and Mary by his weeping Jesus wept Partly from Compassion and partly for Example in Compassion first to humanity to see how miserably Sin had debased the Humane Nature and rendred Man like unto the Bruit Beasts that perish 2dly In Compassion to Lazarus whom he was now about to bring back into a sinful and troublesome World Thus St. Jerom Non flevit Christus Lachrymas nostras c. Christ says he did not weep our Tears he mourned over Lazarus not because dead but because now to be brought again to Life Again Christ wept for our Example to fetch Sighs and Tears from us at the sight of others miseries and especially at the Funerals of our godly Friends Learn hence That mourning and sorrow and this exprest by Tears and weeping is an Affection proper for those that go to Funerals provided it be decently kept within due bounds and is not excessive For immoderate sorrow is hurtful to the living and dishonourable to the dead neither is it an Argument of more Love but an Evidence of less Grace Note 3. How the Jews observing Christ's sorrow for admire his Love to Dead Lazarus Behold how he loved him Christ's Love to his People is admirable and Soul amazing such as see it may admire it but can never fully comprehend it Note 4. How some of the malicious Jews attempt to lessen the Reputation of our Saviour not willing to own him to be God because he did not keep Lazarus from dying as if Christ could not be the Son of God because he did not at all times and in all cases exert and put forth his Divine Power Whereas Christ acted freely and not necessarily governing his Actions by his own Wisdom as he saw most conducing to the ends and purposes of his own Glory 38 Jesus therefore again groning in himself cometh to the grave It was a cave and a stone lay upon it 39 Jesus said Take ye away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he hath been dead four days 40 Jesus saith unto her Said I not unto thee that if thou wouldest believe thou shouldest see the glory of God 41 Then they took away the stone from the place where the dead was laid And Jesus lift up his eyes and said Father I thank thee that thou hast heard me 42 And I knew that thou hearest me always but because of the people which stand by I said it that they may believe that thou hast sent me 43 And when he thus had spoken he cried with a loud voice Lazarus come forth 44 And he that was dead came forth bound hand and foot with grave-clothes and his face was bound about with a napkin Jesus saith unto them Loose him and let him go In these Verses we find our Lord addressing himself to the Miracle of raising Lazarus from the Grave First he commands them to take away the Stone But could not that Voice which raised the Dead remove the Stone Yes no doubt but it is always the Will of Christ that we put forth our utmost Endeavours and do what we can in order to our own Deliverance To remove the Stone and unty the Napkins was in their Power This therefore they must do but to raise the Dead was out of their Power this therefore Christ will do alone Our Hands must do their utmost before Christ will put forth his Help The Stone being thus removed his Eyes begin they are lift up to Heaven His Father's Throne from whence he expects to derive his Power His Tongue Seconds his Eye and he prays unto his Father Christ as God wrought this Miracle by his own Power Consider him as Mediatour and so he looks up to his Father by Prayer yet we hear of no Prayer but a Thanksgiving only Christ's Will was his Prayer whatever Christ willed God granted Christ and his Father having one Essence one Nature and one Will. Neither was it fit for Christ to pray vocally and audibly lest the unbelieving Jews should say he did all by entreaty nothing by Power Observe farther That as Christ when he spake to his Father lifted up his Eyes so when he spake to dead Lazarus he lifted up his Voice and cryed aloud This Christ did that the Strength of the Voice might answer the Strength of the Affection Since we vehemently utter what we earnestly desire also that the greatness of the Voice might answer to the greatness of the Work but especially that the Hearers might be Witnesses that this mighty Work was performed not by any magical Inchantments which are commonly mumbled forth with a low Voice but by an authoritative and divine Command In a word might not Christ utter a loud Voice at the raising of Lazarus that it might be a Representation of the shrill and loud Voice of the last Trumpet at the General Resurrection which shall sound into all Graves and raise all Flesh from their Bed of Dust Obs next As the manner of our Lord 's speaking with a loud Voice so the Words spoken by him Lazarus Come forth Mark Christ says not Lazarus revive but as if he suppoposed him already alive he says Lazarus Come forth to let us know that they are alive to him who are dead to us Mark also what a commanding Word this was Come forth not that it was in the power of these loud commanding Words to raise Lazarus but in the quickning power of Christ which attended these words Oh Blessed Saviour It is thy Voice which we shall ere long hear sounding into the Bottom of the Grave and raising us up from our Bed of Dust It is thy Voice that shall pierce the Rocks divide the Mountains and eccho forth throughout the Universe saying Arise
divers others of the Apostles notwithstanding all that Christ had said to the contrary did still dream of a Temporal Kingdom and supposed him to speak of some Earthly Pallace which he was going to and therefore he tells our Saviour he knew not whither he was going But Christ meaning not a Temporal but Heavenly Kingdom tells them that if they intended to follow him and be with him in Heaven He himself was the only way thither I am the way the Truth and the Life That is I am the True and Living way to the Father And no Man cometh to the Father but by me That is no Man can have any access to God by Prayer or any other Act of Religious Worship here on Earth or any access to God in Heaven but by me as Mediatour 7 If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him 8 Philip saith unto him Lord shew us the Father and it sufficeth us 9 Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip he that hath seen me hath seen the Father and how sayest thou then Shew us the Father 10 Believest thou not that I am in the Father and the Father in me the words that I speak unto you I speak not of my self but the Father that dwelleth in me he doeth the works 11 Believe me that I am in the Father and the Father in me or else believe me for the very works sake Observe here 1. What a gross conception the Apostles had and St. Philip in particular of the Divine Nature and Being as if God the Father could be seen with mortal Eyes Shew us the Father and it suffices us It is not easie to determine what degrees of Ignorance may consist with saving Grace doubtless as the degrees of Revelation and means of Knowledge are more or less so a person's Ignorance is more or less excusable before God Observe 2. How meekly our Blessed Saviour Reproves their Ignorance Have I been so long time with you and yet hast thou not known me Philip and then proceeds to instruct them in and farther acquaint them with the Oneness of himself with his Father and the personal Union of the Divine and Humane Nature in himself Learn hence That the Father being invisible in his Essence to know or see him with mortal bodily eyes is impossible but he was seen in his Son who is the express Image of the Father being one in Essence with him and one in operation also He that hath seen me hath seen the Father 12 Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father Here Christ gives his Disciples a promise of enduing them with Power after his Departure to work Miracles in some respect greater than what he wrought himself not greater in regard of the manner for he wrought by his own Power and they wrought all in his Name But greater in regard of the matter of them particularly their speaking with strange Tongues their giving the Holy Ghost by laying on of Hands their healing Diseases by the very shadow of their Bodies but especially by their wonderful conversion of the Gentiles from Idolatry to serve the living God When St. Peter converted Three Thousand at one Sermon then Christ made good this promise the Disciple at that time appeared to be above his Master Christ all his time was Angling for a few Fishes and catch'd but an Hundred and Twenty Act. 1.15 Whilst Peter comes with his Dragnet and catcheth Three Thousand at one cast the reason might be because Christ was not properly to be the Builder but the Foundation it self He subjoins the Reason of all this Because I go unto my Father that is to send down and pour forth upon you my Apostles the Holy Ghost on the Day of Pentecost which was the great cause of the Apostles Miraculous Operations Hence learn That it pleased the Wisdom of Christ to do greater things by the hand of his weak Servants here in the World than he was pleased to do himself who was God over all Blessed for evermore 13 And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son 14 If ye shall ask any thing in my name I will do it In these words our Saviour produces another Argument to quiet his Disciples Hearts under their perplexity and trouble for the loss of his Bodily presence he assures them that whatever Comforts they enjoyed by his Presence they shall obtain by their Prayers Observe here 1. The Qualification requisite in Prayer we must Pray in Christ's name that is for the sake of his Merits and Mediation in Obedience to God's command and and with an Eye at his Glory and for things agreeable to his Will and for things which his Wisdom sees good for us Observe 2. The promise made to such Prayers Whatsoever ye shall ask in my name that will I do he saith not that will my Father do but that will I do to testifie his Divine Power and oneness with the Father This evidently proves him to be God Observe 3. The Repetition of the promise for the further confirmation of it If ye shall ask any thing in my name I will do it The promise is doubled for the farther Confirmation of it that so we might be free from all fears and doubts of being heard when we put up our Prayers to God in the Name and Mediation of Jesus Christ for things agreeable to his Will Learn hence That altho' the Children of God have sometimes many Jealousies and Fears arising in their Minds concerning the Answer of their Prayers yet they are altogether groundless for it is most certain their desires shall be granted them so far as the Wisdom of God sees sit and convenient for them and for that reason our Saviour redoubles the Promise If ye ask any thing in my name I will do it 15 ¶ If ye love me keep my commandments In these words our Saviour implicitly reproves his Disciples for their fond way of expressing their Love to him by doating upon his Bodily presence and sorrowing immoderately for his absence and he expresly warns them to evidence their Love to him by their Obedience to his commands If ye love me keep my commandments Where Observe Christ requires an Obedient Love and loving Obedience Love without Obedience is but dissimulation Obedience without Love is but drudgery and slavery Such a Love as produces Obedience it must be a Dutiful Love a Love of Reverence and Honour to him as a Commander And an operative and working Love a labour of Love as the Apostle calls it not waiters but workers are the best Servants in Christ's esteem And such an Obedience as is the product of Love it will be a willing easie and
by the World the World may wish Peace yet never intend it or they may wish it yet not be able to give it but Christ's Peace is real and effectual solid and substantial the World's Peace is only a freedom from outward trouble but Christ's Peace is a deliverance from inward guilt and tho' it doth not give us an exemption from outward Troubles yet it gives us a sanctified use and improvement of them and assures us of a Joyful Issue and deliverance out of them 28 Ye have heard how I said unto you I go away and come again unto you If ye loved me ye would rejoyce because I said I go unto the Father for my Father is greater then I. That the Disciples of Christ might neither be overset with fears nor overwhelm'd with grief he tells them that they ought to entertain the news of his departure rather with joy and exaltation than with sorrow and dejection If ye loved me ye would rejoyce because I go to the Father True Love to Christ will make us rejoyce in his Advancement and Exaltation altho' it be to our own disadvantage Those words my Father is greater then I must be understood with reference to his Humane Nature as Mediatour for so he was the Father's Servant and the Father as God was greater than he as Man again the Father may be said to be greater than Christ in regard of his Paternity as being the fountain of the Deity the Father is of himself but the Son is begotten of the Father but being of the same Substance with the Father he is consequently God as the Father is God for the inequality arises not from the Essence but from the order and manner of Subsistence Thus the Father was greater than He. 29 And now I have told you before it come to pass that when it is come to pass ye might believe 30 Hereafter I will not talk much with you for the prince of this world cometh and hath nothing in me 31 But that the world may know that I love the Father and as the Father gave me commandment even so I do Arise let us go hence The time of our Saviour's Death now nearer and nearer Approaching he prepares the expectation of his Disciples for it because evils that surprize us suddenly do sink our Spirits sadly whereas what we fear for that we prepare Accordingly our Lord arms his dear Disciples against all disquietude and over-whelming sorrow for his Departure from them I have told you before that when it comes to pass ye might believe that is be assured that I am not meer Man but truly and really God and depend upon me for Life and Salvation Observe 2. How our Saviour points out the cause of his Sufferings Namely Satan and his Instruments The Prince of this World cometh that is by Judas the Soldiers and the High Priests but he has nothing in me that is he will find no Sin or Corruption in me to side with his Temptations or no guilt upon me to give him any Advantage against me for I shall Die as a perfectly Innocent person Christ in Suffering for our Sins did not only conflict with the wrath of God but with the rage of Men and Devils yet all the power and policy all the malice and cruelty of Satan cannot prevail against Christ any further than he voluntarily yields and submits himself unto it The Prince of this World cometh but hath nothing in me Observe 3. That it was Christ's Love and Obedience to his Father that carried him forth so chearfully to the work of Sufferings supported him under it and carried him thorough it That the World may know that I love the Father and as the Father gave me Commandment even so I do True Love to God will draw Men to Obedience in the hardest Services and Sufferings the grand motive of Christ's Sufferings was Love to his Father Obedience to his Commands and a regard to his Glory Lord Let thy Love and Obedience to thy Father in all thy Sufferings be the subject of our Admiration and the matter of our Imitation also As the Father gives us Commandment so let us always do CHAP. XV. 1 I Am the true vine and my Father is the husbandman 2. Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit Observe here How our blessed Saviour under the Metaphor of a Vine elegantly sets forth himself in his relation to his visible Church shewing under that similitude what his Father meant to do with Judas and with all unfruitful Branches like unto him even take them away cut them off and throw them into the Fire but such as are fruitful he purges by his Word and Spirit by Ordinances and Providences by Mercies and Afflictions that they may be more aboundingly and abidingly fruitful Learn hence 1. That Jesus Christ in his offices for and relation to his People doth most fitly resemble a Vine As the Vine is weak mean and small in outward appearance not like the Cedar for heighth or like the Oak for strength so was Christ in his state of humiliation there was no beauty in him Isa 53. As the Vine is a fruitful Plant tho' it has little pomp yet has it much plenty and is only useful for fruit-bearing and brings forth both plenty and variety of sweet fruit to make glad the Heart of Man thus the fruits of Christ's Death Resurrection Ascension and Intercession are many and great delightful and sweet In a word as the fruit of the Vine is pressed that it may be Drink unto Men so Christ submitted to be Trod in the Wine-press of God's Wrath that thereby the sweetest fruit and benefit might redound to his People Finally as the Vine is the Root from which all the Branches derive their nourishment and fruitfulness in like manner is Christ the Stock into which all his Members are ingrafted the Root in which they all subsist and the fountain from whence their spiritual Life and Fruitfulness doth proceed and flow Learn 2. That as Christ is the Vine so his Father is the Husbandman he ingrafts and implants all the Branches into this Vine the Plants of Righteousness are of his own planting he takes notice what store of Fruit every Branch doth bring forth and it is his daily care to dress and dung to purge and prune to support and shelter his Vineyard that it may bring forth Fruit abundantly Learn 3. That there are two sorts of Branches in this Vnie some fruitful others unfruitful some have the visibility but not the reality of Branches some are branches only by external profession others are so by real implantation Learn 4. That the true Touchstone whereby to discern one sort of Branches from another is not by the fair Leaves of Profession but by the substantial Fruits of an Holy and Righteous Conversation Learn 5. That in the most fruitful Branches in the best
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
and inimitable never was Love like thine 16 And they took Jesus and led him away 17 And he bearing his cross went forth into a place called the place of a scull which is called in the Hebrew Golgotha 18 Where they crucified him and two other with him on either side one and Jesus in the midst Here Observe 1. That it was a Custom among the Romans to cause the Person condemned to crucifying to carry his own Cross accordingly our Saviour bare his own Cross part of the way till fainting under the burthen of it they laid it upon another not out of Mercy but Malice reserving him for a more publick Death They were loth he should go away in a fainting Fit But why could not Christ bear his own Cross who was able to bear the Sins of the whole World when hanging upon the Cross Answer 1. Probably the Jews Malice provided for him a Cross of extraordinary greatness proportionable to the Crimes they charged him with 2. He was much debilitated and weakned with his long watching and sweating the Night before 3. The sharp edges of the Cross grating his late whipped and galled Shoulders might occasion the fresh bleeding of his wounds and his weakning thereby 4. Hereby he gave the World a Demonstration of the Truth of his Humanity that he was in all things like unto us with respect to his Humane Nature and the common Infirmities of that Nature Observe 2. The Infamous Company which our Holy Lord suffered with two Thieves on either side one and himself in the midst it had been a sufficient disparagement to our blessed Redeemer to be sorted with the best of Men but to be numbred with the Scum of Mankind is such an Indignity as confounds our Thoughts This was designed by the Jews to dishonour and disgrace our Saviour the more and to perswade the World that he was the greatest of Offenders But God over-ruled this for fulfilling an Ancient Prophesie concerning the Messias Isaiah 53. last And he was numbered with the Transgressors 19 ¶ And Pilate wrote a title and put it on the cross And the writing was JESUS OF NAZARETH THE KING OF THE JEWS 20 This title then read many of the Jews for the place where Jesus was crucified was nigh to the city and it was written in Hebrew and Greek and Latine 21 Then said the chief priests of the Jews to Pilate Write not The king of the Jews but that he said I am king of the Jews 22 Pilate answered What I have written I have written Observe here 1. The Inscription wrote by Pilate over our suffering Saviour This is Jesus of Nazareth the King of the Jews It was the manner of the Romans when they crucified a Malefactor to publish the Cause of his Death in Capital Letters over his Head that so the Equity of their Proceedings might more clearly appear to the People Now it is Observable how wonderfully the Wisdom of God over-ruled the Heart and Pen of Pilate to draw this Title which was truly Honourable and fix it to his Cross Pilate who was before his Judge and pronounced him Innocent is now his Herald to proclaim his Glory Learn hence That the Regal Dignity of Christ was openly proclaimed by an Enemy and that in the time of his greatest Reproaches and Sufferings Pilate without his own knowledge did our Saviour an eminent piece of Service he did that for Christ which none of his own Disciples durst do not designedly but from the special Over-ruling Providence of God No Thanks to Pilate for all this Because the highest Services performed to Christ undesignedly shall neither be accepted nor rewarded by God Observe 2. How the Jews endeavour to alter this Write not The King of the Jews but that he said I am the King of the Jews The Jews thought it would be a disgrace to them that Christ should be reported abroad to have been their King therefore they desire an alteration of the Writing But Pilate that wrote in Honour of Christ stifly defends what he had done To all their Importunity he returns this resolute Answer What I have written I have written Surely the Constancy of Pilate at this time must be attributed to special Divine Providence How wonderful was it that he who before was as inconstant as a Reed should now be as fixed as a Pillar of Brass Whence is this but from the God of Spirits moving upon his Spirit to write and to defend what was written The Providence of God hath a Prospect beyond the Understanding of all Creatures 23 ¶ Then the souldiers when they had crucified Jesus took his garments and made four parts to every souldier a part and also his coat now the coat was without seam woven from the top throughout 24 They said therefore among themselves Let us not rent it but cast lots for it whose it shall be that the scripture might be fulfilled which saith They parted my raiment among them and for my vesture they did cast lots These things therefore the souldiers did Here we have recorded our Saviour's Sufferings from the Soldiers they strip him of his Garments before they fastned him to his Cross and divide those Garments which could be parted amongst them and cast Lots for his woven Coat which could not be divided Little did these vile Soldiers think that they were now fulfilling a Scripture-Prophecy Yet so it was this Action of theirs being foretold Psalm 22.18 They part my Garments amongst them and cast lots upon my Vesture Not that the Prophesie made them do it but was fulfilled by their doing of it From hence we may gather That Christ suffered naked upon the Cross as naked say some as he came into the World We had made our selves naked to our shame and Christ became naked to cover our shame If sensible of our own Nakedness and Shame we flee unto him by Faith we shall be cloathed upon with Robes of Righteousness and Garments of everlasting Praise 25 ¶ Now there stood by the cross of Jesus his mother and his mothers sister Mary the wife of Cleophas and Mary Magdalene 26 When Jesus therefore saw his mother and the disciple standing by whom he loved he saith unto his mother Woman behold thy son 27 Then saith he to the disciple Behold thy mother And from that hour that disciple took her unto his own home These Words contain our Saviour's affectionate Recommendation of his distressed Mother to the Care of a dear Disciple It was an Argument of Christ's wonderful Love to her that when he was nailed to the Cross and ready to die he was more concern'd for his Mothers Sorrows than for his own Sufferings Now was Simeon's Prophesie fulfilled Luke 2.35 A Sword shall pass through thine own Soul also Her Soul was pierced for him both as his natural Mother and also as a mystical Member of him her Head therefore Christ applies these comfortable Words as a Salve to her Wounds even whilst his own were bleeding unto
but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldest not 19 This spake he signifying by what death he should glorifie God And when he had spoken this he saith unto him Follow me In these words our Saviour forewarns Peter of his future Sufferings intimating that he should prove more stout than in his former Trial when he was young and unexperienced he enjoyed his Liberty but when he was grown older in Years and stronger in Grace he should willingly stretch forth his Hands and quietly suffer himself to be bound to the Cross for Peter say some was not nailed but tied and bound to the Cross only and so as a Martyr or Witness for the Truth of Christ glorified God by his Death Learn hence 1. The Ministers of Jesus Christ when they undertake the charge of his Flock must prepare for suffering work and lot upon it Therefore is this Prediction of Peter's sufferings joined with the former injunction feed my Sheep 2. That Humane Nature in Christ's Ministers as well as in other Men reluctates Sufferings has an antipathy against a violent Death They shall carry thee whither thou wouldest not 3. From the time of Peter's sufferings when he is old Learn That the timing of the Saints Sufferings is in Christ's Hands he can and when he pleaseth doth screen them from suffering till old Age when their work is almost done for God they close their Days with suffering for him When thou art old thou shalt stretch forth thine Hands and another shall gird thee Learn lastly That the sufferings of the Saints in general and of the Ministers of Christ in particular do redound much to the Glory of God which is a consideration that ought to reconcile them to the Cross of Christ and support them under it This spake he signifying by what Death he should glorifie God 20 Then Peter turning about seeth the disciple whom Jesus loved following which also leaned on his breast at supper and said Lord which is he that betrayeth thee 21 Peter seeing him saith to Jesus Lord and what shall this man do 22 Jesus saith unto him If I will that he tarry till I come what is that to thee Follow thou me Our Saviour having foretold the manner of Peter's Death in the foregoing Verses here in these Peter is inquisitive after and very solicitous for the Knowledge of what kind of Death St. John should die Christ cheeks him for his Curiosity as meddling with that which did not concern him yet intimates to him That John should live till he came to take Vengeance on the Jews and destroy Jerusalem If I will that he tarry till I come that is till I come to execute Judgment upon Jerusalem Here we may Note There are two great Vanities in Men with reference to Knowledge the one a Neglect to know what is our Duty to know the other a Curiosity to know what doth not belong to us to know Christ tells Peter it was none of his Business to inquire what John should do But he ought rather to be preparing for what he himself should suffer If I will that he tarry what is that to thee 23 Then went this saying abroad among the brethren that that disciple should not die yet Jesus said not unto him He shall not die but If I will that he tarry till I come what is that to thee Here Observe How strangely our Saviour's Words were mistaken and misunderstood by his own Disciples They apprehend presently that John should not die And so it passed current among them From hence we may Note How much the Wisdom of God is and ought to be admired in giving us a written Word and tying us to it when we see erroneous Traditions so soon on foot in the World and our Saviour's own Speeches so much mistaken and that by wise and holy Men themselves in the purest Times Much more may the Words of others be misreported and wrested contrary to their sense and meaning How great then is the Vanity and Uncertainty of Oral Tradition Men are naturally prone to mistake to mistake themselves and to mistake one another The more to be admired is their over-daring Ignorance who think they cannot err Such an haughty Opinion of a Man's self concludes him to be neither good nor wise 24 This is the disciple which testifieth of these things and wrote these things and we know that his testimony is true The great Modesty of the holy Evangelist St. John is all along throughout his Gospel very observable he mentioneth himself hitherto under a third Person he calleth himself a Disciple a Learner who excelled the most accomplish'd Doctors of the Ages ever since Here he speaks more plainly and expresly concerning himself declaring that he was an Eye-witness and an Ear-witness of what he wrote for the greater certainty thereof And this Protestation here made by the Evangelist of the Truth of what he wrote was highly necessary lest any should think that Christ's extraordinary Love and Affection to him he being the beloved Disciple should move him to exceed as we are prone to do in writing the History of their Lives who are dear to us and we to them Learn hence That this Gospel was written by John the beloved Disciple and the Narration is of Divine Truth worthy to be embraced and received by us as a perfect Rule of Faith and Life We know that his Testimony is true 25 And there are also many other things which Jesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written Amen John being about to conclude the History of our Saviour's Life asserts that there were many other Miracles and special Deeds done by Christ both before and after his Passions which he had not recorded or set down because should all that Christ did and said be committed to Writing it would even fill the World the Volumes would be so many From hence we gather 1. The wonderful Activity Industry and Diligence of the Lord Jesus Christ that he was never Idle but that his whole Life was spent in doing Good because should all the particular Instances have been recorded it would amount to an incredible Bulk Learn 2. That it is impossible to get all said which might be said of Christ and in his Commendation such is the transcendent Excellency of his Person and the Weakness of our Apprehensions and Judgments that if all were written which might be written concerning him the World it self could not contain the Books which should be written Learn lastly That although many of Christ's Sermons Conferences Miracles and Actions be not Recorded yet it doth not follow nor can it be inferr'd from thence That any necessary Doctrine is omitted or not sufficiently confirmed There being so much written as it pleased God we should know and was necessary for us to know in
Nature was asleep yet his Divine Nature neither slumbered nor slept Learn hence That the Prevalency of Fear in a time of great and imminent Danger tho' it may argue Weakness of Faith yet is no Evidence of a total want of Faith in the midst of the Disciples Fears they believed Christ's Power Obs 4. A doable Rebuke given by our Saviour first to the Winds next to the Fears of his Disciples He rebukes the Winds and instantly they are calm When the Sea was as furious as a madman Christ with a single Word calms it Learn hence That the most raging Winds and outragious Seas cannot stand before the Rebukes of Christ Christ as God lays a Law upon the most lawless Creatures even when they seem to act most lawlesly Observe farther Christ rebukes his Disciples Fears Why are ye fearful No sooner was the Storm up but their Fears were up they forgot that the Lord high Admiral of the Ocean was on board the Ship and were as much overset with their boisterous Passions as the Vessel was with tempestuous Winds and accordingly Christ rebukes the Tempest within before the Storm without First he calms their Hearts then he quiets the Seas From this Instance of the Disciples we may gather that great Faith in the Habit may appear little in Act and exercise the Disciples Faith in forsaking all and following Christ was great Faith but in this present Act their Faith was weak thro' the Prevalency of their Fears Oh the imperfect Composition of the best of Saints Faith and Fear will take their turns and act their part whilst we are upon the Stage of this World e're long our Fears will be vanquished and our Faith swallowed up in Vision Lord set our Souls a longing for that joyful Hour CHAP. V. 1 ANd they came over unto the other side of the sea into the country of the Gadarenes 2 And when he was come out of the ship immediately there met him out of the tombs a man with an unclean spirit 3 Who had his dwelling among the tombs and no man could bind him no not with chains 4 Because that he had been often bound with fetters and chains and the chains had been plucked asunder by him and the fetters broken in pieces neither could any man tame him 5 And always night and day he was in the mountains and in the tombs crying and cutting himself with stones 6 But when he saw Jesus afar off he ran and worshipped him 7 And cried with a loud voice and said What have I to do with thee Jesus thou Son of the most high God I adjure thee by God that thou torment me not 8 For he said unto him Come out of the man thou unclean spirit 9 And he asked him What is thy name and he answered saying My name is Legion for we are many 10 And he besought him much that he would not send them away out of the country 11 Now there was there nigh unto the mountains a great herd of swine feeding 12 And all the devils besought him saying Send us into the swine that we may enter into them 13 And forthwith Jesus gave them leave And the unclean spirits went out and entered into the swine and the herd ran violently down a steep place into the sea they were about two thousand and were choked in the sea 14 And they that fed the swine fled and told it in the city and in the country And they went out to see what it was that was done 15 And they come to Jesus and see him that was possessed with the devil and had the legion sitting and clothed and in his right mind and they were afraid 16 And they that saw it told them how it befel to him that was possessed with the devil and also concerning the swine 17 And they began to pray him to depart out of their coasts 18 And when he was come into the ship he that had been possessed with the devil prayed him that he might be with him 19 Howbeit Jesus suffered him not but saith unto him Go home to thy friends and tell them how great things the Lord hath done for thee and hath had compassion on thee 20 And he departed and began to publish in Decapolis how great things Jesus had done for him and all men did marvel This piece of History gives us a very sad Relation of a Person that was possessed with a Legion of Devils we read of few if any in the Old Testament that were thus possess'd but of many in the New Testament Our Saviour came into the World to destroy the Works of the Devil therefore he suffered Satan to enter some humane Bodies to shew his Divine Power in casting him out Note here 1. That the evil Angels by their Fall lost their Purity but not their Power for with God's Permission they have Power not only to enter into Men's Bodies and to possess them but also to distemper their Minds and drive them to Frenzy and Madness causing them to offer Violence to their own Lives and to do Hurt and Mischief to their own Bodies Thus did this possessed Person here wounding and cutting himself with Stones Note 2. That the Reason why the evil Angels do no oftner exert their Power in doing Mischief to the Bodies and Lives of Men is from the restraining Power of God The Devils cannot do all the Mischief they would and they shall not do all they can Note 3. The Place where these evil Spirits delighted to make their Abode amongst the Tombs or Graves places desolate forlorn and solitary which are apt to breed Horror of Mind and give Advantage to Temptations Learn thence That it is dangerous and very unsafe for Persons especially in whom Melancholly prevails to give themselves to Solitariness to frequent desolate and forlorn Places and to affect the being much alone it giving Advantage to Satan to set upon them with powerful Temptations It is better to frequent Humane Society and especially to delight in the Society and Communion of the Saints by means whereof we may be more and more strengthned and fortified against Satan's Temptations Note 4. That the Devils own Christ to be the Son of God and that he came into the World to be a Saviour but not a Saviour to them therefore they cry our What have we to do with thee Or thou with us Oh! what an uncomfortable Confession and Acknowledgment is this to own Christ to be a Saviour and at the same time to know that he is none of our Saviour Note 5. That tho' the Devils do own Christ to be the Son of God and do pay Homage and Worship and yeild Service and Subjection to him as his Slaves and Vassals yet it is not a free and voluntary Service but extorted father and forced from them by the Power of Christ He worshipped and cried out saying What have I to do with thee Note 6. What a Multitude of evil Spirits did enter into one Man Oh