chearful Obedience a pleasing and an acceptable Obedience A constant and Abiding Obedience All other motives without Love are servile and base and beget in us the drudgery of a Slave but not the Duty of a Son he that fears God only is afraid of smarting but he that Loves God is afraid of offending Learn hence That the best and surest evidence we can have of our Love to the Lord Jesus Christ is an humble chearful universal and persevering Obedience to his commands keep my Commandments that is endeavour it without reserve for tho' we cannot keep the Commandments to a just satisfaction yet we may perform them to a gracious acceptation And the Word My My Commandments is a sweetning and alleviating Word Moses's Law an unsupportable Load but Christ's Law an easie Burthen The Law from Sinai dreadful the Law from Sion Gracious it pardons weakness and accepts sincerity 16 And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17 Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you Christ comforteth his Disciples here with a promise of the Mission of the Holy Spirit to supply the want of his Bodily presence Where Observe The procurer of this Blessing 1. And that is Christ by his prevailing Prayer and powerful Intercession I will pray it runs in the future Tense and so 't is a promise of Christ's continual Intercession As long as Christ is in Heaven a Christian shall not want a supply of Comfort and Consolation here on Earth Observe 2. The Author and Donour of the blessing and that is God himself I will pray the Father and he shall give The Father that is my Father your Father and he that is the Father of Comfort and all Consolation I will pray and he will give 'T is an expression of great assurance Observe 3. The blessing it self the Holy Ghost called here Another Comforter Where note 1. The Divinity of the Holy Ghost he that will supply the Comforts of Christ's presence must be as Christ is the God of all Comfort Note 2. The person of the Holy Ghost he is a Divine person not a Divine quality or operation then we might call him a Comfort but not a Comforter Note 3. The Office and Imployment of the Holy Ghost He is a Comforter that is an Advocate and Intercessour to sue for us an Encourager and one that Administers Consolation to us and as he is an Holy Spirit so are his Comforts Holy Comforts Observe 4. The stability of this Blessing That he may abide with you for ever The best of our outward Comforts are sudden flashes not lasting flames but the Consolations of the Holy Spirit are strong Consolations they are abounding Consolations and everlasting Consolations especially the Holy Spirit will be the Comforter of good Men in the day of Affliction in the day of Temptation and at the hour of Death when all other comforts flag and fail Observe lastly The additional Title given to the Holy Ghost he is called the Spirit of Truth partly in opposition to Satan who is called a Lying Spirit partly because he teacheth and revealeth the Truth leadeth his People into all Truth and sealeth and confirmeth Truth to the Souls of Believers he is the Spirit of Truth both in his Essence and in his Operations Learn hence That as the Holy Spirit is True in his Essence and Nature so is he True in his Office as a Comforter to good Men. All his Consolations being real and solid and free from imposture and delusion 18 I will not leave you comfortless I will come to you Here Observe 1. The Condition which the Disciples were in upon the account of Christ's removal from them and that was sad and Comfortless Fatherless or Orphans as the word signifies Hence learn That Christ's Departure or the loss of his gracious Presence is very sad and Comfortless to a Pious Soul well might the Disciples here lament and mourn upon the occasion of Christ's leaving of them seeing thereby they should be deprived of his Doctrine and Instructions of his Advice and Counsel and of the Benefit of his Holy and Instructive Example Observe 2. The care of Christ for his Disciples in reference to this their sad and disconsolate Condition He would not leave them Comfortless Where Note He doth not say I will not suffer you to be comfortless but I will not leave you so that is he will not desert or disown them in their comfortless Condition he will not leave them either in point of Affection or in point of Activity he will not cease to Love them nor cease to bestir himself for them Learn hence That Christ will not leave his Friends in a sad and Comfortless state and Condition tho' for a time they may be brought into it I will not leave you Comfortless I will come unto you Christ's coming here unto them is to be understood of his coming to them by his Holy Spirit in the Gifts of it in the Graces of it and in the Comforts of it thus he did not long leave them Comfortless but at the Feast of Pentecost came again to them 19 Yet a little while and the world seeth me no more but ye see me because I live ye shall live also 20 At that day ye shall know that I am in my Father and you in me and I in you Here our Saviour foretels his approaching Death that within a little time the Men of the World should see him no more for tho' he arose again the World saw him no more after his Death for we Read of no Appearances of him after his Resurrection to any but to his Disciples only indeed the hour is coming when the World shall see him again Namely At the Day of Judgment when every Eye shall behold him with Terror and Amazement Observe farther The Consolation given to his Disciples Ye shall see me and because I live ye shall live also Because I am raised from the Grave I will quicken your Dead Bodies in the Grave and ye shall live also and as I live by my Ascension into Heaven so shall you my Disciples live a Life of Grace here and a Life of Glory with my self hereafter Learn hence That a Believer's Spiritual Life is derived from Christ who by his Spirit Communicates a quickening vertue to all his Members because he lives they shall live also Observe lastly A farther priviledge ensured to Believers after Christ's Ascension and the Spirits Mission they should more perfectly understand the Essential union betwixt Christ and the Father and the Mystical Union betwixt Christ and his Members At that Day ye shall know that I am in my Father c. The knowledge which the Saints now have of the Mysterious and Mystical Union is but dark and imperfect but in Heaven they shall
Humility of the holy Baptist the mean and lowly Opinion he had of himself Although John was the greatest among them that were born of a Woman and so much esteemed by the Jews and had the honour to go before Christ in the Exercise of his Office and Ministry yet he judges himself unworthy to carry Christ's Shoes after him He that cometh after me is preferred before me whose Shoes I am not worthy to unloose Learn hence That the more eminent Gifts the Ministers of the Gospel have and the more ready Men are to honour and esteem them the more will they abase themselves if they be truly Gracious and account themselves highly honoured in doing the meanest Offices of Love and Service for Jesus Christ Thus doth the holy Baptist here His Shoes Latchet I am not worthy to unloose 29 ¶ The next day John seeth Jesus coming unto him and saith Behold the Lamb of God which taketh away the sin of the world 30 This is he of whom I said After me cometh a man which is preferred before me for he was before me This is John the Baptist's third Testimony concerning Christ in which he points out Christ as the True Sacrifice for Expiation of Sin Behold the Lamb of God the Lamb of God's appointing to be an Expiatory Sacrifice the Lamb of God's Election the Lamb of God's Affection the Lamb of God's Acceptation the Lamb of God's Exaltation who by the Sacrifice of his death has taken away the sin of the World The sin not the sins in the plural Number to denote Original Sin as some think or as others to shew that Christ has universally taken upon himself the whole Burthen of our Sin and Guilt And there seems to be a secret Antithesis in the Word World In the Levitical Sacrifices only the sins of the Jews were laid upon the sacrificed Beast but this Lamb takes away the sin both of Jew and Gentile The Lord hath caused to meet on him the Iniquity of us all And the Word Taketh Away being of the Present Tense denotes a continued Act and it intimates to us thus much viz. That it is the daily Office of Christ to take away our sin by presenting to the Father the Memorials of his Death Christ takes away from all Believers the Guilt and Punishment of their sins the Filth and Pollution of them the Power and Dominion that is in them and as St. John called upon the Jews to behold this Lamb of God with an Eye of Observation so is it our Duty to behold him now with an Eye of Admiration with an Eye of Gratulation but especially with an Eye of Faith and Dependence improving the Fruit of his Death to our own Consolation and Salvation Isa 45.22 Look unto me and be saved c. 31 And I knew him not but that he should be made manifest to Israel therefore am I come baptizing with water 32 And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him 33 And I knew him not but he that sent me to baptize with water the same said unto me Upon whom thou shalt see the Spirit descending and remaining on him the same is he which baptizeth with the holy Ghost 34 And I saw and bare record that this is the Son of God Observe here 1. That John the Baptist tho' a near Kinsman of Christ's according to the Flesh yet the Providence of God so ordered it that for thirty Years together they did not know one another nor converse with each other nor probably ever saw the faces of each other to be sure he did not know him to be the Messiah This no doubt was over-ruled by the wisdom of God to prevent all suspicion as if John and Christ had compacted together to give one another Credit that the World might suspect nothing of the Truth of John's Testimony concerning Christ or have the least jealousie that what he said of Christ was from any Bias of Mind to his Person therefore he repeats it a second time v. 31. v. 33. I knew him not Hence we may learn That a Corporal sight of Christ and an outward Personal Acquaintance with him is not simply needful and absolutely necessary for enabling a Minister to set him forth and represent him savingly to the World Observe 2. The Means declared by which John came to know Christ to be the true Messiah it was by a Sign from Heaven namely the Holy Ghost descending like a Dove upon our Saviour He that sent me to Baptize with Water the same said unto me Vpon whom thou shalt see the Spirit descending and remaining the same is he Learn hence 1. That Christ taking upon him our Nature did so cover his Glory with the Veil of our Flesh and common Infirmities that he could not be known by bodily sight from another Man Till John had a divine Revelation and an evident Sign from Heaven that Christ was the Son of God he knew him not Learn 2. That Christ in his solemn entry upon his Office as Mediator was sealed unto the Work by the descending of the Holy Ghost upon him he was sealed by the Holy Ghost's descending and the Teacher's testifying that this was his beloved Son in whom he was well pleased Now it was that God gave not the Spirit to Christ by Measure for the effectual Administration of his Mediatorial Office now it pleased the Father that in Christ should all fulness dwell He was filled Extensively with all Kinds of Grace and filled Intensively with all Degrees of Grace in the Day of his Inauguration when the Holy Spirit descended upon him ¶ 35 Again the next day after John stood and two of his disciples 36 And looking upon Jesus as he walked he said Behold the Lamb of God It is evident that John's Disciples were never very willing to acknowledge Jesus for the Messias because they thought he did shadow and cloud their Master See therefore the Sincerity of the Holy Baptist he takes every Opportunity to draw off the Eyes of his own Disciples from himself and to fix them upon Christ he saith to two of his Disciples Behold the Lamb of God As if he had said Turn your Eyes from me to Christ take less Notice of me his Minister but behold your and my Lord and Master Behold the Lamb of God Learn hence That the great Design of Christ's faithful Ministers is to set People upon admiring of Christ and not magnifying themselves Oh! 't is their great Ambition and Desire that such as love and respect them and honour their Ministry may be led by them to Christ to behold and admire him to accept of him and to submit unto him John said to his Disciples Behold the Lamb of God 37 And the two disciples heard him speak and they followed Jesus 38 Then Jesus returned and saw them following and saith unto them What seek ye They said unto him Rabbi which is to say being interpreted Master
ACCORDING TO S T. MATTHEW ACTS xvii Ver. 11. These were more noble than those in Thessalonica in that they received the Word with all Readiness of Mind and searched the Scriptures daily whether those things were so A PRAYER Before the Reading of the Holy Scriptures ALmighty God and Merciful Father who hast appointed thy Word to be a Light to our Feet and a Lamp unto our Paths and caused all Holy Scriptures to be written for our Learning Grant us the Assistance of thy Holy Spirit that we may in such wise Read Mark Learn and inwardly Digest them that by Patience and Comforâ— of thy Holy Word we may embrace and ever hold fast the Blessed Hope of Everlasting Life which thou hast given us in our Saviour Jesus Christ And seeing of thy tender Love to Mankind thou hast given thy Dear and Only Son to be unto us both a Sacrifice for Sin and also an Example of Godly Life give us Grace that we may always most Thankfully receive this His Inestimable Benefit and also daily endeavour our selves to follow the Blessed Steps of His most Holy Life who Liveth and Reigneth with Thee and the Holy Ghost ever One God World without end Amen EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. MATTHEW The HOLY BIBLE contains the whole Revelation of the Will of GOD to the Children of Men This Sacred Book is usually divided into the Old and New Testament The Old Testament contains the Law and the Prophets The Writings of the New Testament are either Histories or Epistles the Histories are the Four Gospels and the Acts of the Apostles The Four Gospels were written by the Four Evangelists whose Names they bear of whom St. Matthew and St. John were Eye-Witnesses of what they wrote but St. Mark and St. Luke had what they wrote from the Relation of others This Gospel before us of St. Matthew contains an History of the Birth Life Miracles Death and Resurrection of the Holy JESUS All which are the most Stupendious and Amazing Matters as well as the most Necessary Truths to be Known and Believed in the World And This Chapter before us contains the Genealogy or Pedigree of our Saviour JESUS CHRIST as he was Man unto Vers 17. and then relates the Fact of his Wonderful Incarnation to the End of the Chapter CHAP. I. 1 THE book of the generation of Jesus Christ the son of David the son of Abraham Our Evangelist designing to write a Narrative of our Saviour's Life begins with his Pedigree and Genealogy and shews whom he descended from namely from David and Abraham Where Observe 1. That David is named before Abraham because he being a King and an Illustrious Type of the Messias the Jews expected and do to this day expect that the Son of David should reign over them and that they should enjoy a Temporal Kingdom by him Observe 2. The Names given to our Blessed Saviour Jesus and Christ Jesus is his Hebrew Name and signifies a Saviour Christ is his Greek Name and signifies Anointed From whence some do inferr an Intimation and Encouragement that both Hebrews and Greeks both Jews and Gentiles may alike come unto Christ for Life and Salvation he being the common Saviour of both according to that of St. John Epist. 1. ch 2. ver 2. He is the Propitiation for our Sins and not for ours only but also for the Sins of the whole World 2 Abraham begat Isaac and Isaac begat Jacob and Jacob begat Judas and his brethren 3 And Judas begat Pharez and Zara of Thamar and Pharez begat Esrom and Esrom begat Aram. 4 And Aram begat Aminadab and Aminadab begat Naasson and Naasson begat Salmon Both the Evangelists St. Matthew and St. Luke make mention of our Saviour's Pedigree the former by his reputed Father's Side the latter by his Mother's Side the design of both was to present us with a general Draught of our Lord's Pedigree and Descent and not to be strict and accurate in enumerating every individual Person This should teach us not to be over-curious in scanning the Parts of this Genealogy much less captiously to object against it For if the Evangelists were not critical and exact in composing this Genealogy why should we shew our selves so in examining of it Rather let us attend to the Design of the Holy Ghost in Writing of it which was twofold First For the Honour of our Saviour as Man shewing who were his Noble and Royal Progenitors according to the Flesh Secondly For the Confirmation of our Faith touching the Reality of our Redeemer's Incarnation The Scripture making mention of all his Progenitors from the first Man Adam to his reputed Father Joseph will not suffer us to doubt either of the Truth of his Human Nature or of the Certainty of his being the promised Messias Learn hence That the Wisdom of God has taken all necessary Care and used all needful Means for the satisfying the Minds of all unprejudiced Persons touching the Reality of Christ's Human Nature and the Certainty of his being the promised Messias For both these Ends is our Saviour's Genealogy and Descent recorded in the Holy Scriptures 5 And Salmon begat Booz of Rachab and Booz begat Obed of Ruth and Obed begat Jesse 6 And Jesse begat David the king and David the king begat Solomon of her that had beeâ— the wife of Urias 7. And Solomon begat Roboam and Roboam begat Abia and Abia begat Asa 8 And Asa begat Josaphat and Josaphat begat Joram and Joram begat Ozias 9 And Ozias begat Joatham and Joatham begat Achaz and Achaz begat Ezekias 10 And Ezekias begat Manasses and Manasses begat Amon and Amon begat Josias 11 And Josias begat Jechonias and his brethren about the time that they were carried away to Babylon 12 And after they were brought to Babylon Jechonias begat Salathiel and Salathiel begat Zorobabel 13 And Zorobabel begat Abiud and Abiud begat Eliakim and Eliakim begat Azor. 14. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud 15 And Eliud begat Eleazer and Eleazer begat Matthan and Matthan begat Jacob 16 And Jacob begat Joseph the husband of Mary of whom was born Jesus who is called Christ 17 So all the generations from Abraham to David are fourteen generations and from David until the carrying away into Babylon are fourteen generations and from the carrying away into Babylon unto Christ are fourteen generations Observe Here are several Women mentioned in our Saviour's Genealogy and all or most of them have a Brand of Infamy upon them Thamar was one with whom her Father-in-Law Judah committed Incest Rachab is called an Harlot Ruth came of Moab whom Lot begat of his own Daughter and Bathsheba the Wife of Vriah was one with whom David had committed Adultery Now the Wisdom of God has thought fit to leave all this upon Record for several Ends and Purposes 1. To denote the Freeness of God's Grace which extends it self in the Saving Effects
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
Winnow his Corn separating it from the Chaff preserving the one and consuming the other Learn hence 1. That the Church is Christ's Floor 2. That this Floor Christ will Purge and that throughly 3. That the Word of Christ is the Fan in his Hands by and with which he will thoroughly Purge his Floor The Church is compared to a Floor upon the Account of that Mixture which is in the Church in a Floor there is Straw as well as Grain Chaff as well as Corn Tares as well as Wheat Cockle and Darnel as well as Good Seed Thus in the Church there is and will be a Mixture of Good and Bad Saints and Sinners Hypocrites and Sincere Christians But this Floor Christ will Purge Purge it but not Break it up Purge out its Corruptions but not Destroy its Essence and Existence and the Fan with which he will Purge his Floor is his Word accompanied with the Wing of Discipline The Fan detects and discovers the Chaff and the Wing dissipates and scatters it and by the help of both the Floor is Purged His Fan is in his Hand c. 13 Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Here we have our Saviour's Solemn Inauguration and Publick Entrance upon his Prophetick Office by Baptism or Washing with Water according to the Manner of the Priests under the Ceremonial Law Exod. 29.4 Where we have Observable 1. The Circumstance of Time Then cometh Jesus that is after he had lain hid in Nazareth Thirty Years he comes abroad and enters upon his Publick Ministry Teaching us by his Example That when we are ripe and fit for Publick Service we should no less willingly leave our Obscurity than we took the Benefit of it for our Preparation Obs 2. The Action it self Christ is Baptized now as he was Circumcised before not because there was any Impurity in him either Filth or Foreskin which wanted either the Circumcising-Knife or the Baptismal-Water yet Purity it self condescends to be Washed Christ to be Baptized for these Reasons 1. That by this Symbol he might enter himself into the Society of Christians as by Circumcision he had done into the Society of Jews as a King condescends sometimes to be made a Freeman of a City or Corporation 2. That he might by his own Baptism Sanctifie the Ordinance of Baptism unto his Church 3. That thereby he might fulfil the Righteousness of the Ceremonial Law which required the Washing of the Priests in Water when they entred upon their Office as appears from Exod. 29.4 Obs 3. The great Dignation and Condescention of Christ in seeking and submitting to the Baptism of John Christ cometh to John not John to Christ Behold the Lord seeking to his Servant Christ will be Baptized of his Messenger Our Saviour's Design hereby no doubt was to put Honour upon the Ministry of John Oh how dare the Greatest upon Earth despise the Ministry of Man being appointed by God which Christ honoured in his own Person and graced with his own Presence 14 But John forbad him saying I have need to be baptized of thee and comest thou to me Note here 1. The Modesty of John's Refusal John forbad him and refused to admit him But why 1. In regard of Christ because he knew he needed it not such was his Majesty and Greatness that he was above it and such was his Purity and Holiness that he could not want it 2. In respect of himself he knew his own Uncleanness I have need to be Baptized of thee c. He thought it unsuitable that a Sinner should Baptize and Wash him that was no Sinner 3. With respect to the People lest they seeing Christ Baptized should apprehend him to be a Sinner and one that wanted the Baptism of Repentance as well as themselves Obs 2. As the Modesty of John's Refusal so the Reason he assigns for it I have need to be Baptized of thee As if he had said Thou art Purity I am Pollution thou art Spirit I am Flesh Thou are the Son of God I am the Son of Adam Such an humble Apprehension has this Holy Man of himself Learn That the more Holy a Person is the more sensible he is of his Unholiness where there is most Grace there is the greatest sense of the want of Grace 15 And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfil all righteousness Then he suffered him These Words contain our Saviour's Reason why he submitted to John's Baptism because it became him to fulfil all Righteousness that is particularly the Righteousness of the Ceremonial Law which required the Washing of the Priests in Water when they entred upon their Office Exod. 29.4 Learn hence 1. That whatever the Law required in order to perfect Righteousness that Christ fulfilled in most absolute Perfection both in his own Person and also in the Name of all Believers 2. That as it became Christ to fulfil the Righteousness of the Ceremonial Law for himself so it is our Duty and Interest to fulfil the Righteousness of the Moral Law for our selves as an Evidence of our being Righteous in God's Sight 1 Joh. 3.7 He that doth Righteousness is righteous even as he is righteous 16 And Jesus when he was baptized went up straightway out of the water and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him 17 And lo a voice from heaven saying This is my beloved Son in whom I am well pleased Here we have the solemn Investing of Christ into his Office accompanied with a threefold Miracle 1. The Opening of the Heavens 2. The Descent of the Holy Ghost in the likeness of a Dove 3. God the Father's Voice concerning his Son The Heavens were opened to shew that Heaven which was closed and shut against us for our Sins is now opened to us by Christ's Undertaking for us As the First Adam shuts us out of Heaven the Second Adam lets us into it he opened Heaven to us by his Meritorious Passion and he keeps it open by his Prevailing Intercession Next the Holy Ghost descends like a Dove upon our Saviour here we have an Evidence of the Blessed Trinity the Father speaks from Heaven the Son comes out of the Water and the Holy Ghost appears in the likeness of a Dove Hence we gather That the Holy Ghost is not a Quality or an Operation but a Person and a Person really distinct from the Father and the Son But why did the Holy Spirit now descend upon Christ First For the Designation of his Person to shew that Christ was the Person set apart for the Work and Office of a Mediator Secondly For the Qualification of his Person for the Performance of the Office This was Christ's Unction Isa 61.1 when he was Anointed above his Fellows to be the King Priest and Prophet of his Church Last of all We have the audible Voice
of God the Father pronouncing 1. The Nearness of Christ's Relation to himself This is my Son 2. The Endearedness of his Person This is my Beloved Son 3. The Fruit and Benefit of this near and dear Relation unto us In him I am well pleased Note 1. That there is no possibility for any Person to please God out of Christ both our Persons and our Performances find Acceptance only for His sake 2. That in and through Christ God is well-pleased with all Believers This is my beloved Son in whom I am well pleased c. CHAP. IV. The former part of this Chapter acquaints us with our Blessed Saviour's Combat with and Conquest over Satan and the first Verse informs us of the Time when and Place where the Combat was fought 1 THEN was Jesus led up of the Spirit into the wilderness to be tempted of the devil Observe here 1. The Time when Christ entred the Lists with Satan implied in the word Then that is First Immediately after his Baptism he is no sooner out of the Water of Baptism but he is in the Fire of Temptation Secondly Immediately after the Spirit descended upon him and the Father had by a Voice from Heaven manifested his Complacency and Satisfaction in him This is my Beloved Son c. Note thence That great Manifestations of Love from God are usually followed with great Temptations from Satan Observe 2. The Place where this Combat was fought and that is in the Wilderness Learn thence That no Place can priviledge us from Temptation or be a Sanctuary from Satan's Assaults the solitary Wilderness has a Tempter in it yea Satan sometimes makes use of Mens Solitariness to farther his Temptations a Cell a Nunnery or a Cloister are as open to Satan as the open Fields and the Persons that live in them have a Tempter without and an Enticer within as well as other Men. Obs 3. The Efficient Cause of Christ's going into the Wilderness to be Tempted by Satan He was led up of the Spirit says St. Matthew The Spirit drove him says St. Mark That is the Holy Spirit of God not Satan the Unclean Spirit for the Devil is seldom if ever called The Spirit but usually some Brand of Reproach is annexed as the Evil Spirit or the Vnclean Spirit Christ was Led by the Spirit that is he was carried by a strong Impulse of the Spirit of God into the Wilderness to be Tempted by Satan Learn hence 1. That none of the Children of God ought to expect a Freedom from Temptations seeing Christ himself in the Days of his Flesh was strongly solicited by Satan unto Sin 2. That all the Temptations wherewith the Children of God are assaulted are ordered by Divine and Special Dispensation Satan could not assault our Saviour till he was Led by the Spirit into the Wilderness for that End and he shall not assault any of his Members but by Divine Permission and special Dispensation 2 And when he had fasted forty days and forty nights he was afterward an hungred Obs here 1. How the Divine Power upheld the Human Nature of Christ without Food What Moses did at the Giving of the Law Christ doth at the Beginning of the Gospel namely Fast Forty Days and Forty Nights Christ hereby intended our Admiration not our Imitation or if our Imitation of the Action only not of the Time Christ teaches us by Fasting and Prayer to prepare our selves for a Conflict with our Spiritual Enemies as he prepared himself by Fasting to grapple with the Tempter so should we 3 And when the tempter came to him he said If thou be the Son of God command that these stones be made bread Observe here 1. The Occasion of the Temptation 2. The Temptation it self The Occasion was our Saviour's Hunger and want of Bread Learn thence That when God suffers any of his Dear Children to fall into Want and to be streightned for Outward Things Satan takes a mighty Advantage thereupon to Tempt and Assault them But what doth he Tempt our Saviour to To the Sin of Distrust to question his Sonship If thou be the Son of God And next to distrust his Father's Providence and Care Command that these Stones be made Bread Learn hence 1. That Satan's grand Design is first to tempt the Children of God to doubt of their Adoption and next to Distrust God's Fatherly Care over them and Provision for them and last of all to use Unwarrantable Means to help themselves Thus Satan dealt with Christ and thus he deals with Christians For to work a Miracle at Satan's Direction was not a Lawful Means of providing Food for himself 4 But he answered and said It is written Man shall not live by bread alone but by every word that proceedeth out of the mouth of God Observe here The Weapon which our Saviour made use of to repell the Temptation and to vanquish the Tempter and that is the Word of God It is written Learn That the Scriptures or the Written Word of God is the only sure Weapon wherewith to vanquish Satan and to beat back all his Fiery Temptations 5 Then the devil taketh him up into the holy city and setteth him on a pinacle of the temple That is Satan by God's permission took up his Body and carried it in the Air and set it upon one of the Battlements of the Temple Learn hence 1. What a mighty Power Evil Spirits have over our Bodies if God permits them to execute and exercise their Power upon them 2. That it is owing to the gracious Care and watchful Providence of God over us that we are not hurried away bodily by Satan Thanks be to God tho' the Devil's Malice be infinite yet his Power is limited and bounded as he cannot do all the Mischief he would to the Bodies and Souls of Men so he shall not do all he can 6 And saith unto him If thou be the Son of God cast thy self down for it is written He shall give his angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone Here we have Observable First the Sin which Satan tempts Christ unto and next the Argument which he tempts him from The Sin tempted to is the Sin of Self-Murther Cast thy self down Whence we Learn That Self-Murther is a Sin which Christ himself was and the best of Saints may by Satan be tempted to the Commission of But forasmuch as Satan tempted Christ to murther himself but had not power to do it himself do thou cast thy self down We Learn That tho' Satan may tempt yet he cannot compel he may entice but cannot enforce any to Sin against their own Consent Obs 2. The Argument which Satan uses it is a Scripture-Argument he quotes the Promise of God He shall give his Angels charge over thee What a Marvel is here to find Satan with a Bible under his Arm and a Text of Scripture in his Mouth Christ
when Jesus had made an end of commanding his twelve disciples he departed thence to teach and to preach in their cities Our Blessed Saviour having sent forth his Twelve Apostles in the foregoing Chapter to Plant and Propagate the Gospel we find him in this Chapter following them himself in that great and necessary Work He departed to Teach and to Preach in their Cities CHRIST the Great Bishop and Shepherd of Souls sent not forth the Apostles as his Curates to labour and sweat in the Vineyard whilst he took his Ease at Home but he followed them himself His Word of Command to them was Praeite Sequar Go ye before I will follow after Note 1. That Preaching of the Gospel is a great and necessary Work incumbent upon all the Ministers of Christ let their Dignity and Preheminency in the Church be what it will None of the Servants are above their Lord. 2. That if there be a Distinction betwixt Teaching and Preaching as some apprehend they are both the Work of Christ's Ministers who are obliged from their Master's Example to perform both Teaching is in order to the Conversion of Sinners and Preaching in order to the Edification of Saints 2 Now when John had heard in the prison the works of Christ he sent two of his disciples 3 And said unto him Art thou he that should come or do we look for another It was not for John's Information that he sent his Disciples to Christ but for their Satisfaction that he was the true and promised Messias John was assured of it himself by a Sign from Heaven at our Saviour's Baptism Matth. 3.17 But John's Disciples out of a great Zeal to him their Master envied Christ himself and were unwilling to believe any Person greater than their Master Therefore John out of a Pious Design to confirm his Disciples in the Belief of Christ's being the true Messias sends them to our Saviour to hear the Doctrine which he taught and to see the Miracles which he wrought Learn hence What a Pious Desire there is in such as know Christ experimentally themselves to bring all that belong to them to a Saving Acquaintance with him 4 Jesus answered and said unto them Go and shew John again those things which ye do hear and see 5 The blind receive their sight and the lame walk the lepers are cleansed and the deaf hear the dead are raised up and the poor have the gospel preached to them Observe here 1. The Way and Means which our Saviour takes for the Conviction and Satisfaction of John's Disciples that he was the true Messias he appeals to the Miracles wrought by himself and submits the Miracles wrought by him to the Judgment of their Senses Go and shew John the Miracles which you hear and see Obs 2. The Miracles themselves The Blind receive their sight the Lame walk the Deaf hear c. Christ was all this in a Literal Sence and in a Mystical Sence also he was an Eye of Understanding to the Ignorant a Foot of Power to the Weak He opened an Ear in deaf Hearts to receive the Word of Life And the Poor are Evangelized that is turned into the Spirit and Temper of the Gospel the Rich hear the Gospel but the Poor receive it that is they feel the powerful Impressions of it As we say such a one is Italianized when his Carriage is such as if he were a Natural Italian The Passive Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Non Actum Praedicationis sed Effectum Evangelii Praedicati the Good Effect which the Gospel had upon the Hearts and Lives of the Poor transforming them into the likeness of it self Learn It is a Blessed Thing when the Preaching of the Gospel has such a powerful Influence upon the Minds of Men that the Temper of their Minds and the Actions of their Lives are a lively Transcript of the Spirit and Temper of the Holy JESUS 6 And blessed is he whosoever shall not be offended in me Our Saviour here by pronouncing them Blessed that are not offended in him doth intimate the Misery of those who stumble at him and to whom he is a Rock of Offence Some are offended at the Poverty of his Person others are offended at the Sublimity and Sanctity of his Doctrine Some are offended at his Cross others are offended at his Free Grace But such as instead of being Offended at CHRIST Believe in him and bottom their Expectations of Heaven and Salvation upon him are in a Happy and Blessed Condition Blessed is he that shall not be offended in me 7 And as they departed Jesus began to say unto the multitudes concerning John What went ye out into the wilderness to see A reed shaken with with the wind 8 But what went ye out for to see A man cloathed in soft raiment behold they that wear soft cloathing are in king's houses 9 But what went ye out for to see A prophet yea I say unto you and more than a prophet 10 For 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 Satisfaction to John's Disciples next enters upon a large Commendation of John himself Where Observe 1. The Persons whom he commended him before not John's own Disciples for they had too high an Opinion of their Master already and were so much addicted to John that they envied Christ for his sake See Joh. 3.26 Behold Christ Baptizeth and all Men come unto him It was a great Eye-sore that Christ had more Hearers and Followers than John therefore not before John's Disciples but before the Multitude Christ commends John For as John's Disciples had too high so the Multitude had too low an Opinion of him possibly because of his Imprisonment and Sufferings There was a time when the People had high Thoughts of John but now they undervalued him Learn thence The great uncertainty of Popular Applause the People contemn to day whom they admired yesterday he who to day is cried up to morrow is troden down The Word and the 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 not in the time of his Prosperity and Greatness when the People flockt after him and Herod got him to Court and reverenced him but when the giddy Multitude had forsaken him and he was faln into Disgrace at Court and had Preacht himself into a Prison Now Christ vindicates his Innocency maintains his Honour proclaims his Worth and tells the People that the World was not worthy of such a Preacher as John was Learn thence That Christ will stand by and stick fast to his Faithful Ministers when all the World forsakes them Let the World slight and despise them at their pleasue yet Christ will maintain their Honour
all sides by Reviling Tongues Why should we expect better Treatment than the Son of GOD 25 And Jesus knew their thought and said unto them Every kingdom divided against it self is brought to desolation and every city or house divided against it self shall not stand 26 And if Satan cast out Satan he is divided against himself how shall then his kingdom stand 27 And if I by Beelzebub cast out devils by whom do your children cast them out therefore they shall be your judges 28 But if I cast out devils by the Spirit of God then the kingdom of God is come unto you 29 Or else how can one enter into a strong man's house and spoil his goods except he first bind the strong man and then he will spoil his house 30 He that is not with me is against me and he rhat gathereth not with me scattereth abroad Our Blessed Saviour to clear his Innocency and to convince the Pharisees of the Unreasonableness of this their Calumny and False Accusations offers several Arguments to their Consideration 1. That it was very unlikely that Satan should lend him this Power to use it against himself As Satan has a Kingdom so he has Wit enough to preserve his Kingdom and will do nothing to weaken his own Interest Now if I have received my Power from Satan for Destroying him and his Kingdom then is Satan divided against himself 2. Our Saviour tells them they might with as much Reason attribute all Miracles to the Devil as those that were wrought by Him There were certain Jews amongst themselves who cast out Devils in the Name of the GOD of Abraham Isaac and Jacob Christ asks the Pharisees By what Power these their Children Cast them out They acknowledged that those did it by the Power of GOD and there was no Cause but their Malice why they should not acknowleledge that what he did was by the same Power If I cast out Devils by the Spirit of God then the Kingdom of God is come unto you that is the Messias is come because he wrought these Miracles to prove that he was the Messias 3. Another Argument to prove That the Miracles which Christ wrought were by the Power of God and not by the Help of Satan is this The Devil is very strong and powerful and there is no Power but God's only that is stronger than his Now says Christ if I were not assisted by a Divine Power I could never cast out this strong Man who reigns in the World as in his House It must be a stronger than the strong Man that shall bind Satan and who is he but the GOD of Strength 31 Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men 32 And whosoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world neither in the world to come Obs 1. How our Saviour makes a Difference betwixt speaking against the Son of Man and speaking against the Holy Ghost By Speaking against the Son of Man is meant all those Reproaches which were cast upon our Saviour's Person as Man without reflecting upon his Divine Power as GOD which he testified by his Miracles Such were their reproaching him with the Meaness of his Birth their censuring him for a Winebibber and a Glutton and the like But by Speaking against the Holy Ghost is meant their Blaspheming and Reproaching that Divine Power whereby he wrought his Miracles which was an immediate Reflection upon the Holy Spirit and a Blaspheming of him Observe 2. The Nature of this Sin of Speaking against the Holy Ghost It consisted in this that the Pharisees seeing our Saviour work Miracles and cast out Devils by the Spirit of God contrary to the Conviction of their own Minds they maliciously ascribe his Miracles to the Power of the Devil charging him to be a Sorcerer and Magician and to have a Familiar Spirit by whose Help he did those Mighty Works when in truth he did them by the Spirit of God Observe 3. That this Sin above all others is called Unpardonable and upon what Account it is so The Case of such Blasphemers of the Holy Spirit is not only dangerous but desperate because they resist their last Remedy and oppose the best Means for their Conviction What can God do more to convince a Man that Jesus Christ is the True Messiah than to work â—â—â—â—cles to that purpose Now if when Men see plain Miracles wrought they will say it is not God that works them but the Devil as if Satan would conspire against himself and seek the Ruin of his own Kingdom There is no way left to convince such Persons but they must and will continue in their Opposition to Truth to their inevitable Condemnation 33 Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit These Words may either referr to the Pharisees or to Christ himself If to the Pharisees the Sence is You hypocritical Pharisees shew your selves what you are by your Words and Actions even as the Fruit sheweth what the Tree is If they referr to Christ then they are an Appeal to the Pharisees themselves to judge of our Saviour and his Doctrine by the Miracles which he wrought If he wrought by the Devil his Works would be as bad as the Devil 's but if his Works were good they must own them to be wrought by the Power of God The Expression implies That a Man may be known by his Actions as a Tree may be judged by his Fruit yet not by a single Action but by a Series of Actions not by a particular Act but by our general Course 34 O generation of vipers how can ye being evil speak good things for out of the abundance of the heart the mouth speaketh Note here 1. The Fervency and Zeal of our Saviour's Spirit in the Compellation given to the Pharisees he calls them a Generation of Vipers intimating that they were a venemous and dangerous sort of Men. Learn thence That it is not always Railing and Indiscreet Zeal to call Wicked Men by such Names as their Sin deserves Obs farther From our Saviour's Saying that Out of the Abundance of the Heart the Mouth speaketh that the Heart is the Fountain both of Words and Actions and according as the Heart is so are the Current of Mens Words and Actions either good or evil 35 A good man out of the good treasure of the heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things Obs here A double Treasure discovered in the Heart of Man 1. An Evil Treasure of Sin and Corruption both Natural and Acquired from whence proceeds Evil Things Now this is called a Treasure not for
the Preciousness of it but for the Abundance of it a little doth not make a Treasure And also for the Continuance of it tho' it be perpetually overflowing in the Life yet doth the Heart continue full this Treasure of Original Corruption in Man's Nature it may be drawn low in this Life by Sanctifying Grace but it can never be drawn dry 2. Here is a Good Treasure of Grace discovered in a Sanctified and Renewed Man which is the Source and Spring from whence all Gracious Actions do proceed and flow For as the Heart of Man by Nature is the Fountain from whence all Sin springs so the Heart renewed by Grace is the Source and Spring from whence all Gracious Actions do proceed and flow 36 But I say unto you That every idle word that men shall speak they shall give account thereof in the day of judgment There are Two Sorts of Words for which we must be Judged Sinful Words and Idle Words Sinful Words are Blasphemous Words Censorious Words Lying and Slandering Words Idle Words are such as favour nothing of Wisdom or Piety that have no tendency to make Men either Wiser or Better How light soever Men make of their Words now yet in GOD's Balance another Day they will be found to weigh very heavy 37 For by thy words thou shalt be justified and by thy words thou shalt be condemned Observe here The Argument which our Saviour uses to move us to Watchfulness over our Words By our Words we shall be justified not Meritoriously but Declaratively Good Words declare Goodness in our selves and we shall be declared Good to others by our Words if our Words and Actions do correspond and agree with one another Death and Life are in the Power of the Tongue That is according to the right or wrong Using of the Tongue we may judge and gather whether Men are Dead or Alive as to God and bound for Heaven or Hell 38 Then certain of the scribes and of the Pharisees answered saying Master we would see a sign from thee 39 But he answered and said to them An evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the prophet Jonas 40 For as Jonas was three days and three nights in the whale's belly so shall the Son of man be three days and three nights in the heart of the earth 41 The men of Niniveh shall rise in judgment with this generation and shall condemn it because they repented at the preaching of Jonas and behold a greater than Jonas is here 42 The queen of the south shall rise up in the judgment with this generation and shall condemn it for she came from the uttermost parts of earth to hear the wisdom of Solomon and behold a greater than Solomon is here Observe here 1. The Request which the Pharisees make to Christ Master we would see a Sign from thee But had not Christ shewed them signs enough already What were all the Miracles wrought in their sight but convincing Signs that he was the true Messias but Infidelity mixt with Obstinacy is never satisfied Obs 2. Our Saviour's Answer to the Pharisees Request he tells them that they should have one Sign more to wit that of his Resurrection from the Dead For as Jonas lay buried Three Days in the Whale's Belly and was then wonderfully restored So should and did our Saviour continue in the Grave part of Three Natural Days and then rise again Obs 3. How CHRIST declares the Inexcusableness of their State who would not be convinced by the former Miracles he had wrought that he was the true Messiah nor yet be brought to Believe in him by this last Sign or Miracle of his Resurrection The Ninivites shall condemn the Pharisees They repented at the Preaching of Jonas but these would not be convinced by the Preaching and Miracles of JESUS The Queen of Sheba also who came from the South to hear and admire the Wisdom of Solomon shall rise up in Judgment against those that reject CHRIST who is the Wisdom of the Father and the Doctrine delivered by him which was the Power of God and the Wisdom of God Learn That the Sins of Infidelity and Impenitency are exceedingly heightned and their Guilt aggravated from the Means afforded by God to bring a People to Faith and Obedience The Sin of the Pharisees in Rejecting Christ's Miracles and Ministry was by far greater than that of the Ninevites had they rejected Jonas his Message and Ministry sent by God amongst them 43 When the unclean spirit is gone out of a man he walketh through dry places seeking rest and findeth none 44 Then he saith I will return into my house from whence I came out and when he is come he findeth it empty swept and garnished 45 Then goeth he and taketh with himself seven other spirits more wicked than himself and they enter in and dwell there and the last state of that man is worse than the first Even so shall it be also unto this wicked generation The Design and Scope of this Parable is to shew that the Pharisees by rejecting the Gospel and refusing to Believe in Christ were in a seven-fold worse Condition than if the Gospel had never been Preacht to them and a Saviour had never came among them because by our Saviour's Ministry Satan was in some sort cast out But for rejecting Christ and his Grace Satan had got a seven-fold stronger Possession of them now than before From this Parable Learn 1. That Satan is an Unclean Spirit he has lost his Original Purity his Holy Nature in which he was created and is become universally filthy in himself no Means being allowed him by God for the purging of his filthy and unclean Nature Nay he is a perfect Enemy to Purity and Holiness maligning all that love it and would promote it 2. That Satan is a restless and unquiet Spirit being cast out of Heaven he can rest no where when he is either gone out of a Man thro' Policy or cast out of a Man by Power he has no Content or Satisfaction till he returns into a filthy Heart where he delights to be as the Swine in miry places 3. That wicked and prophane Sinners have this unclean Spirit dwelling in them their Hearts are Satan's House and Habitation and the Lusts of Pride and Unbelief Malice and Revenge Envy and Hypocrisie these are the Garnishings of Satan's House Man's Heart was God's House by Creation 't is now Satan's by Usurpation and Judiciary Tradition 4. That Satan by the Preaching of the Gospel may seem to go out of Persons and they become sober and civilized yet may he return to his old Habitation And the last end of that Man may be worse than the beginning 46 While he yet talked to the people behold his mother and his brethren stood without desiring to speak with him 47 Then one said unto him Behold thy mother and thy brethren stand
for the Hardness of their Hearts That is he did not punish it not allowing it as good but winking at it as a lesser Evil because the Jews were so barbarously cruel to their Wives as to turn them away upon every Disgust Now our Saviour in his Reply referrs them again to the Primitive Institution of Marriage bidding them compare the Precept and their Practise together for in the Beginning it was not so Learn That according to the Word and Will of God nothing can violate the Bonds of Marriage and justifie a Divorce between Man and Wife but the defiling of the Marriage-Bed by Adultery and Uncleanness This is the only Case in which Man and Wife may lawfully part Whosoever shall put away his Wife except for Fornication committeth Adultery 10 His disciples say unto him If the case of the man be so with his wife it is not good to marry That is if a Man be so strictly tied by Marriage it is best for him not to marry A very rash Saying of the Disciples discovering both their great Carnality and also the Tyranny of a sinful Practice grown up into Custom Learn 1. That the best of Men have their Weaknesses and Infirmities and the Flesh takes its Turn to speak as well as the Spirit in them All that the Saints say is not Gospel Learn 2. How impatient Nature is of Restraint and how desirous of sinful Liberty and to be freed from the Ties and Bonds which the Holy and Wise Laws of God put upon it 11 But he said unto them All men cannot receive this saying save they to whom it is given 12 For there are some eunuchs which were so born from their mother's womb and there are some eunuchs which were made eunuchs of men and there be eunuchs which have made themselves eunuchs for the kingdom of heavens sake He that is able to receive it let him receive it As if our Lord had said You my Disciples do not consider what you say All Men without sinning against God cannot abstain from Marriage But those only to whom God has given the Gift of Continency and Grace of Chastity Some indeed by Nature or natural Impotency are unfit for Marriage Others wickedly are made unfit by Castration others by Religious Mortification bring under their Bodies That being freed from the Incumbrances that attend a Marriage State they may give up themselves the better to the Exercises of a Holy Life Learn 1. That Almighty God has given to divers Persons different Tempers and Constitutions Some can subdue their impure Desires and Affections without the Remedy of Marriage others cannot 2. That Continency or an Ability to live chastely without the use of Marriage is the special Gift of God not common to all but bestowed only upon some A Gift it is worthy of our fervent Prayers worthy of our best Endeavours 3. That a Vow of Chastity is not in our Power to quench a natural Affection requires a Supernatural Gift All have not received it but he that is able to receive it let him receive it 13 Then were brought unto him little children that he should put his hands on them and pray and the disciples rebuked them 14 But Jesus said Suffer little children and forbid them not to come unto me for of such is the kingdom of heaven 15 And he laid his hands on them and departed thence Observe here A solemn Action performed Children are brought to Christ to be blest by him Where Note 1. The Persons brought Children young Children sucking Children as the Word imports St. Luke 18.15 They brought them in their Arms not led them by the Hands 2. The Person they are brought unto Jesus Christ but for what End Not to Baptize them but to Bless them The Parents looking upon Christ as a Prophet a great Prophet the great Prophet do bring their Infants to him that they may receive the Benefit of his Blessing and Prayers Whence Learn 1. That Infants are Subjects capable of Benefit by Jesus Christ 2. That it is the best Office that Parents can perform unto their Children to bring them unto Christ that they may be made Partakers of that Benefit 3. If Infants be capable of Benefit by Christ if capable of his Blessing on Earth and Presence in Heaven if they be Subjects of his Kingdom of Grace and Heirs of his Kingdom of Glory then they may be baptized For they that are in Covenant have a Right to the Seal of the Covenant If Christ denies not Infants the Kingdom of Heaven which is the greater what Reason have his Ministers to deny them Baptism which is the less 16 And behold one came and said unto him Good master what good thing shall I do that I may have eternal life Observe here A Person addressing himself to Christ and propounding an important question to him namely What he should do to gain Eternal Life Where Note 1. He believes the Certainty of a future State 2. He professes his Desire of an Eternal Happiness in that State And 3. He declares his Readiness to do some good thing that he may obtain that Happiness Learn That the Light of Nature or natural Religion directs and teaches Men that good Works are necessary to Salvation or that some good thing must be done by Men that at Death expect Eternal Life What good thing shall I do that I may have Eternal Life It is not talking well and professing well but doing well and living well that entitles us to Eternal Life 17 And he said unto him Why callest thou me good there is none good but one that is God but if thou wilt enter into life keep the commandments The Person thus addressing himself unto Christ was either a Pharisee or a Disciple of the Pharisees who did not own Christ to be God or to come from God but taught that Eternal Life was attainable by fulfilling of the Law in that imperfect Sense which the Pharisees gave of it And accordingly 1. Christ reproves him for calling him Good Why callest thou me Good When thou wilt neither own me to be God nor to come from God For there is none Good that is Essentially and Originally Good but God only Nor any derivatively Good but he that receiveth his Goodness from God also Obs 2. That our Saviour might convince him of the Error of the Pharisees who believed that they might without the Knowledge of him the true Messias enter into Life by keeping the Law of God according to that lax and loose Interpretation which they the Pharisees had given of it he bids him Keep the Commandments Where Note Christ calls him off from outward Ceremonies which the Pharisees abounded in to the Practise of Moral Duties yet withal lets him understand that if he expected Salvation by the Moral Law he must keep it perfectly and exactly without the least Deficiency which is an Impossibility to Man in his laps'd Estate Learn 1. That such as seek Justification and Salvation by the
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
Diet but both by their Habit and Diet set an Example of Gravity and Sobriety before their People being in these as well as in other things an Example unto their Flocks 7 And preached saying There cometh one mightier then I after me the latchet of whose shoes I am not worthy to stoop down and unloose Observe here 1. The high Opinion that the Baptist had of Christ he is mightier than I That is a Person of greater Dignity and Excellency by far than my self whence may be gathered that tho' Christ was Man he was not meer Man but more than Man even very God equal with the Father for John Baptist was the greatest of them that were born of Women Matth. 11.11 yet says he Christ is mightier or greater than I. How so but in regard of the Dignity of his Person being both God and Man in two distinct Natures and one Person Observe 2. The humble and low Estimation that the Baptist had of himself His Shoe-latchet I am not worthy to unloose A proverbial Speech implying that he was unworthy to do the basest and meanest Service for Christ Oh how well doth Humility of Mind an humble Apprehension a low Esteem and Opinion of themselves and their own Gifts and Abilities become the Messengers and Ministers of Christ John was a Man of eminent Abilities yet of Exemplary Humility he thought himself unworthy to unloose Christ's Shoe or do the meanest Office for him 8 I indeed have baptized you with water but he shall baptize you with the holy Ghost John shewed the Dignity of Christ's Person above his own in the former Verse in this he declares the Excellency of Christ's Office and the meanness of his own I wash the Body with Water but Christ cleanses the Soul by the Operation of his Holy Spirit Thence Learn That tho' the Ministers of Christ do by Christ's Command dispence the Outward Ordinance of Baptism yet it is Christ himself that by the Inward Work of his Spirit doth make it effectual to such as receive it I Baptize with Water but he with the Holy Ghost 9 And it came to pass in those days that Jesus came from Nazareth of Galilee and was baptized of John in Jordan 10 And straightway coming up out of the water he saw the heavens opened and the Spirit like a dove descending upon him 11 And there came a voice from heaven saying Thou art my beloved Son in whom I am well pleased See the Note on Matth. 3.13 Observe here 1. The great Condescention of Christ in seeking and submitting to the Baptism of John Christ tho' he was John's Lord and Master yea Lord of Heaven and Earth yet cometh to hear John Preach and will be Baptized of his Messenger Thence Learn That the greatest Persons should neither think themselves too great nor too good to come unto the Ministers of God to hear the Word from his Mouth or to receive the Sacrament at his Hand Christ the Son of God was content to be Baptized of John a mean Person in Comparison of himself How dare then the greatest upon Earth despise the Ministry of Man being appointed by God Observe 2. The solemn investing of Christ into the Office of a Mediator by a threefold Miracle namely the opening of the Heavens the Descent of the Holy Ghost and God the Father's Voice or Testimony concerning his Son The Heavens were opened to shew that Heaven which was closed and shut against us for our Sins is now opened to us by Christ's undertaking for us As Christ opened Heaven by his meritorious Passion so he keeps it open by his prevailing Intercession Next The Holy Ghost descends like a Dove upon our Saviour Here we have a Proof and Evidence of the Blessed Trinity The Father speaks from Heaven the Son comes out of the Water and the Holy Ghost descends in the Likeness of a Dove But why did the Holy Ghost now descend upon Christ First For the Designation of his Person to shew that he was the Person set apart for the Work and Office of a Mediator Secondly For the Sanctification of his Person for the Performance of that Office This was Christ's Unction the Day in which he was Anointed above his Fellows to be the King Priest and Prophet of his Church Isa 61. v. 1. The Spirit of the Lord is upon me he hath anointed me c. Observe 3. The Voice of God the Father pronouncing 1. The Nearness of Christ's Relation to himself This is my Son 2. The Endearedness of his Person This is my Beloved Son 3. The Fruit and Benefit of this near and dear Relation unto us In him I am well pleased Hence Learn 1. That there is no Possibility for any Person to please God out of Christ neither our Persons nor our Performances can find Acceptance but thro' him and for his sake 2. That the Lord Jesus Christ is the Ground and Cause of all that Love which God the Father sheweth to the Sons of Men In Christ God is well pleased with us as a reconciled Father out of him a consuming Fire 12 And immediately the spirit driveth him into the wilderness 13 And he was there in the wilderness forty days tempted of Satan and was with the wild beasts and the Angels ministred unto him Immediately That is 1. After his Baptism Christ is no sooner out of the Water of Baptism but he is in the Fire of Temptation Such as are Baptized with Christ and entered into the Profession of Christianity they must look to be assaulted with Satan's Temptations Again Immediately that is 2. After the Father had declared his Complacency in him and being well pleased with him Learn thence That great Manifestations of Love from God are usually followed with great Temptations from Satan The Spirit driveth him That is the Holy Spirit of God For the Devil is seldom if ever called the Spirit but usually some Brand of Reproach is annexed as the evil Spirit or the unclean Spirit and the like Christ was led by the Spirit says St. Matthew 4.1 He was driven by the Spirit says St. Mark that is He was carried by a strong Impulse of the Spirit of God to be tempted by Satan and did not go of his own private Motion to enter the Lists with Satan Teaching us our Duty not to run into or rush upon Temptations without a Warrant and Call from God Observe next the Place where Satan assaulted Christ with his Temptations it was a solitary Wilderness No Place can priviledge us from Temptations or be a Sanctuary from Satan's Assaults The solitary Wilderness has a Tempter in it yea Satan oft-times makes use of Men's Solitariness to farther his Temptations and such as separate themselves from Humane Society and give themselves up to Solitude and Retirement they give great Advantage to the Tempter to tempt them Observe next the Time and Continuance of our Holy Lord's Temptations not for an Hour a Day a Week or a Month but for Forty Days
not for Souls Obs 5. The Gracious Promise which Christ gives his Apostles for their Encouragement namely to qualifie them for and to succeed them in their Office I will make you Fishers of Men. Faithfulness and Care Diligence and Endeavour is our part but the Blessing and Success is Christ's our Labour is only in the Cast Christ's Power is wholly in the Draught Some Fish cleave to the Rocks others play upon the Sands more wallow in the Mud and verily we shall labour all our Days and catch nothing if Christ doth not bring our Fish to Net and inclose them in it as well as assist us in the throwing and casting of it Obs 6. The Apostles ready Compliance with our Saviour's Call Straightway they forsook Father and Friends Ship and Nets and followed Jesus Whom Christ calls he calls effectually he draws whom he calls and works their Hearts to a ready Compliance with their Duty Obs 7. That upon their Call to the Ministry they leave off their Trade they forsake their Ship and their Nets and lye close to their Ministerial Imployment Teaching us That the Ministers of the Gospel should wholly give themselves up to their great Work and not incumber themselves with secular Affairs and worldly Business Nothing but an indispensible Necessity in providing for a Family can excuse a Minister's encumbring himself with Worldly Concerns and Business 21 And they went into Capernaum and straightway on the sabbath-day he entred into the synagogue and taught 22 And they were astonished at his doctrine for he taught them as one that had authority and not as the scribes Our Saviour having called his Disciples Peter and Andrew James and John to follow him in order to their preaching of the Gospel here we may observe how he went himself along with them teaching personally in the Synagogues where-ever he came He did not send his Apostles forth as his Curates and lye at home himself upon his Couch of Ease What shall we say to those lazy Fishermen that set others to the Drag but care only to feed themselves with the Fish Not willing to wet their Hand with the Net or take any Pains themselves Our Saviour did not thus but when he sent forth his Apostles he still preached himself he went into their Synagogues and taught Observe farther The Success of his preaching the People were astonished at his Doctrine struck with Admiration apprehending and believing him to be an extraordinary Prophet sent from God Learn thence That such is the Efficacy of Christ's Doctrine especially when accompanied with the Energy and Operation of his Holy Spirit that it makes all his Auditors Admirers causing Astonishment in their Minds and Reformation in their Manners Observe lastly The Reason of our Lord's Success in preaching He taught as one having Authority He taught in his own Name as being Lord of his Doctrine not saying with the Prophets Thus saith the Lord but I say unto you And he wrought powerful Miracles which accompanied his Doctrine As Christ was careful to preserve the Authority of his Person and Doctrine with the People so is it the Duty of his Ministers to demean themselves amongst their People that neither their Authority may be contemned nor their Persons despised but their Doctrine and themselves reverenced and obeyed 23 And there was in their synagogue a man with an unclean spirit and he cried out 24 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 25 And Jesus rebuked him saying Hold thy peace and come out of him 26 And when the unclean spirit had torn him and cried with aloud voice he came out of him 27 And they were all amazed insomuch that they questioned among themselves saying What thing is this what new doctrine is this for with authority commandeth he even the unclean spirits and they do obey him St. Mark having given an Account of our Saviour's Doctrine which he preach'd v. 15. namely the Doctrine of Faith and Repentance he now acquaints us in the remaining part of this Chapter with the Miracles which he wrought for the confirming of his Doctrine and they are Three First The casting of a Devil out of one possessed v. 23. Secondly The curing of Peter 's Wife's Mother of a Fever v. 29. Thirdly The cleansing of a Leper from v. 40. to the end of the Chapter His first Miracle was the casting out of a Devil out of one possessed There was a Man with an unclean Spirit That is an unclean Spirit did enter into him and bodily possess him Amongst the many Calamities which Sin has brought upon our Bodies this is one that we are liable to be bodily possess'd by Satan The Devil has an inveterate Malice against Mankind seeking to ruin our Souls by his Suggestions and Temptations and to destroy our Bodies by some Means or other but blessed be God tho' his Malice be infinite yet his Power is limited and bounded as he cannot do all the Mischief he would so he shall not do all he can Oh how much is it our Interest as well as our Duty by Prayer to put our selves Morning and Evening under the Divine Protection that we may be preserved from the Power and Malice of evil Spirits Obs 2. The Attribute or Title given to the Devil he is called an unclean Spirit The Devils those wicked Spirits of Hell are most impure and filthy Creatures impure by Means of their original Apostacy impure by Means of their actual and daily Sins such are Murder Malice Lying and the like by which they continually pollute themselves impure by Means of their continual Desire and Endeavour to pollute Mankind with the Contagion of their own Sin Lord how foul is the Nature of Sin which makes the Devil such a foul and unclean Creature Obs 3. This unclean Spirit no sooner saw Christ but he cried out Whence Note That the Greatness of Christ's Power being the Son of God over Devils and wicked Spirits is such that it is very terrible and tormenting to them it was terrible to them in his State of Humiliation on Earth and made them then cry out but Oh how terrible will his Power be to them at the great Day when Christ shall come in flaming Fire to render Vengeance both to Men and Devils Obs 4. The Substance of the Devil's Outcry Let us alone what have we to do with thee Art thou come to destroy us Where Note 1. That tho' the Devils are now as full of Sin and Discontent as they can be yet they are not so full of Misery and Torment as they shall be Art thou come to torment us before the time Says St. Matth. 8.29 Art thou come to destroy us Says St. Mark That is to bring upon us our full and final Destruction Implying that the Devil has not yet his full Judgment and compleat Damnation Therefore there is certainly a Day of
diseases and cast out many devils and suffered not the devils to speak because they knew him The Evangelist here declares sundry other Miracles wrought by our Saviour before the Door of Peter's House where he now was He healed all the Diseased that were brought unto him and cast out Devils out of them that were possessed with them But how comes it to pass that we read of so many possessed with Devils in our Saviour's time and so few either before or since Answ 1. Probably Satan perceiving that the Messiah was come in the Flesh to destroy his Kingdom did rage the more and discover greater Malice and Enmity against Mankind 2. Perhaps Almighty God permitted Satan at that time to possess so many that Christ might have Occasion to manifest his Divine Power by casting Satan out And accordingly we find our Saviour dispossessing all that were possess'd by Satan It is added That he suffered not the Devils to speak because they knew him That is Christ would not be made known to be the Son of God by the preaching of the Devil to whom it belonged not to publish the Gospel lest the World should take from thence an Occasion to think that our Saviour held a Correspondency with those wicked Spirits and that the Miracles he wrought were performed by the Devil's Assistance as being one in Combination with him possibly from the Devil 's owning Christ to be the Holy One of God the Pharisees concluded that there was a Compact and Agreement betwixt them and thereupon their Affirmation was grounded he casteth out Devils by Beelzebub c. 35 And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed Observe here 1. The Duty performed by our Saviour namely Prayer solitary and private Prayer He went by himself alone out of the hearing of his Disciples The Company of our best Friends is not always seasonable nor acceptable there are Times and Cases when a Christian would not be willing that his dearest Relations upon Earth should hear that Intercourse which passes betwixt him and his God Obs 2. Christ chuses the Opportunity of the Morning for Prayer He rises a great while before Day to set about this Work Teaching us that the Morning is a fit Season yea the best Season for private Duties Now our Spirits are freshest and our Minds freest before the Distractions of the Day break in upon us it is better to go from Prayer to Business than from Business to Prayer 36 And Simon and they that were with him followed after him 37 And when they had found him they said unto him All men seek for thee 38 And he said unto them Let us go into the next towns that I may preach there also for therefore came I forth 39 And he preached in their synagogues throughout all Galilee and cast out devils Observe here Two Things First The great End of Christ in his Incarnation and coming into the World namely as a Prophet sent from God to reveal his Will and to publish the Doctrine of the Gospel Therefore came I forth that is to preach and plant the Gospel Secondly It being Christ's Design not only to plant but propagate the Gospel he would not confine his Ministry to any particular Place no not to the great City of Capernaum but resolves to preach the Word in the smallest Towns and Villages Leaving his Ministers herein an instructive Example to be as willing to preach the Gospel in the smallest Villages as in the largest Cities if God calls them thereunto Let the Place be never so obscure and mean and the Congregation never so small and little if God sends us thither the greatest of us must not think it beneath us to go and instruct an handful of People 40 And there came a leper to him beseeching him and kneeling down to him and saying unto him If thou wilt thou canst make me clean 41 And Jesus moved with compassion put forth his hand and touched him and saith unto him I will be thou clean 42 And as soon as he had spoken immediately the leprosie departed from him and he was cleansed 43 And he straightly charged him and forthwith sent him away 44 And saith unto him See thou say nothing to any man but go thy way shew thy self to the Priest and offer for thy cleansing those things which Moses commanded for a testimony unto them 45 But he went out and began to publish it much and to blaze abroad the matter insomuch that Jesus could no more openly enter into the city but was without in desert places and they came to him from every quarter The last Miracle of our Saviour's recorded in this Chapter is his healing of a leper he came beseeching Christ to heal him Saying If thou wilt thou canst make me clean Where Obs 1. He doth not question Christ's Power but distrusts Christ's Willingness to heal him Lord if thou wilt thou canst Christ's Divine Power must be fully assented to and firmly believed by all those that expect Benefit by him and healing from him Obs 2. The great Readiness of Christ to help and heal this distressed Person Jesus touched him saying I will be thou clean By the Ceremonial Law the Leper was forbidden to be touch'd therefore Christ's touching this Leper shewed him to be above the Law and that he was the Lord of it and might dispence with it and his healing the Leper by the Word of his Mouth and Touch of his Hand shew'd him to be truly and really God Leprosie amongst the Jews was an incurable Distemper called the Finger of God a Disease of his sending and of his removing Our Saviour therefore as a Proof of his being the true Messiah tells John's Disciples Matth. 11.5 That the Lepers were cleansed and the Dead raised by him which two being joined together do imply that the cleansing of Lepers is as much an Act of Divine Power as the raising of the Dead And accordingly 2 Kin. 5.8 't is said Am I a God that this Man sends to me to cure a Man of his Leprosie Obs 3. The Certainty and Suddenness of the Cure was a Proof of Christ's Divine Power immediately his Leprosie was cleansed Christ not only cured him without Means but without the ordinary Time required for such a Cure Thus Christ shew'd both Power and Will to cure him miraculously who believed his Power but questioned his Willingness Obs 4. The Cause moving our Saviour to cure this Leper his Bowels were moved with tender Pity and Compassion towards him Christ's exercising Acts of Mercy and Compassion with such Condolency and Sympathizing Pity should by way of Example teach us to be inwardly moved with tender Compassion and Mercy towards such as are in Misery We are not only to draw out our Bread but to draw out our Soul to the Hungry Obs 5. A twofold Charge and Command given by Christ to the Leper after his Cure 1. To
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
the Cock the more principal Christ's looking upon Peter and Peter's remembring the word of Christ 1. The less principal means of St. Peter's rising and recovery by Repentance was the crowing of the Cock as the voice of the Maid occasioned him to sin so the voice of the Cock occasioned him to reflect that God who always can work without means can when ever he please work by weak and contemptible means and open the mouth of a Bird or a Beast for the conversion of a Man But why doth our Lord make use of the crowing of a Cock to be the means of bringing St. Peter to Repentance There is ever some mystery in Christ's Instruments the Cock was a Preacher to call St. Peter to Repentance there being something of Emblem between the Cock and a Preacher The Preacher must have the wings of the Cock to rouze up himself from security and to awaken others to a sense of their Duty he must have the watchfulness of the Cock to be ready to discover and forewarn Danger he must have the Voice of the Cock to cry aloud and tell Israel of their sins and terrify the Roaring Lyon of Hell and make him tremble In a word he must observe the hours of the Cock to crow at all seasons of the Night to preach in Season and out of Season the glad Tidings of Salvation Again 2. The more principal means of St Peter's Recovery was first Christs looking upon Peter Christ first looks upon Peter before Peter look'd either upon Christ or upon himself Oh! wonderful Love and Grace towards this poor Disciple when our Saviour was upon his Tryal for his Life a time when our thoughts would be wholly taken up about our selves even then did Christ find leisure to think upon Peter to remember his disconsolate Disciple to turn himself about and give him a pittiful but piercing look a look that melted him into Tears We never begin to lament our Sins till we are lamented first by our Saviour Jesus looked upon Peter that was the first more principal means of his Recovery and Repentance But 2. The other means was Peter's Remembring the words of Christ before the Cock crow thou shalt deny me thrice Now this remembrance was an applicative and feeling remembrance he remembered the prediction of Christ and applied it sensibly to himself Teaching us that the efficacy of Christ's word in order to a sound Repentance depends not upon the Historical Remembrance of it but upon the close application thereof to every Man's Conscience Observe 3. The manner of St. Peter's Repentance it was secret he went out it was sincere he wept yea wept bitterly says St. Matthew it was lasting and abiding even all the days of his Life 1. His Repentance was secret he went out verè Dolet qui sine Teste Dolet he sought a place of Retirement where he might mourn in secret Solitariness is most agreeable to an afflicted Spirit and as St. Peter's Sorrow caused him to go forth so might also shame put him upon going out Christ looked upon him but how ashamed must he be to look upon Christ considering that he so lately denied that he had ever seen him 2 St. Peter's Repentance was Sincere he wept he wept bitterly His Grief was extraordinary and his Tears abundant there is ever a weeping that must follow sin sin must cost the Soul sorrow either here or in Hell we must either now mourn a while or lament for ever doubtless with Peter's Tears there was joined hearty Confession of Sin to God and smart Reflections upon himself we may suppose after this manner Lord what have I done I that did once acknowledge my Master to be Christ the Lord have since denied him with Oaths and Imprecations I that promised to lay down my Life for his sake have yet disowned and denied him at the voice of a Damsel Oh! what weakness what wickedness what unfaithfulness was here Oh! that my Head were Waters and mine eyes a fountain of Tears that I might weep all my days for the fault of this one Night Blessed are indeed the Tears of a Converted Revolter and Happy is the very Misery of a mourning Offender 3 This holy Man's Repentance was lasting and abiding he had a very quick sense and lively remembrance of this Sin upon his Soul all his life Ecclesiastical story Report that ever after when St Peter heard the crowing of a Cock he fell upon his knees and wept Others say that he was wont to rise at Midnight and spend the time in penitent Devotion between Cock-crowing and day-light and the Papists who delight to turn every thing into Superstition began that Practice of setting a Cock upon the top of Towers and Steeples to put People in mind of this sin of Peter's and of his Repentance also by that Signal Lastly St. Peter's Repentance was attended with an extraordinary Zeal and forwardness for the Service of Christ to the and of his Life he had a burning Love towards Christ Lord thou that knowest all things knowest that I love thee and as evidence of it he feed Christ's Sheep for in the Acts of the Apostles we read of his extraordinary Diligence to spread the Gospel and his Travels in order thereunto are computed to be 950 Miles Have any of us fallen with Peter tho' not with a formal abjuring yet by a practical denying of him Let us go forth and weep with him let us be more vigilent and watchful for time to come let us express more extraordinary love unto and zeal for Christ more diligence in his Service and more concernedness for his Honour and Glory This would be an happy improvement of this Example the Lord grant it may have that Blessed effect Amen CHAP. XV. 1 AND straitway in the Morning the Chief Priests held a Consultation with the Elders and the Scribes and the whole Council and bound Jesus and carried him away and delivered him to Pilate The fore-going Chapter gave us an Account of Judas his Treason in delivering our Saviour into the Hands of the Chief Priests In this Chapter we find our Holy Lord brought by the Chief Priests unto Pontius Pilate the Roman-Governour in order to his Condemnation Whence Observe That it has been the old Policy of Corrupt Church Governours to abuse the Power of the Civil Magistrate in Executing their cruel and unjust Censures and Sentences upon holy and innocent Persons The Chief Priests and Elders do not kill our Saviour themselves for it was not Lawful for them to put any Man to Death being themselves under the Power of the Roman-Government accordingly they deliver Christ over to the Secular Power and desire Pilate the Civil Magistrate to Sentence and Condemn him 2 And Pilate asked him Art thou the King of the Jews and he answering said unto him thou sayest it 3 And the Chief Priests accused him of many things but he answered nothing 4 And Pilate asked him saying answerest thou nothing Behold how many things
they Witness against thee 5 But Jesus yet answered nothing so that Pilate marvelled It is very Observable how readily our Saviour Answers before Pilate Pilate said Art thou the King of the Jews Jesus answered Thou sayest it or it is as thou sayâ—st But to all the Accusations of the Chief Priests and to all that they falsly laid to his Charge before Pilate our Saviour answered never a Word â—e Answered Pilate but would â—ot answer the Chief Priests a word before Pilate probably for these Reasons because his Innocency was such as needed no Apology because their Calumnies and Accusations were so notoriously false that they needed no Confutation to shew his Contempt of Death and to teach us by hâ—s Example to despise the false Accusations of malicious Men and to learn us Patience and Submission when for his sake we are slandered and Traduced for these Reasons our Saviour was as a deaf Man not answering the Calumnies of the Chief Priests but when Pilate asks him a question which our Saviour knew that a direct Answer to would cost him his Life Art thou the King of the Jews he Replies I am Hence says the Apostle 1 Tim. 6.13 That Jesus Christ before Pontius Pilate witnessed a good Confession Teaching us That although we may and sometimes ought to hold our Peace when our own Reputation is Concerned yet must we never be silent when the Honour of God and his Truth may effectually be promoted by a free and a full Confession For says Christ whoever denies me before Men him will I deny in the presence of my Father and before all his Holy Angels 6 Now at the Feast he Released unto them one Prisoner whomsoever they desired 7 And there was one named Barabbas which lay bound with them that had made Insurrection with him who had committed Murther in the Insurrection 8 And the Multitude crying aloud began to desire him to do as he had ever done unto them 9 But Pilate answered them saying Will ye that I Release unto you the King of the Jews 10 For he knew that the Chief Priests had delivered him for Envy 11 But the Chief Priests moved the People that he should rather Release Barabbas unto them 12 And Pilate answered and said again unto them What will ye then that I shall do unto him whom ye call the King of the Jews 13 And they cryed out again Crucify him 14 Then Pilate said unto them Why what Evil hath he done and they cryed out the more exceedingly Crucify him 15 And so Pilate willing to content the People Released Barabbas unto them and delivered Jesus when he had Scourged him to be Crucified Now at the Feast that is at the Feast of the Passover which by way of Eminency is called the Feast the Governour used to Release a Prisoner possibly by way of Memorial of their Deliverance out of Egypt accordingly Pilate makes a Motion that Christ may be the Prisoner set at Liberty in Honour of their Feast for he was sensible that what they did was out of Envy and Malice Observe here 1. What were the sins which immediately occasioned the death of Christ they were Covetousness and Envy Covetousness caused Judas to sell him to the Chief Priests and Envy caused the Chief Priests to deliver him up to Pilate to Crucify him Envy is a killing and murthering Passion Envy slayeth the silly one Job 5.2 That is it slayeth the silly Person who harbours this pestilent Lust in his Breast and Bosom being like a Fire in his Bones continually preying upon his Spirits and it is also the occasion of slaying many an holy and innocent Person for who can stand before Envy The Person Envying wishes the Envied out of the way yea out of the World and if need be will not only wish it but lend a Lift upon occasion towards it also Witness the Chief Priests here whose Envy was so Conspicuous and Bare-faced that Pilate himself takes notice of it he knew that the Chief Priests had delivered him for Envy Observe 2. How unwilling how very unwilling Pilate was to be the Instrument of our Saviour's Death One while he Expostulates with the Chief Priests saying What Evil hath he done another while he bids them take him and judge him according to their Law Nay St. Luke says that Pilate came forth three several times professing That he found no fault in him Luke 23. From hence Note That Hypocrites within the visible Church may be Guilty of such Tremendous Acts of Wickedness as the Consciences of Infidels and Pagans without the Church may Boggle at and Protest against Pilate a Pagan absolves Christ whilst the Hypocritical Jews that heard his Doctrine and saw his Miracles do Condemn him Observe Lastly How Pilate suffers himself to be overcome with the Jews Importunity and contrary to the Light of his own Reason and Judgment delivers the holy and innocent Jesus first to be Scourged and then Crucified it is a vain Apology for Sin when Persons pretend that they were not committed with their own Consent but at the Instigation and importunity of others Such is the Frame and Constitution of Man's Soul that none can make him either wicked or miserable without his own Consent Pilate willing to content the People when he had scourged Jesus dilivered him to be Crucified Here Observe That as the Death of the Cross was a Roman Punishment so it was the manner of the Romans first to whip their Malefactors and then Crucify them Now the Manner of the Roman Scourging is said to be thus They stript the Condemned Person and bound him to a Post two strong Men first Scourged him with Rods of Thorns then two others Scourged him with Whips of Cords full of Knots and last of all two more with Whips of Wire and therewith tore off the very Flesh and Skin from the Malefactors Back and Sides That our Blessed Saviour was thus Cruelly Scourged by Pilate's Command seems to some not improbable from that of the Psalmist Ps 129.3 The ploughers ploughed upon my back and made long Furrows which if spoken Prophetically of Christ was Literally Fulfilled in the Day of his Scourging But why was the precious and tender Body of our Holy Lord thus Galled Rent and Torn with Scourging Doubtless to Fulfil that Prophecy Isa 50.6 I gave my back to the smiters and my cheeks to them that plucked off the Hair That by his Stripes we might be healed and from his Example Learn not to think it strange if we find our selves Scourged with Tongue with Hand or with both when we see our dear Redeemer bleeding by Stripes and Scourges before our Eyes 16 And the Soldiers led him away into the Hall called Pretorium and they call together the whole Band. 17 And they cloathed him with purple and platted a Crown of Thorns and put it about his Head 18 And began to Salute him Hail King of the Jews 19 And they smote him on the Head with a Reed and did
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
and powerful Saviour to his Church and people The Horn in Scripture signifies Glory and Dignity Strength and Power as the Beauty so the Strength of the Beast lies in its Horn. Now Christ being stiled an Horn of Salvation intimates that he himself is a Royal and Princely Saviour and that the Salvation which he brings is great and plentiful glorious and powerful God has raised up an horn of Salvation for us in the house of his Servant David Note 4. The Nature and Quality of that Salvation and Deliverance which the Son of God came to accomplish for us Not a Temporal Deliverance as the Jews expected from the power of the Romans but Spiritual from the hands of Sin and Satan Death and Hell his Design was to purchase a Spiritual Freedom and Liberty for us that we might be enabled to serve him without fear that is without the servile and offending fear of a Slave but with the Dutiful and ingenuous fear of a Child and this in holiness and Righteousness that is in the Duties of the First and Second Table all the days of our Life Learn hence That Believers who were Slaves of Satan are by Christ made God's free Men. 2dly That as such they owe God a Service a willing chearful and delightful Service without fear and a constant persevering Service all the days of their Life that we being delivered out of the hands of c. Note 5. The Source and Fountain from whence this Glorious Saviour and Gracious Salvation did arise and spring namely from the mercy and faithfulness of God To perform the mercy promised to our Forefathers and to remember his holy Covenant the Oath which he swear to our Father Abraham Learn hence That the Lord Jesus Christ the Mercy of Mercies was graciously promised and faithfully performed by God to his Church and People Christ was a free and full Mercy a suitable a seasonable and a satisfying Mercy an incomparable unsearchable and everlasting Mercy which God graciously promised in the beginning of Time and faithfully performed in the fulness of Time Thus far this Hymn of Zachary respects the Messiah Obs 4. How he next turns himself to his Child and Prophecies concerning him And thou Child shall be called the Prophet of the Highest c. Where Note 1. The Nature of his Office thou shalt be a Prophet not a common and ordinary one but a Prophet of the highest Rank the Messenger of the Lord of Hosts A Prophet thou shalt be and more then a Prophet Note 2. As the nature of his Office so the quality of his Work Thou shalt go before the face of the Lord to prepare his way Thou shalt be an Herald and Harbinger to the most High thou shalt go before the Face of the Messias and by thy severe Reproofs and powerful Exhortations shalt prepare his way before him and make men fit and ready to receive this mighty Saviour Thou Child shall be as the Morning Star to foretel the Glorious arising of this Sun of Righteousness Learn hence 1. That it is the highest Honour and Dignity to serve Christ in the quality and relation of a Prophet 2. That it is the Office and Duty of the Prophets of Christ to prepare and make fit the Hearts of men to receive and embrace him Obs 5. That Zachary having spoken a few Words concerning his Son he returns instantly to Celebrate the Praises of our Saviour comparing him to the Rising Sun which shined forth in the Brightness of his Gospel to enlighten the dark corners of the World thro' the tender mercies of our God whereby the day-spring from on high hath visited us to give light to them that sit in darkness Learn here 1. That Jesus Christ is that true Son of Righteousness which in the fulness of Time did spring from on high to visit a lost and undone World 2. That the great Errand of Christ's coming into the World and the particular End of his Appearing in our Flesh it was to give light to them that sit in darkness 3. That it was nothing less than infinite Mercy and bowels of Compassion in God and Christ which inclined him to come from on high to visit them that sit in Darkness Through the tender Bowels of Mercy in our God whereby his own and only Son sprung from on high to visit us here below who sat in darkness and the shadow of Death and to guide our Feet into the way that leads to everlasting peace 80 And the child grew and waxed strong in spirit and was in the deserts till the day of his shewing unto Israel Here we have a short Account of John's private Life before he entred upon his publick Ministry which was at Thirty Years of Age He grew that is in Bodily stature and waxed strong in Spirit that is in the Gifts and Graces of the Holy Spirit which encreased with his Age and shewed themselves in him every day more and more and he was in the Deserts that is in the mountainous Country of Judea where he was Born till the time of his preaching to and amongst the Jews not that he lived like an Hermite Recluse from all Society with men but contented himself to continue in an obscure privacy 'till called forth to promulge and preach the Gospel and when that time was come John leaves the Hill-country and enters with Resolution and unwearied diligence upon his publick Ministry Teaching us by his Example That when we are fit and ripe for publick Service we should no less willingly leave our Obscurity then we took the benefit of it for our Preparation John abode in the Deserts till his shewing unto Israel that is till the time of his setting forth to execute his Office among the Jews CHAP. II. 1 AND it came to pass in those days that there went out a Decree from Cesar Augustus that all the world should be taxed 2. And this taxing was first made when Cyrenius was Governour of Syria 3 And all went to be taxed every one into his own city 4 And Joseph also went up from Galilee out of the city of Nazarerh into Judea unto the city of David which is called Bethlehem because he was of the house and lineage of David 5 To be taxed with Mary his espoused Wife being great with child 6 And so it was that while they were there the days were accomplished that she should be delivered 7 And she brought forth her first born Son and wrapped him in swadling Cloaths and laid him in a Manger because there was no room for them in the Inn. The Conclusion of the former Chapter acquainted us with the Birth of John the Baptist the beginning of this Chapter relates the Birth of our Saviour Jesus Christ and the remarkable Circumstances which did attend it And here we have Observable 1. The place where he was Born not at Nazareth but at Bethlehem according to the prediction of the Prophet Micah Ch. 5.2 And thou Bethlehem in the Land of
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
is this Scripture fulfilled in your ears Our Blessed Saviour being thus fitted and prepared by his Baptism and Temptations for the Execution of his Ministerial Office he now enters upon the great work of Preaching the Gospel and St. Luke here declares the first place he preacht at namely Nazareth and the first Text he preacht upon Isa 61.1 Observe 1. The place which our Saviour preacht at he bestowed his first Sermon upon Nazareth the place of his Conception and Education For tho' Christ was Born at Bethlehem yet he was bred and brought up at Nazareth there he had his poor but painful Education working on his Father's Trade that of a Carpenter This prejudiced the Jews against him who lookt for a Scepter not an Ax in the hand of him that was born King of the Jews Our Saviour's short and secret abode at Bethlehem and his long and publick living at Nazareth occasioned him to be called Jesus of Nazareth Yet some conceive it was a Nick-name fastned by the Devil upon our Saviour that he might disguise the place of Christ's Nativity and leave the Jews at the greater loss concerning their Messiah Sure it is that this Name Jesus of Nazareth stuck upon our Saviour all his Life and at his Death was fixed by Pilate on his Cross Yea after his Ascention such as believed on him were called The Sect of the Nazareens or the followers of Jesus of Nazareth Observe 2. The Text which our Saviour preacht upon at Nazareth he takes it out of the Prophet Esaias Ch. 61.1 The Spirit of the Lord is upon me and he hath Anointed me to preach the Gospel to the poor that is God the Father hath poured forth his Holy Spirit without measure upon me in all the Gifts and Graces of it to sit and furnish me for the work of a Mediator and particularly to preach the Gospel to the poor in Spirit and to such as are poor in outward Condition also if meekned and humbled with the sight and sense of their sins To bind up the broken hearted that is to comfort them with the glad tidings of the Gospel To preach Deliverance to the Captives to let such Sinners know who were slaves to sin and Satan that a Deliverer is come if they be willing to be Delivered by him To preach the acceptable year of the Lord or to proclaim a Spiritual Jubilee in which God proffers pardon of Sin and Reconciliation with himself upon the Terms of the Gospel Learn hence 1. That God stirreth up none to take upon them the Office of the Ministry whom he hath not fitted and furnished with Gifts for the Regular discharge of it 2. That Christ himself did not undertake the Office of a Mediator but by the Ordination of God the Holy Spirit The Spirit of the Lord is upon me and he hath sent me to preach the Gospel 3. That no Creature Angel or Man could perform the Office of a Mediator but only Christ who was Consecrated to that Office by an Anointing from the Holy Spirit without measure The Spirit of the Lord hath anointed me 4. That the preaching of the Gospel is the great Ordinance which Christ himself made use of and recommended to his Apostles and Ministers for inlightning blind Sinners for comforting broken hearts and for Delivering Captive Souls from the slavery and dominion of sin and Satan He hath sent me to preach the Gospel to the poor to heal the broken-hearted to publish Deliverance to the Captives and Recovering of Sight to the blind What Enemies then are they to the Souls of Men who have low and mean thoughts of this high and honourable Ordinance of God the preaching of the Everlasting Gospel which is the power of God unto Salvation Observe 3. The Behaviour of our Saviour's Auditors the Men of Nazareth under his Preaching their Eyes were fixt and their minds intent upon him and upon what was spoken by him The Eyes of all that were in the Synagâ—gue were fastned upon him not closed with sleep nor gazing about upon others but fixed upon Christ the Preacher fixing of the Eye is a great help to the attention of the ear and the intention of the mind a fastned eye is a means to help us to a fixed heart as a wandring eye is both a sign and a cause of a wandring Heart O that our Hearers would imitate our Saviour's Hearers under the Word They fastned their Eyes upon him as if they meant to hear with their eyes as well as with their Ears And yet we have cause to suspect that Curiosity rather than Piety caused this their Attention seeing as you will find v. 29. That these very Persons who out of Novelty were ready to eat his words soon after out of Cruelty were ready to devour the speaker for they thrust him out of the city led him to the Brow of the Hill and would have cast him down headlong Oh blessed Saviour What wonder is it that the Persons of thy Ministers are despised and their Doctrine neglected when thou thy self the first Preacher of the Gospel and for thy first Sermon at Nazareth wert thus ignominiously treated 22 And all bare him witness and wondered at the gracious words which proceeded out of his mouth and they said is not this Joseph's son 23 And he said unto them ye will surely say unto me this Proverb Physician heal thy self Whatsoever we have heard done in Capernaum do also here in thy country 24 And he said verily I say unto you no Prophet is accepted in his own country Observe here 1. The effect of our Saviour's Ministry at Nazareth it created wonder but did not produce Faith they marvelled but not believed they admire the Wisdom of his Discourses but will not own him to be the promised Messias because of the Poverty and Meanness of his Condition Is not this Joseph's Son They expect the son of a Prince not the son of a Carpenter to be their Messiah Thence Note That the Poverty and Meaness of Christ's Condition was that which Multitudes stumbled at and which kept many yea most from Believing on him None but a Spiritual Eye can discern Beauty in an humbled and abased Saviour Obs 2. Our Saviour wonders not that so few of his Country men amongst whom he had been bred and brought up and with whom he had lived most part of his time did despise his Person and reject his Doctrine He tells them No Prophet has honour in his own Country that is very seldom has Teaching us that usually the Ministers of God are most despised where they are most familiarly known sometimes the remembrance of their mean Original and Extraction sometimes the poverty of their Parents sometimes the Indecencies of their Childhood sometimes the follies of their youth sometimes the faults of their Family and Relations are ript up and made occasions of Contempt and therefore that Prophet that comes from afar and has not been much known gains the greatest Reputation amongst a
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
to the Devil he is called the Vnclean Spirit The Devils those wicked Spirits of Hell are most impure and filthy Creatures impure by reason of their original Apostacy impure by means of their actual and daily Sins such are Murder Malice Lying and the like by which they continually pollute themselves and impure by means of their continual desire and endeavours to pollute Mankind with the Contagion of their own sins Lord how foul is the nature of Sin which makes the Devil such a foul and filthy such an impure and unclean Creature Obs 3. The Substance of the Devil's out-cry Let us alone What have we to do with thee art thou come to destroy us that is to restrain us from the exercise of our power the Devil thinks himself destroyed when he is restrained from doing Mischief Obs 4. The Title given by the Devil to our Saviour he stiles him The Holy one of God How comes this Acknowledgment out of the Devil's Mouth could an Apostle make a Profession beyond this but how comes Satan to make it for no good end and with no good intention we may be sure for the Devil never speaks Truth for Truth-sake but for advantage-sake probably 1. he might make this Profession that so he might bring the Truth profest into question hoping that a Truth which received Testimony from the Father of Lies would be suspected or 2. it might perhaps be done to make the People believe that our Saviour had some familiarity with Satan and did work Miracles by his help because he did confess him and seem to put honour upon him Hence we may Learn That it is possible for a Person to own and acknowledge Christ to be the True and Only Saviour and yet to miss of Salvation by him If a Speculative Knowledge and a verbal Profession of Christ were sufficient to Salvation the Devil himself would not miss of Happiness Obs 5. How our Saviour rebukes the Devil for this Confession and commands him Silence Jesus rebuked him saying hold thy peace But why was this Rebuke given the Devil and his Mouth stopt when he spake the Truth Answer 1. Because Christ knew that the Devil confest this Truth on purpose to Disgrace the Truth 2. Because the Devil was no fit Person to make this Profession a Testimony of Truth from the father of Lies is enough to render Truth it self suspected Yet the Devil's Evidence that Christ was the Holy One of God will rise up in Judgment against the wicked Pharisees who shut their Eyes against the Miracles and stopt their Ears against the Doctrine of the Holy One of God Observe lastly How the unclean Spirit obeys the voice of Christ but with great Reluctancy and Regret when the unclean Spirit had thrown him in the midst he came out Where Observe The Devil's spite at parting he tares the Man throws him violently from place to place shewing how loth he was to be dispossessed Where Satan has once gotten an hold and settled himself for a time how unwilling is he to be cast out of Possession Yea it is a Torment and vexation to him to be cast out It is much easier to keep Satan out then to cast him out Satan may possess the Body by God's Permission but he cannot possess our Hearts without our own Consent and Approbation it will be our Wisdom to deny him Entrance into our Souls at first by Rejecting his wicked Motions and Suggestions for when once entered he will like the strong Man Armed keep the House till a stronger then he casts him out 38 And he arose out of the Synagogue and entred into Simons house and Simons wives mother lay sick of a fever and they besought him for her 39 And he stood over her and rebuked the fever and it left her and immediately she arose and ministred unto them Here Observe 1. That St. Peter a Disciple yea an Apostle was a Married Person Neither the Prophets of the Old Testament nor the Apostles of the New did abhor the Marriage-Bed nor judge themselves too pure for an Institution of their Maker The Church of Rome by denying the Lawfulness of Priest's Marriage makes her self wiser then God who says Heb. 13.4 Marriage is Honourable amongst All men Observe 2. Peter tho a Good Man and his Wifes Mother probably a Gracious Woman yet is his Family visited with Sickness Strength of Grace and Dearness of Respect even from Christ himself cannot prevail against Diseases God's own Children are visited with Bodily Sickness as well as others Observe 3. The Divine Power of Christ manifested in this miraculous Cure He stood over her says St. Luke he took her by the hand and lift her up says St. Mark Here was an ordinary Distemper cured after an extraordinary manner by a touch of Christ's hand in an instant Immediately the Fever left her and she arose and ministred unto them That she could arise argued her Cure Miraculous that she could and did arise and administer to Christ and his Disciples argued her Thankfulness After Christ had healed any of us it ought to be our first care to Administer unto him that is to employ our Recovered Strength in the Service of Christ and to improve our Restored Health to the Honour and Glory of Christ 40 Now when the sun was setting all they that had any sick with divers diseases brought them unto him and he laid his hands on every one of them and healed them 41 And Devils also came out of many crying out and saying Thou art Christ the son of God and he rebuked them and suffered them not to speak for they knew that he was Christ The Evangelist here declares sundry other Cures wrought by our Saviour he healed the Sick and dispossessed the Devils In our Saviour's time we read of many possessed with Devils and but of few either before or afterward Probably 1. Because Satan perceiving the Messiah to be come in the Flesh to destroy his Kingdom did rage the more and discover greater Malice and Enmity against Mankind 2. Perhaps Almighty God suffered Satan at that time to possess so many that Christ might have occasion to manifest his Divine Power by casting Satan out And accordingly we find our Saviour dispossessing all that were possest by Satan It is added That he suffered not the Devils to speak because they knew him that is Christ would not be made known to be the Son of God by the Preaching of the Devil lest the World should from thence take occasion to think that our Saviour held a Correspondency with those wicked Spirits and that the Miracles which he wrought were performed by the Devil's Assistance as being one in Combination with him Possibly from the Devil 's owning Christ to be the Holy one of God the Pharisees concluded that there was a compact and agreement betwixt them and thereupon their Affirmation was Grounded he casteth out Devils by Belzebub the Prince of Devils 42 And when it was day he departed and went
but they have broken the yoke and burst the bonds Obs 3. The miraculous Success which St. Peter had when at Christ's Command he let down the Net They inclosed such a multitude of Fishes that their Net brake Two things our Saviour aimed at in this Miracle 1. To manifest to his Disciples the power of his Godhead that they might not be offended at the poverty and meanness of his Manhood 2. To assure them of the great Success which his Apostles and their Successors might expect in planting and propagating of the Gospel If the Ministers of Christ whom he calls Fishers of Men be Faithful in the cast his Power shall be magnified in the Draught Some of our Fish will cleave Eternally to the Rocks others play upon the Sands more will wallow in the Mud and continue all their days in the filth of sin if our Master at whose Command we let down the Net doth not inclose them in it as well as assist us in the casting of it Observe 4. What influence the sight of this Miracle had upon St. Peter it occasioned fear and amazement and caused him to adore Christ and declare himself unworthy of his presence Depart from me for I am a sinful Man O Lord not that the good man was weary of Christ's Presence but acknowledged himself unworthy of it 'T is a great Discovery of our Holiness to revere God and fear before him when he doth wonderful things before us tho' they be wonders of Love and Mercy here was a wonderful appearance of Christ's Power and Mercy to St. Peter But it affects him with reverential fear and awful Astonishment Observe 5. How St. Peter and the rest of the Apostles at Christ's Call forsook all and followed him they left Father and Friends Ship and Nets and followed Jesus whom Christ Calls he calls effectually he draws whom he calls and works their Hearts to a ready Compliance with their Duty And altho' when they were first called to be Disciples they followed their Trades of Fishing for a time yet upon their second call to the Apostleship they left off their Trade and forsook all to follow the Ministry Teaching the Ministers of the Gospel that it is their Duty to give themselves wholly up to their great Work and not to incumber themselves with secular Affairs and worldly Business nothing but an indispensible Necessity in providing for a Family can excuse a Ministers incumbring himself with Worldly Concerns and Business They forsook all and followed Jesus 12 And it came to pass when he was in a certain place behold a man full of Leprosy who seeing Jesus fell on his face and besought him saying Lord if thou wilt thou canst make me clean 13 And he put forth his hand and touched him saying I will be thou clean and immediately the Leprosy departed from him 14 And he charged him to tell no man but go and shew thy self to the Priest and offer for thy cleansing according as Moses commanded for a Testimony unto them 15 But so much the more went there a fame abroad of him and great multitudes came together to hear and to be healed by him of their Infirmities Observe here 1. the Petitioner that in a very humble and submissive manner sues unto Christ for Cure and Healing A Leper fell on his Face and besought him saying Lord if thou wilt thou canst make me clean he doth not question Christ's Power but distrusts his willingness to help and heal him Christ's Divine Power must be fully assented to and firmly Believed by all those that expect benefit by him and healing from him Obs 2. The great readiness of Christ to help and heal this distressed Person Jesus touching him saying I will be thou clean By the Ceremonial Law the Leper was forbidden to be touched therefore Christ's touching this Leper shews himself to be above the Law that he was the Lord of it and might dispense with it and his healing this Leper by the word of his Mouth and the touch of his Hand shewed him to be truly and really God for Leprosy among the Jews was accounted an incurable Distemper called the Finger of God a Disease of his sending and of his removing Our Saviour therefore as a proof of his being the Messias tells John's Disciples Matth. 11.5 That the Lepers were cleansed and the Dead raised by him which two being joined together do imply that the cleansing of the Lepers is as much an act of Divine Power as the raising of the Dead and accordingly 2 Kings 5.8 it is said Am I God that this man sends unto me to cure a person of his Leprosy Obs 3. The certainty and suddenness of the Cure was a farther proof of Christ's Divine Power Immediately the Leprosy departed Christ not only Cured him immediately but instantaneously not only without Means but without the ordinary time required for such a Cure Thus Christ shewed both Power and will to Cure him Miraculously who Believed his Power but questioned his willingness Obs 4. A Twofold Charge and Command given by Christ to the Leper 1. To tell it to no Man where the great Modesty Piety and Humility of Our Saviour is discovered together with the prudent care he took of his own Safety his modesty in concealing his own Praises his Humility in shunning all vain-glorious Applause and Commendation his Piety in referring all the Honour and Glory to God his Father and the Care of his own Safety appeared lest the publishing of his Miracles should create untimely Danger from the Pharisees 2. The next part of the Charge given to the Recovered Leper is to go and shew himself to the Priest and to offer the Gift which Moses Commanded for a Testimony unto them that is to testify to the Jews that he did not oppose the Ceremonial Law which required a Thank-offering at his Hand and also that the Miracle might testify that he was the true and promised Messiah Learn hence that our Blessed Saviour would have the Ceremonial Law punctually observed 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 exactly observed 16 And he withdrew himself into the Wilderness and prayed The Duty of private and solitary Prayer is not more strictly injoined by our Saviour's Command then it is recommended to us by his Example Observe 1. The Duty which our Holy Lord performed Prayer we have much more business with God in Prayer than Christ had he had no sins to be humbled for nor beg pardon of no need to pray for any sanctifying habits of Grace the Holy Spirit being given to him without measure yet did our Holy Lord spend much of his time in Prayer he took delight in paying this Homage to his Heavenly Father Obs 2. What kind of Prayer our Lord did eminently delight in it was solitary and private Prayer He often went alone even out of the Hearing of his own Disciples The Company of
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
Satan for casting out of Satan then is the Devil like a Family divided within it self and divided like a Kingdom against it self which can never stand bust must be brought to Destruction Observe Lastly Our Saviour tells the Pharisee that they might with as much reason attribute all other Miracles to the Power of the Devil as those wrought by himself for there were certain Jews amongst them that casts out Devils in the Name of the God of Abraham Isaac and Jacob now our Saviour asks them by what power these their Children cast them out They acknowledged that what they did was by the Power of God and there was no cause but their malice why they should not acknowledge that what he did was by the same Power If I by Beelzebub cast out Devils by whom do your sons cast them out but if I with the finger of God cast them out no doubt the kingdom of God is come upon you that is the long expected Kingdom of the Messias is certainly come and I having wrought these Miracles by my own Power is a Demonstrative proof that I am the promised Messias 21 When a strong man armed keepeth his palace his goods are in peace 22 But when a stronger then he shall come upon him and overcome him he taketh from him all his armour wherein he trusted and divideth his spoil 23 He that is not with me is against me and he that gathereth not with me scattereth 24 When the unclean Spirit is gone out of a man he walketh thro' dry places seeking rest and finding none he saith I will return to my house whence I came out 25 And when he cometh he findeth it empty swept and garnisht 26 Then goeth he and taketh to him seven other Spirits more wicked then himself and they enter in and dwell there and the last state of that man is worse than the first Our Saviour having sufficiently shewn that he did not Work his Miracles by the Power of the Devil he next informs the Pharisees from whence he had that Power even from God himself accordingly he compares Satan to a strong Man armed with Weapons to defend his House and himself cloathed with Divine Power he compares him to one that is stronger thâ—n the strong Man so that the Argument runs thus the Devil is very strong and powerful and there is no Power but only God's that is stronger than his if then says Christ I were not assisted with a Divine Power I could never cast out this strong Man who Reigns in the Bodies and Souls of Men as in his house for it must be a stronger than the strong Man that shall bind Satan and who is he but the God of strength Learn thence That only Christ's Divine Power is superior to Satans strength he only can vanquish and over-rule him at his pleasure and drive him out of that Possession which he holds either in the Bodies or Souls of Men The strong man armed keeps the house till a stronger than he comes upon him and over-comes him When the unclean Spirit goeth out of a man he walketh thro' dry places seeking rest and findeth none Note here 1. That Satan is an unclean Spirit he hath lost his Original Purity his Holy Nature in which he was Created and is by sin become universally sinful and impure no means being allowed him by God for the purging of his filthy and impure Nature yea he is a perfect Enemy to Purity and Holiness maligning all that Love it and would promote it 2. That Satan is a restless and unquiet Spirit being cast out of Heaven he can rest no where when he is either gone out of a Man by Policy or cast out by Power he has no content or satisfaction till he returns into a filthy Heart where he delights to be as the Swine in miry places 3. That wicked and prophane sinners have this unclean Spirit dwelling in them their Hearts are Satans House and Habitation and the Lusts of Pride and Unbelief Malice and Revenge Envy and Hypocrisy these are the Garnishings and Furniture of Satans House Mans Heart was God's House by Creation 't is now Satan's by Usurpation and judiciary Tradition 4. That Satan by the Preaching of the Gospel may seem to go out of Persons and they become sober and civilized yet may he return again to his old habitation and the latter end of that Man may be worse then the beginning 27 And it came to pass as he spake these things a certain woman of the company lift up her voice and said unto him Blessed is the womb that bare thee and the paps which thou hast suckt 28 But he said Yea rather Blessed are they that hear the word of God and keep it Observe here 1. How ready we are to admire Persons for their external Priviledges and the favours of Divine Providence and to pronounce such Blessed Blessed is the Womb that bare thee 2. That Christ makes another judgment of Persons and pronounces them more blessed that bear him in their hearts by Faith then his own Mother who bare him in her Womb by sense The Blessedness of being an Obedient Believer is far greater than that of being the Mother of our Blessed Saviour Blessed be God this great and gracious Priviledge is not deny'd unto us now Altho' we cannot see Christ yet love him we may his bodily presence cannot be enjoyed by us but his Spiritual Gracious Presence is not denyed us Tho' Christ be not ours in house in arms by Affinity by Consanguinity yet in Heart in Faith in Love in Service he is or may be ours verily spiritual Regeneration and an obediential doing of God's Will bringeth men into a more Honourable Relation to Christ than natural Generation ever did Yea rather blessed are they that hear the word of God and keep it 29 And when the people were gathered thick together he began to say this is an evil generation they seek a sign and there shall no sign be given it but the sign of Jonas the Prophet 30 For as Jonas was a sign unto the Ninevites so shall also the Son of man be to this generation 31 The Queen of the South shall rise up in the judgment with the men of this generation and condemn them for she came from the utmost parts of the Earth to hear the wisdom of Solomon and behold a greater than Solomon is here 32 The men of Nineveh shall rise up in judgment with this generation and shall condemn it for they repented at the preaching of Jonas and behold a greater than Jonas is here The Sign which the Pharisees here desired of our Saviour was a Miracle wrought by him Now our Saviour tho' he was very ready to work Miracles to encourage and confirm his Hearers Faith yet not to satisfy the unbelieving Pharisees Curiosity And accordingly he tells them they should have no other Sign than that of his Resurrection which Jonas was a Type of Next he threatens them for
to keep in Heavens way for fear of Hell 't is good to bid a Friend fear when that fear tendeth to his good 6 Are not five Sparrows sold for two farthings and not one of them is forgotten before God 7 But even the very hairs of your head are all numbered fear not therefore ye are of more value than many Sparrows Obs here 1. The Doctrine which our Saviour Preaches to his Disciples and that is the Doctrine of the Divine Providence which concerns it self for the meanest Creatures Even the Birds of the Air and the Hairs of our Heads do fall within the Compass of God's protecting Care Observe 2. Tha use which our Saviour makes of this Doctrine namely to fortify his Disciples Spirits against all Distrustful fears and distracting cares Learn hence 1. That the Consideration of the Divine Care and Gracious Providence of God over us and ours ought to Antidote our Spirits against all distrustful fears whatsoever If an hair from the Head falls not to the ground without a Providence much less shall the Head it self If the very excrements of the Body such are the Hair be taken care of by God surely the more Noble parts of the Body but especially the Noblest part of our Selves our Souls shall fall under his particular Regard 8 Also I say unto you whosoever shall confess me before men him shall the Son of man confess before the Angels of God 9 But he that denieth me before men shall be denied before the Angels of God Note here 1. That not to confess Christ is in his account to deny him and to be ashamed of him 2. That whosoever shall deny oâ— be ashamed of Christ either in his Person in his Gospel or in his Members for any fear or favour of Man shall with shame be disowned and eternally rejected by him at the dreadful Judgment of the great day Christ may be denied three ways Doctrinally by an erroneous and heretical Judgment verbally by oral expressions vitally by a wiâ—ked and unholy Life but wo to that Soul that denies Christ any of these ways 10 And whosoever shall speak a word against the Son of man it shall be forgiven him but unto him that blasphemâ—th against the Holy Ghost it shall not be forgiven Altho' never Man Preached or Lived as Christ did yet there were those that spake against him the Person of Jesus was contemned and reproached for the meanness of his Birth for the poverty of his Condition for the freedom of his Conversation but this sin did not exclude the hope of pâ—rdon Whosoever shall speak a word against the Son â—f Man it shall be forgiven him all the Reproaches cast upon Christ as Man were pardonable But whosoever speaketh against the Holy Ghost it shall not be fsrgiven him that is whoever affirms that Divine power by which I do all my Miracles to be the power of the Devil such Blasphemy will be unpardonable because it is to resist the last Remedy and to oppose the best Means for Mens Conviction For what could be done more to convince Men that Christ was the True and Promised Messias then to work so many Miracles before their Eyes to that purpose Now these Miracles tho' evidently wrought by the power of God the Pharisees ascribed to the Power of the Devil which our Saviour calls Blasphemy against the Holy Ghost and a Sin unpardonable 11 And when they bring you into the Synagogues and unto Magistrates and Powers take ye no thought how or what ye shall answer or what ye shall say 12 For the Holy Ghost shall teach you in the same hour what ye ought to say Here our Saviour acquaints his Apostles that for Preaching his Doctrine and professing his Religion they should be brought before all sorts of Magistrates and into all kinds of Courts but advises them when they should be so brought not to be anxiously thoughtful or sollicitously careful what they should say for it should be suggested to them by the Holy Ghost what they should speak in that Hour Thence Note That tho' the Truth of Christ may be opposed yet the Defenders of it shall never be ashamed for rather then they shall want a Tongue to plead for it God himself will prompt them by his Holy Spirit and furnish them with such Arguments to defend the Truth as all their Adversaries shall not be able to gainsay In that hour the Holy Ghost shall teach you what ye ought to say 13 And one of the Company said unto him Master Speak to my brother that he divide the Inheritance with me 14 And he said unto him Man Who made me a judge or a divider over you Whilst our Saviour was thus instructing his Disciples and the rest of his Auditors in things appertaining to the Kingdom of Heaven one of the Company being more intent as it seems upon his Temporal then his Eternal Concerns desired him to speak to his Brother to divide the Inheritance with him Christ tells him he would neither be judge nor arbitrator in any civil Affairs or secular Concerns This Work as if Christ had said belongs to the civil Magistrate to divide Inheritances and decide Controversies betwixt Man and Man But my work is of another Nature namely to preach the Gospel to a lost World and to direct Men how to secure an Inheritance in Heaven not to divide Inheritances here on Earth Teaching us That matters of Civil Justice do not belong to those whom Christ sends forth to preach the Gospel that work alone is sufficient for them The proper Work of a Minister is work enough one branch of which is to manage a perswading task betwixt Neighbour and Neighbour to prevent Differences and to compose them but as Christ's Commissioners and Ministers of the Gospel they have no Authority to intermeddle in civil Judgments Who made me a judge over you said our Great Master that is a Judge in Civil Affairs 15 And he said unto them Take heed and beware of Covetousness for a mans Life consisteth not in the abundance of the things which he possesseth Our Saviour upon the occasion given him in the fore-going Verses admonishes all his Disciples and Followers to take heed and beware of the Sin of Covetousness assuring them that neither the Comfort nor Continuance of Man's Life doth consist in an Abundance for tho' something of this World's Goods is necessary to the Comfort and Happiness of Life yet abundance is not necessary Here Observe 1. The manner of our Lord's Caution he doubles it not saying take heed alone or beware only but take heed and beware both this argues that there is a strong inclination in our Natures to this Sin the great danger we are in of falling into it and of what fatal Consequence it is to them in whom this Sin Reigns Observe 2. The matter of the Caution or the Sin which our Saviour warns his Hearers against and that is Covetousness Take heed and beware of Covetousness where under
would bring him to Heaven 't is not enough that we be new-dress'd but we must be new-made that is thoroughly and universally changed the Understanding by Illumination the Will by Renovation the Affections by Sanctification the Life by Reformation or we can never come at Heaven We must be like God or we can never live with him If we be not like him in the Temper of our Minds on Earth we can never be happy in the Enjoyment of him in Heaven for Heaven which is a place of the greatest Holiness would be a place of the greatest Uneasiness to an unregenerate and unholy person 4 Nicodemus saith unto him How can a man be born when he is old can he enter the second time into his mothers womb and be born Two things are observable in this Question of Nicodemus How can a Man be born when he is old 1. His Ignorance and Weakness in propounding of such a Question So true is that of the Apostle 1 Cor. 2.14 The natural Man receiveth not the things of the Spirit of God What a gross Conception had this learned Man of the Notion of Regeneration How ignorant is Nature of the Workings of Grace 2. Yet in this Question of his there is discovered a great deal of Plainness and Simplicity He did not come as usually the Pharisees did with an insnaring Question in his Mouth but with a Mind fairly disposed for Information and Conviction with a pious desire to be instructed Whatever Ignorance we labour under it is safest and best to discover it to our Spiritual Guide that we may attain the Mercy of saving Knowledge but how many had rather carry their Ignorance to Hell with them then discover it to their Minister 5 Jesus answered Verily verily I say unto thee Except a man be born of water and of the spirit he cannot enter into the kingdom of God Nicodemus not rightly understanding Christ's meaning in the former Verse our Saviour is pleased to explain himself in this and tells him that the Birth he spake of was not Natural but Spiritual wrought in the Soul by the Spirit of God whose Working is like Water cleansing and purifying the Soul from all sinful Defilement Learn hence That the regenerating Change is wrought in the Soul by the Spirit of God which purifies it from its Natural Defilement and renews it after the Divine Likeness and Image 6 That which is born of the flesh is flesh and that which is born of the spirit is spirit As if Christ had said As Men generate Men and Nature begets Nature so the Holy Spirit produceth Holy Inclinations Qualifications and Dispositions Learn hence That as Original Corruption is conveighed by Natural Generation so Saving Regeneration is the Effect and Product of the Holy Spirit 's Operation 7 Marvel not that I say unto thee Ye must be born again 8 The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit Nicodemus making an Exception against our Saviour's Notion of Regeneration from the Absurdity and Impossibility of it as he thought our Saviour therefore proceeds to clear the Matter by a Similitude taken from the Wind which at once declares the Author and describes the Manner of Spiritual Regeneration The Author of it is the Holy Spirit of God compared to the Wind first for the Quality of its Motion It blows when and where it listeth Secondly From the Sensibleness of its Effects Thou hearest the sound thereof Thirdly From the Intricacy or Mysteriousness of its Proceedings Thou knowest not whence it cometh nor whither it goeth As the Natural Wind is not under the Power of Man either to send it out or to restrain it It bloweth where it listeth for all us though not where it listeth in regard of God In like manner the Holy Spirit is as Wind in the freeness of its Motion and in the Variableness of its Motion also Learn hence That the Way and Work of the Holy Spirit of God in the Soul's Regeneration it is oft-times very secret and usually exceeding Various Various as to the time Some are wrought upon in Youth others in old Age. Various in his Methods of Working Some are wrought upon by the Corrosives of the Law others by the Lenitives of the Gospel Various in the Manner of his Working and in the Means by which he works Upon some by a powerful Ordinance upon others by an awakening Providence But though there be such Variety in the Method of the Spirit 's Working yet is the Work in all still the same There is no Variety in the Work wrought The effect produced by the Holy Spirit in the Work of Regeneration is alike and the same in all namely Likeness to God A Conformity in our Natures to the Holy Nature of God and a Conformity in our Lives to the Will of God 9 Nicodemus answered and said unto him How can these things be 10 Jesus answered and said unto him Art thou a Master of Israel and knowest not these things 11 Verily verily I say unto thee We speak that we do know and testifie that we have seen and ye receive not our witness 12 If I have told you earthly things and ye believe not how shall ye believe if I tell you of heavenly things Observe here 1. How Nicodemus consulting only with carnal Reason persists in his Apprehension concerning the Absurdity and Impossibility of our Saviour's Notion of Regeneration or being born of the Spirit Nicodemus said How can these things be Learn hence That the great Cause of Mens Ignorance in the Matters of Salvation and the Mysteries of Religion is consulting their own Natural Reason without submitting their Understandings to the Authority of Divine Revelation Till they can give a Reason for every thing they believe they cry out with Nicodemus How can these things be whereas though we cannot give a reason of all Gospel Mysteries which we believe we can give a good reason why we believe them namely Because God has revealed them No Man can be a Christian who refuses to submit his Understanding to the Authority of Divine Revelation Observe 2. How our Saviour reproves Nicodemus for and upbraids him with his Ignorance v. 10. and his Infidelity v. 12. 1. His Ignorance is reproved Art thou a Master of Israel and knowest not these things as if Christ had said Ignorance in any as to the Fundamentals of Religion is shameful tho' but a common Learner much more in a Teacher and Master and he a Teacher and Master in Israel now art thou one of them and yet knowest not these things Learn hence 1. That a Man may be very knowing himself and take upon him to teach and instruct others and yet be very ignorant of the Nature and much unacquainted with the Work of Regeneration upon his own Soul A Man may be sharp-sighted as the Eagle in the Mysteries of Art
and I must disappear like the morning Star Not that John's Light was diminished but by a greater Light obscured only As all the Stars disappear at the appearance of the Sun Yet observe what matter of Joy it was to John to see himself out-shined by Christ Let him increase tho' I decrease That Minister has true Light in himself that can Rejoyce when he is out-shined by others Who is content to be abased and obscured if he may but see Christ dignified and exalted in the Lives of his People whoever the Person is whom God honours as his Instrument in that Service The fourth Difference wherein Christ excels John and all his Ministers is in the Divine Original of his Person v. 31. He that cometh from above is above all says John Now Christ is from above his Original is from Heaven I am from the Earth tho' I had my Commission from Heaven and accordingly my Words and Actions are Earthly My Master therefore infinitely surpasseth and excels me in the Dignity of his Person and in the Sublimity of his Knowledge From the whole Note How much it is the Desire and Endeavour of every Gospel-Minister to magnifie Jesus Christ to display his glorious Excellencies and Perfections before their People that they may reverence his Person revere his Authority and respect his Laws This was the Care of the Holy Baptist here and it will be the Endeavour of every faithful Minister of Christ that succeeds John to the end of the World 32 And what he hath seen and heard that he testifieth and no man receiveth his testimony 33 He that hath received his testimony hath set to his seal that God is true 34 For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him Observe 1. Another great Difference which John the Baptist teacheth his Disciples to put betwixt his Testimony and Christ's To the intent that he might remove the Prejudice which was upon his Disciples Mind against the Messiah he shews them that his own Testimony which they so much admired was by Revelation only Christ's by immediate Intuition John testified only what he had received but Christ what he had seen lying in the Bosom of the Father What he hath seen and heard that he testifieth Learn hence That it is Christ's the great Prophet of his Church peculiar Prerogative to have the knowledge of Divine Truths immediately from the Father by special Communication and that all others receive their Knowledge from him by gracious Illumination only Observe 2. How sadly and sorrowfully the holy Baptist resents it that Christ's Testimony was no better received and entertained by the World He testifieth but no Man receiveth his testimony John's Disciples murmured that all Men came unto Christ v. 26. but John mourns that there came no more and complains that none that is very few received his Testimony Thence learn That it ought and will be matter of great Regret and Sorrow to all the Friends of Jesus Christ but especially to his faithful Ministers and Servants that his Doctrine is so ill received and entertained in the World It greatly affects and grievously afflicts them that when they testifie of Christ no Man that is comparatively very few Men receive their Testimony Observe 3. The Eulogy and high Commendation given of all true Believers they receive Christ's Testimony and thereby set to their Seal that God is true that is hath subscribed to and ratified the Truth of God that God in all his Promises of the Messiah under the Old Testament is faithful and true Learn hence The great Honour that God puts upon the Faith of Believers As Unbelief defames God and makes him a Lyer so Faith gives Testimony to the Truth of God and setteth its Seal that God is true He that receiveth his Testimony hath set to his Seal that God is true Observe 4. The Illustrious Character which the Holy Baptist gives of Christ his Master he is the Person whom God hath sent and unto whom God giveth not his Spirit by measure He whom God has sent that is immediately and extraordinarily from Heaven not as the Prophets and Apostles were sent but in a way peculiar to himself Having Authority for speaking not only from God but as being God himself And accordingly it is added that God giveth not the Spirit by measure unto him that is the Gifts and Graces of the Holy Spirit were poured forth upon Christ in a Measure far above and beyond all finite Creatures There being a double difference betwixt Christ's fulness of the Spirit and all other Persons whatsoever 1. In the Measure of it God did not give out the Spirit to Christ sparingly and with limitation as he did to the former Prophets and John the Baptist in proportion to what their Offices required but he was anointed more plentifully and abundantly with the Holy Spirit above and beyond his Fellows 2. In the manner of its working The holy Prophets that were filled with the Spirit according to their Measures yet could not do or declare all Things nor act upon all Occasions but sometimes the Spirit restrained them and sometimes departed from them But Christ had no limits put upon the Vigour of his Spirit but his own Will therefore could work what and when he pleased Learn from hence That Christ had an abundant fitness from God for the discharge of his Office and an abundant fulness for his People God did not measure to him a certain Quantity and Proportion of the Gifts and Graces of his Spirit but pour'd it forth upon him without Measure 35 The Father loveth the Son and hath given all things into his hand The Father loveth the Son from Eternity as he was his Son by eternal Generation and he loved him as Mediator by special Constitution he loves him as the Brightness of his own Glory and the express Image of his Person with an Essential Natural and Necessary Love And he loves him as Mediator for undertaking our Cause and interposing for our Peace Learn hence That God the Father had a special Love and Affection to Christ not only in regard of his Eternal Sonship but with respect to his Office of Mediatorship The Father loveth the Son It follows he hath given all things into his hand that is intrusted him with all things necessary to our Salvation Lord what a Privilege is this that our Happiness is in Christ's Hand not in our own without his Oh wonderful Goodness to put our Concerns into the sure Hands of his Son which were lost by the weak Hands of Adam 36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Learn 1. That tho' all Power be given to Christ to dispense Grace here and Glory hereafter yet none must expect to enjoy it but upon Condition of believing in him and obeying of him For the Original Word
signifies both No Faith is acceptable to Christ nor available to our Salvation but that which is the Parent and Principle of Obedience Learn 2. That final Unbelief renders a Man infallibly an Object of the Eternal Wrath of God He that believeth not the Son the wrath of God abideth on him The Unbeliever now lies under the Sentence of God's Wrath hereafter he shall lie under the full and final execution of it Lord how sad is it to be here in a state of Condemnation But how intollerable will it be in Hell to continue eternally under the Power of Condemnation To lie for ever in that mysterious Fire of Hell whose strange property it is always to torture but never to kill or always to kill but never to consume For after Millions of Years are expired still 't is a Wrath to come and tho' the Unbeliever has felt and endured never so much yet still the Wrath of God abideth on him CHAP. IV. 1 WHen therefore the Lord knew how the Pharisees had heard that Jesus made and baptized mo disciples then John 2 Though Jesus himself baptized not but his disciples 3 He left Judea and departed again into Galilee The former part of this Chapter acquaints us with our Saviour's removal from Judea into Galilee The occasion of it was this Christ hearing that John was cast into Prison and understanding how the Pharisees were inraged at the increasing of the Number of his Disciples to decline their Fury and to prevent Danger to himself he leaves Judea and departs into Galilee for his own Preservation Hence learn That when the faithful Ministers of Christ do meet with eminent Success in their Master's Service they must expect to meet with a mighty shock of Malice and Envy from Satan and his wicked Instruments Christ himself experienced it let his Ministers expect it and prepare for it 2. That it is neither unlawful nor unbecoming for the Ministers of Christ to flee when Persecution threatens them Their Lord and Master having fled before them And commanded also when they persecute in one City to flee into another 4 And he must needs go through Samaria 5 Then cometh he to a city of Samaria which is called Sychar near to the parcel of ground that Jacob gave to his son Joseph 6 Now Jacobs well was there Jesus therefore being wearied with his journey sat thus on the well and it was about the sixth hour Here Observe 1. How wonderfully the Wisdom of God over-rules the Malice of Men for his own Glory and the Good of others The Malice of the Pharisees in Judea drives Christ into Galilee and in his Passage through Samaria the first Fruits of the Gentiles are called and particularly the Woman of Samaria Observe 2. How in every step of Christ's way he was doing good to the Souls of Men. In his Passage through Samaria into Galilee a poor Woman is brought to know him to be the true Messias Observe 3. Our Holy Lord in his Journeying from Place to Place did travel usually on foot and the wearkness of his Body upon travelling shews him to be truly and really Man and in all things like unto us Sin only excepted Our blessed Lord did not only take upon him our Nature but the Infirmities of our Nature also 7 There cometh a woman of Samaria to draw water Jesus saith unto her Give me to drink 8 For his disciples were gone away unto the city to buy meat 9 Then saith the woman of Samaria unto him How is it that thou being a Jew askest drink of me which am a woman of Samaria for the Jews have no dealings with the Samaritans Observe here 1. How all our own Motions and Actions are under the Direction and Government of God and how Divine Providence doth sometimes dispose of small Matters to become Occasions of great Good This poor Woman's coming to the Well to draw Water became the means of her Conversion Observe 2. Christ speaks to and seeks after this poor Woman before she takes any Notice of him God is found of those that seek him not and makes himself manifest to them that inquire not after him Jesus said unto her Give me Drink Observe 3. The great Poverty of our Lord 's outward Condition he wanted a draught of Water for his Refreshment and a meals Meat now at Dinner-time to refresh his wearied Nature Oh! what Contempt did Christ cast upon the World when he was here in it He would not honour it so far as to keep any Part of it in his own hand Yet Observe 4. That tho' Christ had neither House nor Land nor Money of his own yet he lived not by Begging or upon meer Alms. The Disciples were now gone into the City to buy not to beg Meat For there was a Bag which required a Bearer John 12.6 and our Saviour's Friends and Followers supplied him with Money for his necessary Occasions His Disciples were gone to buy Bread Observe Lastly How bitter is the Enmity which differences in Religion and diversity of Opinions do occasion They do not only alienate Affections but even violate the Bonds of civil Society and common Conversation The Jews had no dealings with the Samaritans would neither eat nor drink with them 10 Jesus answered and said unto her If thou knewest the gift of God and who it is that saith to thee Give me to drink thou wouldst have asked of him and he would have given thee living water The Samaritan Woman had refused Christ a draught of Water in the former Verse he offers her the Water of Life in this Verse Oh how kindly doth Christ deal with those that dealt unkindly with him If thou knewest the gift of God c. Here Observe 1. The Mercy which Christ had for and was so desirous to bestow upon this poor Woman it was the Gift of God that is himself his Holy Spirit in the sanctifying Gifts and saving Graces of it All which are compared to Water in regard of their Effects and Operations which are to purifie the Unclean and to satisfie the Thirsty Observe 2. The way and course which this Woman and every lost Sinner ought to take in order to the obtaining of this inestimable Gift and that is by asking of it Thou wouldst have asked and he would have given thee living Water Learn hence That Christ himself his Holy Spirit with all the sanctifying Graces of it must be earnestly sought of God and such as do unfeignedly seek them shall certainly obtain them Observe 3. The true Cause and Reason assigned why Sinners ask not for and seek not after Jesus Christ and the Graces of the Holy Spirit and that is Ignorance of the worth and want of them If thou knowest the gift of God thou wouldst have asked Learn thence That it is Ignorance of the worth of Christ and insensibleness of the want of him that makes Persons so indifferent in their Desires after him and so remiss in their Endeavours for the obtaining of
him 11 The woman saith unto him Sir thou hast nothing to draw with and the well is deep from whence then hast thou that living water 12 Art thou greater then our father Jacob which gave us the well and drank thereof himself and his children and his cattel 13 Jesus answered and said unto her Whosoever drinketh of this water shall thirst again 14 But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life Observe here 1. How ignorant Persons are of spiritual things till enlightned by the Holy Spirit of God This poor Womans Question Whence hast thou that living Water looks much like that of Nicodemus John 3.9 How can these things be A natural Person cannot perceive the Mind of Christ when speaking to them about spiritual things Spiritual Objects must have a spiritual Eye to discern and behold them 1 Cor. 2.14 The natural man perceiveth not the things of the Spirit Observe 2. With what great Humility and Condescension our Holy Lord treats this poor Woman pitying her Ignorance and pardoning her Infidelity He tells her That the Water of that Well which she was about to draw could not give an abiding Satisfaction but the Thirst quenched for the present would certainly return again But he that should drink of the Water which he had to give that is be made partakers of the Graces of his Spirit shall find such refreshing satisfaction therefrom that all inordinate Desires after earthly things will be quench'd and extinguish'd and will be like a Well of Water springing up till they come to Eternal Glory Learn hence 1. That as the Body of Man is subject to natural so is the Soul of Man subject to a spiritual kind of Thirst 2. That no Creature-Comfort or earthly Enjoyment can quench this Thirst which the Soul of Man is subject unto 3. That the Spirit of Grace which our Saviour here calls the Water of Life is able fully and perfectly to quench this Thirst of the Soul And where it is once savingly received shall never be totally or finally lost It shall be in him a Well of Water springing up into everlasting life 15 The woman saith unto him Sir give me this water that I thirst not neither come hither to draw 16 Jesus saith unto her Go call thy husband and come hither 17 The woman answered and said I have no husband Jesus said unto her Thou hast well said I have no husband 18 For thou hast had five husbands and he whom thou now hast is not thy husband in that saidst thou truly These Words set forth unto us 1. What manner of Person this Woman was whose Conversion Christ sought so industriously after 2. The Means he used in order to that End Observe 1. What manner of Person this Woman was besides that she was an Idolater as being a Samaritan she was also an Adulteress and lived now in the Sin of Uncleanness with one that was not her Husband after she had had five Husbands before Whence we learn That the ice of old Age will not quench the Fire of Lust Concupiscentia non senescit such is the Pollulution of our Nature that Lust will be insatiable if Grace doth not restrain it This Woman after five Marriages yet lives in the Sin of Uncleanness Observe 2. The Way and Manner our Lord takes the Method and Means our Lord uses in order to her Conversion 1. He deals very tenderly and gently with her he uses no roughness or tartness of Speech with her he doth not call her Whore nor upbraid her for her impudent Lewdness in living with a Man that was none of her Husband but only gives her to understand that he knew the Sin she lived in yet this he did likewise with all imaginable privacy whilst his Disciples were away and no Body by but they two only Hence learn 1. That private Sins are not to be reproved publickly 2. That in reproving Sin all sharpness and bitterness of Expression must be avoided The Pill of Reproof must be rapp'd up in Sugar for if they to whom it is given taste the bitterness of Gall and Passion mixt with it they will certainly spit it out before it may be upon our Faces Our Lord's Practcie here instructs us That Sin is to be so reproved as that the Credit and Estimation of the Sinner may be preserved as much as may be Note 2. That as Christ dealt with this Woman tenderly and gently so he discovers her Sin to her particularly and sets her secret Sin before the Face of her Conscience distinctly If ever the Ministry of the Word works upon the Minds of Men to their Conversion it must be by a particular and close application of the Word to every Man's Conscience Generals will not affect Note 3. What the particular Sin is which Christ charges home upon the Conscience of this Woman it is the Sin of Uncleanness that the Man she kept with was not her Husband Learn thence That amongst all Sins the sin of Uncleanness will lie heaviest upon the Conscience and wound the Soul most deeply when the Spirit of God once effectually discovers it and charges it home upon the Conscience For there is no Sin so directly opposite to Sanctification and Holiness as this Sin No Sin that quenches the Holy Spirit of God like this Sin 19 The woman saith unto him Sir I perceive that thou art a prophet 20 Our fathers worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship In these Verses the Evangelist declares a threefold Effect and Fruit of the Grace of Conversion that appeared in this Woman 1. She neither denied nor excused nor extenuated the Sin which Christ had charged her with but tacitly owns and implicitly confesses it 2. She doth not only own and confess what she was charged with but she doth profess Reverence to our Saviour's Person and pays Honour to him as an extraordinary Prophet Sir I perceive that thou art a Prophet 3. She desireth Instruction and Resolution from him concerning the Worship and Service of the true God how she might seek him and where she might serve him most acceptably whether at Jerusalem or upon Mount Gerizim Our Fathers worshipped in this Mountain but ye say Jerusalem is the place where Men ought to worship Where Observe How ready and forward Persons of a false Religion are to ascribe too much to Antiquity and to the Example and custom of their Fore-Fathers Whereas it is not the continuance of a thousand or two thousand Years that can make any thing truly Ancient in Religion except it has been from the beginning Nothing is truly Ancient in Matters of Religion but that which can derive its Original from him that is truly called the Ancient of Days 21 Jesus saith unto her Woman believe me the hour cometh when ye shall neither
among themselves Whither will he go that we shall not find him will he go unto the dispersed among the Gentiles and teach the Gentiles 36 What manner of saying is this that he said Ye shall seek me and shall not find me and where I am thither ye cannot come Observe here 1. How enraged the Pharisees were when they heard that so many of the Common People were brought to Believe in Christ and to cleave unto Christ insomuch that they sent publick Officers Armed with Authority to Apprehend our Blessed Saviour The Pharisees and Chief Priests sent Officers to Take him Learn thence That nothing more enrages the Enemies of Religion and draws on Trouble on the Preachers and Professors of it than the success which the Gospel at any time meets with Observe 2. Our Saviour tells them that as they desired to be Rid of him so ere long they should have their desire he would leave them and go to his Father and in his Absence they would wish for his Bodily presence again but should not have it Learn The Despisers of Christ have little cause to be weary of him and to seek to put him away by Violence and Persecution for their obstinate contempt of him will cause him to depart from them and finally to forsake them Observe 3. How the Jews not understanding our Saviour's words aright Reasoned among themselves whither by Leaving of them he meant to go into some Pagan Country and Teach the Gentiles the Mysteries of the Jewish Religion which above all things they could not endure to hear Learn hence That it is the Ordinary Sin of a People priviledged with the means of Grace not to be sensible of any hazard or danger of Christ's Leaving and forsaking them Till at last he forsakes them finally and casts them off to their inevitable and unutterable Condemnation Thus did our Lord deal with the Jews here I go my way and whither I go ye cannot come 37 In the last day that great day of the feast Jesus stood and cried saying If any man thirst let him come unto me and drink The feast of Tabernacles which is the seast here meant lasted Eight days the first and last of which were to be kept Holy with Religious Assemblies and Sacrifices and it was a Custom among the Jews upon that Solemn day to offer up a Pot of Water unto God which they drew out of the Fountain of Siloam with Reference to this Custom Christ here cries with a loud Voice inviting the People to fetch and draw from him as from a Living fountain all the Sanctifying Gifts and Saving Graces of the Holy Spirit Learn hence That Jesus Christ is the Original and Fountain of all Saving Grace whom if we Thirst after Repair to and by Faith depend upon as Mediator we shall certainly Receive what influences of Grace so ever we want and stand in need of 38 He that believeth on me as the scripture hath said out of his belly shall flow rivers of living water Here again Christ Alludes to a Jewish Custom the Jews were wont at Fountains to Build great Vessels of Stone and in the midst or Belly of them to have Pipes through which the Water passes Now says Christ Thus shall it be with every one that Believeth on me he shall be abundantly filled with the Spirit of God in all the Sanctifying and Saving Graces of it Christ and his Holy Spirit are a Living Fountain whose Waters never fail they are not a Water-brook but a Spring of Waters we shall never miss of the Waters of Life if we seek unto and wait upon Christ for them For if we Believe on him out of our Belly shall flow Rivers of Living Waters sufficient for our selves and wherewith to refresh others 39 But this spake he of the Spirit which they that believe on him should receive for the holy Ghost was not yet given because that Jesus was not yet glorified These words are the Evangelist St. John's Commentary upon the foregoing promise he tells us That Christ spoke this of the Miraculous Gifts of the Spirit which did Accompany the descent of the Holy Ghost at the Feast of Pentecost For the Holy Ghost was not yet given that is not so plentifully given because that Jesus was not yet Glorified Learn hence That altho' the Spirit was in some measure given by God from the Beginning to good Men yet the more plentiful effusion of it was deferred till the Ascension and Glorification of Jesus Christ 40 ¶ Many of the people therefore when they heard this saying said Of a truth this is the prophet 41 Others said This is the Christ But some said Shall Christ come out of Galilee 42 Hath not the scripture said That Christ cometh of the seed of David and out of the town of Bethlehem where David was 43 So there was a division among the people because of him 44 And some of them would have taken him but no man laid hands on him In these Verses an Account is given of the various effects which our Lord 's foregoing Sermon had upon his Hearers hearts Some were so affected with it that they Believed him to be the great Prophet promised to Israel Deut. 18.18 Others apprehended him to be the Christ Others contradict both supposing him to be Born not at Bethlehem but in Galilee And upon this Diversity of Opinions there arose a Division amongst them And some had a mind to have apprehended him but by an over-ruling Providence they were restrained from the doing of it at present Learn hence That Diversity of Opinions in matters of Religion even concerning Christ himself have been even from the beginning Some accounted him a Prophet others the Messiah some thought him neither but a grand Impostor and Deceiver Our dear Lord when here on Earth passed through evil Report and good Report let his followers expect and prepare for the same For Innocence it self cannot protect from Slander and false Accusation 45 ¶ Then came the officers to the chief priests and Pharisees and they said unto them Why have ye not brought him 46 The officers answered Never man spake like this man 47 Then answered them the Pharisees Are ye also deceived 48 Have any of the rulers or of the Pharisees believed on him 49 But this people who knoweth not the law are cursed Observe here 1. How God restrained the rage and malice of Christ's Enemies till his hour was come the Officers of the Chief Priests who were sent forth with a Commission to apprehend him return without him but with this Honourable mention of him in their mouths never Man spake like this Man Such is the Power of Christ's Doctrine that even those that come unto it with prejudice and with a persecuting purpose may be surprized by it and tho' not converted yet bridled and restrained the preaching of the Gospel doth sometimes restrain the violence of the Hand when it works no change in or upon the Heart Thus it was
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
sufficient both for their Conviction and Condemnation The word that I have spoken the same shall judge him in the last day Observe 4. The Argument and Reason which our Saviour produces to prove that the Word of God and the Doctrine of the Gospel slighted and rejected should condemn Sinners at the great Day Namely From the Divine Authority of his Doctrine for albeit his Doctrine was his own as he was true God yet as Man and as Mediatour it was not his own but the Father's which sent him so that his Word and Doctrine being Divine and the Father 's as well as his for he did not speak of himself that is of himself alone and without the Father it is sufficient to Judge and Condemn all the rejecters and despisers of it Learn hence 1. That tho' the Doctrine of the Gospel be Christ's own as he is truly and really God yet it was not his own as meer Man exclusive of the Father who is one God with him and who gave him a Commission and Instructions as Mediatour to Preach and Publish the glad tidings of the Gospel for says he I have not spoken of my self but the Father which sent me gave me a Commandment 2. That the Doctrine which Christ delivered by command from the Father doth point out the way to Eternal Life and will bring lost Sinners thereunto if they sincerely believe it and obey it I know that his Commandment is Life everlasting 3. That therefore Sinners who reject the Doctrine of Christ contained in the Gospel do highly Dishonour Offend and Affront both the Father and Son and bring upon themselves a just and righteous judgment and expose themselves to unutterable and inevitable condemnation The word that I have spoken the same shall judge him in the last Day CHAP. XIII 1 NOW before the feast of the passover when Jesus knew that his hour was come that he should depart out of this world unto the Father having loved his own which were in the world he loved them unto the end 2 And supper being ended the devil having now put into the heart of Judas Iscariot Simons son to betray him 3 Jesus knowing that the Father had given all things into his hands and that he was come from God and went to God In this Chapter is Recorded the History of our Saviour's washing his Disciples Feet an Action full of Humility and Condescension and propounded to his followers Imitation The Circumstance of Time is here noted when this Act was done Namely At the Feast of the Passover when the time of our Saviour's departure was at hand and having constantly and immutably loved his own he expresses the permanency of his Love towards them to the end by this Action of his in washing their Feet Here Note How Christ chose the Time of the Jewish Passover to suffer in that he might prove himself to be the substance of that Type that he was the true Pascal Lamb who by the Sacrifice of his Death did attone Divine displeasure and taketh away the Sins of the World Observe 2. The means which the Wisdom of God permitted to bring the Lord of Life to his Ignominious Death And that was the Treason and perfidiousness of one of his own Disciples Judas Iscariot Where Observe 1. The person betraying Judas Judas a Professor Judas a Preacher Judas an Apostle being one of the Twelve whom Christ had chosen out of all the World to be his dearest Friend Can we wonder to find Friends unfriendly or unfaithful towards us when our Saviour had a Traytor in his own House Observe 2. The heinousness of Judas Sin in betraying Christ he betrayed Christ Jesus a Man Christ Jesus his Master Christ Jesus his Maker the first was Murther the second Treason Lord It is no strange or uncommon thing for the vilest of Sins and most horrid impieties to be acted by persons making the most eminent profession of thy holy Religion Observe 3. What hand the Devil had in the Sufferings of our Saviour He put it into Judas's heart to betray Christ that is he did suggest and inject such thoughts into his mind which Judas instantly closed with The Devil being a Spirit has a quick access to our Spirits and can instill his suggestions into them as Christ did breath upon his Disciples and they received the Holy Ghost and were filled with the Spirit so Satan breaths filthy suggestions into the Spirits of Men and fills them with all manner of wickedness even with the Spirit of Hell it self The Devil put it into Judas heart to betray him 4 He riseth from supper and laid aside his garments and took a towel and girded himself 5 After that he poureth water into a bason and began to wash the disciples feet and to wipe them with the towel wherewith he was girded Observe here The admirable humility and great self-denial of our Lord and Master he arises from Supper whilst his Disciples sate still and he that came in the form of a Servant performs all the offices of the meanest Servant to his Disciples he lays aside his upper Garments he girds himself with a Towel pours Water into a Bason and begins to wash and wipe their Feet which lay out behind them as they leaned at the Table all which was a most servile imployment Learn hence That the wonderful humility of Jesus Christ inclined him to do the meanest offices of Service unto his People even to become a Servant to them in the Day of his Humiliation and tho' now glorified in Heaven he retains the same Compassionate Heart towards them as when here on Earth 6 Then cometh he to Simon Peter and Peter saith unto him Lord dost thou wash my feet 7 Jesus answered and said unto him What I do thou knowest not now but thou shalt know hereafter 8 Peter saith unto him Thou shalt never wash my feet Jesus answered him If I wash thee not thou hast no part with me 9 Simon Peter saith unto him Lord not my feet onely but also my hands and my head 10 Jesus saith to him He that is washed needeth not save to wash his feet but is clean every whit and ye are clean but not all 11 For he knew who should betray him therefore said he ye are not all clean Observe here 1. How Simon Peter refuses to admit of such a condescending act from Christ his Lord and Master as the washing of his Feet Lord Thou shalt never wash my Feet it is a sinful humility to refuse the offered favours of Christ because we are unworthy to receive them Tho' we are not worthy of Christ and of his Love yet Christ is worthy of us and of our Faith Observe 2. Our Saviour's Reply to Peter's refusal 1. He tells him that there was more in it than the bare act of washing did at first sight import and that he should know hereafter what he did not understand now What I do thou knowest not now but thou shalt know hereafter
Learn hence 1. That the Servants of God themselves are oftimes much to seek and cannot apprehend and understand at present the actings and dealings of God with them they understand not either the intent or the event of God's dispensations 2. That altho' God's dealings with his Children and People are for a while in the dark and are not presently made known yet there will come a time for the clearing and evidencing of them when they shall understand that all his dispensations were in mercy to them The second part of our Saviour's Reply to St. Peter follows If I wash thee not thou hast no part with me as if Christ had said Peter This external act of mine in washing thy Feet doth signifie something farther and imports my washing of thy Soul from the guilt and defilement of Sin without which thou canst neither have interest in me nor Communion with me Learn hence 1. That so universal is the pollution of Sin that every Soul stands in need of washing 2. That Christ washeth all that have a part and interest in him both from the guilt and pollution of all their Sin Observe 3. That St. Peter now understanding better what was meant by this outward washing Namely That it did signifie and represent the cleansing of the Soul from the defilement of Sin he is so far from refusing that Christ should wash his Feet that he offers Hands and Head and all to be washed by him Lord not my Feet only c. Learn hence That so thoroughly sensible are the Saints of the filthiness and pollution of Sin that they desire nothing more than an inward thorough and prevailing purification of their whole Man by the Blood and Spirit of the Lord Jesus Observe 4. Our Saviour's Reply to St. Peters's last Request he that is washed needeth not save to wash his Feet plainly alluding to the custom of those Countries where going abroad barefoot or with thin Sandals covering only a small part of their Feet they had frequent occasion to wash their Feet but no need to wash their whole Bodies In like manner the Saints and Servants of God who are already washed and cleansed by the Blood of Christ from the guilt of their Sins and have a real work of Renovation and Sanctification begun in them by the Spirit of Christ they ought to be daily purging and purifying their Affections and Actions and labouring daily after further measures and degrees of Sanctification Learn hence 1. That the holiest the wisest and the best of Saints whilest here in a World of Sin and Temptation do stand in need of a daily washing by Repentance and according to their renewed and repeated acts of Sin 2. That all justified persons are in God's account clean persons ye are clean but not all that is you are justified and pardoned sanctified and cleansed all of you excepting Judas whose heart was known to Christ tho' his Hypocrisie was hid from the Disciples 12 So after he had washed their feet and had taken his garments and was set down again he said unto them Know ye what I have done to you 13 Ye call me Master and Lord and ye say well for so I am 14 If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet 15 For I have given you an example that ye should do as I have done to you 16 Verily verily I say unto you The servant is not greater then his lord neither he that is sent greater then he that sent him In these words our Saviour declares to his Disciples his intention and design in washing of their Feet Namely To teach them by his Example the duty of humility that as he had performed that act of abasement towards them so should they be ready to perform all offices of Love and humble Condescension one towards another Behold I have given you an Example that ye should do as I have done unto you Learn thence That humility and mutual condescension amongst the Members and Ministers of Jesus Christ is a most necessary Grace and Duty which the Son of God not only taught by his Doctrine but recommended and inforced by his Example Observe farther The Argument which Christ makes use of to press the imitation of his Example upon them and that is drawn from the titles given to him by his Disciples Ye call me Master and Lord and so I am Now Servants ought to imitate their Master and Subjects to obey their Lord and King Christ is a Master to teach and direct a Lord to govern and protect as he is a Master we are to learn in his School as he is a Lord we are to serve in his House he must be submitted to as a Prince as well as relied upon as a Saviour It is in vain to expect Salvation from him if we do not yield subjection to him Another Argument which our Lord makes use of to press his Disciples to imitate his Example is drawn from his Dignity and Superiority over them The Servant is not greater than his Lord as if Christ had said Tho' you my Disciples are to have a very high and honourable station in the Gospel Church yet let not this swell you with pride but be you mutually condescending to each other Remembring you are yet but Servants to my self and ought to be so to one another and the Servant is not greater than his Lord. Learn hence That whatever dignity Christ confers upon his Servants and Officers yet he is over them all superior to them and above them 2. That the consideration of Christ's Dignity and his Ministers meanness ought to keep their minds humble and lowly and far from affecting Superiority over their Brethren The Servant is not greater than his Lord nor he that is sent greater than he that sent him 17 If ye know these things happy are ye if ye do them Our Lord here intimates unto to us these two things 1. The necessity of Knowledge in order unto Practice 2. The necessity of Practice in order unto Happiness A Man may know the Will of God indeed and not do it but he can never do the Will of God acceptably and not know it Learn hence 1. That Christ doth not approve of a blind Obedience in his People but requires that their Practice and Obedience be founded upon Understanding and Knowledge 2. That the first care of those that will be Christ's Disciples and followers must be this With all seriousness to apply themselves to the Knowledge of their Master 's Will. 3. That next to the Knowledge of our Duty our first and chief care must be to practise every thing that we understand and know to be our Duty 4. That a right-knowledge and practice of our Duty will certainly make us happy If ye know these things happy are ye if do them 18 ¶ I speak not of you all I know whom I have chosen but that the scripture may be fulfilled He that eateth
understand these things clearly 21 He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him Our Blessed Saviour in these words repeats what he had before injoined at Verse 15. Namely to evidence the sincerity of our Love to him by the Universality of our Obedience to his Commands He that hath my Commandments and keepeth them he it is that loveth me Where Note 1. The Necessity of Knowledge in order unto Practice 2. The Necessity of Practice in order unto Happiness we must first have Christ's Commandments before we can keep them we must have them in our Understandings and Judgments in our Wills and Affections not have them only in our Eyes to read in our Ears to hear or in our Mouths to talk of them but to hide them in our Hearts that we may not Sin against Christ in the wilful violation of them Farther we must keep as well as have these Commandments This denotes an universal diligent and persevering Obedience to them Hence Learn That altho' many loose Professors pretend love to Christ because they hear read know and can talk of his Commandments yet in Christ's Account none do truly love him but those who make Conscience of their Obedience to him He that hath my Commandments and keepeth them he it is that loveth me Observe next The gracious Promise of Christ to such as thus express their Love unto him 1. He shall be loved of my Father and of my self And shall he not be loved of the Holy Ghost too Yes no doubt But why is not he named then Because the Son dwelleth in us by the Spirit and sheds his Love abroad in our Hearts by the Holy Ghost 2. I will manifest my self unto him that is such Obedient Christians shall not only injoy the Fruit and Benefit of my Love but they shall injoy the Sense of my Love and experience the sensible manifestations and inward diffusions of my Love in their own Souls Learn hence That the only way to have Christ Love us and to let out his Love upon us and to know that he Loves us is to look diligently to our Obediential walking with him and before him We may as rationally think to nourish our Bodies with Poison as to injoy the manifestations of Christ's Love in a way of Sin 22 Judas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the world Some understand these words of a Temporal manifestation and think that Judas the Brother of James who spake them still expected that Christ should be a Temporal Prince and have such a Kingdom as should be Conspicuous to all the World and therefore puts the question how he could possibly shew himself to his Disciples and the World not see him Others understand it of a Spiritual manifestation as if he had said Lord who or what are we thy Disciples that we should enjoy more special manifestations of thy Love to us than to the rest of the World why should we be dignified with such distinguishing favours above others Learn thence 1. That there is a real difference put by Christ betwixt his own Children and the World in the matter of special Manifestations 2. That there being no cause from the Creature why Christ should make this difference his discriminating Grace is matter of just and great Admiration well might the Apostle out of a deep Admiration say Lord how is it that thou wilt manifest thy self to us and not unto the World 23 Jesus answered and said unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 24 He that loveth me not keepeth not my sayings and the word which you hear is not mine but the Fathers which sent me Observe here How our Saviour still goes on to direct and encourage his Disciples to evidence the sincerity of their Love to his Person by the universality of their Obedience to his Commands and tells them how great their Advantage would be by so doing For First the Father will love them that is manifest his favour to them in farther dispensations of Grace and Comfort Learn thence That all the Manifestations of Divine Love to the Souls of Believers depend upon their close walking with God in the paths of Holiness and strict Obedience Secondly We will make our abode with him He shall have Father and Son's Company an Allusion to a Parent that has many Children he will be sure to live with them that are most Dutiful to him and most observant of him The expression of making their abode with us denotes that sweet and intimate fellowship which shall be betwixt God and us and the perpetuity and constancy of it at all times till we are taken up by him into Heaven he will make his abode with us by the indwelling presence of his Holy Spirit the Graces and Comforts whereof shall abide with us for ever 25 These things have I spoken unto you being yet present with you 26 But the Comforter which is the holy Ghost whom the Father will send in my name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you Here we have a repeated Promise of the Mission of the Holy Ghost called the Comforter and his special Office declared Namely To teach and to bring to remembrance what Christ had taught He shall teach you all things As the Spirit of God is the great Comforter so he is the special Teacher of his Children he Teacheth condescendingly stooping to the meanest capacities he Teacheth efficaciously inclining the Heart to receive Instruction as well as opening the Ear to hear it he Teacheth plainly and â—learly unerringly and infallibly he is Truth it self and therefore his teachings are most True And as the Holy Spirit is the Saints Teacher so is he also their Remembrancer He shall bring all things to your Remembrance that is all Truths needful to be known and necessary to Salvation Here Note That the Holy Spirit Teaches nothing but what Christ himself Taught the Spirit Teaches in the word and by the word but never Teaches any thing contrary to the word He shall Teach and bring to Remembrance whatsoever I have said unto you 27 Peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not your heart be troubled neither let it be afraid As if our Lord had said Whatever outward Trouble the World gives you be not afraid of it before it comes nor troubled at it when it is come for I will give you inward Peace in the midst of all your outward Troubles Not as the world giveth give I unto you Where Note That Christ's Peace is vastly different from that Peace which is given or enjoyed
and holiest of Christians there remains much Corruption to be purged out in order to future and farther fruitfulness Learn 6. That the Husbandman's hand God the Father's manages the pruning Knife of Affliction in order to his Peoples improvement in Grace and Holiness he had rather see his Vine Bleed than see it Barren Lastly That such Branches as after all the Husbandman's Care and Cost remain unfruitful shall be finally cut off and cast away as was Judas here who in this Discourse of our Saviour seems particularly and especially to be aimed at He was a Branch in him that bare no Fruit who was shortly after taken away and went to his own place 3 Now ye are clean through the word which I have spoken unto you 4 Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me 5 I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing Our Saviour having in the former Verses distinguished his Disciples into two sorts some that were Members of his Body the Church and Branches of him the true Vine by outward shew and visible profession only others that are spiritually ingrafted into him and do bring forth much fruit now in this third Verse Christ tells his Disciples which number they were of Now saith he ye are clean thro' the word which I have spoken unto you that is Now that Judas the Traitour that Dead Rotten fruitless Branch is cut off and cast out ye are all clean thro' the cleansing Power and Vertue of my Word and Doctrine Learn hence 1. That such as are justified by the Blood and sanctified by the Spirit of Christ are in Christ's Account clean notwithstanding their many spots and manifold imperfections Now are ye clean 2. That as the Blood of Christ is the meritorious and the Spirit of Christ the efficacious so the word of Christ is the Instrumental cause of a Believer's Purification and Cleansing Now are ye clean through the word which I have spoken unto you Abide in me and I in you That is Abide in me and I will abide in you Abide in me not only by an outward and visible Profession but by a real and fiducial Adherence and I will abide in you by the influences and operations of my Holy Spirit The Union and Conjunction between Christ and his Members is mutual they abide in him by Faith and dependance and he abides in them by the indwelling presence of his Grace and Spirit Abide in me and I will abide in you Observe Farther the Reason which Christ gives why they should thus abide in him because without Union with him without interest in him without influences of Grace derived from him they could bring forth no fruit for him nor do any thing that is truly acceptable and well-pleasing to him As the Branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me for without me ye can do nothing That is As brances sever'd from the Vine cannot live nor bear Fruit so neither can Christians separated from Christ and without deriving vertue from him do any thing spiritually good and well-pleasing in the sight of God Learn hence That not only unregenerate Men do labour under an impotency to that which is spiritually good but even Disciples themselves without daily dependance upon Christ and without constant communications of Grace from him can do nothing in a lively and acceptable way and manner unto him without me Ye can do nothing you that are Branches of me the true Vine 6 If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned Here our Holy Lord discovers the sad and deplorable Condition of such professors who pretending Relation to Christ do yet bring forth no fruit unto him he calls them wither'd Branches fit only for the Fire Learn hence That such as have had a long standing in God's Vineyard and contented themselves with a withered profession they are in great danger of having God's blasting added to their Barrenness All their parts and gifts and common Graces will wither and their fair Blossoms of Profession will drop off and at the great Day the Angels will gather these fruitless Branches together and cast them into Hell fire 7 If ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Observe here 1. A glorious priviledge declared Ask what ye will it shall be done unto you Not that we are hereby warranted to ask what we please at God's hand but our Will must be limited by the Word and Will of God we must pray in Faith and in the Name and Mediation of Jesus Christ and with a single Eye at the Glory of God Observe 2. The Condition upon which this priviledge is attainable If ye abide in me and my word abide in you that is practically and experimentally If my Doctrine and Commands abide in your Hearts and dispose you to an Holy fruitfulness in your Lives then shall all your just requests be granted Learn That such as by Faith embrace the Promises and by Obedience live up to the Precepts of the Gospel may in Prayer humbly ask of God what they will with a due Submission to the Wisdom and Will of God 8 Herein is my Father glorified that ye bear much fruit so shall ye be my disciples Our Lord here exhorts his Followers to an Holy fruitfulness in good works by a double Argument One drawn from the Glory of God Herein is my Father glorified The other from their own Advantage so shall ye be my Disciples That is hereby ye shall evidence and prove your selves to be my Disciples Learn hence That a Christian's abounding fruitfulness in good works will abundantly conduce to the Honour and Glory of God and also to his own Peace and Comfort by being the best evidence of his Discipleship 9 As the Father hath loved me so have I loved you continue ye in my love Lord What a comparison is here As the Father hath loved me so have I loved you he doth not say as the Father hath loved me so have I loved him but so have I loved you nor doth he say as God hath loved me so have I loved you but As the Father it is verbum dilectionis a word importing dearness of Affection nor doth he say the Father hath loved me and I love you but as the Father hath loved me so have I loved you nor doth he say as the Father hath loved me so will I love you but so have I loved you This shews the priority of Christ's love that he loved us first and also denotes the invincible constancy of his love and
they have but would have had more to say in excuse or for a cover for their Sin than now they can But now they have no Cloak for their Sin That is they are totally inexcusable and have not the least colour or pretence for their obstinate unbelief Learn hence 1. That Sins of Ignorance are as it were no Sins compared with Sins committed against light and Knowledge 2. That Sins committed against Gospel-Light are of an heinous Nature and Aggravated Guilt as being committed against the very Remedy 3. That the Gospel where it is plainly preached doth take away all pretence and excuse from Sinners Now they have no Cloak for their Sin 23 He that hateth me hateth my Father also 24 If I had not done among them the works which none other man did they had not had sin but now they have both seen and hated both me and my Father 25 But this cometh to pass that the word might be fulfilled that is written in their law they hated me without a cause These words declare the heinous Nature of the Pharisees sin in hating and persecuting Christ who had done before their Eyes such Works as no Man besides him or before him ever did he acting by his own Power Peter healed the lame Man Acts 3. but it was in the Name of Jesus of Nazareth But Christ healed the sick and raised the dead in his own Name and by a special Word of Command I say unto thee Arise Yet did the Pharisees hate him and his Father according to the Prediction Psalm 35.19 They hated me without a cause Which being spoken of David in Type received a more eminent Accomplishment in Christ the Son of David Learn hence 1. That let Men pretend to never so much Holiness or Respect to God yet if they hate Christ and despise his Gospel they are haters of God who is One in Essence and Nature with his Son He that hateth me hateth my Father also Learn 2. That no Miracles wrought by mortal Men were ever comparable with the Miracles wrought by Christ the Son of God his did surpass them all in number kind and manner of doing them by his own Authority in his own Name and not as others who obtained their Power by Prayer from God I have done amongst them the works which none other man did Learn 3. That Christ's having confirmed his Doctrine by such unparallel'd Miracles as the World was never before acquainted with doth aggravate the sin of those that are Haters of his Person Despisers of his Doctrine and Reproachers of his Miracles It being just with God when Men obstinately shut their Eyes and will not see judicially to close their Eyes and say They shall not see 26 But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27 And ye also shall bear witness because ye have been with me from the beginning Here our Holy Lord Comforts himself that tho' he had lain then under many Aspersions and Scandals from the World yet all these should be done away by the coming of the Holy Spirit who should testifie of him and make his Person and Doctrine to be acknowledged in the World and that they themselves should bear witness of him who had been with him from the beginning that is since he first began to exercise his Prophetick Office Observe here 1. That Father Son and Holy Spirit are Three distinct Persons in the Godhead 2. That the Holy Ghost proceedeth from the Father and the Son Here the Son is said to send him and as to the Father he is said to proceed from him If the Holy Ghost doth not proceed from the Son why is he called the Spirit of the Son Gal. 4.6 Why is he said here to be sent by the Son The Comforter whom I will send unto you from the Father And if the Spirit doth not proceed from the Son what personal Relation can we conceive betwixt the Son and the Spirit Observe 3. That it is the high Dignity and Honour of the Apostles and Ministers of Christ that the Spirit beareth no Testimony unto Christ but with and according to the Testimony given by them for here it is conjoyned He shall testifie of me and ye also shall bear witness who have been with me from the beginning CHAP. XVI 1 THese things have I spoken unto you that ye should not be offended 2 They shall put you out of the synagogues yea the time cometh that whosoever killeth you will think that he doeth God service 3 And these things will they do unto you because they have not known the Father nor me 4 But these things have I told you that when the time shall come ye may remember that I told you of them And these things I said unto you at the beginning because I was with you In the close of the foregoing Chapter our blessed Saviour had acquainted his Disciples with the hatred and hard usage which they were like to meet with from the World and here he intimates to them the Reason why he did so much insist upon the Subject namely not to sadden their Hearts and grieve their Spirits before their Sufferings came but that they might not be offended discouraged or scandalized at them when they came but prepared for them and armed against them Hence Learn 1. That all Afflictions but especially Persecutions are so searching and trying that the best of Christians have need to be guarded against them that they may not be offended at them 2. That it was the great Design of Christ to Arm his Disciples against the Scandal of the Cross lest stumbling at that which they expected not they should fall from the Profession of Christianity These things have I spoken unto you that ye should not be offended Observe 2. How our Saviour instances in two particular sorts and kinds of Sufferings which his Disciples were to expect in the World and from the World namely Excommunication and Martyrdom ver 2. They shall put you out of their Synagogues that is exclude them from all their Assemblies both Civil and Religious and shall not only think it lawful but a very acceptable Service to God to put them to death Whosoever killeth you will think that he doth God service Observe 3. How Christ discovers to his dear Disciples the Cause and Ground of the World's Hatred against them and Enmity towards them namely their Ignorance of the Father and himself ver 3. These things will they do because they have not known the Father nor me From whence we may Learn That all the Persecutions of the Saints do speak in Persecutors an Ignorance both of God the Father and of Jesus Christ his Son All Persecution springs from Ignorance as well as from Malice And Men who continue ignorant of God and Christ are in danger of turning Persecutors if they have a temptation to it Observe 4. How
our Lord again forewarns his Disciples of their approaching Sufferings to the intent that they might remember that he had foretold them of them and would not fail to support them under them He had often told them in general of Persecutions and Troubles which they must expect to meet with but did not till now intimate the kinds and degrees of those Sufferings with respect to their Weakness and because whilst he was with them he himself bear the brunt of all the Worlds Rage falling upon him letting them along But after his Ascension when the Malice of Satan and wicked Men could not reach him then did the Storm fall upon them Hence learn 1. That Christ is so tender of his Disciples Weakness that he will not put them upon the hardship of Sufferings till they be trained up and prepared for them 2. That it may encourage the Saints in and under their Sufferings that Christ himself is the great Object of the Persecutors Malice and they only so for his sake for could they reach him they would not concern themselves with them Learn 3. That the Saints of God after long Exemption and Freedom from Sufferings must expect that Storms will arise Clouds gather thick and Trials come on a pace and their being under one Trial will not hide or shelter them from another 5 But now I go my way to him that sent me and none of you asketh me Whither goest thou 6 But because I have said these things unto you sorrow hath filled your heart Observe here How our Saviour again intimates to his Disciples his speedy departure from them and reproves them for being so sadded as it and concerned for it without considering the End and Design of it and the Benefit and Advantage they were to receive by it Here we see how the Disciples Thoughts were wholly taken up about themselves what they should do for want of Christ's bodily Presence without being instant with him to know whither he was going and what Benefit he should reap and they might expect from his departure Learn hence That Christ's Disciples ought not so much to have lamented the loss of his bodily Presence as to have rejoyced in his Glorious Exaltation and in their own Advantages by his Death Resurrection and Ascention None of you ask me Whither goest thou But sorrow hath filled your heart 7 Nevertheless I tell you the truth It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you In these words our Saviour urges his Disciples to submit to his Departure as that which would make way for his sending the Comforter to them which he assures them would be of more Advantage to them than his own stay and continuance amongst them Thence learn That the Presence of the Holy Spirit with us is a greater Comfort and Advantage to us than the Presence of Christ in the Flesh amongst us Christ's bodily Presence was comfortable but the Spirit is more intimately a Comforter than Christ in his fleshly Presence Because the Spirit can comfort all Believers at once in all Places but Christ's bodily Presence can comfort but few and that in one Place only at once Christ did converse with his Disciples outwardly but the Spirit possess'd himself of their Hearts inwardly Now for the Spirit to dwell in us is more advantagious than to have Christ dwell in the Flesh amongst us The Benefit of Christ's Conversation was great but the Advantage of the Spirit 's Renovation and holy Inspirations is much greater The one encourages and excites us to be Holy but the other quickens and enables us to be Holy Therefore well might Christ say It is expedient or highly necessary and advantagious for you that I go away He subjoyns a Reason If I go not away the Comforter will not come but if I depart I will send him to you Whence we learn That Christ's Ascension was indispensably necessary in order to the Spirit 's Mission the Spirit could not have descended if Christ had not first ascended the Spirit could not come but by the Gift and Mission of the Mediator Now the sending of the Spirit being a part of Christ's Royalty as Mediator it was not convenient that the Spirit should be sent till Christ was Crowned and sate down on his Throne in his Kingdom then the Spirit was to make Application to us of the Redemption purchased for us 8 And when he is come he will reprove the world of sin and of righteousness and of judgment 9 Of sin because they believe not on me 10 Of righteousness because I go to my Father and ye see me no more 11 Of judgment because the prince of this world is judged In these and the following Verses our Saviour acquaints his Disciples with the Advantages that will redound by the coming of the Comforter First The Advantage to the World Secondly To the Apostles And Thirdly To himself To the World 1. He shall convince them of Sin Righteousness and Judgment Of Sin that is of their sinful State and Nature of the large extent of Sin and particularly of the sin of Unbelief Learn hence 1. That the Spirit of God is the Author of Conviction of Sin and that all Convictions of Sin do either mediately or immediately flow from him 2. That Unbelief is a Sin of the greatest malignity against Christ and of greatest danger to a Christian's Soul He shall convince the World of Sin because they believe not on me Secondly Of Righteousness that is of the insufficiency of all humane Righteousness and of the necessity of the Righteousness of a Mediator by which alone we are to expect acceptance with God Thirdly Of Judgment that is the Spirit shall convince the World that Jesus is both Lord and Christ that he had a Power to judge Satan the Prince of the World and that he did by his Death put down the Kingdom of Darkness Learn hence 1. That Satan is a Prince who by unjust Usurpation and the Sinners voluntary Consent has exercised a Tyrannical Power over the World 2. That Christ by his Death did judge condemn and overcome this mighty Prince and hath made his Conquest evident to the Consciences of Men by the Convictions of his Holy Spirit The Spirit shall convince of Judgment that is that Satan the Prince of this World is judged 12 I have yet many things to say unto you but ye cannot bear them now 13 Howbeit when he the Spirit of truth is come he will guide you into all truth The second Benefit which our Saviour declares was to be expected by the coming of the Holy Spirit relates to the Apostles themselves He shall guide you into all Truth that is into all Truth necessary for you to know in order to Salvation This is a principal Text which the Papists bring for their Doctrine of Infallibility but groundlesly For this Promise was made to all
the Apostles as well as Peter nay not only to the Apostles but to all their Successors yea not to the Apostles only and their Successors but to all Believer also for they are led by the Spirit of God and that into all Truth too not absolutely but into all necessary Truth And so far as a private Christian follows the Conduct and Guidance of the Divine Spirit he is more infallible than either Pope or Council who follow the Dictates and Direction of their own Spirits only 13 For he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come That is he shall not teach you a private Doctrine or that which is contrary to what ye have learned of me but whatsoever he shall hear of me and receive from me that shall he speak and he will shew you things to come This affords an Argument to prove the Holy Spirit to be God He that can shew us things to come he that clearly foreseeth and infallibly foretelleth what shall be before it is is certainly God But this the Holy Spirit doth he will shew you things to come Men and Devils may guess at things to come but none can shew things to come but he that is truly and really God therefore the Spirit is so 14 He shall glorifie me for he shall receive of mine and shall shew it unto you 15 All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Here Christ shews the Advantage which would redound to himself by the coming of the Comforter he declares that the Spirit should glorifie him by his Testimony Gifts and Miracles and shall in all things accord with him and thereby evidence that he hath his Mission from him He shall receive of mine and shall shew it unto you And all things that the Father hath are mine Hence learn That although the Union in Essence amongst the Persons in the Trinity is the same yet the Order of their Subsistence and Operation is distinct the Son being from the Father and the Holy Ghost from the Father and the Son For all things that the Father hath are mine And the Spirit shall take of mine and shall shew it unto you 16 A little while and ye shall not see me and again a little while and ye shall see me because I go to the Father 17 Then said some of his disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again a little while and ye shall see me and Because I go to the Father 18 They said therefore What is this that he saith A little while we cannot tell what he saith 19 Now Jesus knew that they were desirous to ask him and said unto them Do ye enquire among your selves of that I said A little while and ye shall not see me and again a little while and ye shall see me 20 Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowful but your sorrow shall be turned into joy 21 A woman when she is in travail hath sorrow because her hour is come but assoon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world 22 And ye now therefore have sorrow but I will see you again and your heart shall rejoyce and your joy no man taketh from you In these Words our Holy Lord proceeds to comfort his Disciples with a Promise That however he was now to be removed from them yet they should shortly see him again namely after his Resurrection it being impossible that he should be held by Death but must arise and go to his Father His Disciples not understanding what he meant but labouring under the Prejudices of their national Errors concerning the Temporal Kingdom of the Messias knew not what to make of those Words A little while and ye shall not see me Our Saviour therefore explains himself to his Disciples telling them that they shall have a time of sad sorrow and grief of Heart during the time of his suffering and absence from them but their Sadness should soon be turned into Joy when they shall see him alive again after his Resurrection This he illustrates by the Similitude of a travailing Woman who soon forgets her Sorrow after she has brought forth a Child Thus will their Hearts revive upon the sight of him risen from the Grave and no Man shall be able to take their Joy away from them because he shall die no more but go to Heaven and there live for ever to make Intercession for them Learn hence 1. From the Apostles not understanding Christ's Words concerning his Departure tho' so often inculcated upon them A little while and ye shall not see me because I go to the Father Hence Note How unreasonable it is to arrogate to Man's understanding a Power to comprehend Spiritual Mysteries yea to understand the plainest Truths till Christ enlightens the Understanding let the Doctrine be delivered never so plainly and repeated never so frequently yet will Men continue ignorant without Divine Illumination How often had this plain Doctrine of Christ's departure to the Father been preached to the Disciples by Christ's own Mouth yet still they say What is this he saith We cannot tell what he saith Learn 2. From the different Effects which Christ's absence should have upon the World and upon his Disciples The World will rejoyce but ye shall weep and lament Note 1. That it is the wretched Disposition of the World to rejoyce in the absence and want of Christ out of the World When I am gone the World will rejoyce 2. That nothing is the cause of so much Sorrow and Sadness to sincere Disciples as Christ's absence and removal from them Such is their Estimation of the worth of him so great is their Apprehension of the want of him that there is no loss comparable to his absence and removal from them ye shall weep and lament at my departure tho' the World will rejoyce Learn 3. That the Believers Sorrow for Christ's absence tho' it be very great yet it shall not be perpetual Ye have now sorrow but I will see you again and your heart shall rejoyce and your joy shall no man take from you The Joy of the Saints may be interrupted it shall never be totally extinguished it is a permanent Joy of which they shall never be totally deprived till they enter into the Ocean of eternal Joy Your Joy no Man taketh from you 23 And in that day ye shall ask me nothing Verily verily I say unto you Whatsoever ye shall ask the Father in my name he will give it you 24 Hitherto have ye asked nothing in my name ask and ye shall receive that your joy may be full At the first reading of the
am ascending to my Father and must be injoyed no longer after a Corporal but Spiritual manner Learn hence That our Love to Jesus Christ is best shewn not by our Humane Passionate Affections to his bodily Presence but by our Spiritual Communion with him by Faith here on Earth in order to an immediate Communion with him face to face in Heaven Christ now after his Resurrection was advanced to a more Spiritual Condition therefore refuses at Mary's Hand the Offices of Humane Conversation but expects of her the Duties and Services of Spiritual Devotion Obs 2. Christ's Injunction But go to my Brethren and say I ascend to my Father and your Father to my God and your God Where Note The endearing Title given to the Disciples My Brethren he had before his Death called them his Servants his Friends his Children but now after his Resurrection he calls them his Brethren he became our Brother by assuming our Nature in his Incarnation he continues our Brother by resuming that Nature at his Resurrection Note farther That Christ calls his Disciples Brethren after his Exaltation and Resurrection thereby shewing that the change of his condition had wrought no change in his Affection towards his poor Disciples but those that were his Brethren before in the time of his Humilition and Abasement are so still after his Exaltation and Advancement Go to my Brethren and say Humility doth not only go before Honour but it dwells with Honour and doth ever more accompany it Observe lastly The good News or Message of Joy which Christ sends by Mary to his dear Disciples say I ascend to my Father and your Father to my God and your God as if Nature and Adoption gave the same Interest Christ calls God his God and his Disciples God his Father and their Father first his and then theirs and therefore theirs because his Learn hence That God for Christ's sake hath dignified Believers with that near and dear Relation of his being a Father to them in and through his Son so that as they ought to carry it towards him like Children by Obedience Subjection and Resignation so they may expect he will retain a Fatherly Affection towards them and they may expect from him Fatherly Compassion Provision Protection Correction and all things needful 18 Mary Magdalene came and told the disciples that she had seen the Lord and that he had spoken these things unto her 19 ¶ Then the same day at evening being the first day of the week when the doors were shut where the disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you 20 And when he had so said he shewed unto them his hands and his side Then were the disciples glad when they saw the Lord. Our blessed Saviour's first appearing after his Resurrection having been to Mary Magdalen as the former Verses acquainted us The same Day at Evening when the Doors were shut for fear of the Jews Jesus miraculously and as to the Disciples insensibly opens the Doors and stands in the midst of them and says Peace be unto you and shews them his Hands and his Side Where Note 1. That it has been no strange thing in the Church that the best Members of it have been put to frequent their Assemblies with great fear and been forced to meet in the Night with great Caution because of the Fury of the Persecutors Here Christ's own Disciples were forced to get together in the Night the Doors kept shut for fear of the Jews Note 2. Let Christ's Disciples meet together never so privately and with never so much hazard and jeopardy they shall have Christ's Company with them neither Bolts nor Locks nor fastned Doors shall hold Christ from them When the Doors were shut Jesus came and stood in the midst of them Observe lastly The Evidence which our Saviour offers to evince and prove the certainty of his Resurrection he shewed his Disciples his Hands and his Feet Christ appealed to and admitted of the Judgment of their Senses to assure them that it was his real Body And if we must not be allowed to believe our Senses as the Romish Synagogue would persuade us we shall want the best external Evidence we can have to prove the Truth of the Christian Religion namely the Miracles of our Saviour For how can we be assured that those Miracles were true but by the Judgment of our Senses Now as our Senses tell us that Christ's Miracles were true so they assure us that the Popish Doctrine of Transubstantiation is false 21 Then said Jesus to them again Peace be unto you as my Father hath sent me even so send I you 22 And when he had said this he breathed on them and saith unto them Receive ye the holy Ghost 23 Whos 's soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained Observe here 1. The Repetition of our Saviour's endeared Salutation to his Disciples Peace be unto you Peace be unto you This was no more than might be needful to signifie his firm Reconciliation to them notwithstanding their late Cowardize in forsaking of him and flying from him when the Storm fell upon him Observe 2. How Christ doth renew his Disciples Commission for the Work of the Ministry who possibly were much discouraged with the remembrance of their faint-heartedness in the time of his Sufferings he doth therefore anew Commissionate them and sends them forth in these Words As my Father sent me that is to preach plant and propagate the Gospel so send I you By the same Authority and for the same Ends in part for which I was sent by my Father do I send you namely to gather to govern and instruct my Church Learn hence That when Christ left the World he did not leave his Church destitute of a Gospel-Ministry which shall continue to the end of the World As Christ was sent by the Father so are his Ministers sent by him and they may expect having the same Authority and Commission the same Success and Blessing and the Contempt cast upon them and their Message ultimately reflects upon God and Christ whose Messengers they are Observe 3. How Christ that sends them forth doth furnish them with the Gifts of the Spirit for their Office He breathed on them and said Receive ye the Holy Ghost that is the Gifts of the Holy Ghost They had received the Holy Spirit before as a Spirit of Sanctification here they receive it in its extraordinary Gifts to fit them for their Office And Christ's conferring the Holy Ghost by breathing upon them shews that the Holy Spirit proceeds as well from the Son as from the Father And as by God's breathing the first Man was made a living Soul so by Christ's breathing on the Apostles they were quickened and extraordinarily enabled for the Service they were called to Learn hence That when Christ sends forth any about his
Work he will furnish them with Endowments answerable to their vast Employment And the best Furniture they can have is the Holy Spirit in his Gifts and Qualifications suitable to their Work He breathed on them and said Receive ye the Holy Ghost Observe 4. How Christ asserts their Authority in the discharge of their Commission and declares that what they act Ministerially according to their Commission here on Earth is ratified in Heaven Whose Sins ye remit they are remitted Where Note That there is a twofold Power of remitting or forgiving Sins the one Magisterial and Authoritative this belongs to Christ alone The other Ministerial and Declarative this belongs to Christ's Ambassadors who have a Power in his Name to bind and loose It is a pious Note of St. Austin upon this Place That Christ first conferr'd the Holy Ghost upon his Apostles and then said Whose Sins ye remit they are remitted Thereby intimating that it is not they but the Holy Ghost by them that puts away Sin For who can forgive Sin but God only The Power of forgiving Sin that Man hath is only to declare That if Men be truly and really Penitent their Sins are forgiven them for the sake of Christ's satisfaction 24 ¶ But Thomas one of the twelve called Didymus was not with them when Jesus came 25 The other disciples therefore said unto him We have seen the Lord. But he said unto them Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side I will not believe What the cause of Thomas his absence was is not declared it is evident that he was not with the rest of the Disciples when Christ appeared to them and his absence had like to have cost him dear even the loss of his Faith and he might have had cause for ever to have bewailed his absence from that Meeting of the Disciples had not Christ been more merciful Learn thence That the letting slip of one holy Opportunity may prove exceedingly prejudicial to the Souls Advantage It is wise and safe to lay hold upon every Opportunity for injoying Communion with God and Fellowship with his Saints Thomas his absence deprived him not only of the good News which Mary brought of Christ's being risen but also of the sight of him which the other Disciples got by assembling together and for want thereof Thomas is left under many Doubts and Fears Observe farther What a strange Declaration Thomas makes of his obstinate Unbelief Except I see the print of the nails and put my finger into his side I will not believe Where Note How strangely rooted Unbelief is in the Hearts of holy Men insomuch that they desire the Objects of Faith should fall under the view of their Senses Thomas carries his Faith at his Fingers ends he will believe no more than he can see or feel whereas Faith is the Evidence of things not seen 26 ¶ And after eight days again his disciples were within and Thomas with them then came Jesus the doors being shut and stood in the midst and said Peace be unto you 27 Then saith he to Thomas Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing Observe here First Our Saviour's appearing again to his Disciples after his Resurrection it was eight days after he first arose which was the first day of the Week Here Note That Christ's rising the first day of the Week and appearing on the next First-day of the Week after to the Disciples and they observing that Day for their solemn Assemblies and St. Paul administring on that Day the Lord's Supper Acts 20. and commanding on that Day Collections for the Poor 1 Cor. 16. and St. John calling it the Lord's-Day Rev. 1.10 From these Authorities and the Primitive Practice we derive our Christian Sabbath For we do not find in all the Scripture one Instance of any one Congregation of Christians only assembling upon the Jewish Sabbath but on the First Day of the Week on which we ground our Observation of that Day Observe 2. The wonderful Condescension of Christ to the weakness of Thomas his Faith he bids him reach forth his hand and thrust it into his side Not that Christ was pleased with but only pitiful towards Thomas his Infirmities and it ought to be no encouragement to any Person to follow his Example in seeking or expecting the like Signs of their own prescribing for helping of their Faith Observe 3. How mercifully Christ over-ruled Thomas his Unbelief for the Confirmation of our Faith His Doubting proved a means for establishing his own and our Faith Therefore says Gregory well Plus mihi profuit dubitatio Thomae quam credulitas Mariae Had not Thomas doubted we had not been so fully assured that it was the same Christ that was crucified who rose again 28 And Thomas answered and said unto him My Lord and my God These Words may be considered two ways 1. As an abrupt Speech importing a vehement Admiration of Christ's Mercy towards him and of his own Stupidity and Dulness to believe Learn hence That the convincing Condescension of Christ turns Unbelief into a Rapture of holy Admiration and humble Adoration 2. This Expression of Thomas My Lord and my God contains a short but absolute Confession of Faith Thomas rightly collects from his Resurrection that he was Lord God blessed for evermore the true Messias the expected Redeemer and accordingly with an explicite Faith he now professes his Interest in him saying My Lord and my God 29 Jesus saith unto him Thomas because thou hast seen me thou hast believed blessed are they that have not seen and yet have believed Here we have Christ's Reprehension of Thomas for not believing without such sensible Evidence as he desired He believed now that Christ was risen from the Dead but it was upon the Testimony of his Senses only Therefore Christ tells him that his Faith would have been more excellent and more eminently rewardable if he had believed without such demonstrative Evidence Faith is the Evidence of things not seen Therefore to give Credit to a thing upon the Evidence of Sense is not properly believing Observe farther How Christ pronounces them Blessed who should hereafter believe on him through the preaching of the Gospel though they did not see him as Thomas did nor handle him as he might This is a sure Rule that by how much our Faith stands in less need of the external Evidence of Sense the stronger our Faith is and the more acceptable it is provided what we believe be revealed in the Word of God Blessed are they that have not seen and yet have believed 30 ¶ And many other signs truly did Jesus in the presence of his disciples which are not written in this book 31 But these are written that ye might believe that Jesus is the Christ the
Peter went up and drew the net to land full of great fishes an hundred and fifty and three and for all there were so many yet was not the net broken Observe here 1. What was Christ's End in commanding his Disciples to bring forth the Fish which they had now taken namely That the sight of their number and bigness together with the sight of the Net remaining unbroken might confirm them in the belief of its being a real Miracle Christ had fed their Bellies before his business now is to feed their Minds with the Contemplation of the Greatness and Reality of the Miracle All Christ's Miracles were obvious to Sense and would bear the examination of the Senses not like the lying Wonders of the Church of Rome which are commonly wrought in the dark to couzen the Vulgar and are meer Cheats and Impostours Observe 2. That this full Draught of Fishes which Peter and the rest of the Disciples now had might probably presage that great and wonderful Success which he and they afterwards were to have in fishing for Men. Here we have an Hundred fifty and three great Fishes caught at one Draught but Acts 2. we find Three thousand Souls converted by St. Peter at one Sermon Oh the marvellous success of the Gospel at the first preaching and planting of it Three thousand then proselyted by one Sermon Now we have cause to fear that there are Three thousand Sermons preached and scarce one Soul savingly converted Lord Who hath believed our Report 12 Jesus saith unto them Come and dine And none of the disciples durst ask him Who art thou knowing that it was the Lord. 13 Jesus then cometh and taketh bread and giveth them and fish likewise 14 This is now the third time that Jesus shewed himself to his disciples after that he was risen from the dead A twofold Reason may be assigned why Christ did at this time invite and call his Disciples to dine with him The first and more principal Reason was to evidence to them the reality of his Resurrection and to assure them of the Truth of his Manhood that they might not think it was an Apparition only By the Miracle in catching the Fishes he proved himself to be God by his present eating of the fish he evidenced himself to be Man And consequently teacheth us That our exalted High-Priest continues our Kinsman in Heaven He is still Bone of our Bone and Flesh of our Flesh He has taken possession of Heaven in our Nature sitting there in our glorified humanity united to the glorious Deity clothed with that Body which hung in its Blood and Gore upon the Cross but now shining brighter than ten thousand Suns The second and less principal Reason why Christ called his Disciples to dine with him was this To shew his tender Care over the Bodies of his dear Disciples as being the Tabernacles of his own Spirit the Temples of the Holy Ghost Therefore Christ incourages though not to the pampering yet to the refreshing of them Jesus said unto them Come and dine And he would not confer with them till they had dined as the next Verse shews 15 ¶ So when they had dined Jesus saith to Simon Peter Simon son of Jonas lovest thou me more then these He saith unto him Yea Lord thou knowest that I love thee He saith unto him Feed my lambs 16 He saith to him again the second time Simon son of Jonas lovest thou me He saith unto him Yea Lord thou knowest that I love thee He saith unto him Feed my sheep 17 He saith unto him the third time Simon son of Jonas lovest thou me Peter was grieved because he said unto him the third time Lovest thou me And he said unto him Lord thou knowest all things thou knowest that I love thee Jesus saith unto him Feed my sheep Observe here 1. Christ puts Peter upon a threefold profession of his Love unto him answerable to his threefold Denial of him His threefold Denial required a threefold Confession True Repentance ought and will be as eminent in the Fruits and Effects of it as the Saints Fall hath been A threefold Denial of Christ shall be attended with a threefold profession of Love unto him Observe 2. The solemn Question put by our Saviour unto Peter Lovest thou me Lovest thou me more than these That is more than the rest of my Disciples Dost thou love me more than thou lovest them Or more than they love me If so evidence the sincerity of thy Love to me by thy Care of mine Thence Note That Ministers who are called to take Care of Christ's Flock had need of much Love to Jesus Christ and great Compassion for Souls by which they will be animated and fortified to go through with the Labours and Difficulties as well as to encounter the Dangers and Sufferings which do accompany their Calling Simon lovest thou me Feed my Flock Note farther That the surest Argument and best Evidence of a Minister's Love to Jesus Christ is his conscientious Care to Feed that is to Teach Instruct and Govern the whole Flock of Christ Lambs and Sheep weak and strong the feeblest in the Fold were purchased by the great Shepherd And if he judg'd them worth his Blood well may we judge them worth our Sweat Note Again That such as would be faithful in their Ministerial Charge ought to look upon their People as committed to them by Christ himself as loved of him and committed to their care by him and for which they must be accountable to him Christ calls them three times over His Lambs and His Sheep and as often charges Peter to feed them Observe next Peter's threefold Answer to Christ's Question Simon lovest thou me more than these Lord thou knowest that I love Where Note 1. The great Modesty of Peter in his Reply Lovest thou me more than these says Christ Peter replies Lord Thou knowest that I Love thee he doth not say Lord I Love thee above them 〈◊〉 and before them all here is no boasting now once it was said and Peter vaunted tho' all Men forsake thee yet will not I but now his Fall had taught him Humility he boasts not of his Love above others and makes no comparison with others but only ranks himself among the true lovers of Christ Lord I love thee Note 2. The Evidence that Peter gives of his sincere Love to Christ he dare appeal to Christ himself Lord thou knowest that I love thee yea thou that art Omniscient the all-knowing and Heart-searching God Thou that knowest all things knowest that I Love thee Oh! 't is a blessed thing when we can and dare Appeal to God's Knowledge and 't is matter of high consolation to know that God knoweth our sincerity and Love unto him and that he knoweth and approveth us as such Lord Thou knowest all things thou knowest that I Love thee 18 Verily verily I say unto thee When thou wast young thou girdedst thy self and walkedst whither thou wouldest