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
of the Life universally and perceivingly Holy and Righteous consists our Actual Preparation Obs 3. The doleful Condition of such as were unready The Door is shut against them the Door of Repentance the Door of Hope the Door of Salvation all shut eternally shut and by him that shutteth and none can open Learn hence The utter Impossibility of ever getting our Condition altered by us when the Day of Grace and Salvation is once over with us Wo to such Souls who by the Folly of their own Delays have caused the Door of Conversion and Remission to be everlastingly shut against their own Souls 11 Afterward came also the other virgins saying Lord Lord open to us 12 But he answered and said Verily I say unto you I know you not Observe here The Virgin 's Petition and the Bridegroom's Reply The Petition Lord Lord open to us Learn thence That how negligent soever Men are of Heaven and Salvation here there are none but will desire it earnestly and importunately hereafter Afterwards that is when too late Observe farther the Bridegroom's Reply I know you not that is I own and approve you not There is a twofold Knowledge that Christ has a Knowledge of simple Intuition and a Knowledge of special Approbation the former Knowledge Christ has of all Men the latter only of good Men. Learn hence That it will be a dreadful Misery for any Persons but especially for such as have been eminent Professors to be disowned by Christ at his coming to hear that dreadful Word from the Mouth of Christ Verily I know you not 13 Watch therefore for ye know neither the day nor the hour wherein the Son of man cometh Here we have our Lord's Application of the foregoing Parable to be always upon our Watch continually upon our Guard to meet the Bridegroom in Death and Judgment because we know not the time of his Coming and Approach Learn hence That Watchfulness and a prepared Readiness is a great Duty that lyes upon all those who believe and look for Christ's Coming and Appearance Happy Souls who are found in a Posture of Readiness at the Bridegroom's Approach standing with Lamps trimmed Loins girded Lights burning that is improving and exercising their Graces abounding in all the Fruits of the Spirit and in all the substantial Virtues of a good Life Such and only such shall have an Entrance abundantly administered unto them into the everlasting Kingdom 14 For the kingdom of heaven is as a man travelling into a far country who called his own servants and delivered unto them his goods 15 And unto one he gave five talents to another two and to another one to every man according to his several ability and straightway took his journey Observe here The Person intrusting Christ the Persons intrusted all Christians The Talents they are intrusted with Goods that is Goods of Providence Riches and Honours Gifts of Mind Wisdom Parts and Learning Gifts of Grace all these Goods Christ dispenses variously more to some fewer to others but with Expectation of Improvement from all Learn 1. That Christ is the great Lord of the Universe and Owner of all his Servant's Goods and Talents 2. That every Talent is given us by our Lord to improve and imploy for our Master's Use and Service 3. That it pleases the Lord to dispence his Gifts variously amongst his Servants to some he commits more to others fewer Talents 4. That to this Lord of ours every one of us must be accountable and responsible for every Talent committed to us and intrusted with us 16 Then he that had received the five talents went and traded with the same and made them other five talents 17 And likewise he that had received two he also gained other two 18 But he that had received one went and digged in the earth and hid his lord's money The former Verses gave an Account of the Lord 's Distribution these acquaint us with the Servants Negotiation Some traded with and made Improvement of their Talents others traded not at all yet is it not said that they did imbezzle the Talent but not improve it Learn It is not sufficient to justifie us that we do not abuse our Talents 't is Fault enough to hide them and not improve them the slothful Servant shall no more escape Punishment than the wasteful Servant 19 After a long time the lord of those servants cometh and reckoneth with them 20 And so he that had received five talents came and brought other five talents saying Lord thou delivered'st unto me five talents behold I have gained besides them five talents mo 21 His Lord said unto him Well done thou good and faithful servant thou hast been faithful over a few things I will make thee ruler over many things enter thou into the joy of thy lord 22 He also that had received two talents came and said Lord thou delivered'st unto me two talents behold I have gained two other talents besides them 23 His lord said unto him Well done good and faithful servant thou hast been faithful over a few things I will make thee ruler over many things enter thou into the joy of thy lord Note here 1. That the Wisdom of God dispences his Gifts and Graces variously as so many Talents to his Servants to be imployed and improved for his own Glory and his Churches Good 2. That all such Servants as have received any Talents must look to reckon and account for them and this Account must be particular personal exact and impartial 3. That all such Servants as have been faithful in improving their Talents at Christ's coming shall be both commended and rewarded also Well done good and faithful Servant enter into the Joy of thy Lord. Where Obs 1. That the State of the Blessed is a State of Joy 2. That the Joy which the Blessed partake of is the Joy of their Lord that is the Joy which he provides and which he possesses 3. That the way after which the Saints partake of this Joy is by entring into it which denotes the highest and the fullest Participation of it The Joy is too great to enter into them they must enter into that Enter thou into the Joy of thy Lord. 24 Then he which had received the one talent came and said Lord I knew thee that thou art an hard man reaping where thou hast not sowen and gathering where thou hast not strawed 25 And I was afraid and went and hid thy talent in the earth lo there thou hast that is thine 26 His lord answered and said unto him Thou wicked and slothful servant thou knewest that I reap where I sowed not and gather where I have not strawed 27 Thou oughtest therefore to have put my money to the exchangers and then at my coming I should have received mine own with usury Observe here 1. That he that received but One Talent is called to an Account as well as he that received Five Heathens that have but One Talent namely the
the greatest Hardships and Difficulties before they will leave their sins and return home to their Heavenly Father He joined himself to a Citizen of that Country and went into the Fields to feed Swine he chooses rather to feed at the Hogs Trough then to Feast in his Fathers House 5. Observe at last the happy Fruits of a Sanctified Affliction they put the prodigal upon serious Consideration he came to himself upon wise Consultation I perish for hunger and upon a fixed Resolution I will arise and go to my Father serious Consideration and solid Resolution are great steps to a sound Conversion and thorough Reformation Observe 6. The affectionate tenderness and compassion of the Father towards the returning Prodigal tho' he had deserved to be sharply reproved severely Corrected and finally rejected and shut out of doors yet the Fathers Compassion is above his Anger not a word of his miscarriages drops from the Fathers Mouth but as soon as ever the Son looks back mercy looks out and the Father expresses 1. His speedy readiness to receive his son he ran unto him the Son did only arise and go but the Father made haste and ran Mercy has not only a quick eye to spy out a Penitent but a swift Foot it runs to embrace a Penitent 2. Wonderful Tenderness he fell upon his neck it had been much to have looked upon him with the Eye more to have taken him by the hand but most of all to fall upon his Neck Divine Mercy will not only meet a Penitent but embrace him also 3. Strong Affectionateness he kissed him giving him thereby a pledge and assurance of perfect Friendship and Reconciliation with him Learn hence That God is not only ready to give Demonstrations of his Mercy to penitent sinners but also to give the Seals and Tokens of his special Reconciled Favour to them they shall now have the kisses of his Lips who formerly deserved the blows of his Hand The Father ran unto him fell on his Neck and kissed him Observe Lastly The great joy that appeared in the whole House as well as in the Fathers Heart upon this great occasion the prodigal Sons returning They all began to be merry there was Musick and Dancing Learn hence That sincere Conversion brings the Soul into a joyful into a very joyful State and Condition The joy that Conversion brings is an holy and spiritual joy a solid and substantial joy a wonderful and transcendent joy an encreasing and never fading joy our joy on Earth is an earnest of the joys of Heaven where there will be Rejoycing in the presence of our Heavenly Father and his Holy Angels to all Eternity Because we were dead but are now alive again we were lost but are found 25 Now his elder son was in the field and as he came and drew nigh to the house he heard Musick and Dancing 26 And he called one of the Servants and asked what these things meant 27 And he said unto him Thy Brother is come and thy Father hath killed the fatted Calf because he hath received him safe and sound 28 And he was angry and would not go in therefore came his Father out and entreated him 29 And he answering said to his Father Lo these many years do I serve thee neither transgressed I at any time thy Commandment and yet thou never gavest me a kid that I might make merry with my Friends 30 But as soon as this thy son was come which hath devoured thy Living with Harlots thou hast killed for him the fatted Calf 31 And he said unto him Son thou art ever with me and all that I have is thine 32 It was meet that we should make merry and be glad For this thy Brother was dead and is alive again he was lost and is found By the murmurings of the Elder Son at the Prodigals Returning to and Reception with his Father some think the Jews in general are to be understood whose peevishness to the Gentiles and their Repinings at the offer of Salvation made unto them by the Gospel is very evident from many places of Scripture others understand it of the Scribes and Pharisees in particular who presuming on their own Righteousness as if they had never transgressed God's Commandments at any time murmured at our Saviour for Conversing with Sinners tho' it were in order to the bringing of them to Repentance which instead of being frowardly discontented at they ought to have rejoyced in Learn hence There is such an envious Spirit in Men yea even in the best of Men as inclineth them to repine at such Dispensations of Divine Grace and Favour â—s others receive aâ—d they want 2. That to indulge such a Spirit and Temper in our selves argues great sin and great solly great sin in being dissatisfied with God's Dispensations and affronting his Wisdom and Justice and great Folly in making anothers Good our Grief as if we had less because another has more The elder Son was angry and would not go in it follows therefore came the Father out and entreated him This shews the meekness of God in dealing with us under our frowardness and the high satisfaction he takes in a Sinners Converâ—ion and Returning to his Duty Lastly This points out unto us our Duty to imitate God and be Followers of him as dear Children Doth he Reioyce at a Sâ—nners Return to his Duty so should we 'T is the Devil's Temper to regret and envy the Good and Happiness of others he gnashes his Teeth when the Prey he thought himself sure of is snatched out of his Jaws But to God and all his Holy Angels nothing is so agreeable as the Repentance and Conversion of a Sinner from the Error of his ways and the saving of a Soul from death this is look'd upon as a Resurrection from the Dead and a ground of the greatest Joy and Rejoycing It was meet that we should make merry and be glad For this thy Brother was dead and is alive again he was lost and is found CHAP. XVI 1 AND he said also unto his Disciples There was a certain rich Man which had a Steward and the same was accused unto him that he had wasted his Goods 2 And he called him and said unto him How is it that I hear this of thee Give an account of thy Stewardship for thou mayest be no longer Steward 3 Then the Steward said within himself what shall I do For my Lord taketh away from me the Stewardship I cannot dig to beg I am ashamed 4 I am resolved what to do That when I am put out of the Stewardship they may receive me into their Houses 5 So he called every one of the Lord's Debtors unto him and said unto him first How much owest thou unto my Lord 6 And he said an hundred measures of Oyl and he said unto him Take thy Bill and set down quickly and write fifty 7 Then said he to another And how much owest thou and he said an hundred
intimate Friend he has in the World should be with him to hear what passes in Secret betwixt him and his God Again 2. it was an humble Prayer that appears by the Postures in which he cast himself sometimes kneeling sometimes lying Prostrate upon his Face he lyes in the very Dust and lower he could not lye and his Heart was as low as his Body 3. It was a vehement fervent and importunate Prayer Such was the Fervour of his Spirit that he Prayed himself into an Agony Oh let us blush to think how unlike our Praying-frame of Spirit is to Christ's Lord What Coldness Deadness Drowsiness Formality and Laziness is found in our Prayers how often do our Lips move when our Hearts stand still Observe 4. The Posture which the Disciples were found in when our Lord was Praying in his Agony they were fast asleep Good God! Could they possibly sleep at such a time as this When Christ's Soul was exceeding sorrowful could their Eyes be thus heavy Learn thence That the very best of Christ's Disciples may be and oft-times are overtaken with great Infirmities when the most important Duties are performing Then cometh he to his Disciples and findâ— them Sleeping Observe 5. The Mild Meek and Gentle Rebuke which he gives his Disciples for their Sleeping he said unto them Why sleep ye could you not Watch with me one hour What not Watch when your Master was in such Danger Could you not Watch with me when I am going to lay down my Life for you What not one hour and that the parting Hour too Learn hence That the holiest and best Resolved Christians who have willing Spirits for Christ and his Service yet in regard of the Weakness of the Flesh and frailty of Humane Nature it is their Duty to Watch and Pray and thereby Guard themselves against Temptations Rise and pray lest ye enter into c. 47 While he yet spake Behold a Multitude and he that was called Judas one of the Twelve went before them and drew near unto Jesus to kiss him 48 But Jesus said unto him Judas Betrayest thou the Son of Man with a Kiss 49 When they which were about him saw what would follow they said unto him Lord Shall we smite with the Sword 50 And one of them smote the Servant of the High-priest and cut off his right Ear. 51 And Jesus answered and said Suffer ye thus far and he touched his ear and healed him 52 Then Jesus said unto the Chief Priests and Captains of the Temple and the Elders which were come to him Be ye come out as against a Thief with Swords and Staves 53 When I was daily with you in the Temple ye stretched forth no hands against me But this is your Hour and the Power of Darkness It was the Lot and Portion of our Blessed Redeemer here we find to be Betrayed into the hands of his Mortal Enemies by the Treachery of a false and dissembling Friend And in this sad Relation before us we have Observable The Traitor the Treason the Manner how and the Time when this Treasonable Design was Executed Observe 1. The Traitor Judas all the Evangelists carefully Describe him by his Name Judas Judas Iscariot lest he should be mistaken for Jude the Brother of James and by his Office one of the Twelve Lord How ought the greatest Professors to look well to themselves and to the Grounds and Principles of their Profession For a Profession begun in Hypocrisy will certainly end in Apostacy Observe 2. The occasion of the Treason Covetousness or the inordinate Love of Worldly Wealth and accordingly the Devil lays a Temptation before him exactly suited to his Temper and Inclination and it instantly over-came him Learn hence That Persons are never in such imminent danger of falling into Sin as when they meet with Temptations exactly suited to their Master Lusts Oh pray we That God would keep us from a Temptation suited to our predominant Lust and Corruption Observe 3. The Treason of Judas He led on an armed Multitude to the place where Christ was gave them a signal to discover him by and bids them lay hands upon him and hold him fast Which Treason of Judas was attended with these black and hellish Aggravations He had been a Witness of our Saviour's Miracles an Hearer of our Holy Lord's Doctrine What he did was not by Sollicitation the Chief Priests did not send to him but he went to them Lord How dangerous is it to allow our selves in any Secret Sin none can say how far that one Sin may in time lead us Should any one have told Judas that his Covetousness would at last make him deny his Master and Sell his Saviour he would have said with Hazael Is thy Servant a Dog that I should do this thing Observe 4. The Endeavours used by the Disciples for their Master's Rescue One of them St. Matthew says it was Peter drew a Sword and cut off the Ear of Malchus But why not the Ear of Judas rather Because though Judas was most Faulty yet Malchus might be most forward to Arrest and carry off our Saviour Oh how does a pious Breast boyl with Indignation at the sight of any open Affront offered to its Saviour Yet tho' St. Peter's Heart was sincere his hand was too rash good Intentions are no warrant for irregular Actions and accordingly Christ who accepted the Affection reproved the Action To resist Authority even in Christ's own Defence is rash Zeal and discountenanced by the Gospel Peter did well to ask his Master If he should smite with the Sword but he ought to have stayed his hand till Christ had given him his Answer 54 Then took they him and led him and brought him into the High-priests House and Peter followed afar off 55 And when they had kindled a Fire in the midst of the Hall and were set down together Peter sate down amongst them 56 But a certain Maid beheld him as he sate by the fire and earnestly looked upon him and said This Man was also with him 57 And he denied him saying Woman I know him not 58 And after a little while another saw him and said Thou art also of them And Peter said Man I am not 59 And about the space of an hour after Another confidently affirmed saying Of a truth that fellow also was with him 60 And Peter said Man I know not what thou sayest and immediately the Cock Crew while he yet spake 61 And the Lord turned and looked upon Peter And Peter remembred the word of the Lord how he said unto him before the Cock crow thou shalt deny me thrice 62 And Peter went out and wept bitterly This Paragraph of the Chapter gives us an account of the Fall and Rising of Peter of his Sin in denying his Master and of his Recovery by Repentance both must be considered distinctly First touching his Sin and Fall there are Four Particulars Observable relating thereunto namely the Sin it self the Occasion
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
Light of Nature must give an Account for that One Talent as well as Christians that have Five must account for Five Obs 2. The slothful Servant's Allegation I knew thee to be an hard man and I was afraid Where Note His Prejudice against his Master and the effect of that Prejudice he was afraid and the Fruit of his Fear He hid his Talent in the Earth Learn hence That Sinners entertain in their Minds very hard and unkind Thoughts of God they look upon him as an hard Master rigorous in his Commands and difficult to be pleased Learn 2. That such hard Thoughts of God do naturally occasion slavish Fear which is a great Hinderance to the faithful Discharge of our Duty to God Obs 3. The Master's Reply to the slothful Servant's Allegation which contains an Exprobation or upbraiding of him for his Sloth and Negligence Thou wicked and slothful Servant Where Note 1. That the slothful Servant is a wicked Servant as well as the unfaithful Servant 2. That wicked and slothful Servants to excuse themselves will not stick to charge their Miscarriages upon God himself Thou wert an hard Man 3. That no Excuses whatsoever shall serve either the slothful or unfaithful Servant at the Bar of Christ 28 Take therefore the talent from him and give it unto him which hath ten talents 29 For unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath 30 And cast ye the unprofitable servant into outer darkness there shall be weeping and gnashing of teeth These Words contain the Sentence denounced by Christ upon the slothful Servant his Punishment is first a Punishment of Loss Take the Talent from him Learn thence That not improving the Gifts of God given as Talents to us provokes God to take them from us as well as mis-improving From him that hath not that is from him that improveth not shall be taken from him that which he hath 2. Follows the Punishment of Sense Cast him into utter Darkness where is weeping and gnashing of Teeth Learn thence That Hell is a Place and State of inexpressible Misery and Torment A dismal Place as being deprived of the Sight and Enjoyment of God of Christ of Saints and Angels A doleful Place full of overwhelming Sorrow and despairing Grief The gnashing of their Teeth signifies their being full of Rage and Indignation against God against the Saints and against themselves 31 When the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his glory 32 And before him shall be gathered all nations and he shall separate them one from another as a shepherd divideth his sheep from the goats 33 And he shall set the sheep on his right hand but the goats on the left From hence to the end of the Chapter we have a Draught and Scheme of the general Judgment Where Observe the Person judging the Son of Man the Persons judged Good and Bad the one called Sheep for their Innocency and Meekness the other Goats for their Unruliness and Uncleanness Observe also the manner of his coming to Judgment most August and Glorious Glorious in his Person glorious in his Attendants Learn That Christ's Appearance at the great Day to the judging of the World it will be a splendid and a glorious Appearance He will come with Power and in great Glory in regard of the Dignity of his Person and the Quality of his Office and the Greatness of his Work He will appear as a King in the midst of his Nobles to take off the Scandal and Ignominy of the Cross and as a Recompence for his Abasement and Humiliation To strike the Hearts of his Enemies with Dread and Fear and to fill the Souls of his People with Joy and Confidence Let us therefore propound it to our Faith to believe it to our Fear to tremble at the Thoughts of it to our Hope and Love that we may expect and wait look and long for it Observe farther the Work of this Judge first to congregate secondly to segregate He shall first gather all Nations Learn That at the general Judgment all that have lived shall be summoned to the Bar of Christ Persons of all Sexes of all Ages of all Nations of all Conditions having gathered them together he shall next segregate and separate them as a Shepherd his Sheep Thence Learn That tho' there be a Mixture and Confusion of the Godly and the Wicked here yet at the Day of Judgment there will be a Separation made betwixt them and they shall never come together more 34 Then shall the king say unto them on his right hand Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world Here follows the Sentence which Christ will pronounce upon the Righteous and the Wicked at the great Day first the Sentence of Absolution upon the Righteous then the Sentence of Condemnation upon the Wicked Learn thence That at the Day of Judgment the Godly shall be absolved before the Wicked are condemned The Reasons are because 't is more delightful to God to reward than to punish to save than to destroy because 't is suitable to Christ's Love to begin with his Saints and to be admired by them Also to put his Saints out of Fear as to their Eternal Condition and to bring them near to himself and to set them upon the Throne with himself as Assessors and Judges of the wicked World 1 Cor. 6.3 Know ye not that the Saints shall judge the World Lastly With respect to the Wicked that they may be the more affected with their Loss and have a vexatious and tormenting Sense of that Happiness which they have refused Observe next the joyful Sentence pronounced Come ye Blessed of my Father Where Note 1. The joyful Compellation Ye Blessed Which Term is opposed to these Two Things 1. To the Worlds Judgment of them which accounts them vile and accursed Here is an Absolution from their unjust Censures 2. To the Sentence of the Law which pronounces all its Transgressors accursed Gal. 3.10 but says Christ I that have redeemed you from the Curse of the Law pronounce you Blessed But why Blessed of my Father 1. To point out the Fontal Cause of all our Happiness the Love of the Father This prepared the Kingdom 2. This Expression shews how the Divine Persons glorifie one another As the Spirit glorifies the Son so the Son glorifies the Father and referrs all to him Therefore Christ says not Come my redeemed ones but Come ye blesled ones not Come you that were redeemed by me but Come ye blessed of my Fathee 't is his good Pleasure to give you the Kingdom Learn hence That the Lord Jesus Christ at his second Coming will adjudge all his People unto a State of glorious and everlasting Happiness which his Father has prepared and
as well as Sins of Commission Consider it 2. In its specifical Nature 't is a Sin of Unmercifulness or Want of Love to Christ and his Members Learn thence That one reigning Sin one prevailing Corruption is enough to damn a Person because it deprives a Man of the Grace of the Gospel and excludes him from all the Benefit of the Promises Note Lastly If such as do not give to Christ in his Members shall be miserable at the great Day what will the Condition of them be that take from them who strip and starve them who persecute and hate them Who imprison or banish them If the Uncharitable shall scarcely be saved yea shall certainly be damned where shall the Unmerciful and Cruel appear 46 And these shall go away into everlasting punishment but the righteous into life eternal Observe here 1. That tho' the Righteous are first judged yet the Sentence is first executed on the Wicked These shall go into everlasting Punishment Obs 2. That Men's States and Conditions in another World will be different as their Ways and Doings have been in this World 3. That everlasting Life shall be the Portion of the Godly and everlasting Punishment the Portion of the Wicked God grant that the Horrors of eternal Darkness and the dismal Thoughts of a miserable Eternity may effectually discourage every one of us from a wicked and impenitent Course of Life for who can dwell with the devouring Fire Who can dwell with everlasting Burnings CHAP. XXVI 1 AND it came to pass when Jesus had finished all these sayings he said unto his disciples 2 Ye know that after two days is the feast of the passeover and the Son of man is betrayed to be crucified 3 Then assembled together the chief priests and the scribes and the elders of the people unto the palace of the high priest who was called Caiaphas 4 And consulted that they might take Jesus by subtilty and kill him 5 But they said Not on the feast day lest there be an uproar among the people Several things are here Observeable as 1. The Persons conspiring against our blessed Redeemer's Life namely the chief Priests Scribes and Elders that is the whole Sanhedrim or general Council These lay their malicious Heads together to contrive the Destruction of the innocent Jesus Learn thence That general Councils have erred and may err Here was a general Council consisting of Priests Doctors and Elders with the High Priest their President yet erring in a Point of Doctrine concerning the Messiah not believing Jesus to be the Son of God notwithstanding all the convincing Miracles which he had wrought before them Obs 2. The manner of this Conspiracy against our Saviour's Life it was clandestine secret and subtil they consulted how they might take him by Subtilty and kill him Learn thence That Satan makes use of the Subtilty of crafty Men and abuseth their Parts as well as their Power for his own Purposes Satan never sends a Fool of his Errand Obs 3. The Time when this Conspiracy was managed at the Time of the Passover Indeed at first the chief Priests did not incline to that time fearing a Tumult and Vproar among the People but Judas presenting them with a fair Opportunity to apprehend him they changed their Purpose and accordingly at the Feast of the Passover our Saviour suffered This was not without a Mystery that Christ the true Lamb of God whom the Paschal Lamb typified and represented should be offered up at the Feast of the Passover Signifying thereby that he was the true Paschal Lamb and that the Legal Shadow ought to cease in the Exhibition of him Learn hence That not only the Death of Christ in general but all the Circumstances relating to it were fore-ordained by God himself as the Place where at Jerusalem the Time when at the Feast of the Passover that Time did God devise best for this Lamb to be a Sacrifice 6 Now when Jesus was in Bethany in the house of Simon the leper 7 There came unto him a woman having an alabaster box of very precious ointment and poured it on his head as he sat at meat This Woman St. John says was Mary the Sister of Lazarus who to shew her Love to Christ and put Honour upon him took a precious Box of Ointment and poured it upon our Saviour's Head according to the Custom of the Eastern Countries who used so to do at their Feasts and Banquets to which David alludes Psal 23.5 Learn hence 1. That where true Love to Christ prevails in the Heart nothing is adjudged too dear for Christ This Box of Ointment murmuring Judas valued at 300 Pence which reckoning the Roman Penny at Seven Pence Halfpenny makes of our Money Nine Pounds Seven Shillings and Six Pence Love we see spares for no Cost but where the Esteem of Christ is high the Affection will be strong Note 2. That where strong Love prevails towards Jesus Christ it suffers not it self to be outshined by any Examples The weakest Woman that strongly loves Jesus Christ will piously strive with the greatest Apostle to express the Fervour of her Love unto him I do not find any of the Apostles at thus much Cost to put Honour upon Christ that this poor Woman was at Love knows no Bounds no Measures 8 But when his disciples saw it they had indignation saying To what purpose is this waste 9 For this ointment might have been sold for much and given to the poor That is when Judas and some other Disciples whom he had influenced saw this Action they murmured particularly Judas blamed this holy Woman for needless Prodigality and did tacitly reflect upon Christ himself for suffering that wasteful Expence Oh how doth a covetous Heart think every thing too good for Christ He that sees a pious Action well done and seeks to undervalue it shews himself possess'd with a Spirit of Envy Judas his invidious Spirit makes him censure an Action which Christ highly approved Learn thence That Men who know not our Hearts may thro' Ignorance or Prejudice censure and condemn those Actions which God doth commend and will graciously reward Happy for this poor Woman that she had a more righteous Judge to pass Sentence upon her Action than wicked Judas 10 When Jesus understood it he said unto them Why trouble ye the woman for she hath wrought a good work upon me 11 For ye have the poor always with you but me ye have not always 12 For in that she hath poured this ointment on my body she did it for my burial Observe here How readily our Lord vindicates this good Woman She says nothing for her self nor need she having such an Advocate 1. Christ rebukes Judas why trouble ye the Woman Plainly intimating that it is no small Trouble to a Gracious Spirit to find their good Works misinterpreted and misrepresented next he defends the Action calling it a good Work because done out of a Principle of Love to Christ she hath
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
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
rest in preaching and did with greater Zeal and Power sound forth the Doctrine of the Gospel like Thunder 20 And the multitude cometh together again so that they could not so much as eat bread 21 And when his friends heard of it they went out to lay hold on him for they said He is beside himself 22 And the scribes which came down from Jerusalem said He hath Beelzebub and by the prince of the devils casteth he out devils 23 And he called them unto him and said unto them in parables How can Satan cast out Satan 24 And if a kingdom be divided against it self that kingdom cannot stand 25 And if a house be divided against it self that house cannot stand 26 And if Satan rise up against himself and be divided he cannot stand but hath an end 27 No man can enter into a strong man's house and spoil his goods except he will first bind the strong man and then he will spoil his house 28 Verily I say unto you All sins shall be forgiven unto the sons of men and blasphemies wherewith soever they shall blaspheme 29 But he that shall blaspheme against the holy Ghost hath never forgiveness but is in danger of eternal damnation 30 Because they said He hath an unclean spirit Observe here 1. How truly our Lord's Word was verified John 4.34 My Meat is to do the Will of him that sent me for he and his Apostles going into an House to refresh themselves in their Hunger the People press'd upon him so fast to hear the Word that he regards not the satisfying of his Hunger but applies himself to instruct the People Lord how exemplary was thy Zeal and Diligence in preaching the everlasting Gospel to a lost World As it is instructive to may it be imitated and followed by all thy Ambassadors Obs 2. The rash Censure of our Saviour's Friends that is his Kinsmen concerning this Action in neglecting to eat Bread and suffering the Multitude thus unseasonably to press upon him They conclude he is besides himself Out of his right Mind and accordingly went out to lay hold upon him Learn hence 1. That the forward Zeal and Diligence of Christ and his Ministers in preaching the Gospel is accounted Madness and Frenzy by a Blind World But they may say with the Apostle 2 Cor. 5.13 If we be besides our selves it is unto God But who were the Persons that thus look'd upon our Saviour as besides himself Verily his own Kindred and Relations according to the Flesh Learn thence That oft-times the Servants of God meet with the strongest Temptations from and are most discouraged and molested by such as are their nearest Relations by Blood or Alliance This is a great Trial to find our Relations setting us back instead of helping us forward in the ways of Religion but we must bear it patiently knowing that not only others of God's Children but Jesus Christ his own and only Son did experience this Trial. Observe 3. The malicious and wicked Slander which the Scribes endeavoured to fix upon our Blessed Saviour namely That he was possest of the Devil and by Familiarity with him and Help from him cast forth Devils out of others Good God! how was thine own and only Son the Holy and Innocent Jesus censured slandered and falsly accused of the worst of Crimes of Gluttony of Blasphemy of Sorcery Can any of thy Children expect Freedom from the Persecution of the Tongue when Innocency it self could not protect thy Holy Son from Slander and false Accusation Obs 4. Our Saviour's Answer and just Apology for himself in which are contained 1. A Confutation of their Calumny and Slander 2. A Reprehension of the Scribes for the same 1. To confute this Slander our Saviour by several Arguments shews how absurd and unlikely it is that the Devil should cast out himself and any ways oppose or seek to destroy his own Kingdom As if our Saviour had said Is it likely that Satan would â—end me his Power to use it against himself Surely Satan will do nothing to weaken his own Interest or shake the Pillars of his own Kingdom Now if I have received my Power from Satan for destroying him and his Kingdom Then is Satan like a Family divided within it self and like a Kingdom divided against it self which can never stand but be brought to Desolation Our Saviour having sufficiently shewn that he did not work his Miracles by the Power of the Devil he next informs them from whence he had that Power even from God himself and accordingly he compares Satan to a strong Man well-armed with Weapons to defend his House and he compares himself clothed with Divine Power to one that is stronger than the strong Man So that the Argument runs thus The Devil is very strong and powerful and there is no Power but God's only 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 hence That Christ's Divine Power is only Superiour to Satan's 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 in the Souls of Men. Obs 5. The Charge which our Saviour brings against the Scribes and Pharisees for Blaspheming his Divine Power in working Miracles He charges them with sinning the unpardonable Sin against the Holy Ghost All Sin and Blasphemy shall be forgiven but he that shall Blaspheme against the Holy Ghost hath never Forgiveness As if Christ had said All the Reproaches which you cast upon me as Man are pardonable as when you check me with the Poverty and Meaness of my Birth when you censure me for a Wine-bibber a Glutton a Friend and Companion of Sinners and the like unjust Crimes But when you Blaspheme that Divine Power by which all my Miracles are wrought and contrary to the Convictions of your own enlightned Minds maliciously ascribe all my Miracles to the Power of the Devil which were wrought indeed by the Power of the Holy Ghost this makes your Condition not only dangerous but desperate because you resist the last Remedy and oppose the best Means for your Conviction For what can be done more to convince you that I am the true and promised Messiah than to work so many Miracles before your Eyes to that Purpose Now if when you see these you will say it is not the Spirit of God that works these but the Power of the Devil as if Satan would conspire against himself and seek the Ruin of his own Kingdom there is no Way or Means left to convince you but you will continue in your Obstinacy and malicious Opposition to Truth to your unutterable and inevitable Condemnation 31 There came then his
in all Ground alike neither doth the Word fructifie alike in the Souls of Men. There is a Difference both from the Nature of the Soyl and from the Influence of the Spirit For tho' no Ground be naturally good yet some is worse than other Learn 3. That the Cause of the Words Unfruitfulness is very different not the same in all In some 't is an hard Heart of Unbelief in others the distracting Cares of the World choak the Word Like Thorns which hinder the Corns growth by overshadowing it by drawing away the Moisture and Heart of the Earth from it and by hindering the Influences of the Sun from cherishing it Unto which may be added the Policy of Satan that Bird of Prey which follows God's Plough and steals away the precious Seed of the Word out of the Furrows of their Souls Learn 4. That the best Ground doth not bring forth Encrease alike Some good Ground brings forth more others less some Thirty some Sixty some an Hundred-fold In like manner a Person may be a profitable Hearer of the Word altho' he doth not bring forth so great a Proportion of Fruit as others provided he brings forth as much as he can 10 And when he was alone they that were about him with the twelve asked of him the parable 11 And he said unto them Unto you it is given to know the mystery of the kingdom of God but unto them that are without all these things are done in parables 12 That seeing they may see and not perceive and hearing they may hear and not understand lest at any time they should be converted and their sins should be forgiven them 13 And he said unto them Know ye not this parable And how then will you know all parables Observe here The Disciples Question and our Saviour's Reply Their Question is about the Sence and Meaning of the Parable They own their Ignorance and desire better Information It is no Shame for the best of Ministers yea the best of Men to acknowledge their own Ignorance in the Mysteries of Religion and to attend upon the Means of Instruction in order to their further Information In our Saviour's Answer To you it is given to know the Mysteries of the Kingdom of God c. Obs 1. That the Doctrines of the Gospel are great Mysteries 2. That it is a matchless and invaluable Priviledge practically to understand Gospel Mysteries 3. That this Priviledge all are not Sharers in and Partakers of but only those to whom it is given 4. That it is a Righteous Thing with God to give such Persons over to further Blindness and Ignorance in Spiritual Things who wilfully reject the Truth and shut their Eyes against the Light and Evidence of it The Pharisees had all along shut their Eyes and said they would nor see and now Christ closes their Eyes judicially and says they shall not see Seeing ye shall see and not perceive and hearing ye shall hear and not understand 14 The sower soweth the word 15 And these are they by the way side where the word is sown but when they have heard Satan cometh immediately and taketh away the word that was sowen in their hearts 16 And these are they likewise which are sown on stony ground who when they have heard the word immediately receive it with gladness 17 And have no root in themselves and so endure but for a time afterward when affliction or persecution ariseth for the word's sake immediately they are offended 18 And these are they which are sown among thorns such as hear the word 19 And the cares of this world and the deceitfulness of riches and the lusts of other things entring in choke the word and it becometh unfruitful 20 And these are they which are sown on good ground such as hear the word and receive it and bring forth fruit some thirty fold some sixty and some an hundred Here our Saviour applies himself to interpret and explain the foregoing Parable The Seed is the Word the Sower is the Preacher the Soyl is the Heart and Soul of Man Some Hearers Christ compares to the Highway Ground in which the Seed lyes uncovered for want of the Harrow of Meditation Others to Stony Ground in which the Word has no Root No Root in their Understandings in their Memories Wills and Affections but they are instantly offended either at the Depth and Profoundness of the Word or at the Sanctity and Strictness of the Word or else at the Plainness and Simplicity of it Again Some Hearers our Lord compares to Thorny Ground Worldly and Covetous Desires are as Thorns choaking the good Seed they shadow the Blade when sprung up keep off the Influences of the Sun and draw away the Fatness of the Soyl from the Seed All these mischievous Effects have Thorns among the Seed And the like ill Effects have worldly Affections and covetous Desires in the Soul of Man rendring the Seed of the Word unfruitful and unprofitable But the good Christian hears the Word attentively keeps it retentively believes it stedfestly applies it particularly practices it universally and brings forth Fruit perseveringly Learn 1. That no Hearers are in Christ's Account good Hearers of the Word but such as bring forth Fruit answerable to their hearing 2. That a Person may be a good Hearer of the Word in Christ's Account if he bring forth the best Fruit he can tho' it be not in so great a Proportion as others do As some Ground brings forth Thirty some Sixty and some an Hundredfold in like manner do all sincere Hearers of the Word they all bring forth Fruit tho' not all alike all in Sincerity tho' not all equally and none to Perfection 21 And he said unto them Is a candle brought to be put under a bushel or under a bed and not to be set on a candlestick 22 For there is nothing hid which shall not be manifested neither was any thing kept secret but that it should come abroad 23 If any man have ears to hear let him hear 24 And he said unto them Take heed what you hear with what measure ye mete it shall be measured to you and unto you that hear shall more be given 25 For he that hath to him shall be given and he that hath not from him shall be taken even that which he hath Observe here 1. The End and Design of Christ in revealing his Word and Will to his Disciples and in communicating to them the Light of Spiritual Knowledge namely That they may communicate it to others and not keep it close unto themselves Even as the Candle in an House diffuses and disperses its Light to all that come within the Reach of it In like manner ought all Christians and particularly Christ's Ministers by the Light of Life and Doctrine to direct Persons in their Way towards Heaven Such as are enlightned by God in any measure with the Knowledge and Understanding of his Word ought not to conceal and hide this
the extream Malice and Cruelty of the Devil against Mankindâ— in that so many evil Spirits did at once afflict and torment a single Person even a Legion many Thousands of them Observe also The Unity and Agreement which is amongst these evil Spirits in doing Mischief tho' there was a Legion of them in this one Person yet they have all but one Name Learn That the very Devils have a sort of Unity amongst themselves and in their Malice and mischievous Designs against Mankind they are as one How happy were it if good Men were as much united in Designs and Endeavours for the Glory of God as Devils conspire and combine against it Note 7. The Outcry which the Devil makes at the Appearance and Approach of Christ Art thou come to torment us before the time From thence Learn 1. That there are Tortures appointed to the Spiritual Natures of evil Angels 2. That the Devils are not so full of Torment as they shall be Altho' they are as full of Discontent as they can be there will be a Time when their Torments shall be encreased when they shall have their Fill of torment This they know and accordingly thus they pray Torment us not before our Time That is encrease not our Torments before the appointed time of their Encrease Note 8. The Devils Request for Permission and Leave to go into the Herd of Swine Where Observe First The Devil's Malice he will hurt the poor Beasts rather than not hurt at all Secondly His powerful Restraint he cannot hurt a Pig without a Permission Suffer us to enter Satan's Malice indeed is infinite but his Power is bounded it is Potestas sub potestate A Power under a Power If he could not hurt the Swine much less can he afflict the Body or Soul of Man without Leave and Licence Note 9. How Satan's Request is yeilded to by our Saviour he permits the Devils to enter into the Swine not to satisfie their Desire in doing Mischief But First To shew his Power over the Devils that they could do nothing without his Permission Next To shew how great the Power and Malice of the Devil would be if not restrained and Lastly That the Miracle of casting out such a Multitude of Devils might appear to be the greater Learn hence That sometimes Almighty God for wise Ends and just Causes doth suffer the Devil to enjoy his Desire in doing Hurt and Mischief unto the Creatures Jesus said unto them Go. Note 10. What a contrary Effect this Miracle which Christ wrought had upon these People instead of believing his Divine Power upon the Sight of his miraculous healing the possessed the Loss of their Swine enrages them and makes them desire Christ to depart from them Carnal Hearts preferr their Swine before their Saviour and had rather lose Christ's Presence than their Worldly Profit So desirous were these Gadarens to get rid of our Saviour's Company that they pray and beseech him to depart out of their Coasts Learn hence Sad is the Condition of such from whom Christ departs more sad the Condition of such who say unto Christ Depart but most sad the Case of them who pray and beseech Christ to depart from them Thus did these Gadarens desire and beseech Christ to depart from them which accordingly he did and we read no more of his Return to them Note lastly How desirous the possessed Man was to continue with Christ after he was come to himself He prayed that he might be with him This he might desire partly to testifie his Thankfulness to Christ partly out of fear of being repossess'd again by Satan or perhaps to have the Opportunity of hearing Christ's Doctrine and seeing his Miracles For such as have once tasted that the Lord is gracious and experienced the Pleasure and Profit of Christ's Company are very desirous of the Continuance of it and exceeding loth to part with it However our Saviour at this time did not think fit to suffer him knowing that more Glory would redound to God by publishing this Miracle to his Friends Christ expects after eminent Deliverances wrought for us that we should be the Publishers of his Praises and declare to all far and near the great things which God hath done for us 21 And when Jesus was passed over again by ship unto the other side much people gathered unto him and he was nigh unto the sea 22 And behold there cometh one of the rulers of the synagogue Jairus by name and when he saw him he fell at his feet 23 And besought him greatly saying My little daughter lieth at the point of death I pray thee come and lay thy hands on her that she may be healed and she shall live 24 And Jesus went with him and much people followed him and thronged him Obs here 1. The Person who came to Christ on Behalf of his sick Daughter described by his Name Jairus by his Office a Ruler of the Synagogue by his Gesture he fell down at Jesus Feet and worshipped him This Gesture of his was not only a Sign of tender Affection in him towards his Daughter but also an Evidence of his Faith in our Blessed Saviour yet his confining Christ's Power to his bodily Presence and to the Touch of his Hand was a Token of the Weakness of his Faith Come says he and lay thine hand upon her and she shall live As if Christ could not have cured her without either coming to her or laying his Hand upon her Note All that come to Christ are not alike strong in Faith yet our blessed Redeemer refuses none who come to him with a smeere Faith tho' in much Weakness of Faith Obs 2. How readily our Saviour complies with Jairus's Request Jesus went with him Altho' his Faith was but weak yet our Saviour doth not reject him or deny his Sute but readily goes with him Learn hence How ready we should be to go to Christ in all our Distresses Afflictions and Necessities who is so ready to hear and so forward to help us if we seek him in Sincerity tho' our Faith be feeble Obs 3. The great Humility of our Blessed Saviour in suffering himself to be thronged by poor People Much People followed him and thronged him Oh humble and lowly Saviour How free was thy Conversation from Pride and Haughtiness How willing to converse with the meanest of the People for their Advantage Our Lord did not only suffer them to come near him but even to throng him What an Example is here for the greatest Persons upon Earth to imitate and follow not to despise the Persons nor disdain the Presence of the meanest and poorest of the People but to look upon some with an Eye of Favour upon others with an Eye of Pity upon none with an Eye of Contempt 25 And a certain woman which had an issue of blood twelve years 26 And had suffered many things of many physicians and had spent all that she had and was nothing bettered but
and buy themselves bread for they have nothing to eat 37 He answered and said unto them Give ye them to eat And they say unto him Shall we go and buy two hundred penyworth of bread and give them to eat 38 He saith unto them How many loaves have ye go and see And when they knew they say Five and two fishes 39 And he commanded them to make all sit down by companies upon the green grass 40 And they sat down in ranks by hundreds and by fifties 41 And when he had taken the five loaves and the two fishes he looked up to heaven and blessed and brake the loaves and gave them to his disciples to set before them and the two fishes divided he among them all 42 And they did all eat and were filled 43 And they took up twelve baskets full of the fragments and of the fishes 44 And they that did eat of the loaves were about five thousand men This Miracle of our Saviour's feeding Five Thousand Men besides Women and Children with Five Loaves and Two Fishes is recorded by all Four Evangelists and in the History of it these following Particulars are observable Note 1. The Disciples Pity towards the Multitude who had long fasted and wanted now the ordinary Comforts and Supports of Life It well becomes the Ministers of Christ to respect the Bodily Necessities as well as regard the Spiritual Wants of Persons Obs 2. The Motion which the Disciples make to Christ on Behalf of the Multitude Send them away that they may buy Victuals Here was a strong Charity but a weak Faith A strong Charity in desiring the People's Relief but a weak Faith in supposing that they could not otherwise be relieved but by sending them away forgetting that Christ who had healed the Multitude miraculously could also feed them miraculously if he pleased All things being equally easie to an Almighty Power Obs 3. Our Saviour's strange Reply to the Disciple's Request They need not depart give ye them to eat Need not depart Why the People must either feed or famish Victuals they must have and a dry Desart will afford none yet says Christ to his Disciples Give ye them to eat Alas poor Disciples they had nothing for themselves to eat how then should they give the Multitude to eat When Christ requires of us what we are unable to perform it is to shew us our Impotency and Weakness and to provoke us to look up to him and depend by Faith on his Almighty Power Obs 4. What a poor and slender Provision the Lord of the whole Earth has for his Houshold and Family Five Barley Loaves and Two small Fishes Teaching us That these Bodies of ours must be fed but not pumper'd our Belly must not be our Master much less our God The end of Food is to sustain Nature we must not stifle it with a Gluttonous Variety And as the Quality of the Victuals was plain so the Quantity of it was small Five Loaves and Two Fishes Well might the Disciples say What are these among so many The Eye of Sense and Reason sees an utter Impossibility of those Effects which Faith can easâ—ly apprehend and Divine Power more easily produce Obs 5. How Christ the great Master of the Feast doth marshal his Guests He commands them all to sit down in Ranks by Hundreds and by Fifties None of them reply Sit down but to what Here are the Mouths but where 's the Meat We may soon be set but when or whence shall we be serv'd Not a Word like this but they obey and expect Lord how easie is it to trust thy Providence and rely upon thy Power when there is Corn in the Barn Bread in the Cupboard or Money in the Purse but when our Stores are all empty and we have nothing in Hand then to depend upon an invisible Bounty is a true and noble Act of Faith Obs 6. The Actions performed by our Blessed Saviour He blessed and brake and gave the Loaves to his Disciples and they to the Multitude 1. He blessed them Teaching us by his Example never to use or receive the good Creatures of God for our Nourishment without Prayers and Praise Never to sit down to our Food as a Beast to his Forage 2. He brake the Loaves He could have multiplied them whole why then would he rather do it in the breaking Perhaps to teach us that we may rather expect his Blessing in the Distribution of his Bounty than in the Reservation of it Scattering is the way to encreasing Liberality is the way to Riches 3. Christ gave the Bread thus broken to his Disciples that they might distribute it to the Multitude But why did our Lord distribute the Loaves by his Disciple's Hands Doubtless to gain Respect to his Disciples from the People And the same Course doth our Lord take in Spiritual Distributions He that could feed the World by his own immediate Hand chuses rather by the Hand of his Ministers to divide the Bread of Life amongst his People Obs 7. The Certainty and the Greatness of the Miracle They did all eat and were filled They did all eat not a Crumb or a Bit but to Satiety and Fulness All that were hungry did eat and all that did eat were satisfied and yet Twelve Baskets of Fragments remain More is left than was at first set on 'T is hard to say which was the greatest Miracle the miraculous Eating or the miraculous Leaving If we consider what they eat we may wonsider that they left any thing if what they left that they eat any thing Obs 8. These Fragments tho' of Barley Loaves and Fish Bones must not be lâ—st but at our Saviour's Command gathered up The Liberal Housekeeper of the World will not allow the Loss of his Orts. Oh how tremendous will their Account be who having large and plentiful Estates spend them upon their Lusts being worse than lost in God's Account 45 And straightway he constrained his disciples to get into the ship and to go to the other side before unto Bethsaida while he sent away the people 46 And when he had sent them away he departed into a mountain to pray 47 And when even was come the ship was in the midst of the sea and he alone on the land 48 And he saw them toiling in rowing for the wind was contrary unto them and about the fourth watch of the night he cometh unto them walking upon the sea and would have passed by them 49 But when they saw him walking upon the sea they supposed it had been a spirit and cried out 50 For they all saw him and were troubled and immediately he talked with them and saith unto them Be of good cheer it is I be not afraid 51 And he went up unto them into the ship and the wind ceased and they were sore amazed in themselves beyond measure and wondered 52 For they considered not the miracle of the loaves for their heart was hardened This Paragraph
even at the door 30 Verily I say unto you that this Generation shall not pass till all these things be done 31 Heaven and Earth shall pass away but my words shall not pass away 32 But of that day and hour knoweth no Man no not the Angels that are in Heaven neither the Son but the Father Here our Blessed Saviour declares two things with Reference to his Coming 1. The Certainty of the thing it self 2. The Uncertainty of the Time The Certainty of his Coming he sets forth by the Similitude of the Fig-Tree whose Beginning to Bud declares the Summer at hand Thus our Saviour tells them that when they should see the fore-mentioned Signs they might Conclude the Destruction of their City and Temple to be nigh at hand and accordingly some then Living did see â—hese Predictions Fulfilled Observe 2. The Uncertainty as to the precise Time when this Judgment should come no Angel in Heaven nor Creature upon Earth could determine the Time only the Glorious Persons in the Godhead the Father Son and Holy Ghost Learn hence That all things are not Revealed to the Angels themselves but such things only as it Concerns them to know and the Wisdom of God thinks fit to Reveal 2. That the precise Time of the Day of Judgment is kept by God as a Secret to himself we are not to know the Hour to the intent we may be upon our Watch every Hour Christ himself did not know it as Man but as GOD only 33 Take ye heed watch and pray for ye know not when the Time is 34 For the Son of Man is as a Man taking a far Journey who left his House and gave Authority to his Servants and to every Man his work and commanded the Porter to watch 35 Watch ye therefore for ye know not when the Master of the House cometh at Even or at Midnight or at Cock-crowing or in the Morning 36 Lest coming suddenly he find you sleeping 37 And what I say unto you I say unto all Watch. Our Blessed Saviour takes occasion from the fore-going Doctrine of the Certainty and Suddenness of his coming to Judgment to inforce the Duty of diligent and industrious Watchfulness upon all his Disciples and Followers that is to be upon their Guard against all Sin and to be in an actual readiness for his appearance and approach Learn hence That it is the indispensable Duty and ought to be the indefatigable endeavours of every Christian to stand upon his Guard in a prepared readiness for Christ's Appearance both for his coming to them and for their going to him There is a two-fold readiness for Christ's coming namely Habitual and Actual an habitual readiness is a readiness or the state and condition actual readiness is the readiness of the Person When we are furnished with all the Graces and Vertues of a good life when our Lamps are burning and our Loyns girded our Souls furnished with the Graces of God's Holy Spirit and our Lives fruitful in good Works Blessed is that Servant who when his Lord cometh shall be found thus Watching CHAP. XIV 1 AFter two days was the feast of the Pass-over and of unleavened Bread and the chief Priests and the Scribes sought how they might take him by craft and put him to death 2 But they said not on the feast-day lest there be an uproar of the People This Chapter gives us a sad and sorrowful account of the High Priests Conspiracy against the Life of our Bl. Saviour in which we have Observable the persons that made this Conspiracy the manner of the Conspiracy and the time when this Conspiracy was made 1. The Persons Conspiring are the chief Priests Scribes and Elders that is the whole Jewish Sanhedrim or General Council They lay their malicious heads together to contrive the Destruction of the innocent Jesus Thence Learn That General Councils have erred and may err fundamentally in matters of Doctrine so did this General Council at Jerusalem consisting of chief Priests Doctors and Elders with the high Priest their President in not believing Jesus to be the Messias after all the Miracles wrought before their Eyes Observe 2. The manner of this Conspiracy against our Saviour's Life it was Clandestine Secret and Subtile they consult how they may take him â—y craft and put him to Death Thence Note That Satan makes use of the subtilty of crafty Men and abuseth their parts as well as their Power for his own purposes and designs the Devil sends no fools of his Errand Observe 3. The circumstance of time when this Conspiracy was mannaged at the Feast of the Passover it being a custom among the Jews to execute Malefactors at their Solemn Feasts as at the Feast of the Passover the Feast of Weeks and the Feast of Tabernacles at which times all the Jews came up to Jerusalem to Sacrifice and then they put Malefactors to Death that all Israel might see and fear and noâ— do so wickedly Accordingly this Feast of the Passover was waited for by the Jews as a fit opportunity to put our Saviour to Death the only Objection was that it might occasion a Tumult amongst the People there being such a mighty concourse at that time in Jerusalem But Judas making them a proffer they readily comply with the motion and resolve to take the first opportunity to put our Saviour to Death 3 And being in Bethany in the house of Simon the leper as he sat at meat there came a Woman having an alablaster box of Ointment of Spikenard very precious and she brake the box and poured it on his head 4 And there were some that had indignation within themselves and said why was this waste of the Oyntment made 5 For it might have been sold for more then three hundred pence and have been given to the poor and they murmured against her 6 And Jesus sâ—id leâ— her alone why trouble you her she hath wrought a good work on me 7 For ye have the poor with you always and whensoever ye will ye may do them good but me ye have not always 8 She hath done what she could she is come aforehâ—nd to anoint my body to the Burying 9 Verily I said unto you wheresoever this Gospel shall be Preached thorough out the World this also that she hath done shall be spoken of for a memorial of her Several particulars are Observable in this piece of History As first the Action which this Holy Womâ—n performed she pours a Box of precious Ointment upon our Saviour's Head as he sat at Meat according to the custom of the Eastern Countries at their Feasts Murmuring Judas valued this Ointment at Three Hundred Pence which makes of our Money Nine Pounds Seven Shillings and Six Pence reckoning the Roman Penny at seven pence half penny I do not find that any of the Apostles were at thus much cost and charge to put honour upon our Saviour as this poor Woman was Learn hence That where strong love prevails in the
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
our Best friends is not always seasonable nor acceptable There are Times and Seasons when a Christian would not be willing that his Dearest Relations upon Earth should hear that Intercourse which passes betwixt him and his God Observe 3. The place our Lord withdraws to for private Prayer it is the desert he withdrew into the Wilderness and Prayed both to avoid Ostentation and also to enjoy Communion with his Father The modest Bridegroom of his Church says St. Bernard will not impart himself so freely to his Spouse before Company St. Mark 1.35 adds That our Saviour rose up a great while before day and went into this desert place to pray Teaching us that the Morning is the fit Season yea the best of Seasons for private Duties now are our Spirits freshest and our minds freest before the Distractions of the day break in upon us It is certainly much better to go from Prayer to business then from business to Prayer Note lastly that our Blessed Saviour had no idle hours here in the World his time did not lye upon his hand as ours do he was always either Preaching or Praying or working Miracles either paying Homage to God or doing good to man Lord help us to imitate this thy instructive Example by imbracing all opportunities of Glorifying God and doing good to one another 17 And it came to pass on a certain day as he was teaching that there were Pharisees and Doctors of the Law sitting by which were come out of every Town of Galilee and Judea and Jerusalem and the power of the Lord was present to heal them 18 And behold men brought in a Bed a man which was taken with the palsey and they sought means to bring him in and to lay him before them 19 And when they could not find by what way they might bring him in because of the multitude they went upon the house-top and let him down through the Tiling with his Couch into the midst before Jesus 20 And when he saw their faith he said unto him Man thy sins are forgiven thee 21 And the Scribes and the Pharisees began to reason saying Who is this which speaketh Blasphemies who can forgive Sins but God alone 22 But when Jesus perceived their thoughts he answering said unto them what reason ye in your hearts 23 Whither is easier to say Thy sins be forgiven thee or to say Rise up and walk 24 But that ye may know that the son of man hath power on earth to forgive Sins he said unto the sick of the Palsy I say unto thee Arise and take up thy Couch and go into thy house 25 And immediately he rose up before them and took up that whereon he lay and departed to his own house glorifying God 26 And they were all amazed and they glorified God and were filled with fear saying We have seen strange things this day As the great End of our Saviours Miracles was to confirm his Doctrine so commonly after his Preaching he wrought his Miracles The Scribes and Pharisees tho' they had no love for our Saviour's person nor value for his Ministry yet they frequently accompanied him wherever he went partly to cavil at his Doctrine and partly out of Curiosity to see his Miracles but Observe the gracious Condescension of our Saviour altho' he well knew that the Pharisees at this time attended upon him with no good intention yet he puts forth his Divine Power in working Miracles before them the power of the Lord was present to heal Not that Christ's Power was at any time absent but it is said now to be present because it was now exerted and put forth at his Will and Pleasure And accordingly at this time before the Pharisees Eyes he Miraculously Cures a Person sick of the Palsy as the Paragraph before us does inform us Wherein Observe 1. The Diseased and Distressed Person one sick of the Palsy which being a Resolution and weakness of the Nerves enfeebles the Joynts and confines a Person to his Bed or Couch As a Demonstration of Christ's Divine Power he was pleased to single out the Palsy and Leprosy incurable Diseases to work a Cure upon Now this Person was so great a Cripple by reason of the Palsy that he could not go nor be led but was carried in his Bed or Couch Observe 2. As the grievousness of the Disease so the greatness of the Peoples Faith The Man and his friends had a firm and full perswasion that Christ was cloathed with a Divine Power and able to help him and they hope in his Goodness that he was willing as well as able And accordingly the Roof of the Jewish Houses being flat they uncover some part of it and let the Bed down with the sick Man in it and lay him at the foot of Christ in hopes of help and healing Observe 3. That no sooner did they exercise their Faith in Believing but Christ exerts his Divine Power in healing yet the Object of their Faith probably was not Christ's Divine Power as God but they look upon him as an extraordinary Prophet to whom God had Communicated such a Divine power as Elijah and Elisha had before him Yet see the marvellous efficacy even of this Faith which obtained not only what was desired but more then was expected They desired only the healing of the Body but Christ heals Body and Soul too saying Son be of good chear thy sins are forgiven thee Thereby our Saviour signifies to them that sin is the meritorious Cause of Sickness and consequently that in Sickness the best way to find ease and deliverance from pain is first to seek for pardon for the sense of pardon will in some degree take away the sense of pain Obs 4. The Exception which the Pharisees take against our Saviour for pronouncing that this Man's Sins were forgiven him they charge him with Blasphemy urging that it is God's peculiar Prerogative to pardon sin indeed their proposition was true but their application was false Nothing more true then that it is the highest Blasphemy for any meer Man to arrogate and assume to himself the incommunicable property of God absolutely and authoritatively to forgive sin But then their denying this power to Christ of Forgiving sins which he had as God from all Eternity and as Mediator GOD and Man in one Person when here on Earth this was Blasphemy in them but the assuming and challenging of it none in him Observe 5. To Cure if possible the obstinacy and blindness of the Pharisees our Saviour gives them a Two-fold Demonstration of his Godhead 1. By letting them understand that he knew their thoughts Jesus perceived their thoughts v. 22. to know the thoughts to search the Hearts and understand the reasonings of Men is not in the power of Angels or Men but the Prerogative of God only 2. By assuming to himself a power to forgive Sins for our Saviour here by taking upon him to forgive sins in his own name and by his own
him because of their former vicious Course of Life it is not what we formerly were but what now we are that Christ considers it is a Glory to him to have great and notorious Sinners brought to a closure and compliance with him The Reproach is not that they have been Sinners for Christ did not give himself for a people that were pure and holy without spot or wrinkle but to make them so by his Word and Spirit Eph. 5.26 Christ is only ashamed of those that eat of his Bread and lift up the Heel against him 4 And when much people were gathered together and were come to him out of every quarter he spake by a Parable 5 A sower went out to sow his Seed and as he sowed some fell by the ways side and it was trodden down and the Fowls of the air devoured it 6 And some fell upon a Rock and as soon as it was sprung up it withered away because it lacked moysture 7 And some fell among Thorns and the Thorns sprang up and choaked it 8 And others fell upon good ground and sprang up and bear fruit aâ— hundred fâ—â—d and when he had said these thiâ—â—â— be cryed he that hath ears to hear let him hear 9 And his Disciples asked him saying What might this Parable be 10 And he said unto you it is given to know the mysteries of the Kingdom of God but to others in Parables that seeing they might not see and hearing they might not understand The Design and Scope of this Parable is to shew what are the Causes of Mens improving or not improving under the Hearing of the Word and to let us know that there are three sorts of bad Hearers and but one good one The câ—reless and inconsiderate Hearer is like the High-way Ground where the Seed is trodden down and trampled upon Hard-hearted Sinners whom the mollifying word doth not soften These are like Stony-ground where the Seed takes no Root the word makes no impression Those whose heads and Hearts are stuft with the Cares of this World are like the Thorny-ground in which the Seed is choaked which should fructify to an holy immortality This is the Scope of the Parable Now from the Subject-matter of it Learn 1. That by the Sower you are to understand Christ and his Apostles and their Successors the Ministers of the Gospel Christ the principal Sower they the Subordinate Seeds-men Christ Sows his own Field they Sow his Field he sows his own Seed they his Seed Wo unto us if we sow our own Seed and not Christs Learn 2. The Seed sown is the Word of God Fabulous Legends and unwritten Traditions which the Seeds-men of the Church of Rome Sow these are not Seed but Chaff or if Seed for they fructify too fast in the minds of their People their own not Christ's Our Lord's Field must be all Sown with his own Seed with no mixt Grain Learn then That the Word Preach'd is like the Seed Sown in the Furrows of the Field Seed has a fructifying growing and encreasing Nature it has in it an active Principle and will spring up if not kill'd by Accidental Injuries such a quickning Power has the Word of God to regenerate and make alive dead Souls if we suffer it to take Rooting in our Hearts yet is not this Seed alike fruitful in every Soil all Ground is not alike neither doth the Word fructify alike in the Souls of Men there is a difference both from the Nature of the Soyl and the influence of the Spirit for tho' no Ground is naturally good yet some is worse then other nay even the best Ground doth not bring forth Encrease alike Some good Ground brings forth an hundred fold others but sixty and some but Thirty in like manner a Christian may be a profitable Hearer of the Word altho' he doth not bring forth so great a Proportion of Fruit as others provided he bring forth as much as he can 9 And his Disciples asked him saying What might this Parable be 10 And he said To you it is given to know the mysteries of the Kingdom of God but to others in Parables that seeing they might not see and hearing they might not understand Here we have the Disciples Question and our Saviour's Reply their enquiry is concerning the sense and signification of the Parable they own their Ignorance and desire better information It is no shame for the Best of Ministers yea for the best of Men to acknowledge their own ignorance in the Mysteries of Religion and to attend upon the means of instruction in order to their farther Information In our Saviour's Answer To you it is given to know the Mysteries of the Kingdom of God c. Observe 1. That the Doctrine of the Gospel are great Mysteries 2. That it is an invaluable Priviledge rightly to understand and know Gospel-Mysteries 3. That this Priviledge all are not sharers in and Partakers of but only those to whom it is given 4. That it is a Righteous thing with God to give such Persons over to farther Blindness and ignorance in Spiritual Things who wilfully reject the Truth and shut their eyes against the evidence of it The Pharisees had all along shut their Eyes and said they would not see and now Christ closes their Eyes Judicially and says they shall not see 11 Now the Parable is this the seed is the word of God 12 Those by the way-side are they that hear then cometh the Devil and taketh the word out of their hearts lest they should believe and be saved 13 They on the Rock are they which hear and receive the word with joy and these have no root which for a while believe and in time of temptation fall away 14 And that which fell among Thorns are they which when they hear the word go forth and are choaked with cares and riches and pleasures of this Life and bring no fruit to perfection 15 But that on the good ground are they which in an honest and good heart having heard the word keep it and bring forth fruit with patience Here our Saviour applies himself to interpret and explain the foregoing Parable to his Disciples he tells them The Seed is the Word the Sower is the Preacher the Soyl or ground is the Heart and Soul of Man some Hearers he compares to the high-way Ground in which the Seed lies uncovered for want of the Harrow of Meditation others to stâ—ny Ground in which the Word has no Root no Root in their Understandings no Root in their Memories in their Wills or in their Affections but they are instantly offended either at the depth and profoundness of the Word or at the sanctity and strictness of the Word or else at the plainness and simplicity of it Again some Hearers our Lord compares to Thorny-ground Worldly desires and inordinate cares for the things of this Life choak the Word as Thorns over-shadow the Corn draw away the Heart of the Earth from it
for and on behalf of his Members yet did it not in the least dishearten him in or discourage him from that Great and Glorious Undertaking Observe 2. That tho' Christ was first to Suffer before he did Ascend and to be lifted up upon the Cross before received up into Heaven yet is there no mention of his Death here but of his Ascension only as if all thoughts of Death were swallowed up in his Victory over Death teaching us by his Example to over-look our Suffering and Death as not worthy to be named or mentioned with that Glory which we are received into after Death The Evangelist doth not say the time was come when he should Suffer but when he should be Received up 52 And sent Messengers before his Face and they went and entered into a Village of the Samaritans to make ready for him 53 And they did not receive him because his Face was as tho he would go to Jerusalem Our Saviour was now going from Galilee to Jerusalem and being to pass thro' a Village of Samaria he sent Messengers before him to prepare Entertainment for him The Son of God who was Heir of all things sends to and sues for a Lodging in a Samaritan Cottage Oh Blessed Saviour how can we be abased enough for thee who thus neglected thy self for us It was thy pleasure to appear not in the Figure of a Prince but in the Form of a Servant yet the people in the Samaritan Village would not receive him Strange to hear the Son of God Sue for a Lodging and be deny'd but the Reason was the difference of Religion which was between the Jews and the Samaritans the Jews Worshipped at the Temple in Jerusalem the Samaritans at a Temple of their own built upon Mount Gerizim Upon the Building of this new Temple there arose so great a Fewd between the Jews and the Samaritans and in process of time such an implacable Hatred that they would not shew common Civility to one another A Samaritan's Bread to a Jew was no better then Swines Flesh they would rather thirst then drink a Draught of Samaritan-Water Hence we Learn That no Enmity is so desperate as that which arises from matters of Religion 54 And when his Disciples James and John saw this they said Lord Wilt thou that we command Fire to come down from Heaven and consume them as Elias did Here Observe 1. The Crime which these Men were guilty of no affront must be accounted little no indignity light that is offered to the Son of God But these Samaritans did not Revile Christ nor any of his Retinue that we read of they did not violently assault him they did not follow him with Stones in their Hands or Blasphemies in their Mouths but the wrong and injury was only Negative They received him not They denied him a Night's Lodging and this not out of any dislike of his Person but from an antipathy against his Nation Observe 2. The Carriage of the Disciples upon this occasion it was thus far commendable that from the endeared Love which they bare to their Master they did highly resent the churlish Denial of an act of Kindness towards him A gracious Heart is Holily impatient at the sight of any indignity offered to Christ But their fault was That they were too far Transported with Passion and Revenge even to desire the Death and Destruction of the uncivil Samaritans Wilt thou that we command Fire to come down from Heaven and consume them They do not say Master will it please thee who art Lord of the Creatures to command Fire to come down Nor did they say if it be thy pleasure command us to call down Fire but wilt thou that we command Fire this savours too much of Pride Cruelty and Revenge so dangerous is a misguided Zeal 55 But he turned and rebuked them saying ye know not what manner of Spirit ye are of 56 For the Son of man is not come to destroy mens Lives but to save them Here we have our Saviour's Censure of the rash and hot Motion of his Disciples which proceeded 1. from ignorance of themselves Ye know not what Spirits ye are of ye are not now under the rough and sower Dispensation of the Law but under the calm and gentle Institution of the Gospel which designs universal Love Peace and good Will to all Mankind Hence Learn first That a cruel and revengeful Spirit is directly contrary to the Design and Temper of Christianity Secondly That no difference in Religion no pretence of Zeal for God can warrant and justify such a Spirit and Temper Again This rashness in the Disciples proceeded from their ignorance of Christ their Lord and Master as well as of themselves The Son of man did not come to destroy mens lives but to save them that is the proper intent and design of my Coming was to save and not destroy tho' the accidental event of it may be otherwise thro' the malice and perverseness of men Learn That it was the Design of Christ and his Holy Religion to discountenance all fierceness rage and cruelty in Men one towards another and to inspire them universally with a Spirit of Love and Unity Christ is so far from allowing us to persecute them that hate us that he forbids us to hate them that persecute us 57 And it came to pass that as they went in the way a certain man said to him Lord I will follow thee whithersoever thou goest 58 And Jesus said unto him Foxes have holes and Birds of the air have nests but the son of man hath not where to lay his head Observe here 1. A Person resolving to follow Christ a good Resolution if made deliberately and wisely not for sinister Ends or secular Advantages which it is to be feared was the Case here by our Saviour's Answer For says he Foxes have holes and the Birds of the Air Nests but the Son of Man has not where to lay his head as if Christ had said My Condition in the World is very poor I have no house of Residence that I call my own the Birds of the Air have their fixed Nests and the Beasts of the Earth have their Dens and Holes but I have no fixed Habitation therefore if you think to follow me for the sake of Wordly Advantage you will find your self greatly disappointed Learn hence That such Men will find themselves miserably mistaken and greatly disappointed who expect to gain any thing by following of Christ but their Souls Salvation 59 And he said to another follow me but he said Lord suffer me first to go and bury my father 60 Jesus said unto him Let the dead bury their dead but go thou and preach the Kingdom of God We are not to suppose by this Prohibition that Christ disallows or disapproves of any civil office from one Person to another much less of a Child to a Parent either Living or Dying but he lets us know 1. That no Office of
written in this Book 3. That Persons may know that their Names are written in that Book otherwise they could not rejoyce for no Man can rejoyce in an unknown good 4. That it is greater matter of Joy and Rejoycing to know that our Names are written in Heaven then to have a Power to cast out Devils here on Earth A Man may have Power to cast forth Devils out of others and yet at the same time the Devil may have Power in and over himself Therefore in this rejoyce not that the Devils are subject unto you But rather rejoyce that your Names are written in Heaven If you say With what spectacles shall we read that at such a Distance Who will ascend up into Heaven to see whether his Name be written there Or who can send a Messenger thither to search the Records I Answer Turn thine Eyes inward if the Name of God be written in thy Heart thy Name is certainly written in Heaven if you in your daily Actions write out a Copy of God's Book the Blessed Bible here below assure your selves the hand of God has written your Names in his Book above that is you shall certainly be saved 21 In that Hour Jesus rejoyced in Spirit and said I thank thee O Father Lord of Heaven and Earth that thou hast hid these things from the wise and prudent and hast revealed them unto Babes even so father for so it seemed good in thy sight 22 All things are delivered to me of my father and no man knoweth who the Son is but the Father and who the Father is but the Son and he to whom the Son will reveal him Here we find our Saviour glorifying his Father and magnifying himself 1. He glorifies his Father for the wise and free Dispensation of his Gospel-Grace to the meanest and most ignorant Persons whilst the Great and Learned Men of the World undervalued and despised it I thank thee Father that thou hast revealed these things to Babes Learn hence 1. That till God reveals himself his Nature and Will no Man can know either what he is or what he requires Thâ—u hast revealed 2. That the wise and knowing Men of the World have in all Ages despised the Mysteries of the Gospel and have therefore been judicially blinded by God Thou hast hid these things from the wise and prudent When Men shut their Eyes against the clearest Light and say they will not see God closes their Eyes and says they shall not see 3. That the most ignorant if humble and desirous of spiritual Illumination are in the readiest disposition to receive and embrace the Gospel Revelation Thou hast revealed them unto Babes 4. That this is not more pleasing to Christ then it is the pleasure of his Father even so Father for so it seemed good in thy sight Observe 2. our Saviour magnifies himself 1. His Authority and Commission All things are delivered unto me that is all Power is committed to me as Mediator from God the Father 2. His Office to reveal his Father's Will to a lost World No man knoweth the Father but the Son or the Son but the Father That is no Man knoweth their Essence and Nature their Will and Pleasure their Counsel and Consent their mutual Compact and Agreement betwixt themselves for saving a lost World but only themselves and those to whom they reveal it Learn thence That all saving Knowledge of God is in by and thro' Christ he as the great Prophet of his Church reveals unto us the Mind and Will of God for our Salvation None knoweth but he to whom the Son revealeth 23 And he turned him to his Disciples and said privately Blessed are the eyes which see the things that ye see 24 For I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them From the very first giving out of the Promise of Christ to Adam after the Fall Gen. 3.15 There was in all good Men a longing Desire and Expectation to see that Person who should be so great a Blessing to Mankind Prophets and Kings desired to see the promised Messiah Now says our Saviour to his Disciples Blessed are you for you have seen with the Eyes of your Body what others only saw with the Eyes of their Mind with your Bodily Eye you have seen the Promised Messias coming in the Flesh and also the Miracles to confirm you that I am He have been wrought before your Eyes therefore Blessed are the eyes of your Body which have beheld me corporally and blessed also are the eyes of your Mind which have beheld me Spiritually A sight of Christ by a Believing eye much more by a glorified eye is a blessed Sight Blessed are those eyes which see Christ in his Dispensations of Grace here they shall certainly see him in his manifestations of Glory hereafter 25 And behold a certain Lawyer stood up and tempted him saying Master What shall I do to inherit eternal Life 26 He said unto him What is written in the Law How readest thou 27 And he answering said Thou shalt Love the Lord thy God with all thy heart and with all thy soul and with all thy strength and with all thy mind and thy neighbour as thy self 28 And he said unto him Thou hast answered right this do and thou shalt live Here we have a Lawyer that is an Interpreter and Expounder of the Law of Moses tempting our Saviour that is making tryal of him whether he would deliver any Doctrine contrary to the Law of Moses he propounds therefore a question What he should do to inherit eternal Life Where Note 1. He Believed the certainty of a future State 2. he professes his desire of an Eternal Happiness in that State 3. He declares his Readiness to do something in order to the obtaining of that Happiness Hence Learn That all Religion both Nâ—tural and Revealed teaches Men that good Works are necessary to Salvation or that something must be done by them who desire to enter into Life What shall I do to inherit eternal Life It is not talking well and professing well but doing well that entitles us to Heaven and Eternal Salvation and this the very Light of Nature teaches Observe 2. Our Saviour's Answer What is written in the Law how readest thou intimating to us that the Word and Law of God is the Rule and measure of our Duty our Guide to direct us in the way to Eternal Life The Man Replies That the Law of God requires That we love God with all our heart soul and strength and our Neighbour as our selves Where Note 1. That the fervour of all our Affections and particularly the Supremacy of our Love is Required by God as his Right and Due Love must pass thro' and possess all the Powers and Faculties of our Souls The Mind must meditate upon God the Will must choose and embrace
into prison 59 I tell thee thou shalt not depart thence till thou hast paid the very last mite In these words our Saviour advises Persons to use the same prudence in Divine Matters which they use in Worldly affairs and the same endeavours to seek Reconciliation with God which they put forth in order to their being reconciled unto men for in such a Case when they see an Action bringing against them wherein they are sure to be Cast their best way is presently to seek to reconcile their Adversary and make their peace with him that so they may escape the Threatning Danger In like manner should they do here lay hold upon the present opportunity of Mercy now offered to them because 't is a fearful thing to dye without Reconciliation with God Note here 1 That GOD and Man were once Friends 2. That GOD and Man are now Adversaries 3. That Man and not GOD is averse to Reconciliation and Agreement 4. That it is the Wisdom the Duty and Interest of fallen Man speedily to accept of Terms of Peace and Reconciliation with God 5. That an eternal Prison will be their portion who dye in their Enmity against God CHAP. XIII 1 THere were present at that Season some that told him of the Galileans whose blood Pilate had mingled with their Sacrifices 2 And Jesus answering said unto them suppose ye that these Galileans were sinners above all the Galileans because they suffered such things 3 I tell you nay but except ye repent ye shall all likewise perish There were two eminent Sects amongst the Jews in our Saviour's Time namely the Herodians and Galileans the former stood stifly for having Tribute paid to the Roman Emperour whose Subjects the Jews now were but the Galileans so called probably from Judas of Galilee mentioned Acts 5.37 opposed this Tribute and often raised Rebellion against the Roman Power Pilate takes the opportunity when these Galileans were come up at the Passover and Sacrificing in the Temple to fall upon them with his Soldiers and barbarously mingled their own blood with the blood of the Sacrifices which they offered neither the Holiness of the place the Temple nor the Sacredness of the Action Sacrificing could divert Pilate from this barbarous Impiety Our Saviour understanding that some of his Hearers then present concluded these Persons to be the greatest Sinners because they were the greatest Sufferers he corrects their error-in this matter and assures them that the same or the like Judgments did hang over all other Sinners as well as these if timely and sincere Repentance prevented not Learn hence 1. That a violent and sudden Death is no argument of God's disfavour 2. That notwithstanding Persons are exceeding prone to pass rash Censures and an uncharitable Judgment upon such as dye suddenly especially if they dye violently 3. That none justly can conclude such Persons to have been the greatest Sinners who have been in this World the most signal Sufferers 4. That the best use we can make of such instances and examples of God's Severity is to Examine our own lives and by a speedy Repentance to prevent our own perdition I tell you nay c. 4 Or those eighteen upon whom the Towerin Siloam fell and slew them think ye that they were sinners above all men that dwelt in Jerusalem 5 I tell you nay but except ye repent ye shall all likewise perish Another instance our Saviour gives of persons that fell by a sudden Death even eighteen that were slain by the fall of a Tower in Jerusalem he takes occasion from thence to caution the Jews that they do not rigidly censure the Sufferers or conclude that those have wrought the most Sin who are brought to most shame Oh how ready are we to judge of mens Eternal Condition by their present Visitation and to conclude them the greatest Offenders upon whom God inflicts the most visible Punishments Our Saviour forbids this and advises every one to look at home Telling the whole Body of the Jews that if they did not Repent they should all likewise perish and that two ways 1. Certitudine poenae by as certain a punishment as these did 2. ye shall likewise perish Similitudine poenae by the same kind of punishment you shall perish by the ruine of your whole City as they did by the downfal of that Tower if a timely and sincere Repentance doth not intervene Learn hence That we must judge of Persons by their Conversation towards God not by God's Dispensations towards them all things here fall alike to all a sudden Death yea a violent Death as it comes upon many men so it may come upon the best of Men as well as others think not says Christ that these eighteen were sinners above all that dwelt in Jerusalem because they suffered such things I tell you nay but except ye repent ye shall all likewise perish Teaching us that Repentance is the only way and means to prevent punishment here and perishing hereafter Except ye repent ye shall perish 6 He spake also this parable A certain man had a fig-tree planted in his Vineyard and he came and sought fruit thereon and found none 7 Then said he to the dresser of the Vineyard Behold these three years I come seeking fruit on this Fig-tree and find none cut it down why cumbereth it the Ground Our Blessed Saviour that he might excite the Jews to the practice of the last mentioned Duty of Repentance sets forth his Long-suffering with them and Forbearance towards them by the Parable of a Fig-tree whom the Master of the Vineyard had long expected Fruit from but found none Where Note 1. The great Care that God takes to make poor sinners Happy he plants them in his Church as in a Vineyard that by the Cultivating Care of his Ministers and the fructifying influences of his Spirit they may be fruitful in good Works Note 2. That God keeps an exact account or Reckoning what means and advantages every place and people have enjoyed These three years have I come seeking fruit alluding to the three years of his own Ministry amongst them God keeps a Memorial how many years the Gospel has been amongst a People how many Ministers they have had and how long with them what pathetical Exhortations what pressing admonitions what cutting Reproofs all are upon the file and must be accounted for Learn 3. That God expects suitable and proportionable Fruit from a People according to the time of their standing in his Vineyard and answerable to the Cost and Culture which his Ministers have expended upon them and the pains they have taken with them Note farther 4. That altho' God doth and justly may expect Fruit from such as are planted in his Vineyard to wit the Christian Church yet he expects it with much Patience and Forbearance waiting from year to year to see if time will work amendment These three years I have come seeking fruit and found none Lastly If after all the Cost that God
Christ he that was the Mediator of Redemption he and only he continues the Mediator of Intercession 6 And there were set there six water-pots of stone after the manner of the purifying of the Jews containing two or three firkins apiece 7 Jesus saith unto them Fill the water-pots with water And they filled them up to the brim 8 And he saith unto them Draw out now and bear unto the governour of the feast And they bare it 9 When the ruler of the feast had tasted the water that was made wine and knew not whence it was but the servants which drew the water knew the governour of the feast called the bridegroom 10 And saith unto him Every man at the beginning doth set forth good wine and when men have well drunk then that which is worse but thou hast kept the good wine until now 11 This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory and his disciples believed on him In this Miracle of our Saviour's turning Water into Wine Observe 1. The reality of the Miracle and the sincerity of Christ in the working of it To evidence that there was no deceit in the Miracle not Wine-Casks but Water-Pots are called for Wine-Vessels in which some Lees were remaining might have given both a vinous colour and taste to the Water but Stone-Pots could contribute nothing of this nature and being open Pots there was no stealing Wine into them without Observation Again Our Saviour's employing of the Servants and not his Disciples takes off any suspicion of Collusion and his sending it to the Ruler or Governor of the Feast was an evidence that the Miracle would bear Examination Our Saviour's Miracles were real and beneficial they were obvious to Sense not lying Wonders not fictitious Miracles which the Juglers in the Church of Rome cheat the People with The greatest Miracle which they boast of Transubstantiation is so far from being obvious to Sense that it contradicts the Sense and Reason of Mankind and is the greatest Affront to humane nature that ever the World was acquainted with Obs 2. Tho' Christ wrought a real Miracle yet he would not work more of Miracle than needed he would not create Wine out of nothing but turned Water into Wine Thus he multiplied the Bread changed the Water restored withered Limbs raised dead Bodies still working upon that which was and not creating that which was not Christ never wrought a Miracle but when needful and then wrought no more of Miracle than he needed Obs 3. The Liberality and Bounty of Christ in the Miracle here wrought six Water-pots are filled with Wine enough say some Writers for an Hundred and fifty Men had he turned but one of those large Vessels into Wine it had been a sufficient Proof of his Power but to fill so many was an Instance both of his Power and Mercy The Lord of the Family furnishes his Houshold not barely for Necessity but for Delight giving richly all Things to enjoy And as the Bounty of Christ appeared in the Quantity so in the Excellency of the Wine Thou hast kept the best Wine till now says the Governor of the Feast It was fit that Christ's miraculous Wine should be more perfect than the natural But Oh Blessed Saviour how delicate and delicious shall that Wine be which we shall drink ere long with thee in thy Father's Kingdom Let thy Holy Spirit fill the Vessel of my Heart with Water with godly Sorrow and Contrition and thou wilt turn it into Wine For blessed are they that mourn they shall be comforted Observe 4. The double Effect of this Miracle Christ hereby manifested forth his Glory and his Disciples believed in him 1. He manifested forth his Glory that is the Glory of his God-head as doing this by his own Power Here shined forth his Omnipotency his Bounty and Liberality every thing that might bespeak him both the Great and Good God The second Effect of this Miracle was That the Disciples believed on him The great End of Miracles is the Confirmation of Faith God never sets the Seal of his Omnipotency to a Lye All the Miracles then that Christ and his Apostles did were as so many Seals that the Doctrine of the Gospel is true If you believe not me says Christ believe the works which I do for they bear witness of me John 5.36 12 ¶ After this he went down to Capernaum he and his mother and his brethren and his disciples and they continued there not many days 13 ¶ And the Jews passover was at hand and Jesus went up to Jerusalem 14 And found in the temple those that sold oxen and sheep and doves and the changers of money sitting 15 And when he had made a scourge of small cords he drove them all out of the temple and the sheep and the oxen and poured out the changers money and overthrew the tables 16 And said unto them that sold doves Take these things hence make not my Fathers house an house of merchandise Observe here 1. How obedient in all things Christ was to the Ceremonial Law He was not naturally subject to the Law but to fulfil all Righteousness he kept the Passoever yearly according to the Command of God Exod. 23.17 That all the Males should appear before him in the Temple at Jerusalem Hence it is probably concluded that Christ came up to the Passover continually during his private Life and being now come up to Jerusalem to this first Passover after his Baptism and solemn entrance upon his Office his first Walk was to the Temple and his first Work was to purge and reform it from Abuses and not to ruine and destroy it because it had been abused Now the Abuse and Prophanation of the Temple at that time was this In the outward Court of the Gentiles there was a publick Mart or Market where were sold Oxen Sheep and Doves for Sacrifice which otherwise the People with great Labour and Trouble must have brought up along with them for Sacrifice Therefore as a pretended Ease to the People the Priests ordered these Things to be sold hard by the Altar the Intention was commendable but the Action not justifiable No pretences of good Ends can justifie that which is forbidden of God A good End can never justifie an irregular Action Obs 2. Our Saviour's fervent Zeal in purging and reforming his Father's House The sight of Sin in any Persons but especially in and among Professors ought to kindle in our Hearts as it did here in Christ's Breast a burning Zeal and Indignation against it Yet was not Christ's Zeal so warm as to devote the Temple to destruction because of its Abuse and Prophanation Places dedicated to the Worship and Service of God if idolatrously abused must not be pulled down but purged not ruined but reformed There is a special Reverence due to the House of God both for the Owners sake and the Service sake Nothing but Holiness becomes that Place where
witnesseth of me is true Our Blessed Saviour having produced these five foregoing Arguments to prove his Unity in Essence and his Equality in Power with the Father comes now to the end of the Chapter to produce several Testimonies for the Proof of it and the first of them is the Testimony of God his Father There is another that beareth witness of me whose witness is True Now the Father had lately at Christ's Baptism by a Voice from Heaven declared him to be his beloved Son in whom he was well-pleased which illustrious Testimony given to Christ they had not regarded Learn hence That as Christ came into the World in Obedience to his Father and to bear witness to him so did the Father honour him and bear witness of him and his Testimony concerning his Son is undoubtedly True and to be depended and rested upon for we make the Father a Lyar if we do not depend upon the Record which he has given of his Son 33 Ye sent unto John and he bare witness unto the truth 34 But I receive not testimony from man but these things I say that ye might be saved The second Testimony to prove Christ to be the Messias was that of John the Baptist We read John 1.19 how the Jews sent to inquire of him whether he were the Christ or not and he denied it and pointed at Jesus saying Behold the Lamb of God yet would not the Jews abide by this Testimony of John concerning the Messias Nevertheless says Christ I receive not testimony from John that is John by his Testimony addeth nothing to me I was what I was and I am what I am before John testified of me and since Learn hence That the Divinity of Christ's Person and the Verity of his Doctrine needs no Man's Testimony for the Confirmation of it being sufficiently confirmed by Christ's own Authority and his Father's Testimony I receive not Testimony from Man that is I need it not I desire it not upon my own Account but upon yours only that upon the Credit of John's Testimony ye might believe on me and be saved by me These things I say that ye might be saved 35 He was a burning and a shining light and ye were willing for a season to rejoyce in his light Observe here John's Character and the Peoples Carriage 1. John's Character he was a Light a burning and a shining Light He had in him a Light of Knowledge to enlighten direct and comfort others and this his Knowledge was accompanied with Zeal he was a burning Light in his Doctrine and a shining Lamp in his Conversation He had the Light of Knowledge in his Head the Warmth of Zeal in his Heart and the Influence of both in his Life Learn hence 1. That those whom God calls to the Office and Work of the Ministry he furnishes with Abilities and Endowments suitable to their great Employments he endues them with a Light of Knowledge which is animated with the Heat and Warmth of Zeal 2. That Ministerial Gifts and Abilities are not bestowed alike upon all but dispersed variously All are Lights according to their Measure but all are not equally burning and shining Lights for Proportion and Degree 3. That the brightest burning and clearest shining Lights in the Church of Christ have but their time in this World they are subject as well as other Men to the common Condition of Mortality and the Lamp of their Lives burns out the faster by lighting others to Heaven John was a burning and a shining Light but now is put out and gone Observe 2. As John's Character so the Peoples Carriage ye were willing for a season to rejoyce in his Light Here is a threefold Gradation they rejoyced They rejoyced in his Light and they rejoyced for a season 1. They rejoyced The word signifies they leaped for Joy and danced about him as Children do about a Bonfire when he first began his Ministry amongst them Oh how warm are the Affections of a People when a pious and zealous Minister comes first among them 2. They rejoyced in his Light not in his Heat Or they rejoyced in John's Light not in Christ's For when they found that John bare Record to Christ they soon grew cold in their Affections towards John 3. They rejoyced only for a season for an hour as the word signifies For a short time John's Ministry was acceptable Learn hence 1. That it has been an old Practice amongst Professors not to like their Pastors long though they have been never such burning and shining Lights John was not changed but his Hearers were changed he did burn and shine in the Candlestick of the Church with equal Zeal and Lustre to the last but they had changed their Thoughts of him and lost their Esteem for him Learn 2. That as nothing in general is so mutable as the Mind of Man so nothing in particular is so variable as the Affections and Opinions of People towards their Ministers The Lamp of John's Ministry was always alike burning and shining his Oil did not waste but his Hearers Zeal wasted and their Affections cooled Those whose Gifts are not at all abated may yet find a great abatement in the acceptation of their Gifts Therefore let no Men live upon the Breath of Men least of all let Ministers live upon the popular Air or the Speech of People Oh let us live upon the Credit which we have with God and rejoyce chiefly in his Esteem If our Performances find acceptance with God we are safe and happy tho' they fall under Contempt with Men. 36 ¶ But I have greater witness then that of John for the works which the Father hath given me to finish the same works that I do bear witness of me that the Father hath sent me The third Testimony produced by Christ to evidence and prove himself to be the promised Messias and Saviour of the World is that of his Miracles which by an Omnipotent Power as God he was enabled to work Christ's Miracles were speaking Testimonies of his Unity with the Father and of the Divinity of his Person Not so the Miracles of his Apostles for he wrought his Miracles in his own Name and by his own Power and Authority but the Apostles expresly declared the contrary Acts 3.12 16. Why look ye so stedfastly on us as if we by our own power had made this Man whole His name through faith in his name hath made this Man strong Learn hence That the Testimony of Christ's own Works his Miracles wrought in his own Name and by his own Authority and Power is a clearer Confirmation of his Godhead Office and Doctrine than the best of Mens Testimonies yea than John Baptist's own Testimony That he saw the Spirit descending on him 37 And the Father himself which hath sent me hath born witness of me Ye have neither heard his voice at any time nor seen his shape 38 And ye have not his word abiding in you for whom he hath
and drinketh my blood dwelleth in me and I in him 57 As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me 58 This is that bread which came down from heaven not as your fathers did eat manna and are dead he that eateth of this bread shall live for ever 59 These things said he in the synagogue as he taught in Capernaum Observe here How the Jews understanding Christ after a Carnal manner were offended at what he said for they thought it was Inhumane to eat Man's Flesh and could not understand how the Body of Christ could in such a Sense be Food to all the World Hence Note That Carnal Persons put a Carnal Sense upon Christ's Spiritual Words and so occasion their own stumbling But yet notwithstanding the Jews stumbled at our Saviour's Expression he doth not alter his words but presseth more and more the Necessity of feeding upon him by Faith in order to Eternal Life Except ye eat the flesh of the Son of Man and drink his Blood ye have no Life in you Learn from hence 1. That the Lord Jesus Christ is the True Spiritual Food of all Believers 2. That those and only those who do by Faith feed upon him shall obtain a Life of Grace and Glory from him if we do not by Faith feed upon him we can have no Evidence for a Life of Grace nor Title to a Life of Glory This place some Papists produce to Countenance their Doctrine of Transubstantiation and a Bodily eating and drinking of Christ's Flesh and Blood in the Sacrament But it is evident that Christ Treats not of the Sacrament in this Chapter for the Sacrament was not now Instituted and therefore it is not a Sacramental but a Spiritual feeding upon Christ by Faith that is here meant For this eating gives Life to the Eater all that eat are saved and all that do not eat are damned but this is not true of a Sacramental eating besides this eating that Christ speaks of he makes absolutely necessary to Salvation but some are saved that never fed upon Christ in the Sacrament as John the Baptist and the Thief on the Cross Lastly if it be understood of a Sacramental Eating and Drinking wo be to the Church of Rome for denying the Cup to the Laity because Drinking of Christ's Blood is made here as necessary as eating of his Flesh in order to Eternal Life Except ye Eat the Flesh of the Son of Man and Drink his Blood ye have no Life in you Observe farther The close and intimate Union which is betwixt Christ himself and those that feed upon him He that eateth me Dwelleth in me and I in him As Meat is turned into the Eater's Substance so Believers and Christ become one and by feeding on him that is by believing in him there followeth a mutual Inhabitation Christ dwelling in them and they in him this is true of a Spiritual feeding upon Christ but not of a Sacramental Eating Nay Christ carries it higher still and tells us That as there is a Real Union between the Father and him and as the Father Lives who sent him â—aving an Eternal Fountain of Life in himself and the Son Lives by the Father having the same Life communicated to him with his Essence from the Father in like manner says Christ he that eateth me the same shall Live by me All which is certainly true of our Spiritual Feeding upon Christ by Faith but cannot be applied to a Corporal feeding upon him in the Sacrament as the Papists would have it 60 Many therefore of his disciples when they had heard this said This is an hard saying who can hear it 61 When Jesus knew in himself that his disciples murmured at it he said unto them Doth this offend you 62 What and if ye shall see the Son of man ascend up where he was before The foregoing Doctrine of our Saviour concerning eating his Flesh and drinking his Blood sounded so very harshly that not only the common multitude but some of them that had been his Disciples that is who had given up their names to follow him could not tell how to bear them Our Saviour Reproves their unjust stumbling at what he had said That he was the Bread which came down from Heaven and tells them that his Ascension into Heaven should prove the Truth of his descent from Heaven Hence we learn That Christ's arising from the Grave and Ascending into Heaven by his own Power is an Evident proof of his Godhead and that he really came down from Heaven in respect of his Divine Nature which condescended to be cloathed with our Flesh What and if ye shall see the Son of Man Ascend up where he was before 63 It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life To convince the Jews that our Saviour did not mean a carnal fleshly eating of his Body he tells them that such an eating would profit them nothing but it is a Spiritual eating of him by Faith that bringeth that Quickning Life of which he had spoken It is the Spirit or Divine Nature that Quickneth the flesh or human Nature alone separated from his Godhead profiteth nothing and can give no Life Learn hence That it is the Godhead of Christ united to the Humane Nature which adds all Vertue Efficacy and Merit to the Obedience and sufferings of the Humane Nature It is the Spirit or Divine Nature of Christ that Quickneth the flesh or Humane Nature alone profiteth nothing and therefore the carnal eating of my flesh would do no good 64 But there are some of you that believe not For Jesus knew from the beginning who they were that believed not and who should betray him 65 And he said Therefore said I unto you that no man can come unto me except it were given unto him of my Father 66 ¶ From that time many of his disciples went back and walked no more with him Our Blessed Saviour having thus cleared his Doctrine that he was the Bread of Life which came down from Heaven and that he is not to be Carnally but Spiritually fed upon He plainly tells the Jews That the true cause of their stumbling at his Doctrine was their Ignorance and Unbelief there are some of you that believe not Upon which plain dealing of our Blessed Saviour's many unsound Professors did wholly forsake him and accompanied no longer with him Learn hence That multitudes who have long professed Christ and his Holy Religion may draw back and fall from their Profession and finally revolt from him 2. That it is an Evil heart of unbelief which causes Men to depart from Christ and to make Shipwrack of their Profession 67 Then said Jesus unto the twelve Will ye also go away 68 Then Simon Peter answered him Lord to whom shall we go thou hast the words of eternal life 69 And we
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
follow me afterwards 37 Peter said unto him Lord Why cannot I follow thee now I will lay down my life for thy sake 38 Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee the cock shall no crow till thou hast denied me thrice Here we find Peter reflecting upon what our Saviour had said just before v. 33. Whither I go ye cannot come he is inquisitive to know of Christ whither he went Our Lord tells him that for the present he could not follow him but should hereafter he was not as yet strong enough to suffer for him as he should and did afterwards St. Peter grieved at this rashly resolves to follow him tho' he should die for his sake Christ advises him not to be over-confident of his own strength and standing for he should deny him Thrice within the Time of Cock-crowing Observe here 1. How that fond Conceit which our Lord's Disciples had of his Temporal Kingdom here in this World did abide and continue with them to the very last for when Christ spake of leaving them by Ascending into Heaven Peter understands him of a removal that was Earthly from one place to another whereas Christ intended it of a removal from Earth to Heaven The Opinion that the Messiah was to be a Temporal Prince and that his Kingdom should be of this World was so deeply rooted in the Minds of the Jews that they stumbled at it fatally and Christ's own Disciples had so drunk in the notion that they wonder to hear Christ say that he is going from them and that whither he goes they cannot come Observe 2. That Christ's Disciples shall certainly follow their Master afterwards and be for ever with the Lord but they must wait their Lord's time and finish their Lord's work they must patiently wait for their Change and not peevishly wish for it for tho' they do not follow Christ presently to Heaven they shall follow him afterwards Observe 3. The greatness of St. Peters's self-confidence I will lay down my Life for thy sake Good Man He resolved honestly but too too much in his own strength Little Oh little did he think what a Feather he should be in the wind of Temptation if once God left him to the power and prevalency of his own fears The holiest of Men knows not his own strength till Temptation brings him to the Trial. Observe Lastly How detestable St. Peters's Presumption and Self-Confidence was to Christ and how fatal and pernicious to himself Wilt thou lay down thy Life for my sake As if Christ had said Peter Thou sayest more than thou can'st do Thine own strength will fail thee and thy Self-Confidence deceive thee I know thy Heart better than thou dost thy self and I foresee that before the Cock crows thou wilt deny me thrice Thence Learn That none are so near falling as those that are most confident of their own standing CHAP. XIV 1 LEt not your heart be troubled ye believe in God believe also in me 2 In my Fathers house are many mansions if it were not so I would have told you I go to prepare a place for you 3 And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also 4 And whither I go ye know and the way ye know Our blessed Saviour in the foregoing Chapter having acquainted his Disciples with his approaching Death by the Treachery of Judas their Hearts were thereupon over-whelmed with Grief and Trouble Accordingly in this Chapter by sundry Arguments he comforts his Disciples against the perplexity of their fears and sorrows 1. Observe How Christ addresses himself to his Disciples in a very endearing and Affectionate manner Let not your hearts be troubled Whence learn 1. That the Best and Holiest of God's Children and Servants whilest here in an imperfect state are subject to desponding disquieting and distrustful fears 2. That no work is more delightful to our Saviour than to comfort the troubled and perplexed Spirits of his Servants Observe 2. The Remedy which Christ prescribes for the calming their present fears and for arming them against future troubles and that is Faith in the Father and himself Ye believe in God believe also in me Here learn 1. That God is the supream object of Faith his unchangeable love and faithfulness with his infinite Power in the accomplishing of his promises is the security of Believers Learn 2. That Christ as Mediatour between God and guilty Creatures is the immediate object of our Faith Learn 3. That Christ being the true and proper object of our Faith is a proof of his being truly and really God Christ doth here assert his own Deity in the substance of the Command in making himself an object of Faith in Conjunction with God the Father Ye believe in God believe also in me Observe Next the Arguments of Consolation which Christ propounds for the support of his Disciples under the sorrow which they had conceived for his approaching departure 1. He tells them That Heaven whither he was now going was his Father's House a place of happiness not designed for himself alone but for many more to enjoy a perpetual rest and abode in as in everlasting Mansions in my Father's House are many mansions Heaven is God's House in which he will freely converse with his Domesticks his Children and Servants and they shall enjoy full glory there as in a quiet and capacious habitation A second ground of Comfort is that he assures them he will come again and receive them to himself that they may live together with him in the Heavenly Mansions This promise Christ makes good to his Saints partly at the day of their Death and perfectly at the day of Judgment when he shall make one errand for all and take up all his Children to himself and make them compleatly happy both in Soul and Body with himself Learn hence That tho' Christ has removed his Bodily presence from his Friends on Earth yet his love to them is not ceased nor will he rest satisfied till he and they meet again Eternally to solace themselves in each others Company I will come again and receive you to my self that where I am there you may be also A Third Argument for Consolation is That notwithstanding Christ was to leave them yet they knew whither he went Namely To Heaven and which was the way thither Whither I go ye know and the way ye know It contributes much to the Comfort of Believers as to know God and Heaven so to know the way that leads thither that so they may be armed against all the difficulties of that way 5 Thomas saith unto him Lord we know not whither thou goest and how can we know the way 6 Jesus saith unto him I am the way and the truth and the life no man cometh unto the Father but by me Observe here 1. How Thomas and probably
argue from the Knowledg of Christ's Omnisciency to the certainty of his Divinity Now are we sure that thou knowest all things by this we believe that thou camest forth from God The Knowledg and Experience of Christ's Omnisciency may and ought fully to confirm us in the Belief of his Deity 31 Jesus answered them Do ye now believe 32 Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me In the foregoing Verse the Apostles made a full profession of their Faith in Christ's Divinity and in Christ's Omnisciency Now are we sure that thou knowest all things and that thou camest forth from God In this Verse Christ intimates to them that their Faith should be put upon a great Tryal very shortly Namely when his Sufferings came on and that then they should all forsake him and take care of themselves Ye shall be scattered and leave me alone Learn hence 1. That Christ was forsaken and left alone by his own Disciples in the Day of his greatest Distress and Danger 2. That when the Disciples left Christ they were scattered every one to his own 3. That when all forsook Christ and left him alone he was far from being simply alone because God was with him Ye shall leave me alone and yet am I not alone because the Father is with me God was with Christ and will be with Christians in a Suffering hour in his Essential presence in his Gracious and supporting presence He that sent me saith Christ is with me the Father hath not left me alone for I do always those things that please my Father 33 These things I have spoken unto you that in me ye might have peace In the world ye shall have tribulation but be of good cheer I have overcome the world These words are the Conclusion of our Saviour's farewel Sermon to his Disciples in which he declares to them 1. The inevitable necessity of the World's Trouble In the World ye shall have Tribulation that is while ye have to do with the Men of the World while you have any thing to do with the things of the World nay while you have a being in the World you must look for Trouble both from within and from without from Friends and Foes in Body Soul Name Estate Heart-breaking Troubles Soul-rending Troubles such Troubles as will make the Heart to break and the Back to bend and you my Disciples must expect it as well as others In the World ye shall have Tribulation Hence learn That the Disciples of Christ in this World may yea must expect and look for Trouble Observe 2. The Remedy provided by Christ against this Malady In me ye shall have Peace when in the World ye have Tribulation Ye shall have Peace that is serenity of Mind a quiet and calm Temper of Spirit within when the World like a Tempestuous Air is full of Storms without Learn thence That though in the World Christ's own Disciples must look for and expect Troubles yet he has taken effectual care that amidst all their Troubles in him they may have Peace Christ's Blood has purchased Peace for them his Word has promised it to them and his Spirit seals it up to their Souls Observe 3. The Cordial provided by Christ for the support of his Disciples Spirits under the sinking Burthen of the World's Tribulations and Troubles But be of good cheer I have overcome the World I have taken the Sting out of every Cross and the Venom out of every Arrow Learn hence That it is a great Comfort to a Christian under all the Troubles of this World to consider that Christ has overcome the World That is all things in the World which may hinder his Peoples Comfort and Consolation here and their Eternal Happiness and Salvation hereafter As Namely the Prince of the World the Rulers of the World the wicked Men of the World the Troubles of the World the Temptations of the World the Corruptions that are in the World through Lust Now Christ having overcome the World all persons and things in it are at his disposal and can do nothing but by his permission and as he has overcome the World himself so he will enable us through Faith in him to overcome it also 1 John 5.4 This is the victory over the World even our Faith CHAP. XVII 1 THese words spake Jesus and lift up his eyes to heaven and said Father the hour is come glorifie thy Son that thy Son also may glorifie thee Our blessed Saviour having ended his Consolatory and Valedictory Sermon contained in the Three foregoing Chapters in this Chapter we have Recorded his last Prayer with and for his Disciples before he left the World which is a Copy left upon Earth of what he doth now interceed for as an Advocate in Heaven It is good saith one to compare Scripture with Scripture but not to prefer Scripture before Scripture all Scripture being written by Inspiration of God but if any part of Scripture be to be magnified above another this Chapter claims the preheminence it contains the breathings out of Christ's Soul for his Church and Children before his Departure not for his Disciples only but for the succeeding Church to the end of the World In the Verse before us Observe 1. The order of our Saviour's Prayer These words spake Jesus that is after he had finished his Excellent Sermon he closes the Exercise with a most fervent and affectionate Prayer teaching his Ministers by his Example to add Solemn Prayer and Supplication to all their Instructions and Exhortations if every Creature of God be to be Sanctified by Prayer much more the word of God which works not as a Natural Agent but as a moral Instrument in God's hand Now as God sets the Word on work so it is Prayer that sets God on work Observe 2. As the order of Christ's Prayer so the gesture in which he prayed He lifted up his Eyes to Heaven as an indication of his Souls being lifted up to God in Heaven to signifie his Reverence of God whose Throne is in Heaven and to denote his confidence in God and raised expectation of aid and help from God and not from any Creature Learn That the gestures which we use in Prayer should be such as may best express our Reverence of God and denote our Affiance and Trust in him Observe 3. The Person prayed to God under the Appellation of a Father it intimates a sweet Relation 't is a word of endearing Affection and implies great Reverence towards God and great confidence and trust in him Learn It is very sweet and comfortable in Prayer when we can come and call God Father Observe 4. The Mercy prayed for The hour is come glorifie thy Son that thy Son also may glorifie thee the hour is come that is the hour of my Sufferings and thy Satisfaction the hour of
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