or of Humane Invention implying very plainly that the calling of such as call themselves the Ministers of God ought to be from God No Man ought to take that Honour upon hâ—m but he that is called of God as was Aaron Heb. 5.4 The Pharisees reply They could not tell whence John had his Mission and Authority this was a manifest untruth by refusing to tell the truth they fall into a Lye against the Truth one sin ensnares and draws men into the Commission of many more Such as will not speak exact truth according to their Knowledâ—e they fall into the Sin of Lying against their Knowledge and their Conscience Our Saviour answers them neither telâ— I you by what Authority I do these things he doth not say I cannot or I will not tell you but I do not I need not tell you because the Miracles which I work before you are a sufficient Demonstration of my Divine Commission that I am sent of God amongst you for God never set the Seal of his Omnipotence to a Lye nor impowered an Impostor to work real Miracles CHAP. XII 1 AND he began to speak unto them by parables A certain man planted a Vineyard and set an hedge about it and digged a place for the wine-fat and built a tower and let it out to Husbandmen and went into a far Country 2 And at the season he sent to the Husband men a Servant that he might receive from the Husband men of the fruit of the Vineyard 3 And they caught him and bear him and sent him away empty 4 And again he sent unto them another Servant and at him they cast stones and wounded him in the head and sent him away shamefully handled 5 And again he sent another and him they killed and many others beating some and killing some 6 Having yet therefore one Son his well beloved he sent him also last unto them saying They will reverence my Son 7 But those Husband men said amongst themselves this is the Heir come let us kill him and the inheritance shall be ours 8 And they took him and killed him and cast him out of the Vineyard In this Paâ—able the Jewish Church is compared to a Vineyard Almighty God to an Hoâ—sholder his planting pruning and fencing his â—ineyâ—rd denotes his care to furnish his Church with all needful helps and means to make it spiritually fruitful His letting it out to Husband men signifies his committing the care of his Church to the Priests and Levites the publick Pastours and Governours of the Church his Servâ—nts are the Prophets and Apostles whom he sent from time to time to Admoâ—ish them to bring forth Fruit answerable to the cost which God had expended on them his Son is Jesus Câ—rist whom the Rulers of the Jewish Church Slâ—â— and Murthered The dâ—sign and scope of the Parable is to discover to the Jews particularly to thâ— Pharisees their obstâ—â—te impenitency under all the means of Grace their bloody crucify towards the Prophet of God their tremendous â—â—uilt in Crucifying the Son of God for all which God would unchurch them finally ruin their Nation and set up a Church among the Gentiles that should bring forth better fruit then the Jewish Church ever did From the whole Note 1 That the Church is Gods Vineyard A Vineyard is a place Enclosed a place well Planted well Fruited and exceeding Dear and Precious to the Planter and the Owner of it 2 As dear as God's Vineyard is unto him in case of Barrenness and unfruitfulness it is in great danger of being destroyed and laid waste by him 3 That the only way and course to engage God's care over his Vineyard and to prevent its being given to other Husband-men it is to give him the Fruits of it it is but a Vineyard that God lets out it is no inheritance No People ever had so many Promises of God's favour as the Jews had not ever enjoyed so many Priviledges whilst they continued in his favour as they did yet though they were the first and the â—â—tural Branches they are broken off and we Gentiles stâ—nd by Faith let us not be high minded but fear Rom 11. â—0 9 What shall therefore the Lord of the Vine-yard do he will come and destroy the Husbandmen and will give the Vineyard unto others 10 And have ye not read the Scriptures the stone which the Builders rejected is â—â—come the head of the Corner â—1 This was the Lord's doing and it is marvellous in our Eâ—â—â—â— 12 And they sought to lay hold on him bâ—â—â—â—â—red the People for they knew thâ—t he hâ—d spoken the Parable against them and they lâ—ft him and went their way These words of our Saviour are taken out of the 118th Psalm which the Jews understood to be a Prophecy of the Messiah and accordingly Christ applys them to himself The Church is the Building intended Christ himself the Stone Rejected by the Rejectors or the Builders Rejecting are the Heads of the Jewish Church that is the chief Priests and Pharisees God the great Master Builder of his Church takes this precious foundation Stone out of the Rubbish and sets it in the head of the Corner nevertheless there are many that stumble at this Stone some through Ignorance others through Malice Some are offended at his Person others at his Doctrine These shall be broken in pieces but on whomsoever this Stone shall fall it will grind them to powder that is Christ himself will fall as a Burthensome Stone upon all them that knowingly and maliciously oppose him and particularly upon the Jews who not only rejected but persecuted and destroyed him Thus Christ tells the chief Priests and Pharisees their own particular doom and also declares what will be the fatal Issue of all that opposition which is made against Himself and his Church it will terminate in the inevitable destruction of all its opposers Whosoever shall fall on this Stone shall be broken and on whomsoever it shall fall it will grind them to Powder 13 And they send unto him certain of the Pharisees with the Herodians to catch him in his words 14 And when they were come they say unto him Master we know that thou art true and carest for no man for thou regardest not the person of men but teachest the way of God in truth Is it lawful to give tribute to Cesar or not 15 Shall we give or shall we not give But he knowing their hypocrisie said unto them why tempt ye me bring me a penny that I may see it 16 And they brought it and he saith unto them whose is this image and superscription and they said unto him Cesars 17 And Jesus answering said unto them render to Cesar the things that are Cesars and to God the things that are Gods And they marvelled at him Observe here a grand design to entangle our Blessed Saviour in his Discourse where Note 1. The persons imployed to put the ensnaring question to Christ Namely the Pharisees and
understand the presence of Christ amongst them the Preaching of the Gospel to them She did not know that is she did not consider she did not prize and improve her Priviledges as she ought but stopped her Ear against the words of Christ and closed her Eyes against the miraculous Works of Christ till at last they were hidden from her Eyes Learn hence 1. That the time of a Peoples enjoying the Light and Liberty of the Gospel it is a limited day it is a short day If thou hadst known in this thy day 2. That it is the sad and usual Lot of the Gospel not to be embraced and entertained by a People to whom it is in Mercy sent till it be too late and the time of their Visitation be past and over Oh that thou hadst known but now thou shalt never know now they are hid from thine Eyes 43 For the day shall come that thine enemies shall cast a Trench about thee and compass thee round and keep thee in on every side 44 And shall lay thee even with the ground and thy Children within thee and they shall not leave in thee one stone upon another Because thou knewest not the time of thy Visitation Here we have a Prophetical Prediction of the total and final Destruction of the City of Jerusalem by the Roman Armies who begirt the City round burnt the Temple starved the People and brought such Ruine and Destruction upon the place as no History could ever parallel the reason is assigned because they knew not the time of their Visitation that is the time when God visited them with his Gospel first by the Ministry of John then by the Preaching of Christ himself and afterwards by his Disciples and Apostles Hence Learn 1. That when God gives his Gospel to a People he gives that People a merciful and a gracious Visitation 2. That for a People not to know but neglect the time of their gracious Visitation it is a God provoking and a Wrath-procuring Sin Because thou knewest not the time of thy Visitation therefore the time shall come that thine Enemy shall lay thee even with the Ground and not leave one stone upon another which History tells us was literally fulfilled when Turnus Rufus with his Plough ploughed up the very Foundation Stones upon which the Temple stood Lord how has sin laid the Foundation of Ruine in the most Flourishing Cities and Kingdoms 45 And he went into the Temple and began to cast out them that sold therein and them that bought 46 Saying unto them It is writ My house is the house of Prayer but ye have made it a Den of Thieves 47 And he taught daily in the Temple but the chief priests and the Scribes and the chief of the People sought to destroy him 48 And could not find what they might do for all the people were very attentive to hear him No sooner was our Blessed Saviour entered Jerusalem but his first walk was to the Temple and his first Work was to Purge and Reform it from abuses not to ruine and destroy it because it had been abused But what was the Prophanation of the Temple that so offended our Saviour Answer in the Court of the Gentiles the outward Court of the Temple there was a publick Mart or Market kept where were sold Oxen Sheep and Doves for Sacrifice which otherwise the People must have brought up along with them from their Houses as a pretended ease therefore to the People the Priests ordered these things to be Sold hard by the Altar but our Blessed Saviour being justly offended at this Prophanation of his Father's House cast the Buyers and Sellers out of the Temple Teaching us That there is a special Reverence due to God's House both for the Owners sake and the Service sake nothing but Holiness can become the place where God is Worshipped in the Beauty of Holiness the Reason is added My house is the house of Prayer where by Prayer is to be understood the whole Worship and Service of God of which Prayer is an eminent and principal part That which gives Denomination to an House is most certainly the chief work to be done in that House now God's House being called An House of Prayer implies that Prayer is a chief and principal Work to be performed in this House yet take we heed that we set not the Ordinances of God at variance one with another we must not Idolize one Ordinance and vilify another but reverence them all and pay an awful respect to all Divine Institutions Our Blessed Saviour here in his House of Prayer Preach'd daily to the People as well as Prayed with them and all the People were as attentive to hear his Sermons as he was constant at their Prayers Prayer Sanctifies the Word and the Word fits us for Prayer if we would Glorify God and Edify our selves we must put Honour upon all the Ordinances of God and diligently attend them upon all occasions CHAP. XX. 1 AND it came to pass that on one of those days as he taught the people in the Temple and preached the Gospel the chief Priests and the Scribes came upon him with the Elders 2 And spake unto him saying Tell us by what Authority thou dost these things or who is he that giveth thee this Authority 3 And he answered and said unto them I will also ask you one thing and answer me 4 The Baptism of John Was it from Heaven or of men 5 And they reasoned with themselves saying If we shall say from Heaven he will say Why then believed ye him not 6 But and if we say of men all the people will stone us for they be perswaded that John was a Prophet 7 And they answered that they could not tell whence it was 8 And Jesus said unto them neither tell I you By what authority I do these things The Pharisees having often quarrelled at our Saviour's Doctrine before they call in question his Mission and Authority now Altho' they might easily have understood his Divine Mission by his Divine Miracles for Almighty God never impowered any to work Miracles that were not sent by him Our Blessed Saviour understanding their Design gives them no direct Answer but Replies to their Question by asking them another The Baptism of John was it from Heaven or of men that is was it of Divine Institution or of Humane Invention plainly implying that the calling of them who call themselves the Ministers of God ought to be from God No man ought to take that honour upon him but he that is called of God as was Aaron Heb. 5.8 The Pharisees Reply that they could not tell whence John had his Mission and Authority which was a manifest Untruth they knew it but durst not own it By refusing to tell the Truth they fall into a Lye against the Truth thus one Sin ensnares and draws men on to the Commission of more Such as will not speak exact Truth according to their Knowledge they fall
and vindicates the Honour and Reputation of his Father's House Learn hence That there is a Reverence due to God's House for the Owner's sake and for the Service sake Nothing but Holiness can become that Place where God is worshipped in the Beauty of Holiness Observe Lastly The Reason which our Saviour gives for this Act of his for says he It is written my House shall be called an House of Prayer Whereby Prayer is to be understood the whole Worship and Service of Almighty God of which Prayer is an eminent and principal Part That which gives Denomination to an House is certainly the chief Work to be done in that House Now God's House being called an House of Prayer certainly implies that Prayer is the chief and principal Work to be performed in his House yet must we take heed that we set not the Ordinances of God at Variance one with another we must not idolize one Ordinance and villifie another but pay an awful Respect and Regard to all the Institutions of our Maker 14 And the blind and the lame came to him in the temple and he healed them 15 And when the chief priests and scribes saw the wonderful things that he did and the children crying in the temple and saying Hosanna to the Son of David they were sore displeased 16 And said unto him Hearest thou what these say And Jesus saith unto them Yea have ye never read Out of the mouth of babes and sucklings thou hast perfected praise Observe here 1. That our Blessed Saviour works his Miracles not secretly in a Corner but openly in the Temple and submits them to the Examination of all Persons Senses A Miracle is a supernatural Action which is obvious to Sense Popish Miracles are talk'd of by many but seen by none Obs 2. That Christ's Enemies are never more incensed than when his Divine Power is most exerted and his Divine Nature owned and acknowledged When the chief Priests saw the Miracles which Jesus did and heard the Children crying Hosanna to the Son of David they were displeased Obs 3. That Christ can glorifie himself by the Mouth of Babes and Sucklings he can form and fit up what Instruments he pleases to shew forth his Excellencies and celebrate his Praises Out of the Mouths of Babes and Sucklings thou hast perfected Praise 17 And he left them and went out of the city into Bethany and he lodged there 18 Now in the morning as he returned into the city he hungered 19 And when he saw a fig-tree in the way he came to it and found nothing thereon but leaves only and said unto it Let no fruit grow on thee henceforward for ever And presently the fig-tree withered away Our Blessed Saviour having driven the Buyers and Sellers out of the temple lodges not that Night in Jerusalem but withdraws to Bethany a Place of Retirement from the Noise and Tumult of the City Where Note Our Lord's Love of Solitude and Retiredness How delightful is it to a good Man to dwell sometimes within himself to take the Wings of a Dove and fly away and be at rest Yet the next Morning our Lord returns to the City he knew when to be solitary and when to be sociable when to be alone and when to converse in Company In his Passage to the City he espies a Fig-tree and being an hungry to shew the Truth of his Humanity he goes to the Fig-tree and finds it full of Leaves but without any Fruit. Displeased with this Disappointment he curses the Tree which had deceived his Expectation This Action of our Saviour in cursing the barren Fig-tree was Typical an Emblem of the Destruction of Jerusalem in general and of every Person in particular that satisfies himself with a withered Profession bearing Leaves only but no Fruit. As this Fig-tree was so are they nigh unto cursing Learn thence That such as content themselves with a Fruitless Profession of Religion are in great danger of having God's Blasting added to their Barrenness 20 And when the disciples saw it they marvelled saying how soon is the fig-tree withered away 21 Jesus answered and said unto them Verily I say unto you If ye have faith and doubt not ye shall not only do this which is done to the fig-tree but also if ye shall say unto this mountain Be thou removed and be thou cast into the sea it shall be done 22 And all things whatsoever ye shall ask in prayer believving ye shall receive The Disciples being filled with Admiration at the sudden withering of the Fig-tree thereupon our Saviour exhorts them to have Faith in God That is firmly to rely upon the Power of God whereby he is able upon the Goodness of God whereby he is willing to fulfil his Promises to us Learn 1. That Faith is a necessary Ingredient in Prayer Praying without Faith is like shooting without Bullet it makes a noise but doth no Execution 2. That whatsoever good thing God has made the Matter of a Promise shall be given to good Men praying in Faith Whatsoever ye ask in Prayer believing ye shall receive 23 And when he was come into the temple the chief priests and the elders of the people came unto him as he was teaching and said By what authority dost thou these things and who gave thee this authority 24 And Jesus answered and said unto them I also will ask you one thing which if ye tell me likewise will tell you by what authority I do these things 25 The baptism of John whence was it from heaven or of men and they reasoned with themselves saying If we shall say From heaven he will say unto us Why did ye not then believe him 26 But if we shall say Of men we fear the people for all hold John as a prophet 27 And they answered Jesus and said We cannot tell And he said unto them Neither tell I you by what authority I do these things The Pharisees having often question'd our Saviour's Doctrine before they call in question his Mission and Authority now Altho' they might easily have understood his Divine Mission by his Divine Miracles Almighty God never impowered any to work Miracles that were not sent by him when the Adversaries of Christ can object nothing against his Doctrine they then quarrel with him about his Commission and Calling and demand by what Authority he doth teach and work Miracles Our Blessed Saviour well understanding their Drift and Design answers them one Question by asking them another The Baptism of John was it from Heaven or of Men Was it of Divine Institution or of Humane Invention Implying that the calling of such as call themselves the Ministers of God ought to be from God No Man ought to take this Honour upon himself but he that is called of God as was Aaron Heb. 5.4 The Pharisees reply they could not tell whence John had his Mission and Authority this was a manifest Untruth by refusing to tell the Truth they fall into a Lie
One Sin ensnares and draws Men into the Commission of more Such as will not speak exact Truth according to their Knowledge they fall into the Sin of Lying against their Consciences Our Saviour answers them Neither tell I you by what Authority I do these things He doth not say I cannot or I will not tell you but I do not I need not tell you because the Miracles which I work before you are a sufficient Demonstration of my Divine Commission that I am sent of God amongst you for God never set the Seal of his Omnipotence to a Lie nor impower'd an Impostor to work real Miracles 28 But what think you A certain man had two sons and he came to the first and said Son go work to day in my vineyard 29 He answered and said I will not but afterward he repented and went 30 And he came to the second and said likewise And he answered and said I go sir and went not 31 Whether of them twain did the will of his Father They say unto him The first Jesus saith unto them Verily I say unto you that the publicans and the harlots go into the kingdom of God before you 32 For John came unto you in the way of righteousness and ye believed him not but the publicans and the harlots believed him And ye when ye had seen it repented not afterward that ye might believe him The Design and Scope of this Parable is to shew That Publicans and Harlots that is the vilest the prophanest and worst of Sinners who upon the hearing of Christ's Doctrine and Miracles did repent and believe were in a much better Condition than the proud Pharisees who tho' they pretended to great Measures of Knowledge and high Degrees of Holiness yet did obstinately oppose Christ disobey his Doctrine deny his Miracles and set at nought his Person Learn hence That the greatest the vilest and the worst of Sinners upon their Repentance and Faith in Christ shall much sooner find Acceptance with God than proud Pharisaical Justiciaries who confidently rely upon their own Righteousness Publicans and Harlots says Christ here to the Pharisees shall go into the Kingdom of God before you Publicans were the worst sort of Men and Harlots the worst kind of Women yet did these repent sooner and believed in Christ before the proud Pharisees 33 Hear another parable There was a certain housholder which planted a vineyard and hedged it round about and digged a wine-press in it and built a tower and let it out to husbandmen and went into a far country 34 And when the time of the fruit drew near he sent his servants to the husbandmen that they might receive the fruits of it 35 And the husbandmen took his servants and beat one and killed another and stoned another 36 Again he sent other servants mo than the first and they did unto them likewise 37 But last of all he sent unto them his Son saying They will reverence my Son 38 But when the husbandmen saw the Son they said among themselves This is the heir come let us kill him and let us seize on his inheritance 39 And they caught him and cast him out of the vineyard and slew him In this Parable God compares the Jewish Church to a Vineyard himself to an Housholder his Planting Pruning and Fencing his Vineyard denotes his Care to furnish his Church with all needful Helps and Means to make it spiritually fruitful his letting it out to Husbandmen signifies his committing the Care of his Church to the Priests and Levites the publick Pastors and Governours of the Church his Servants are the Prophets and Apostles whom he sent from time to time to admonish them to bring forth Fruit answerable to the Cost which God had expended on them His Son is Jesus Christ whom the Rulers of the Jewish Church slew and murthered The Scope of the Parable is to discover to the Jews particularly to the Pharisees their obstinate Impenitency under all Means their bloody Cruelty to the Prophets of God their Tremendous Guilt in crucifying the Son of God For all which God would unchurch them finally and ruin their Nation and set up a Church among the Gentiles that should bring forth better Fruit than the Jewish Church ever did From the whole Note 1. That the Church is God's Vineyard exceeding dear and precious to the Planter and the Owner of it 2. As dear as God's Vineyard is unto him in case of Barrenness and Unfruitfulness it is in great Danger of being destroyed and laid waste by him 3. That the only Way and Course to engage God's Care over his Vineyard and to prevent his giving it to other Husbandmen is to give him the Fruits of it It is but a Vineyard that God lets out it is no Inheritance no People ever had so many Promises of God's Favour as the Jews had nor ever enjoyed so many Priviledges whilst they stood in his Favour as the Jews did Yet tho' they were the first and the natural Branches they are broken off and we Gentiles stand by Faith let us not be highminded but fear Rom. 11. v. 20. 40 When the Lord therefore of the vineyard cometh what will he do unto those husbandmen 41 They say unto him He will miserably destroy those wicked men and will let out his vineyard unto other husbandmen which shall render him the fruits in their seasons Observe here At the first mentioning of the Parable the Pharisees express a bitter Indignation against such wicked Servants not considering what a dreadful Sentence they passed upon themselves and their own Nation Little did they think that hereby they condemned their Temple to be burnt their City to be destroyed their Country to be ruined but in these Words they vindicate God they condemn themselves and own the Justice of God in inflicting the severest Punishments on them 42 Therefore say I unto you The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof Which Words are the Application that our Saviour makes of the foregoing Parable concerning the Vineyard which the chief Priests and Pharisees did not apprehend themselves to be concerned in till he brought the Application of it home unto them Therefore say I unto you the Kingdom of God shall be taken from you c. Note 1. The greatest Mercy that God can bestow upon any People is his giving his Kingdom to them that is all Gospel-Ordinances and Church-Priviledges leading to the Kingdom of Heaven 2. Observe the Terms upon which God either gives or continues his Kingdom to a Church and Nation And that is upon bringing forth the Fruits thereof Learn 3. That the greatest Judgment which can befal a People is the taking away the Kingdom of God from them The Kingdom of God shall be taken from you and given c. 43 Jesus saith unto them Did ye never read in the scriptures The stone which the builders rejected the same is become
mockings bitter Reproaches sharp invectives to free the Ministers of God in all Ages from the danger of our Saviour's Wo here denounced Wo unto you when all men shall speak well of you 27 But I say unto you love your Enemies do good to them that hate you 28 Bless them that curse you and pray for them which despightfully use 29. And unto him smiteth thee on the one cheek offer also the other and him that taketh away thy cloak forbid not to take thy coat also Observe here 1. The Noble Spirit of Christianity and the large extent of Christian Charity the Jewish kindness was limited and confined to those of their own Religion Kindred and Nation their Charity began and ended at home but our Saviour obliges his Followers to the exercise of a more extensive Charity even to all Mankind even the worst of men our Enemies that seek our Destruction Christianity is so far from allowing us to persecute them that hate us that it commands us to Love them that Persecute us Observe 2. The Nature and quality of the Duty enjoyn'd Love your Enemies there the inward affection is required Bless them that curse you there outward civility and affability is required Do good to them that hate you here real acts of kindness beneficence are required to be done to the worst of Enemies tho' they be guilty of the worst of Crimes calumly and cruelty striking both at our Reputation and our Life Learn That Christianity obliges us to bear a sincere Love to our most malicious Enemies to be ready at all times to pray for them and upon all occasions to do good unto them Thus to do is an imitation of God our Maker of Christ our Master 'T is for the good of this lower World and the way to a Better 't is the Ornament of our Religion the perfection of our Nature and an high degree and pitch of Vertue To which may be added the next Duty not to revenge injuries where private Revenge is the thing forbidden and we are directed rather to suffer a double Wrong then to seek a private Revenge Christianity obliges us to bear many injuries patiently rather then to Revenge one privately we must leave the matter to God and the Magistrate The truth is Revenge is a very troublesome and vexatious passion the mans Soul swells and boils and is in pain and anguish and has no ease Besides by our Revenging of one injury we necessarily draw on another and so bring on a perpetual Circulation of Injuries and Revenges whereas forgiveness prevents vexation to others and disquietment to our selves 30 Give to every one that asketh of thee and of him that taketh away thy goods ask them not again These and the like Precepts of our Saviour are not to be taken strictly but restrainedly we are thereby obliged to Charity according to others Necessities and our own Abilities but not bound to give to every one that has the Confidence to ask for what we have Indeed every Man that really wants is the proper Object of our Christian Charity and we must with a compassionate Heart and open Hand relieve him according to his Necessity but answerably to our Ability Nor must the second part of the Verse be understood as forbidding Christians to seek the Recovery of their just Rights by pursuing Thieves and following the Law upon Oppressors but requiring us to forbear all Acts of private Revenge as directly contrary to the Spirit and Temper of Christianity as Jealousy is the Rage of a Man so Revenge is the Rage of the Devil 't is the very Soul and Spirit of the Apostate Nature 31 And as ye would that men should do to you do ye also to them likewise Here our Saviour lays down a most excellent Rule of Life for all his Disciples and Followers to walk by namely always to do as we would be done by The Golden Rule of Justice and Equity in all our Dealings with Men is this To do as we would be done unto It is a full Rule a clear Rule a most just and equitable Rule which the Light of Nature and the Law of Christ binds upon us St. Matthew Ch. 7.12 adds that this is the Law and the Prophets that is the Sum of the Old Testament and the Substance of the Second Table The whole of the Law is this to Love GOD above our selves and to Love our Neighbour as our selves 32 For if ye love them which love you what thank have ye sinners also love those that love them 33 And if ye do good to them which do good to you what thank have ye for sinners also do even the same 34 And if ye lend to them of whom ye hope to receive what thank have ye for sinners also lend to sinners to receive as much again 35 But love your enemies and do good and lend hoping for nothing again and your reward shall be great and ye shall be the children of the Highest for he is kind unto the unthankful and to the evil 36 Be ye therefore merciful as your father also is merciful The Design of our Blessed Saviour in all and every of these Precepts is to recommend unto us all sorts and kinds of mercy and charity namely charity in giving charity in forgiving charity in lending it is sometimes our Duty if we have ability to Lend to such poor Persons as we cannot expect will ever be in a Capacity either to repay or to requite us This is to imitate the Divine Bounty which does Good to all even to the unthankful and to the unholy Love for Love is justice Love for no Love is favour and kindness but Love and Charity mercy and compassion to all Persons even the undeserving and ill-deserving this is Divine Goodness a Christ-like Temper which will render us illustrious on Earth and glorious in Heaven St. Luke says here Be ye merciful as your Father it merciful St. Matthew says Ch. 5. last Be ye perfect as your father in Heaven is perfect implying that love and mercy charity and compassion is the perfection of a Christians Grace he that is made perfect in Love is perfect in all Divine Graces in the Account of God Perfection in all Graces but especially in Love and Charity ought to be our Aim in this Life and shall be our attainment in the next 37 Judge not and ye shall not be judged condemn not and ye shall not be condemned forgive and ye shall be forgiven This Prohibition Judge not is not to be understood of our selves but our Neighbours Self-judging is a great and necessary Duty rash judging of others is an heinous and grievous sin which exposes to the Righteous judgment of God it is private judging and private condemning of Persons which Christ forbids it follows Forgive and ye shall be forgiven not that a bare forgiving of others is all that God requires in order to our forgiveness But it is one part of that Obedience which we owe
that Power must be Omnipotent and that Act of Omnipotence doth prove him to be God 'T is true the Disciples raised the Dead who yet were no Gods but with this difference they raised the Dead by Christ's Power but Christ raised others and himself also by his own Power 41 The Jews then murmured at him because he said I am the bread which came down from heaven 42 And they said Is not this Jesus the son of Joseph whose father and mother we know how is it then that he saith I came down from heaven 43 Jesus therefore answered and said unto them Murmur not among your selves Altho' Christ had in the foregoing Verses plainly Asserted himself to be the True Bread that came down from Heaven for the Benefit of the World yet the Jews understanding his words carnally are offended with him and Murmur at him for pretending to come down from Heaven when they know him to be the Son of Joseph and Mary They understood nothing of his Divine Nature nor of his Miraculous Conception by the overshadowing of the Holy Ghost and therefore were highly offended at him Thence Learn That Ignorance of Christ's Divine Nature was the Ground and Occasion of that Contempt which was cast upon his person Observe farther The proof which Christ gave of his Divine Nature in his knowing the Hearts and Thoughts of these murmuring Jews Jesus said Murmur not among your selves Christ knows and observes the most secret murmurings and repinings that are found in the Breasts of the Children of Men and this his Knowledge is an Evidence and Proof of his Divinity that he is truly and really God 44 No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day In which words we have something necessarily implied and something positively expres'd The misery of Man in his Natural and Unsanctified State is here implied he is far distant from Christ and unable of himself to to come unto him By Nature we are Strangers yea Enemies unto God Enemies to the Holiness of his Nature and to the Righteousness of his Laws And as the State of Unregeneracy is a State of Enmity so consequently must it be a State of Impotency without me therefore says Christ ye can do nothing John 15.5 That is without interest in me and influences of Grace derived from me Again the Truths we have exprest are these 1. That all those who come unto Christ are drawn unto him 2. That the drawing of sinful Souls unto Jesus Christ is the special and peculiar Work of God This drawing is a powerful Act but not a Compulsory Act. God doth not draw any against their wills to Christ but he inclines the Will of Sinners to come unto him He draws by effectual perswasion and not by violent Compulsion 3. That all those who are drawn to Christ here shall be raised up Gloriously by him hereafter I will raise him up at the last day Such as are brought to Christ by the Father Christ will never abandon them till he has raised them up at the last day and presented them Blameless and Compleat before his Father where they shall ever be with the Lord. 45 It is written in the prophets And they shall be all taught of God Every man therefore that hath heard and hath learned of the Father cometh unto me 46 Not that any man hath seen the Father save he which is of God he hath seen the Father 47 Verily verily I say unto you He that believeth on me hath everlasting life In these words our Blessed Saviour Confirms his former Assertion concerning his Father's drawing from the Prophesies of the Old Testament which speaking of the days of Messias foretold that persons should be Taught of God to Embrace the Messias whence Christ inferreth that every one who is thus Taught will come unto him and Believe in him Learn hence 1. That the Teachings of God are Absolutely necessary to every Man that cometh unto Christ in the way of Faith 2. That such shall not miscarry in the way of Faith who are under the special Teaching and Instructions of God They shall be all taught of God and he Teacheth to profit and that not only Authoritatively but efficaciously and effectually Those whom God undertakes to Teach Receive from him both an Ear to hear and an Heart to understand They shall be all Taught of God and they that are taught have heard and learned of the Father 48 I am that bread of life 49 Your fathers did eat manna in the wilderness and are dead 50 This is the bread which cometh down from heaven that a man may eat thereof and not die 51 I am the living bread which came down from heaven if any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world In these Verses our Blessed Saviour Resumes his former Doctrine Namely That he is the Object of Saving Faith and the Bread of Life which he compares with the Manna the Bread of Israel Your Fathers did eat Manna in the Wilderness which Manna was an Illustrious Type of Christ Thus both came down from Heaven both were freely given of God without any merit or desert of Man both in a miraculous manner both at first unknown what they were and whence they came Both equally belonging to all both sufficient for all Poor and Rich. The Manna white in colour so clear our Lord's Innocence Pleasant like Honey so sweet are his Benefits Beaten and Broken before eaten Christ on his Cross bleeding and dying given only in the Wilderness and ceasing as soon as they came into the Land of Promise as Sacraments shall Vanish when we enjoy the Substance in Heaven But tho' Manna was thus excellent yet the eaters of it were dead but such as feed upon Christ the Bread of Life shall live Eternally in Bliss and Glory I am the living Bread which came down from Heaven if any man eat of this Bread he shall live for ever Here we Learn 1. What a miserable Creature Man naturally is in a pining and starved Condition under the want of Soul-food 2. That Jesus Christ is the food of Souls which quickens them that are Dead and is unto the needy Soul all that it can need such Spiritual food as will prove a Remedy and Preservative against Death both Spiritual and Eternal I am the living Bread 52 The Jews therefore strove amongst themselves saying How can this man give us his flesh to eat 53 Then Jesus said unto them Verily verily I say unto you Except ye eat the flesh of the Son of man and drink his blood ye have no life in you 54 Whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day 55 For my flesh is meat indeed and my blood is drink indeed 56 He that eateth my flesh
into the sin of Lying against their Knowledge and their Conscience our Saviour answers them Neither tell I you by what Authority I do these things he doth not say I cannot or I will not tell you but I do not I need not tell you because the Miracles which I work before you are a sufficient Demonstration of my Divine Commission that I am sent of God amongst you because God never set the Seal of his Omnipotency to a Lye nor impowered any Impostor to work real Miracles 9 Then began he to speak to the People this parable A certain man planted a Vineyard and let it forth to Husbandmen and went into a far Country for a long time 10 And at the season he sent a Servant to the Husbandmen that they should give him of the fruit of the Vineyard but the Husbandmen beat him and sent him away empty 11 And again he sent another Servant and they beat him also and entreated him shamefully and sent him away empty 12 And Again he sent the the third and they wounded him also and cast him out 13 Then said the Lord of the Vineyard What shall I do I will send my beloved Son it may be they will Reverence him when they see him 14 But when the Husbandmen saw him they reasoned among themselves saying This is the Heir come let us kill him that the Inheritance may be ours 15 So they cast him out of the Vineyard and killed him What therefore shall the Lord of the Vineyard do unto them 16 He shall come and destroy these Husbandmen and shall give the Vineyard unto others and when they heard it they said God forbid 17 And he beheld them and said What is this then that is written The stone which the Builders rejected the same is become the head of the Corner 18 Whosoever shall fall on this stone shall be broken but on whomsoever it shall fall it will grind him to powder 19 And the chief Priests and the Scribes the same hour sought to lay hands upon him but they feared the People for they perceived that he had spoken this Parable against them In the Parable before us the Jewish Church is compared to a Vineyard God the Father to an Householder his planting pruning and fencing his Vineyard denotes his Care to furnish his Church with all needful Helps and Means to make it Fruitful his Letting it out to Husbandmen signifies the committing the Care of his Church to the Priests and Levites the publick Pastors and Governors of the Church his Servants are the Prophets and Apostles whom he sent from time to time to admonish them to bring forth answerable Fruits to the Cost which God had expended on them his Son is Jesus Christ whom the Rulers of the Jewish Church slew and Murthered So that the Design and Scope of the Parable is to discover to the Jews particularly to the Pharisees their obstinate impenitency under all the means of Grace their bloody Cruelty towards the Prophets of God their tremendous Guilt in Crucifying the Son of God for all which God would unchurch them fiinally Ruine their Nation and set up a Church among the Gentiles that should bring forth better Fruits then the Jewish Church ever did From the whole Note 1. That the Church is God's Vineyard a Vineyard is a place enclosed a place well planter well fruited and exceeding dear and precious to the Planter and the Owner of it 2. That as dear as God's Vineyard is unto him in case of Barrenness and unfruitfulness it is in great danger of being destroyed and laid waste by him 3. That the only way and course to engage God's Care over his Vineyard and to prevent its being given to other Husbandmen it is to give him the Fruits of it it is but a Vineyard that God lets out it is no Inheritance no People ever had so many Promises of God's Favour as the Jews nor ever enjoyed so many Priviledges whilst they continued in his Favour as they did but for rejecting Christ and his Holy Doctrine they are a despised scattered People throughout the World See the Notes on Mat. 21.39 44. 20 And they watched him and sent forth spies which should feign themselves just men that they might take hold of his words that so they might deliver him unto the power and authority of the Governour 21 And they asked him saying Master We know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly 22 Is it lawful for us to give Tribute unto Cesar or not 23 But he perceived their craftiness and said unto them Why tempt ye me 24 Shew me a Penny whose Image and Superscription hath it they answered and said Cesar's 25 And he said unto them Render therefore to Cesar the things which are Cesars and to God the things that are God's 26 And they could not take hold of his words before the people and they marvelled at his Answer and held their peace Both St. Matthew and St. Mark tell us that these Spies sent forth to ensnare our Saviour about paying Tribute to Cesar were the Pharisees and Herodians the former were against paying Tribute looking upon the Roman Emperour as an Usurper the latter were for it These two opposite Parties concluded that let our Saviour answer how he would they should entrap him if to please the Pharisees he denied paying Tribute then he is accused of Sedition if to gratify the Herodians he voted for paying Tribute then he is pronounced an Enemy to the Liberty of his Country and exposed to a popular Odium But Observe with what wisdom and caution our Lord Answers them he calls for the Roman Penny and asks them whose Superscription it bare they answer Cesar's then says he Render to Cesar the things that are Cesar's as if he had said Your admitting the Roman Coyn amongst you is an Evidence that you are under Subjection to the Roman Emperour because the Coyning and imposing of Money is an Act of Sovereign Authority therefore you having owned Cesar's Authority over you by accepting of his Coyn amongst you give unto him his just dues and Render to Cesar the things that are Cesar's Learn hence 1. That our Saviour was no Enemy to Magistracy and Civil Government there was no truer Pay-master of the King 's Dues then he that was King of Kings he preach'd it and and he practised it Matth. 17.27 2. Where a Kingdom is in Subjection to a Temporal Prince whether by Descent Election or by Conquest he derives his Title the Subjects ought from a principle of Conscience to pay Tribute to him 3. That as Christ is no Enemy to the Civil Rights of Princes and his Religion exempts none from paying their Civil Dues so Princes should be as careful not to rob him of his Divine Honour as he is not to wrong them of their Civil Rights As Christ requires all his Followers to render to Cesar the things that are
they took counsel together for to put him to death 54 Jesus therefore walked no more openly among the Jews but went thence unto a countrey near to the wilderness into a city called Ephraim and there continued with his disciples 55 ¶ And the Jews passover was nigh at hand and many went out of the countrey up to Jerusalem before the passover to purifie themselves 56 Then sought they for Jesus and spake among themselves as they stood in the Temple What think ye that he will hot come to the feast 57 Now both the chief priests and the Pharisees had given a commandment that if any man knew where he were he should shew it that they might take him Observe here 1. How baneful and destructive Evil Counsel is especially out of the Mouth of leading Men and how soon embraced and followed Caiaphas no sooner propounds the putting of Christ to Death but from that Day forward they lie in wait to take him The High-Priest had satisfied their Consciences and now they make all possible speed to put their malicious Designs and purposes in Execution Obs 2. The prudential Care and Means which our Lord used for his own Preservation to avoid their fury he withdraws himself privately into a Place called Ephraim and there continues with his Disciples Learn As Christ himself fled so is it lawful for his Servants to flee when their Life is conspired against by their bloody Enemies and the Persecution is Personal Observe 3. When the time was come that he was to expose himself when the time of the Passover drew near in which he being the true Pascal Lamb was to be slain to put an end to that Type he withdraws no more but surrenders himself to the Rage and Fury of his Enemies and dyes a shameful Death for shameful Sinners as the next Chapter more at large informs us CHAP. XII THen Jesus six days before the passover came to Bethany where Lazarus was which had been dead whom he raised from the dead The latter end of the foregoing Chapter acquainted us with the prudential Care of Christ in withdrawing from the Fury of his Enemies in and about Jerusalem who were consulting his Destruction his time not being fully come he gets out of the way of his Persecutors But now the Passover being at hand which was the time that this Lamb of God was to die as a Sacrifice for the Sin of the World Our Lord comes forth first to Bethany and then to Jerusalem not fearing the Teeth of his Enemies but with a fixed Resolution to encounter Death and Danger for the Salvation of his People His Example teacheth us That altho' we are bound by all lawful Means and prudential Methods to preserve our selves from the unjust Violence of our Persecutors yet when God's time for our Sufferings is come and we evidently see that it is his Will that we suffer for his sake we ought to set our Faces very chearfully towards it and resign up our selves to the Wisdom and Will of God Thus did Christ here ch 11.54 we find he withdrew from Suffering his Hour not being then come but now when the Passover was nigh at hand which was the time when he was to suffer he sets his Face towards Jerusalem and withdraws no more 2 There they made him a supper and Martha served but Lazarus was one of them that sat at the table with him 3 Then took Mary a pound of ointment of spikenard very costly and anointed the feet of Jesus and wiped his feet with her hair and the house was filled with the odour of the ointment 4 Then saith one of his disciples Judas Iscariot Simons son which should betray him 5 Why was not this ointment sold for three hundred pence and given to the poor 6 This he said not that he cared for the poor but because he was a thief and had the bag and bare what was put therein 7 Then said Jesus Let her alone against the day of my burying hath she kept this 8 For the poor always ye have with you but me ye have not always In these Verses an account is given of our Saviour's entertainment at Bethany after he had raised Lazarus A Supper is made for him at which Martha served and Lazarus sate with him but Mary Anoints Christ with precious Ointments Where Note 1. The Action which this Holy Woman 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 I do not find that any of the Apostles were at thus much charge and cost to put honour upon our Saviour as this poor Woman was From whence learn 1. That where strong Love prevails in the Heart nothing is adjudg'd too dear for Christ neither will it suffer it self to be out-shined by any Examples The weakest Woman that strongly Loves her Saviour will vye with the greatest Apostle and Piously strive to express the fervour of her Affection towards him Observe 2. How this Action was resented and reflected upon by murmuring Judas who valued this Ointment at Three hundred Pence and grudg'd the bestowing of it upon Christ He accuses this Holy Woman of needless prodigality Lord How doth a Covetous heart think every thing too good for Thee He that sees a Pious Action performed and seeks to lessen or undervalue it shews himself possessed with a Spirit of Envy Judas his invidious Spirit makes him censure an Action which Christ highly approved Hence learn 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 was it for this poor Woman that she had a more Righteous Judg to pass Sentence upon her Action than wicked Judas Observe 3. How readily our Holy Lord vindicates this poor Woman she says nothing for her self nor need she having such an Advocate and gives the Reason for her Action She did it for my Burial as Kings and great Persons were wont in those Eastern Countries at their Funerals to be Embalm'd with Odours and sweet Perfumes So saith our Saviour this Woman to declare her Faith in me as her King and Lord doth with this Box of Ointment as it were before-hand Embalm my Body for its Burial True Faith will put honour upon a Crucified as well as Glorified Saviour This Holy Woman accounts Christ worthy of all honour in his Death believing it would be a sweet smelling Sacrifice unto God and the Savour of Life unto his People 9 Much people of the Jews therefore knew that he was there and they came not for Jesus sake onely but that they might see Lazarus also whom he had raised from the dead Observe here It was not zeal but curiosity which brought these persons at this time to Christ they had an itching desire to see Lazarus to enquire after the Truth of his Death and possibly after the state of the Dead and the
condition that separated Souls are in after Death Thus the Miracles of Christ drew many followers after his Person who were never converted by his Doctrine It was the Sin of many when Christ was here upon Earth that they flock'd after him rather out of Curiosity than out of Conscience and chose rather to gaze upon his Works than to fall in Love with the Worker The Multitude here came to Bethany Not for Jesus's sake onely but that they might see Lazarus also 10 ¶ But the chief priests consulted that they might put Lazarus also to death 11 Because that by reason of him many of the Jews went away and believed on Jesus Observe here 1. The unreasonableness of that Rage and Madness which was found in the chief Priests against Lazarus They consulted together how they might put Lazarus to Death But supposing that Christ had spoken Blasphemy in making himself equal with God or supposing that he had broken the Sabbath by curing the Man that was Born Blind on that Day yet what had Lazarus done that he must be put to Death But from hence we learn That such as have received special Mercy and Favours from Christ or are made the Instruments of his Glory must expect to be made the Mark and Butt of malicious Enemies Christ had highly honoured Lazarus by raising him from the Grave and here there is a Resolution against his Life whom Christ had thus highly Honoured The chief Priests consulted that they might put Lazarus to Death also Observe 2. The cause why the Chief Priests consulted that they might put Lazarus to Death Namely Because that by Reason of him many of the Jews went away and believed on Jesus That is many of the Jews seeing the Miracle of Christ's raising Lazarus from the Grave were drawn thereby to Believe in Jesus Christ and this so inraged the Chief Priests against Lazarus that they sought to put him to Death Learn hence That nothing so much enrages the Enemies of Christ as the enlargement of his Kingdom and the sight of the number of Believers daily encreasing This provokes the Devil's wrath and his Servants rage 12 ¶ On the next day much people that were come to the Feast when they heard that Jesus was coming to Jerusalem 13 Took branches of palm-trees and went forth to meet him and cried Hosanna blessed is the King of Israel that cometh in the name of the Lord. 14 And Jesus when he had found a young ass sat thereon as it is written 15 Fear not daughter of Sion behold thy King cometh fitting on an asses colt 16 These things understood not his disciples at the first but when Jesus was glorified then remembred they that these things were written of him and that they had done these things unto him Here we have Recorded the carriage of the Multitude towards our Saviour when he came near the City of Jerusalem They take Palms in their Hands and go forth to meet him and cast their Garments on the Ground before him to Ride upon yea they do not only Disrobe their Backs but expend their Breath in joyful Acclamations and loud Hosannahs wishing all manner of Prosperity to their meek but mighty King In this Prince-like yet Poor and Despicable Pomp doth our Saviour enter the Famous City of Jerusalem Lord How far wert thou from affecting Worldly Greatness and Grandeur Thou despisest that Glory which our Hearts fondly Admire Yet because Christ was a King he would be proclaimed such and have his Kingdom confest and applauded and blest Yet that it might appear that his Kingdom was not of this World he abandons all Worldly magnificence Oh Glorious yet homely Pomp Oh meek but mighty Prince 17 The people therefore that was with him when he called Lazarus out of his grave and raised him from the dead bare record 18 For this cause the people also met him for that they heard that he had done this miracle 19 The Pharisees therefore said among themselves Perceive ye how ye prevail nothing behold the world is gone after him 20 ¶ And there were certain Greeks among them that came up to worship at the feast 21 The same came therefore to Philip which was of Bethsaida of Galilee and desired him saying Sir we would see Jesus 22 Philip cometh and telleth Andrew and again Andrew and Philip told Jesus Observe here 1. How the Multitude at Jerusalem came forth to meet Christ when he was making his publick entry into the City hearing the fame of his Miracles For this cause the People also met him for that they had heard that he had done this Miracle Observe 2. How amongst others who came forth to meet our Saviour certain Greeks or Gentile Proselytes who came up to worship in the outward Court of the Temple apply themselves to Philip that he would help them to a sight of Jesus Sir we would see Jesus It is probable that this desire to see Christ in these persons proceeded from Curiosity only But if it did produce true Faith in them we may thence infer That a spiritual sight of Christ by the discerning Eye of a Believer's Faith it is the most glorious and consequently the most desirable sight in all the World and so must needs be for it is a Soul-Ravishing a Soul-Satisfying a Soul-Transforming and a Soul-Saving sight This sight of Christ by Faith will constrain a Soul highly to admire and greatly to commend him It will incline a Soul to chuse him and cleave unto him and will set the Soul a longing for the full fruition and final injoyment of him Luke 2.29 Mine eyes have seen thy Salvation now let thy Servant depart Observe lastly How the Envious Pharisees were galled and cut to the Heart to see such a Multitude both of Jews and Greeks crouding out of the City to meet Jesus in his Triumphant entrance into the City The Pharisees said Behold the World is gone after him Learn hence That in the day of Christ's greatest Solemnity and Triumph there will not be wanting some persons of such a canker'd disposition that they will neither rejoyce themselves nor can they endure that others should This was the case of the wicked Pharisees here 23 ¶ And Jesus answered them saying The hour is come that the Son of man should be glorified 24 Verily verily I say unto you Except a corn of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit 25 He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal Observe here 1. How our blessed Saviour entertains his followers with a Discourse concerning his approaching Death and Sufferings The hour is coming that the Son of Man shall be glorified Observe 2. How he Arms his Disciples against the scandal of the Cross by shewing them the great Benefit that would redound by his Death unto all Mankind and this by a Similitude taken from Grain Except