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
the Truth and desire to obey it the Spirit gives you an Affective Operative and Experimental Knowledge not barely to know these things but to believe them and feel the Power of them in and upon your own Hearts But the Generality of Hearers do satisfie and content themselves with a bare Notional Knowledge of what they hear a Parable therefore is well enough for them Learn 1. That the Doctrines of the Gospel are Mysteries 2. That it is a matchless and unvaluable Priviledge practically and savingly to understand and know Gospel-Mysteries 3. That this Priviledge all are not Sharers in nor Partakers of but only those to whom it is given Vnto you it is given to know the Mysteries of the Kingdom but to them it is not given 12 For whosoever hath to him shall be given and he shall have more abundance but whosoever hath not from him shall be taken away even that he hath That is whosoever improves the Measures of Grace received shall obtain farther Measures and Degrees of it But from him that doth not improve what he has already received shall be taken away that which to himself or others he seemeth to have his Common Gifts and Moral Endowments Learn That where there are Beginnings of True Grace and a right and wise Improvement of it God will make rich Additions of more Grace to the present Stock which we have received 13 Therefore speak I to them in parables because they seeing see not and hearing they hear not neither do they understand 14 And in them is fulfilled the prophecy of Esaias which saith by hearing ye shall hear and shall not understand and seeing ye shall see and shall not perceive 15 For this peoples heart is waxed gross and their ears are dull of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their ears and should understand with their heart and should be converted and I should heal them These Words of our Blessed Saviour as I conceive have a peculiar Reference and Relation to the Pharisees who attended upon Christ's Ministry not with an honest simplicity of Mind to be instructed by it but to carp and cavil at it Our Saviour tells them he had formerly spoken things very plainly and clearly to them and also wrought Miracles before them to convince them of the Divinity of his Person and of the Verity of his Doctrine But they would not believe either his Person or his Doctrine to be from God and therefore he would now speak to them in dark Parables that they may be Judicially Blinded they shut their Eyes against the clearest Light and said they would not see and now Christ closes their Eyes and says they shall not see Learn hence To acknowledge the Divine Justice which speaks darkly to them that despise the Light Such who see and yet see not they shall see the Shell but not the Kernel they shall hear the Parable but not understand the Spiritual Sence and Meaning of it When wilful Blindness of Mind is added to Natural Blindness it is a just and righteous thing with God to superadd Judicial Blindness and to give them Obstinacy of Heart His Curse unto them 16 But blessed are your eyes for they see and your ears for they hear 17 For verily I say unto you that many prophets and righteous men 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 Here our Saviour pronounces such of his Disciples and Followers Blessed who received the Truths of the Gospel so far as they were already taught them he assures them that they shall receive farther Light and fuller Measures of Spiritual Illumination Blessed are your Eyes for they see Learn That such as have received the least Measures of Spiritual Knowledge and Saving Illumination and do improve it they are in an happy and blessed Condition for as they are capable of farther Measures of Divine Knowledge so shall they be Partakers of them 18 Hear ye therefore the parable of the sower 19 When any one heareth the word of the kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart this is he which received seed by the way-side 20 But he that received the seed into stony places the same is he that heareth it and anon with joy receiveth it 21 Yet hath he not root in himself but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended 22 He also that received seed among the thorns is he that heareth the word and the care of this world and the deceitfulness of riches choak the word and he becometh unfruitful 23 But he that received seed into the good ground is he that heareth the word and understandeth it which also beareth fruit and bringeth forth some an hundred fold some sixty some thirty As if our Lord had said You my Disciples who are not satisfied with a Sound of Words I will explain to you the Sence and Signification of this Parable The Scope of which is to shew the different Effects which the Word of God has upon Mens Hearts and the Reason of that Difference The Seed is the Word the Sower is the Preacher the Soil is the Heart and Soul of Man Now our Saviour assures us that the Hearts of some Hearers are like Highway-Ground in which the Seed is not covered with the Harrow of Meditation others are like Stony-Ground in which the Word has no Root no Root in their Understandings Memories Conscience Will or Affections But They are offended either at the Depth and Profoundness of the Word or at the Sanctity and Strictness of it or at the Plainess and Simplicity of it Again some Hearers our Lord compares to Thorny-Ground Thorns are Covetous Desires which choak the good Seed shadow the Blade when sprung up keep off the Influences of the Sun and draw away the Fatness of the Soil from the Seed All these Effects have Thorns in and among the Seed And the like Effects have Worldly Affections and Covetous Desires in the Heart of Man rendring the Word unfruitful and unprofitable But the good Christian hears the Word attentively keeps it retentively believes it stedfastly applies it particularly practises it universally and brings forth Fruit with Patience and Perseverance Fruit that will redound to his Account in the Great Day of Account Learn 1. That no Hearers are in Christ's Account Good Hearers of the Word but such as bring forth the Fruits of an holy humble and peaceable Conversation 2. That a Person may be a good Hearer of the Word if he brings 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 Hundred-fold In like manner do all the sincere Hearers of the Word they all
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
and I must disappear like the morning Star Not that John's Light was diminished but by a greater Light obscured only As all the Stars disappear at the appearance of the Sun Yet observe what matter of Joy it was to John to see himself out-shined by Christ Let him increase tho' I decrease That Minister has true Light in himself that can Rejoyce when he is out-shined by others Who is content to be abased and obscured if he may but see Christ dignified and exalted in the Lives of his People whoever the Person is whom God honours as his Instrument in that Service The fourth Difference wherein Christ excels John and all his Ministers is in the Divine Original of his Person v. 31. He that cometh from above is above all says John Now Christ is from above his Original is from Heaven I am from the Earth tho' I had my Commission from Heaven and accordingly my Words and Actions are Earthly My Master therefore infinitely surpasseth and excels me in the Dignity of his Person and in the Sublimity of his Knowledge From the whole Note How much it is the Desire and Endeavour of every Gospel-Minister to magnifie Jesus Christ to display his glorious Excellencies and Perfections before their People that they may reverence his Person revere his Authority and respect his Laws This was the Care of the Holy Baptist here and it will be the Endeavour of every faithful Minister of Christ that succeeds John to the end of the World 32 And what he hath seen and heard that he testifieth and no man receiveth his testimony 33 He that hath received his testimony hath set to his seal that God is true 34 For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him Observe 1. Another great Difference which John the Baptist teacheth his Disciples to put betwixt his Testimony and Christ's To the intent that he might remove the Prejudice which was upon his Disciples Mind against the Messiah he shews them that his own Testimony which they so much admired was by Revelation only Christ's by immediate Intuition John testified only what he had received but Christ what he had seen lying in the Bosom of the Father What he hath seen and heard that he testifieth Learn hence That it is Christ's the great Prophet of his Church peculiar Prerogative to have the knowledge of Divine Truths immediately from the Father by special Communication and that all others receive their Knowledge from him by gracious Illumination only Observe 2. How sadly and sorrowfully the holy Baptist resents it that Christ's Testimony was no better received and entertained by the World He testifieth but no Man receiveth his testimony John's Disciples murmured that all Men came unto Christ v. 26. but John mourns that there came no more and complains that none that is very few received his Testimony Thence learn That it ought and will be matter of great Regret and Sorrow to all the Friends of Jesus Christ but especially to his faithful Ministers and Servants that his Doctrine is so ill received and entertained in the World It greatly affects and grievously afflicts them that when they testifie of Christ no Man that is comparatively very few Men receive their Testimony Observe 3. The Eulogy and high Commendation given of all true Believers they receive Christ's Testimony and thereby set to their Seal that God is true that is hath subscribed to and ratified the Truth of God that God in all his Promises of the Messiah under the Old Testament is faithful and true Learn hence The great Honour that God puts upon the Faith of Believers As Unbelief defames God and makes him a Lyer so Faith gives Testimony to the Truth of God and setteth its Seal that God is true He that receiveth his Testimony hath set to his Seal that God is true Observe 4. The Illustrious Character which the Holy Baptist gives of Christ his Master he is the Person whom God hath sent and unto whom God giveth not his Spirit by measure He whom God has sent that is immediately and extraordinarily from Heaven not as the Prophets and Apostles were sent but in a way peculiar to himself Having Authority for speaking not only from God but as being God himself And accordingly it is added that God giveth not the Spirit by measure unto him that is the Gifts and Graces of the Holy Spirit were poured forth upon Christ in a Measure far above and beyond all finite Creatures There being a double difference betwixt Christ's fulness of the Spirit and all other Persons whatsoever 1. In the Measure of it God did not give out the Spirit to Christ sparingly and with limitation as he did to the former Prophets and John the Baptist in proportion to what their Offices required but he was anointed more plentifully and abundantly with the Holy Spirit above and beyond his Fellows 2. In the manner of its working The holy Prophets that were filled with the Spirit according to their Measures yet could not do or declare all Things nor act upon all Occasions but sometimes the Spirit restrained them and sometimes departed from them But Christ had no limits put upon the Vigour of his Spirit but his own Will therefore could work what and when he pleased Learn from hence That Christ had an abundant fitness from God for the discharge of his Office and an abundant fulness for his People God did not measure to him a certain Quantity and Proportion of the Gifts and Graces of his Spirit but pour'd it forth upon him without Measure 35 The Father loveth the Son and hath given all things into his hand The Father loveth the Son from Eternity as he was his Son by eternal Generation and he loved him as Mediator by special Constitution he loves him as the Brightness of his own Glory and the express Image of his Person with an Essential Natural and Necessary Love And he loves him as Mediator for undertaking our Cause and interposing for our Peace Learn hence That God the Father had a special Love and Affection to Christ not only in regard of his Eternal Sonship but with respect to his Office of Mediatorship The Father loveth the Son It follows he hath given all things into his hand that is intrusted him with all things necessary to our Salvation Lord what a Privilege is this that our Happiness is in Christ's Hand not in our own without his Oh wonderful Goodness to put our Concerns into the sure Hands of his Son which were lost by the weak Hands of Adam 36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Learn 1. That tho' all Power be given to Christ to dispense Grace here and Glory hereafter yet none must expect to enjoy it but upon Condition of believing in him and obeying of him For the Original Word
Pomp but a Spiritual King in and over his Church only to order the Affairs and look after the Government thereof Learn hence That Christ as God hath an Universal Kingdom of Power and Providence even over the highest of Men and as Mediatour hath a Spiritual Kingdom in and over his Church 2. That it is a clear Evidence that Christ's Kingdom is Spiritual in as much as it is not carried on by violence and force of Arms as worldly Kingdoms are but by Spiritual means and methods If my Kingdom were of this World my Servants would fight for me but now is my Kingdom not from hence 37 Pilate therefore said unto him Art thou a king then Jesus answered Thou sayest that I am a king To this end was I born and for this cause came I into the world that I should bear witness unto the truth Every one that is of the truth heareth my voice Pilate asks him again directly and expresly Art thou a King or not Our Saviour Answers Thou sayest that I am a King and so it is indeed as thou sayest I am a King and the King of the Jews too but not a Temporal King to Rule over them after the manner of Earthly Kings with Temporal Power and Worldly Pomp and Splendour but I am a Spiritual King to Rule and Govern not only the Jews but my whole Church consisting both of Jews and Gentiles after a Spiritual manner Observe here 1. The Dominion and Sovereignty of Jesus Christ he has a Kingdom My Kingdom Observe 2. The Condition and Qualification of this Kingdom Negatively exprest My Kingdom is not of this World Observe 3. The Use and End of this Kingdom that the Truth may have place among the Children of Men for their Salvation To this end was I Born and came into the World to bear witness unto the truth Observe 4. The Subjects of Christ's Kingdom declared Every one that is of the truth heareth my Voice That is Every one who is by Divine Grace disposed to believe and love the Truth will hear and obey Christ's Doctrine 38 Pilate saith unto him What is truth And when he had said this he went out again unto the Jews and saith unto them I find in him no fault at all 39 But ye have a custom that I should release unto you one at the passover will ye therefore that I release unto you the king of the Jews 40 Then cried they all again saying Not this man but Barabbas Now Barabbas was a robber Observe here 1. The Question Pilate put to Christ What is Truth a most noble and important Question had it been put forth with an honest Heart with a Mind fairly disposed for Information and Satisfaction but it is evident Pilate's enquiry was not serious nay it is generally thought that Pilate ask'd this Question in Scorn Contempt and Derision for he stays not for our Lord's Answer but as soon as he startled this Query went oft the Bench in haste Learn hence That this Question What is Truth or how may we come to the Knowledg of the Truth is of unspeakable use and importance and a Question whereon the whole frame and Constitution of Religion depends Because Truth is claimed by all Parties of Men by all Professors of Religion Ask the different Parties from the Old Gentleman at Rome to the poorest Quaker and Muggletonian where is Truth and they will all tell you they are in the possession of it every Sect has thus much of Popery with it that the professors of it think themselves Infallible and every one cries out Here is Truth But God has given us a two-fold Light to search for Truth by Namely The Light of Reason and the Light of Scripture and Divine Revelation The former Solomon calls the Candle of the Lord set up in our Breasts by God on purpose to discover Truth unto us God allows us yea injoyns us the free and impartial use of our Understandings and Judgments in order to the finding out of Divine Truth but because Nature's Light or the Light of Natural Reason is not clear and bright enough to give us a prospect of supernatural Truths for Nature and Reason can never dictate those things which depend wholly upon God's free Grace and good Pleasure such are the Doctrine of a Saviour and Redeemer and the method of Man's Salvation by the Sufferings of the Son of God it had been Blasphemy once to have supposed such things had not God revealed them in Scripture Therefore the Second Standard of Divine Truth is the infallible Word of God The Gospel of Christ is the way and the Truth Truth came by Jesus Christ and would Men be ruled and conducted by these unalterable Standards of Truth namely Right Reason and Divine Revelation they would easily agree in their Judgments what is to be believed and all Disputes and Controversies would vanish right Reason and Inspired Scripture are the best Judges of Controversies they being the fixed Standards and Measures of Divine Truth can best Resolve Pilate's Question here and tell us What is Truth Observe 2. How unwilling how very unwilling Pilate was to be the Instrument of our Saviour's Death He came forth three several times and tells the Jews that he finds no fault in him he bids them take him and judg him according to their Law Pilate a Pagan Absolves Christ whilst the Hypocritical Jews that heard his Doctrine and saw his Miracles do Condemn him Observe 3. Pilate having absolved Christ I find no fault in him endeavours next to Release him and takes occasion from their Custom of having a Prisoner released to them at their Feast to insinuate his Desire that they should chuse Christ Ye have a custom that I release unto you one at the Passover Observe lastly How the Jews prefer Barabbas a Robber before the Holy and Innocent Jesus They all cried out saying not this Man but Barabbas Learn hence That no Persons how wicked and vile soever are so odious in the Eyes of the Enemies of God as Christ himself was and his Friends and Followers now are Christ did find it thus in his own Person when on Earth Barabbas a Robber was preferr'd before him and now he is in Heaven he suffers in his Members the filth of the World being preferred before them CHAP. XIX 1 THen Pilate therefore took Jesus and scourged him Observe here 1. That as the Death of the Cross was a Roman Punishment so it was the manner of the Romans to whip their Malefactors before they Crucified them Accordingly Pilate took Jesus and scourged him Observe 2. How unwilling how very unwilling Pilate was to be the Instrument of our Saviour's Death it is very evident that he had a mind to Release him and it is concluded that Pilate was thus forward to Scourge Christ hoping that the Jews would have been satisfied with this lighter Punishment and so have dismist him From this instance we may gather That Hypocrites within the pale of the