Spouse the Church 2. That this Bridegroom was to be taken away 3. That because of the Bridegroom's Removal the Church did shall and must fast The days will come when the Bridegroom shall be taken away and then shall they fast Again our Saviour declares that this Discipline of fasting was not at present tolerable for his Disciples for they were at present but raw green and tender unable to bear the Severities and rigours of Religion any more then an old garment can bear a piece of new cloath to be set into it or any more than old Bottles can bear new Wine to be put into them The sense of our Saviour's words seems to be this My Disciples at present are tender and weak newly called and converted they cannot therefore at present undergo the austerities of Religion fastings weepings and watchings but e're long I shall leave them and go to Heaven from whence I will send down my Holy Spirit upon them which shall enable them to all the Duties that the Gospel enjoins The Lesson of Instruction which we may profitably gather from hence is this That it is hurtful and dangerous for young converts for weak Christians to be put upon the severer Exercises of Religion or to be urged to the performance of such Duties as are above their strength but they ought to be treated with that tenderness which becomes the mild and gentle dispensation of the Gospel Our Saviour says one doth here commend prudence to his Ministers in treating their people according to their strength and putting them upon Duties according to their Time and Standing we must consult what Progress our People have made in Christianity and manage accordingly CHAP. VI. 1 AND it came to pass on the second Sabbath after the First that he went thro' the Corn-fields and his Disciples plucked the ears of Corn and did eat rubbing them in their hands 2 And certain of the Pharisees said unto them Why do ye that which is not lawful to do on the Sabbath-day 3 And Jesus answering said unto them Have ye not read so much as this what David did when himself was an hungred and they which were with him 4 How he went into the House of God and did take and eat the Shewbread and gave also to them that were with him which is not lawful to eat but for the Priests alone 5 And he said unto them that the Son of man is Lord also of the Sabbath In the former part of this chapter we find our blessed Saviour defending his Disciples from the clamorous accusations of the Pharisees for breaking the Sabbath-day because they plucked the ears of Corn and rubbed them in their hands in order to the satisfying of their Hunger Where Note 1. The great Poverty the low estate and condition of Christ's own Disciples in the World They wanted Bread and are forced to pluck the ears of Corn to satisfy their hunger God may and sometimes does suffer his dearest children to fall into streights and to taste of want for the Tryal of their Faith and Dependance upon his power and Goodness Note 2. How the hypocritical Pharisees blame this Action of the Disciples namely their plucking of the Ears of Corn yet did they not charge them with Theft for so doing because to take in our great Necessity so much of our Neighbour's Goods as we may reasonably suppose that if he were present and knew our Circumstances he would not deny us is not Theft But it was the servile Labours on the Sabbath in gathering the Ears of Corn which the Pharisees Scruple and Object against Where Note How Hypocrites expend their Zeal in and upon the lesser things of the Law whilst they neglect the greater placing all Holiness in the observation of outward Ceremonies whilst they neglect moral Duties Note 3. The Argument with which our Saviour defends this action of his Disciples it is taken from the example of David Necessity freed him from fault and blame in eating the Consecrated Bread which none but the Priests might lawfully eat For in cases of Necessity a Ceremonial Precept must give place to a moral Duty Works of mercy for the preserving our Lives and the better fitting us for Sabbath-services are certainly lawful on the Sabbath-day Note Lastly The Argument which our Saviour uses to prove the Sabbath's Observation may be dispens'd with in a case of absolute Necessity and that is drawn from that Authority which Christ the Institutor and Lord of the Sabbath had over it The Son of man is Lord also of the Sabbath that is he has Authority and Power as God and as Mediator to institute and appoint a Sabbath to alter and change it to dispense with the breach of it upon a just and great occasion and consequently acts of Mercy which tend to fit us for works of Piety not only may but ought to be done upon the Sabbath-day This Action of the Disciples being of that Nature is without just cause censured and condemned by the Pharisees a sort of Men who were resolved to cavil at and quarrel with whatever our Saviour or his Disciples either did or said 6 And it came to pass on another Sabbath that he entered into the Synagogue and taught and there was a man whose right hand was withered 7 And the Scribes and Pharisees watched him whether he would heal on the Sabbath-day that they might find an accusation against him 8 But he knew their thoughts and said to the man which had the withered hand rise up and stand forth in the midst and he arose and stood forth 9 Then said Jesus unto them I will ask you one thing Is it lawful on the Sabbath-day to do good or to do evil to save life or to destroy it 10 And looking round about them all he said unto the man stretch forth thy hand and he did so and his hand was restored whole as the other 11 And they were filled with madness and communed one with another what they might do to Jesus Observe here 1. The miraculous cure which our Saviour wrought upon the man which had the withered hand and 2. The effect which this Miracle had upon the wicked Pharisees in the former Note the place where our Saviour wrought this Miracle in the Synagogue the Time when on the Sabbath-day the manner how by speaking of a word the persons before whom namely the envious and malicious Pharisees These men were always slandering Christ's Doctrine and cavilling at his Miracles yet does our Holy Lord go on with his Work before their Faces without Discouragement Learn thence That the unjust censures and malicious cavils of wicked men against us for well-doing must not discourage us from doing our Duty either towards God or towards our Neighbour Altho' the Pharisees watcht our Saviour wherever he went and when they could find no occasion of quarrel would invent and make one yet such was our Lord's courage and resolution that he bids the man which had the withered
has bestowed upon a People by his Ministers and Ordinances they continue unfruitful there is nothing to be expected but excision and final Destruction cut it down why cumbereth it the Ground 8 And he answering said unto him Lord Let it alone this year also till I shall dig about it and dung it 9 And if it bear fruit well and if not Then after that thou shalt cut it down Obâ—erve here 1. The Vine-dressers Petition and Request Lord let it alone this year also This points out unto us the Oâ—fice and Duty of the Ministers of God who are Labourers in his Vineyard to be Intercessors with God for sparing a Barren and unfruitful People Lord spare them a little longer Let it alone this year also if they cannot absolutely prevent Judgment coming upon an unfruitful People yet they endeavour to respite it and delay its Coming all they can Observe 2. The Condition upon which the Vine-dressers Petition is Grounded Till I shall dig about it and dung it Phrases which intimate to us the nature and quality of the Ministerial Work and Service signifying it to be a very difficult and laborious Service Digging is a painful Work and a spending Work and such is our Ministerial Work if followed as it ought to be We deal in Mysteries in the deep things of God which are not received without much digging Observe 3. A double supposition here made by the Vine-dresser first of future Fruitfulness If it bear fruit well Secondly of further incorrigibleness if not after that thou shalt cut it down 1. Here is a Supposition of future Fruitfulness If it bear fruit well that is it will be well for the Master of the Vineyard herein is he glorified when his Fig-trees bear much Fruit well for the Dresser of the Vineyard it rejoyces the Ministers of God to see their People bring forth Fruit unto God well for the Vineyard and the rest of the Trees that are in it But more especially well for tâ—e Tree it self thereby avoiding the punishment of Barrenness and procuring the Reward of Fruitfulness Thus If it bear fruit well 2. Here is a supposition of future incorrigibleness After that thou shalt cut it down that is after thou hast spared it and I have pruned it after thy patience and my pains after thou hast forborn it and I have manur'd it digged and dung'd it if after all this it bears no fruit then I have not a word more to say Thou shalt cut it down Thou mayest cut it down no Body will go about to hinder thee and thou wilt cut it down there is no Body can hinder thee From hence Learn That a Peoples continued unfruitfulness under the means of Grace doth in time take off the Prayers and Intercessions of the Ministers of God for them and provokes God to bring his Judgments unavoidably and irrevocably upon them After that thou shalt cut it down 10 And he was teaching in one of the Synagogues on the Sabbath-day 11 And behold there was a woman which had a Spirit of Infirmity eighteen years and was bound together and could in no wise lift up her self 12 And when Jesus saw her he called her unto him and said unto her woman thou art loosed from thy infirmity 13 And he laid his hands upon her and immediately she was made streight and glorified God 14 And the Ruler of the Synagogue Answered with indignation because that Jesus had healed on the Sabbath-day and said unto the people there are six days in which men ought to work in them therefore come and be healed but not on the Sabbath-day 15 The Lord then answered him and said Thou hypocrite doth not each one of you on the Sabbath-day loose his Ox or his Ass from the Stall and lead him away to watering 16 And ought not this Woman being a daughter of Abraham whom Satan hath bound lo these eighteen years be loosed from this bond on the Sabbath-day 17 And when he had said these things all his Adversaries were ashamed and all the people rejoyced for all the glorious things that were done by him Observe here 1. The afflicted Person a Woman which had a sore Disease inflicted upon her by the Devil for Eighteen Years which almost bowed her together There is nothing that the Devil more delights in than in the Miseries and Calamities of Mankind Satan is not satisfied barely to infect the Mind and poyson the Souls of Men but he delights to afflict and hurt the Body where and when he can obtain leave Observe 2. Christ's Compassion towards her and his Miraculous healing of her Jesus called her to him and with a word speaking healed her Where Note That the inveterateness of the Disease and the instantaneousness of the Cure made the Miracle evident She that had been bowed down eighteen years and in an instant is made streight and only by a word of Christ's Mouth Such a miraculous Operation was an evident Testimony of his Divine Mission that he was the Son of God Observe 3. How the Heart of the poor Woman is affected with Christ's hand she Glorified God that is she gave thanks to God and attributed the Miracle to him As the chief End of all God's extraordinary Works either of Power or Mercy is the exaltation of his own Glory so the only way that we can set forth his Glory is by celebrating his Praises and expressing our own Thankfulness He that offereth me praise and thanks glorifies me Ps 50. ult Observe 4. The unreasonable anger and unjust indignation which was found with the Ruler of the Synagogue against our Holy Lord for working this miraculous Cure on the Sabbath day There is no Person so Holy no action so Innocent but may fall under unjust Censure especially where malice and ignorance are combined what a severe reflection doth this man make upon our Blessed Lord for performing a work of Mercy on the Sabbath-day Observe 5. Our Lord's Vindication of himself from Calumny and false Accusation 1. He charges his Accuser with Hypocrisy Thou hypocrite doth not each of you loose his Ox or his Ass from the stall on the Sabbath-day and water him It is one Note of an Hypocrite to condemn that in another which he doth himself the Jews held it lawful to loose and lead a Beast to watering on the Sabbath-day which was a work of Servile Labour and yet would condemn Christ for healing a poor Woman only with a word speaking 2. Christ vindicates his own Action by comparing it with theirs which they judged lawful on the Sabbath-day was their loosing and watering the Beast a Work of Necessity much more was his Was theirs a work of Mercy his much more their compassion was to a Bruit Beast his to a rational Creature to a Woman and that not to a stranger an Heathen Woman but one of their own a Jewish Woman a Daughter of Abraham Nay farther Christ's Act was an Act of far greater Necessity and more special Mercy then
heart towards Christ nothing is adjudged too dear for him neither will it suffer it self to be out sâ—ined by any Examples the weakest Woman that strongly Lâ—ves her Saviour will piously strive with the greatest Apostle to express the fervour of her affection towards him Observe 2 How this Action was resented and reflected upon by Judas and some other Disciples whom he had influenced they had indignation within themselves and said to what purpose is this waste Oh! how doth a covetous heart think every thing too good for Christ Happy was it for this poor Woman that she had a more righteous judge to pass sentence upon her Action then murmuring Judas Observe 3. How readily our Holy Lord vindicates this good Woman she says nothing for her selâ— nor need she having so good an Advocate First he rebukes Judas let her alone why trouble ye the Woman Next he justifies the Action she hath wrought a good Work because it flow'd from a principle oâ— Love to Christ and lastly he gives the Reason oâ— her Action she did it for my Buryal As Kings and great Persons were wont in those Eastern Countries at their Funerals to be Embalm'd with Odours and sweet Perfumes so says 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 puts 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 Saviour of Life unto his People Observe 4. Our Saviour doth not only justify and defend the Action of this holy Woman but magnifies and extolls it declaring that she should be rewarded for it with an honourable Memorial in all ages of the Church wherever this Gospel is preached this shall be spoken of for a Memorial of her Note hence the care which Christ takes to have the good Deeds of his Children not buried in the dust with them but had in everlasting remembrance Though sin causes men to rot above Ground to stink alive and when they are dead leaves an Ignominy upon their Graves yet will the Actions of the just smell sweet and Blossom in the Dust 10 And Judas Iscariot one of the twelve went unto the chief Priests to betray him unto them 11 And when they heard it they were glad and promised to give him money And he sought how he might conveniently betray him Observe here 1. The Person betraying our blessed Redeemer Judas Judas a Professor Judas a Preacher Judas an Apostle and one of the Twelve whom Christ had chosen out of all the world to be his dearest Friends his Family and Houshold shall we wonder to find Friends unfriendly or unfaithful to us when our Saviour had a Traitor in his own Family Obseâ—ve 2. The heinous nature of Judas his sin he betrayed Jesus Jesus his Maker Jesus his Master it is no strange or uncommon thing for the vilest of sins and most horrid impiâ—ties to be acted by such persons as make the most eminent profession of Holiness and Religion Observe 3. What was the occasion that led Judas to the commission of this sin It was his inordinate Love of Money I do not find that Judas had any particular Malice Spight or ill Will against our Saviour but a base and unworthy Spirit of Covetousness possest him and this made him sell his Master Covetousness is the root-sin an eager and insatiable Thirst after the world is the parent of the most monstrous and unnatural sins for which reason our Saviour doubles his caution Luke 12.15 Take heed and beware of Covetousness it shews us both the danger of the sin and the great care we ought to take to preserve our selves from it 12 And the first day of unleavened bread when they killed the passover his Disciples said unto him where wilt thou that we go and prepare that we may eat the passover 13 And he sendeth forth two of his Disciples and said unto them go ye into the City and there shall meet you a man bearing a pitcher of Water follow him 14 And wheresoever he shall go in say ye to the good man of the house the Master saith where is the Guess-chamber where I shall eat the passover with my Disciples 15 And he will shew you a large upper room furnished and prepared there make ready for us 16 And his Disciples went forth and came into the City and found as he had said unto them and they made ready the passover The time for the Celebration of the Passover being now at hand Christ sends two of his Disciples to Jerusalem to prepare things necessary in order thereunto And here we have Observable 1. An eminent proof of Christ's Divine Nature in telling them all the particulars which they should meet with in the City as a Man bearing a pitcher of Water c. 2. How readily the heart of this House-holder was disposed to receive our Saviour and his Disciples and to accommodate them with all things needful upon this occasion Our Blessed Saviour had not a Lamb of his own and peradventure no Money wherewith to buy one yet he finds as excellent Accommodation in this poor Man's House as if he had dwelt in Ahab's Ivory Palace and had the Provisions of Solomon's Table When Christ has a Passover to Celebrate he will dispose the Heart to a free Reception of himself The Room which Christ will enter into must be a large Room an upper Room a Room furnished and prepared a large Room is an enlarged Heart enlarged with Love and Thankfulness an upper Room is an Heart Exalted not puft up with Pride but lift up by Heavenly Mindedness a Room furnished is a Soul adorned with the Graces of the Holy Spirit into such an Heart and such only will Christ enter 17 And in the evening he cometh with the twelve 18 And as they sat and did eat Jesus said verily I say unto you one of you which eateth with me shall betray me 19 And they began to be sorrowful and say unto him one by one is it I and another said is it I 20 And he answered and said unto them it is one of the twelve that dippeth with me in the dish 21 The Son of man indeed goeth as it is written of him but wo to that man by whom the son of man is betrayed good were it for that man if he had never been born Observe here 1. The unexampled Boldness of this impudent Traitor Judas he presumed as soon as he had sold his Master to sit down at the Table with him and eat the Pass-over with the Disciples had the presence of Judas polluted this Ordinance to any but himself doubtless our Saviour would never have suffered him to approach unto it But hence we Learn 1. That nothing is more ordinary then for unholy persons to press in unto
is this Scripture fulfilled in your ears Our Blessed Saviour being thus fitted and prepared by his Baptism and Temptations for the Execution of his Ministerial Office he now enters upon the great work of Preaching the Gospel and St. Luke here declares the first place he preacht at namely Nazareth and the first Text he preacht upon Isa 61.1 Observe 1. The place which our Saviour preacht at he bestowed his first Sermon upon Nazareth the place of his Conception and Education For tho' Christ was Born at Bethlehem yet he was bred and brought up at Nazareth there he had his poor but painful Education working on his Father's Trade that of a Carpenter This prejudiced the Jews against him who lookt for a Scepter not an Ax in the hand of him that was born King of the Jews Our Saviour's short and secret abode at Bethlehem and his long and publick living at Nazareth occasioned him to be called Jesus of Nazareth Yet some conceive it was a Nick-name fastned by the Devil upon our Saviour that he might disguise the place of Christ's Nativity and leave the Jews at the greater loss concerning their Messiah Sure it is that this Name Jesus of Nazareth stuck upon our Saviour all his Life and at his Death was fixed by Pilate on his Cross Yea after his Ascention such as believed on him were called The Sect of the Nazareens or the followers of Jesus of Nazareth Observe 2. The Text which our Saviour preacht upon at Nazareth he takes it out of the Prophet Esaias Ch. 61.1 The Spirit of the Lord is upon me and he hath Anointed me to preach the Gospel to the poor that is God the Father hath poured forth his Holy Spirit without measure upon me in all the Gifts and Graces of it to sit and furnish me for the work of a Mediator and particularly to preach the Gospel to the poor in Spirit and to such as are poor in outward Condition also if meekned and humbled with the sight and sense of their sins To bind up the broken hearted that is to comfort them with the glad tidings of the Gospel To preach Deliverance to the Captives to let such Sinners know who were slaves to sin and Satan that a Deliverer is come if they be willing to be Delivered by him To preach the acceptable year of the Lord or to proclaim a Spiritual Jubilee in which God proffers pardon of Sin and Reconciliation with himself upon the Terms of the Gospel Learn hence 1. That God stirreth up none to take upon them the Office of the Ministry whom he hath not fitted and furnished with Gifts for the Regular discharge of it 2. That Christ himself did not undertake the Office of a Mediator but by the Ordination of God the Holy Spirit The Spirit of the Lord is upon me and he hath sent me to preach the Gospel 3. That no Creature Angel or Man could perform the Office of a Mediator but only Christ who was Consecrated to that Office by an Anointing from the Holy Spirit without measure The Spirit of the Lord hath anointed me 4. That the preaching of the Gospel is the great Ordinance which Christ himself made use of and recommended to his Apostles and Ministers for inlightning blind Sinners for comforting broken hearts and for Delivering Captive Souls from the slavery and dominion of sin and Satan He hath sent me to preach the Gospel to the poor to heal the broken-hearted to publish Deliverance to the Captives and Recovering of Sight to the blind What Enemies then are they to the Souls of Men who have low and mean thoughts of this high and honourable Ordinance of God the preaching of the Everlasting Gospel which is the power of God unto Salvation Observe 3. The Behaviour of our Saviour's Auditors the Men of Nazareth under his Preaching their Eyes were fixt and their minds intent upon him and upon what was spoken by him The Eyes of all that were in the Synagâ—gue were fastned upon him not closed with sleep nor gazing about upon others but fixed upon Christ the Preacher fixing of the Eye is a great help to the attention of the ear and the intention of the mind a fastned eye is a means to help us to a fixed heart as a wandring eye is both a sign and a cause of a wandring Heart O that our Hearers would imitate our Saviour's Hearers under the Word They fastned their Eyes upon him as if they meant to hear with their eyes as well as with their Ears And yet we have cause to suspect that Curiosity rather than Piety caused this their Attention seeing as you will find v. 29. That these very Persons who out of Novelty were ready to eat his words soon after out of Cruelty were ready to devour the speaker for they thrust him out of the city led him to the Brow of the Hill and would have cast him down headlong Oh blessed Saviour What wonder is it that the Persons of thy Ministers are despised and their Doctrine neglected when thou thy self the first Preacher of the Gospel and for thy first Sermon at Nazareth wert thus ignominiously treated 22 And all bare him witness and wondered at the gracious words which proceeded out of his mouth and they said is not this Joseph's son 23 And he said unto them ye will surely say unto me this Proverb Physician heal thy self Whatsoever we have heard done in Capernaum do also here in thy country 24 And he said verily I say unto you no Prophet is accepted in his own country Observe here 1. The effect of our Saviour's Ministry at Nazareth it created wonder but did not produce Faith they marvelled but not believed they admire the Wisdom of his Discourses but will not own him to be the promised Messias because of the Poverty and Meanness of his Condition Is not this Joseph's Son They expect the son of a Prince not the son of a Carpenter to be their Messiah Thence Note That the Poverty and Meaness of Christ's Condition was that which Multitudes stumbled at and which kept many yea most from Believing on him None but a Spiritual Eye can discern Beauty in an humbled and abased Saviour Obs 2. Our Saviour wonders not that so few of his Country men amongst whom he had been bred and brought up and with whom he had lived most part of his time did despise his Person and reject his Doctrine He tells them No Prophet has honour in his own Country that is very seldom has Teaching us that usually the Ministers of God are most despised where they are most familiarly known sometimes the remembrance of their mean Original and Extraction sometimes the poverty of their Parents sometimes the Indecencies of their Childhood sometimes the follies of their youth sometimes the faults of their Family and Relations are ript up and made occasions of Contempt and therefore that Prophet that comes from afar and has not been much known gains the greatest Reputation amongst a
theirs The Beast might live a day without Water the Beast might not be sick but this Woman was in sore distress and had been so for eighteen years nay she was in the hands of the Enemy of Mankind bound by Satan Was it not then a greater Act of Mercy and Compassion to loose her than to lead a Beast Observe 6. What Effect Our Lord's Vindication of himself had upon the Hearers of it His adversaries were ashamed the people rejoyced v. 17. his Accusers were ashamed and probably convinced perhaps silenced but we read not that they confest their Errour or acknowledged their unjust Censure or craved Christ's pardon When Persons judgments are under Conviction of an errour and mistake it is very hard to bring themselves to confess and own their mistake because all men stand very much upon the Credit and Reputation of their Understandings and look upon it as a Reproach to own themselves mistaken tho' it is really otherwise But tho' our Saviour's Adversaries were only ashamed others Rejoyced for all the glorious things that were done by him 18 Then said he Unto what is the kingdom of God like and whereunto shall I resemble it 19 It is like a grain of Mustard-seed which a man took and cast into his Garden and it grew and waxed a great Tree and the fowls of the Air lodged in the branches of it 20 And again he said Whereunto shall I liken the kingdom of God 21 It is like leaven which a woman took and hid in three measures of meal till the whole was leavened Our Saviour's Design in both these Parables is to keep his Disciples and Followers from being offended at the small Beginnings of his Kingdom and to fore-tell the future great Success of the Gospel notwithstanding the present small appearance of the efficacy of it to this purpose he compares the Kingdom of God that is the Gospel-Church to a grain of Mustard-seed which being one of the least Seeds yet in that Country grew into so large a Tree that the Birds did Roost and Lodge in the Boughs of it He also likens it to Leaven which quickly diffuses it self through the whole Mass and Lump instantly turning a great heap of Meal into its own nature Christ shews hereby of what a spreading Nature the Doctrine of the Gospel would be notwithstanding all the Malice and Opposition of the wicked Men. Learn thence That how small Beginnings soever the Gospel had in its first plantation yet by the fructifying Blessing of God and the influence of the Holy Spirit it has had and shall have a wonderful encrease 22 And he went through the cities and villages teaching and journeying towards Jerusalem 23 Then said one unto him Lord are there few that be saved And he said unto them 24 Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able Observe here 1. The unwearied pains and diligence of our Holy Lord in preaching and publishing the glad tidings of the Gospel to lost Sinners He went through cities and villages teaching not in great and populous Cities only but in poor and obscure Villages also not preaching by his exemplary Life only but by his Holy Doctrine likewise Let such preachers who look upon the work of Preaching as the least part of their Business consider the indefatigable pains which our Lord took in that work and how will his diligence shame our negligence Observe 2. A curious question put to our Saviour concerning the number of those that should be saved whether they should be few or many Lord are there few that be saved Where Note How curiously inquisitive we naturally are after the Knowledge of things that do not concern us how forward to pry into unrevealed Secrets and to search into God's hidden Counsel it concerns us rather to understand what sort of Persons shall be saved than how man shall be saved and to make sure that we be of that number Observe 3. Our Saviour gives no direct Answer to the Curiosity of this Inquirer but turns his Speech from him to the People Jesus said unto them strive to enter in at the strait gate for c. Where Note 1. The Metaphor which Christ is pleased to set forth Heaven and the Happiness of a future State by he compares it to a streight gate to a Gate to denote the possibility of entring to a streight gate to denote the difficulty of Entrance a Gate supposes the entrance possible but a streight gate bespeaks the Entrance difficult 2. Here is a Duty urged and enforced upon all those that expect the Happiness of another Life and desire to enter in at this streight gate and that is a diligent and industrious striving Strive to enter in at the streight gate 3. We have a forcible argument and motive to excite and quicken to the practice of this Duty drawn from the paucity or small number of those that shall obtain Salvation in a dying hour Many will seek to enter in but shall not be able Learn hence 1. That Heaven or the Happiness of a future State is attainable 2. That it is not attainable without Labour and difficulty 3. That all those difficulties may be happily overcome by a diligent and industrious striving 25 When once the master of the house is risen up and hath shut to the door and ye begin to stand without and to knock at the door saying Lord Lord open unto us and he shall answer and say unto you I know you not whence you are 26 Then shall ye begin to say we have eaten and drunk in thy presence and thou hast taught in our streets 27 But he shall say I tell you I know you not whence you are Depart from me all ye workers of iniquity 28 There shall he weeping and gnashing of Teeth when ye shall see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you your selves thrust out 29 And they shall come from the east and from the west and from the the north and from the south and shall sit down in the kingdom of God 30 And behold there are last that shall be first and there are first that shall be last Our Saviour having exhorted all his Followers in the foregoing Verses to make sure of Heaven and Salvation to themselves whilst the door of Hope and Salvation is open to them by this Parable of a Master of a Family inviting Guests to his Table and waiting for their Coming and at last shutting the door against them because they either deny'd or delay'd Coming Christ hereby represented to the Jews the great danger they were in if they neglected the present Season of Grace and Salvation which now they did enjoy telling them farther how little it would profit them at the day of Judgment to alledge that they had eaten and drunk in his presence that they had heard him preach in their streets if they did not
confirmed therein with an utter impossibility of losing that Happiness The Wicked who would not submit to Christ's Authority shall not be able to resist his Power They that would not suffer Christ to Reign over them they shall at the last Day be brought forth and slain before him These mine Enemies that would not that I c. 28 And when he had thus spoken he went Before ascending up to Jerusalem 29 And it came to pass when he was come nigh to Bethpage and Bethany at the Mount called the Mount of Olives he sent two of his Disciples 30 Saying Go ye into the Village over-against you in the which at your entering ye shall find a Colt tyed whereon yet never man sate loose him and bring him hither 31 And if any man ask you why do you loose him thus shall ye say unto him Because the Lord hath need of him 32 And they that were sent went their way and found even as he had said unto them 33 And as they were loosing the Colt the Owners thereof said unto them Why loose ye the Colt 34 And they said The Lord hath need of him 35 And they brought him to Jesus and they cast their Garments upon the Colt and they set Jesus thereon 36 And as he went they spread their Cloaths in the way 37 And when he was come nigh even now at the descent of the mount of Olives the whole multitude of the Disciples began to rejoyce and praise God with a loud voice for all the mighty works that they had seen 38 Saying Blessed be the King that cometh in the Name of the Lord peace in Heaven and glory in the Highest 39 And some of the Pharisees from among the Multitude said unto him Master rebuke thy Disciples 40 And he answered and said unto them I tell you That if these should hold their peace the stones would immediately cry out Our Lord as is Noted before was now upon his last Journey to Jerusalem where he was to shed his Blood and lay down his Life for the Redemption and Salvation of a lost World and it is Observable what a double Demonstration he gives of his great Willingness and Forwardness to go up to Jerusalem there to dye 1. Both St. Luke here and St. Mark Ch. 10.32 tells us That he went before the Company leading the way when he went to Suffer Lord With what Alacrity and holy Chearfulness didst thou manage the great Work of Man's Redemption None ever went so willingly to a Crown as thou to thy Cross 2. Our Saviour who all his Life Travelled like a poor Man on Foot now he goes up to Jerusalem to dye for us he will Ride to shew his great Forwardness to lay down his Life for us but what was the Beast he rode upon an Asses Colt to Fulfil that Prophecy Zach. 9.9 Tell ye the Daughter of Sion behold your King cometh riding upon an Ass yea it was a Colt upon which never man rode before to let us see how the most unruly and untamed Creatures become obedient and obsequious to Christ and render themselves serviceable to him at his pleasure It was also a borrowed Ass taken without the Owners Leave whereby our Saviour's Right to all the Creatures was manifested and accordingly he bids his Disciples tell the Owner That the Lord had need of him not your Lord or our Lord but the Lord that is he that is Lord of the whole Earth whose are the Cattel upon a thousand Hills Here Note What a clear and full Demonstration Christ gave of his Divine Nature of his Omnisciency in fore-seeing and fore-telling the Event of his Omnipotency in inclining the Heart and over-ruling the will of the Owner to let the Colt go and of his Sovereignty that as he was Lord of the Creatures he could command and call for their Service whenever he needed them The Colt being brought and our Saviour set thereon Observe next the Actions of the Multitude in Acknowledging Christ to be their King they spread their Cloaths in the way casting their Garments on the Ground for him to ride upon according to the Custom of Princes when they ride in State yea the Multitude do not only Disrobe their Backs but expend their Breath in ioyful Acclamations and loud Hosannah's wishing all manner of Prosperity to their Meek but Mighty Prince In this Princely yet poor and despicable Pomp doth our Saviour enter the famous City of Jerusalem Oh how far was our Holy Lord from affecting Worldly greatness and grandeur he despised that Glory which Worldly Hearts fondly admire yet because he was a King he would be proclaimed such and have his Kingdom Confest Applauded and Blest but 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 Observe Lastly The peevish Envy of the wicked Pharisees who were then in Company they grudge our Saviour this poor Honour they Envy him this small Triumph of coming into the City upon an Asses Colt attended by a Company of poor People strewing the way with Boughs of Trees with Hosannah's and joyful Acclamations in their Mouths These poor Peoples Mouths they would have stopped Master rebuke thy Disciples they did not like the Musick Christ tells them that they Labour in vain to suppress the Testimony given him by his Disciples for if they should be silent the stones would cry out yea cry shame of them for neglecting their Duty as if Christ had said the Speechless Stones will speak and give witness to me if Men will not Learn hence They that are owned of God shall not want ownings and witnessings from Man at one time or other in one way or other tho' the Envy and Malice of Men do never so much gainsay and oppose it 41 And when he was come near he beheld the City and wept over it No sooner did our Saviour come within the sight and view of the City of Jerusalem but he burst out into Tears at the consideration of their Obstinacy and wilful rejecting of the Offers of Grace and Salvation made unto them and also he wept to consider the dreadful Judgments that hung over their Heads for those Sins even the utter Ruine and Destruction of their City and Temple Learn hence 1. That good Men ever have been and are Men of tender and compassionate Dispositions sorrowing not only for their own Sufferings but others Calamities 2. That Christ shed Tears as well as Blood for a lost World Christ wept over Jerusalem as well as bled for her 3. That Christ was infinitely more concerned for the Salvation of poor Sinners than for his own Death and Sufferings not the sight of his own Cross but Jerusalem's Calamities made him weep 42 If thou hadst known even thou at least in this thy day the things belonging to thy peace but now they are hid from thine eyes By the things belonging to their peace we are to
That the whole Scope of Moses Ceremonial Law was to point out and prefigure Jesus Christ Christ was the Sum of the Law as well as the Substance of the Gospel he was Abraham's promised Seed Moses his great Prophet Jacob's Shiloh Esay's Emanuel Daniel's Holy One Zechary's Branch and Malachi's Angel 2. That such as believed the ancient Prophecies before Christ came did see their Accomplishment in him when he was come CHAP. VI. AFter these things Jesus went over the sea of Galilee which is the sea of Tiberias Observe here How busie and industrious our holy Lord was about his Father's Work both on the Sea and on the Land both by Night and by Day His Meat was to do the Will of him that sent him and to finish his Work Some have inquired into the Reasons why Christ travelled by Sea as well as by Land and they seem to be these 1. To shew what his intent was in making the Sea namely to be sailed upon as the Land was made to be walked upon 2. That Christ might take occasion to manifest his Deity in working Miracles upon the Sea as well as upon the Land 3. Might it not be to comfort and encourage sea-faring Men that dwell much upon the Waters in the midst of their Distresses to trust in and pray unto such a Saviour as had himself an experimental Knowledge of the dangers of the Seas Some have farther observed That after our Saviour's Resurrection we never find him sailing upon the Seas more for such a turbulent Condition which necessarily attends Sea Voyages was utterly inconsistent with the stability and perpetuity of Christ's State when he was risen from the dead the firm Land better agreeing with his fix'd Estate than the fluctuating Water 2 And a great multitude followed him because they saw his miracles which he did on them that were diseased Observe here What an exact Knowledge Christ had not only of all his Followers but of the Motives and Principles which did induce them to follow him it was not the Excellency of his Person nor the heavenliness of his Doctrine that drew the multitude at this time after him but the Novelty of his Miracles They saw the Miracles which he did It is better to feel one Miracle wrought upon the Heart in changing and renewing That than to see a thousand outward Miracles wrought before our Eyes 3 And Jesus went up into a mountain and there he sat with his disciples 4 And the Passover a feast of the Jews was nigh 5 ¶ When Jesus then lift up his eyes and saw a great company come unto him he saith unto Philip Whence shall we buy bread that these may eat 6 And this he said to prove him for he himself knew what he would do 7 Philip answered him Two hundred penny-worth of bread is not sufficient for them that every one of them may take a little 8 One of his disciples Andrew Simon Peters brother saith unto him 9 There is a lad here which hath five barley-loaves and two small fishes but what are they among so many 10 And Jesus said Make the men sit down Now there was much grass in the place So the men sat down in number about five thousand 11 And Jesus took the loaves and when he had given thanks he distributed to the disciples and the disciples to them that were set down and likewise of the fishes as much as they would 12 When they were filled he said unto his disciples Gather up the fragments that remain that nothing be lost 13 Therefore they gathered them together and filled twelve baskets with the fragments of the five barley loaves which remained over and above unto them that had eaten 14 Then those men when they had seen the miracle that Jesus did said This is of a truth that prophet that should come into the world This Miracle of our Saviour's feeding five thousand Persons with five Barly Loaves and two small Fishes is recorded by all the four Evangelists and several Particulars therein are very remarkable Obs 1. What a poor and slender Provision the Lord of the whole Earth has for his Family for himself for his Disciples and the Multitude nothing more than five Barley Loaves and two Fishes Teaching us that these Bodies of ours must be fed not pampered Our Belly must not be our Master much less our God and as the Quality of the Victuals was plain so was the Quantity small only five Loaves and two Fishes Well might the Disciples say What are they among so many The Eye of Sense and Reason sees an utter Impossibility of those Effects which Faith can easily apprehend and a Divine Power more easily produce When Men judge by Sense and Reason and do not look to Christ's Power if Extremities come they are soon at their wits end and know not what to do Obs 2. How the great Master of this miraculous Feast doth marshal his Guests he commands them to sit down None of the People reply Sit down But to what Here 's the Mouths but where 's the Meat we may soon be set but when shall we be served not a word like this but they obey and expect Lord how easie is it to trust thy Providence and rely upon thy Power when there is Corn in the Barn Bread in the Cupboard Money in the Purse but when our Stores are empty when our Stock runs low when we have nothing in Hand then to depend upon an invisible Bounty is a noble Act of Faith indeed Obs 3. The Actions performed by our Blessed Saviour 1. He blest the Loaves Teaching us by his Example never to use or receive the good Creatures of God without Prayer and Praise not to sit down to our Food as a Beast to his Fodder 2. Christ broke the Loaves he could have multiplied them whole why then doth he rather choose to do it in the breaking perhaps to teach us that we may rather expect his Blessing in the Distribution of his Bounty than in the Reservation of it Scattering is the way to encreasing and Liberality the way to Riches Again 3. He gave to his Disciples that they might distribute to the Multitude he did not do it with his own Hands but by theirs doubtless it was to gain Reputation to his Disciples from the People the same Course doth Christ take in Spiritual Distributions He that could feed the Souls of his People immediately by the Hand of his Spirit chooses rather by the Hand of his Ministers to divide the Bread of Life among them Obs 4. The Reality and Greatness of the Miracle They did all eat and were filled they did eat not a Crumb or a Bit but to satiety and fulness All that were hungry did eat and all that did eat were satisfied and yet twelve Baskets of Fragments remain More is left than was at first set on 'T is hard to say which was the greatest Miracle the miraculous eating or miraculous Leaving If we consider what they eat we
and holiest of Christians there remains much Corruption to be purged out in order to future and farther fruitfulness Learn 6. That the Husbandman's hand God the Father's manages the pruning Knife of Affliction in order to his Peoples improvement in Grace and Holiness he had rather see his Vine Bleed than see it Barren Lastly That such Branches as after all the Husbandman's Care and Cost remain unfruitful shall be finally cut off and cast away as was Judas here who in this Discourse of our Saviour seems particularly and especially to be aimed at He was a Branch in him that bare no Fruit who was shortly after taken away and went to his own place 3 Now ye are clean through the word which I have spoken unto you 4 Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me 5 I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing Our Saviour having in the former Verses distinguished his Disciples into two sorts some that were Members of his Body the Church and Branches of him the true Vine by outward shew and visible profession only others that are spiritually ingrafted into him and do bring forth much fruit now in this third Verse Christ tells his Disciples which number they were of Now saith he ye are clean thro' the word which I have spoken unto you that is Now that Judas the Traitour that Dead Rotten fruitless Branch is cut off and cast out ye are all clean thro' the cleansing Power and Vertue of my Word and Doctrine Learn hence 1. That such as are justified by the Blood and sanctified by the Spirit of Christ are in Christ's Account clean notwithstanding their many spots and manifold imperfections Now are ye clean 2. That as the Blood of Christ is the meritorious and the Spirit of Christ the efficacious so the word of Christ is the Instrumental cause of a Believer's Purification and Cleansing Now are ye clean through the word which I have spoken unto you Abide in me and I in you That is Abide in me and I will abide in you Abide in me not only by an outward and visible Profession but by a real and fiducial Adherence and I will abide in you by the influences and operations of my Holy Spirit The Union and Conjunction between Christ and his Members is mutual they abide in him by Faith and dependance and he abides in them by the indwelling presence of his Grace and Spirit Abide in me and I will abide in you Observe Farther the Reason which Christ gives why they should thus abide in him because without Union with him without interest in him without influences of Grace derived from him they could bring forth no fruit for him nor do any thing that is truly acceptable and well-pleasing to him As the Branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me for without me ye can do nothing That is As brances sever'd from the Vine cannot live nor bear Fruit so neither can Christians separated from Christ and without deriving vertue from him do any thing spiritually good and well-pleasing in the sight of God Learn hence That not only unregenerate Men do labour under an impotency to that which is spiritually good but even Disciples themselves without daily dependance upon Christ and without constant communications of Grace from him can do nothing in a lively and acceptable way and manner unto him without me Ye can do nothing you that are Branches of me the true Vine 6 If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned Here our Holy Lord discovers the sad and deplorable Condition of such professors who pretending Relation to Christ do yet bring forth no fruit unto him he calls them wither'd Branches fit only for the Fire Learn hence That such as have had a long standing in God's Vineyard and contented themselves with a withered profession they are in great danger of having God's blasting added to their Barrenness All their parts and gifts and common Graces will wither and their fair Blossoms of Profession will drop off and at the great Day the Angels will gather these fruitless Branches together and cast them into Hell fire 7 If ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Observe here 1. A glorious priviledge declared Ask what ye will it shall be done unto you Not that we are hereby warranted to ask what we please at God's hand but our Will must be limited by the Word and Will of God we must pray in Faith and in the Name and Mediation of Jesus Christ and with a single Eye at the Glory of God Observe 2. The Condition upon which this priviledge is attainable If ye abide in me and my word abide in you that is practically and experimentally If my Doctrine and Commands abide in your Hearts and dispose you to an Holy fruitfulness in your Lives then shall all your just requests be granted Learn That such as by Faith embrace the Promises and by Obedience live up to the Precepts of the Gospel may in Prayer humbly ask of God what they will with a due Submission to the Wisdom and Will of God 8 Herein is my Father glorified that ye bear much fruit so shall ye be my disciples Our Lord here exhorts his Followers to an Holy fruitfulness in good works by a double Argument One drawn from the Glory of God Herein is my Father glorified The other from their own Advantage so shall ye be my Disciples That is hereby ye shall evidence and prove your selves to be my Disciples Learn hence That a Christian's abounding fruitfulness in good works will abundantly conduce to the Honour and Glory of God and also to his own Peace and Comfort by being the best evidence of his Discipleship 9 As the Father hath loved me so have I loved you continue ye in my love Lord What a comparison is here As the Father hath loved me so have I loved you he doth not say as the Father hath loved me so have I loved him but so have I loved you nor doth he say as God hath loved me so have I loved you but As the Father it is verbum dilectionis a word importing dearness of Affection nor doth he say the Father hath loved me and I love you but as the Father hath loved me so have I loved you nor doth he say as the Father hath loved me so will I love you but so have I loved you This shews the priority of Christ's love that he loved us first and also denotes the invincible constancy of his love and
Winnow his Corn separating it from the Chaff preserving the one and consuming the other Learn hence 1. That the Church is Christ's Floor 2. That this Floor Christ will Purge and that throughly 3. That the Word of Christ is the Fan in his Hands by and with which he will thoroughly Purge his Floor The Church is compared to a Floor upon the Account of that Mixture which is in the Church in a Floor there is Straw as well as Grain Chaff as well as Corn Tares as well as Wheat Cockle and Darnel as well as Good Seed Thus in the Church there is and will be a Mixture of Good and Bad Saints and Sinners Hypocrites and Sincere Christians But this Floor Christ will Purge Purge it but not Break it up Purge out its Corruptions but not Destroy its Essence and Existence and the Fan with which he will Purge his Floor is his Word accompanied with the Wing of Discipline The Fan detects and discovers the Chaff and the Wing dissipates and scatters it and by the help of both the Floor is Purged His Fan is in his Hand c. 13 Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Here we have our Saviour's Solemn Inauguration and Publick Entrance upon his Prophetick Office by Baptism or Washing with Water according to the Manner of the Priests under the Ceremonial Law Exod. 29.4 Where we have Observable 1. The Circumstance of Time Then cometh Jesus that is after he had lain hid in Nazareth Thirty Years he comes abroad and enters upon his Publick Ministry Teaching us by his Example That when we are ripe and fit for Publick Service we should no less willingly leave our Obscurity than we took the Benefit of it for our Preparation Obs 2. The Action it self Christ is Baptized now as he was Circumcised before not because there was any Impurity in him either Filth or Foreskin which wanted either the Circumcising-Knife or the Baptismal-Water yet Purity it self condescends to be Washed Christ to be Baptized for these Reasons 1. That by this Symbol he might enter himself into the Society of Christians as by Circumcision he had done into the Society of Jews as a King condescends sometimes to be made a Freeman of a City or Corporation 2. That he might by his own Baptism Sanctifie the Ordinance of Baptism unto his Church 3. That thereby he might fulfil the Righteousness of the Ceremonial Law which required the Washing of the Priests in Water when they entred upon their Office as appears from Exod. 29.4 Obs 3. The great Dignation and Condescention of Christ in seeking and submitting to the Baptism of John Christ cometh to John not John to Christ Behold the Lord seeking to his Servant Christ will be Baptized of his Messenger Our Saviour's Design hereby no doubt was to put Honour upon the Ministry of John Oh how dare the Greatest upon Earth despise the Ministry of Man being appointed by God which Christ honoured in his own Person and graced with his own Presence 14 But John forbad him saying I have need to be baptized of thee and comest thou to me Note here 1. The Modesty of John's Refusal John forbad him and refused to admit him But why 1. In regard of Christ because he knew he needed it not such was his Majesty and Greatness that he was above it and such was his Purity and Holiness that he could not want it 2. In respect of himself he knew his own Uncleanness I have need to be Baptized of thee c. He thought it unsuitable that a Sinner should Baptize and Wash him that was no Sinner 3. With respect to the People lest they seeing Christ Baptized should apprehend him to be a Sinner and one that wanted the Baptism of Repentance as well as themselves Obs 2. As the Modesty of John's Refusal so the Reason he assigns for it I have need to be Baptized of thee As if he had said Thou art Purity I am Pollution thou art Spirit I am Flesh Thou are the Son of God I am the Son of Adam Such an humble Apprehension has this Holy Man of himself Learn That the more Holy a Person is the more sensible he is of his Unholiness where there is most Grace there is the greatest sense of the want of Grace 15 And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfil all righteousness Then he suffered him These Words contain our Saviour's Reason why he submitted to John's Baptism because it became him to fulfil all Righteousness that is particularly the Righteousness of the Ceremonial Law which required the Washing of the Priests in Water when they entred upon their Office Exod. 29.4 Learn hence 1. That whatever the Law required in order to perfect Righteousness that Christ fulfilled in most absolute Perfection both in his own Person and also in the Name of all Believers 2. That as it became Christ to fulfil the Righteousness of the Ceremonial Law for himself so it is our Duty and Interest to fulfil the Righteousness of the Moral Law for our selves as an Evidence of our being Righteous in God's Sight 1 Joh. 3.7 He that doth Righteousness is righteous even as he is righteous 16 And Jesus when he was baptized went up straightway out of the water and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him 17 And lo a voice from heaven saying This is my beloved Son in whom I am well pleased Here we have the solemn Investing of Christ into his Office accompanied with a threefold Miracle 1. The Opening of the Heavens 2. The Descent of the Holy Ghost in the likeness of a Dove 3. God the Father's Voice concerning his Son The Heavens were opened to shew that Heaven which was closed and shut against us for our Sins is now opened to us by Christ's Undertaking for us As the First Adam shuts us out of Heaven the Second Adam lets us into it he opened Heaven to us by his Meritorious Passion and he keeps it open by his Prevailing Intercession Next the Holy Ghost descends like a Dove upon our Saviour here we have an Evidence of the Blessed Trinity the Father speaks from Heaven the Son comes out of the Water and the Holy Ghost appears in the likeness of a Dove Hence we gather That the Holy Ghost is not a Quality or an Operation but a Person and a Person really distinct from the Father and the Son But why did the Holy Spirit now descend upon Christ First For the Designation of his Person to shew that Christ was the Person set apart for the Work and Office of a Mediator Secondly For the Qualification of his Person for the Performance of the Office This was Christ's Unction Isa 61.1 when he was Anointed above his Fellows to be the King Priest and Prophet of his Church Last of all We have the audible Voice
that labour and are heavy laden and I will give you rest Here we have a sweet Invitation backt with a gracious Incouragement Christ invites such as are weary of the Burden of Sin of the Slavery of Satan of the Yoak of the Ceremonial Law to come unto him for Rest and Ease and as an Encouragement assures them that upon their coming to Him they shall find Rest. Learn 1. That Sin it is the Soul 's Laborious Burden Come unto me ye that Labour Labouring supposes a Burden to be labour'd under this Burden is Sin 's Guilt 2. That such as come to Christ for Rest must be Laden Sinners 3. That Laden Sinners not only may but ought to come to Christ for Rest they may come because invited they ought to come because commanded 4. That the Laden Sinner upon his coming shall find Rest Come c. 29 Take my yoak upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your souls Obs 1. Christ's Disciples must wear Christ's Yoak This Yoak is twofold a Yoak of Instruction and a Yoak of Affliction Christ's Law is a Yoak of Instruction it restrains our Natural Inclinations it curbs our Sensual Appetites it is a Yoak to corrupt Nature this Yoak Christ calls his Yoak Take my Yoak upon you 1. Because he as a Lord lays it upon our Necks 2. Because he as a Servant bore it upon his own Neck first before he laid it upon ours Obs 2. That the Way and Manner how to bear Christ's Yoak must be learnt of Christ himself Take my Yoak upon you and learn of me that is Learn of me both what to bear and how to bear Obs 3. That Christ's Humility and Lowlimindedness is a great Encouragement to Christians to come unto him and learn of him both how to obey his Commands and how to suffer his Will and Pleasure Learn of me for I am meek 30 For my yoak is easie and my burden is light Observe here 1. Christ's Authority and Greatness he has Power to impose a Yoak and inflict a Burden My Yoak My Burden 2. His Clemency and Goodness in imposing an easie Yoak and a light Burden My Yoak is easie my Burden is light that is my Service is good and gainful profitable and useful not only tolerable but delightful and as is my Yoak such is my Burden the Burden of my Precepts the Burden of my Cross both light not absolutely but comparatively the Weight of my Cross is not comparable with the Glory of my Crown Learn That the Service of Christ tho' hard and intolerable to Corrupt Nature yet is a most desireable and delightful Service to Grace or Renewed Nature Christ's Service is easie to a Spiritual Mind 1. It is easie as it is a Rational Service consonant to Right Reason tho' contradictory to Depraved Nature 2. Easie as it is a Spiritual Service delightful to a Spiritual Mind 3. Easie as it is an Assisted Service considering that we work not in our own Strength but in God's 4. Easie when once it is an Accustomed Service tho' hard to Beginners it is easie to Progressors the farther we walk the sweeter is our Way 5. Easie as it is the most Gainful Service having the Assurance of an Eternal Weight of Glory as the Reward of our Obedience Well therefore might our Holy LORD say to his Followers My Yoak is easie and my Burden is light CHAP. XII Our Blessed Saviour in this Chapter takes occasion to Instruct his Disciples in the Doctrine of the Sabbath shewing that Works of Necessity and Mercy may be performed upon that Day without any Violation of the Divine Command 1 AT that time Jesus went on the sabbath-day through the corn and his disciples were an hungered and began to pluck the ears of corn and to eat Obs here The poor Estate and low Condition of Christ's own Disciples in this World they wanted Bread and are forced to pluck the Ears of Corn to satisfie their Hunger God sometimes suâ—â—ers his dearest Children in this World to fall into Straits and to taste of Want for the Trial of their Faith and dependance upon his Power and Providence 2 But when the Pharisees saw it they said unto him Behold thy disciples do that which is not lawful to do on the sabbath day Obs here 1. The Persons finding Fault with this Action of the Disciples the Pharisees many of whom accompanied our Saviour not out of any good Intention but only with a Design to cavil at and quarrel with every thing that either Christ or his Disciples said or did Obs 2. The Action which they found fault with The Disciples plucking of the Ears of Corn on the Sabbath-day Where Note It is not the Theft which the Disciples are accused for by the Pharisees For to take in our Necessity so much of our Neighbour's Goods as we may reasonably suppose that if he were present and knew our Circumstances he would give us is no Theft but it is the servile Labour on the Sabbath in gathering the Corn that the Pharisees scruple Learn thence How zealous Hypocrites are for the lesser Things of the Law whilst they neglect the weightier and how superstitiously addicted to Outward Ceremonies placing all Holiness in the Observation of them 3 But he said unto them Have ye not read what David did when he was an hungred and they that were with him 4 How he entred into the house of God and did eat the shew-bread which was not lawful for him to eat neither for them which were with him but only for the priests 5 Or have ye not read in the law how that on the sabbath-days the priests in the temple profane the sabbath and are blameless 6 But I say unto you that in this place is one greater than the temple In these Words our Saviour defends the Action of his Disciples in plucking the Ears of Corn in their Necessity by a double Argument 1. From David's Example Necessity freed him from Fault in eating the Consecrated Bread which none but the Priests might lawfully eat for in Cases of Necessity a Ceremonial Precept must give place to a Moral Duty Works of Mercy and Necessity for preserving our Lives and the better fitting us for Sabbath-Services are certainly lawful on the Sabbath-Day 2. From the Example of the Priests in the Temple who upon the Sabbath do break the outward Rest of the Day by Killing their Sacrifices and many other Acts of Bodily Labour which would be accounted Sabbath-Prophanation did not the Service of the Temple require and justifie it Now saith our Saviour If the Temple-Service can justifie Labour on the Sabbath I am greater than the Temple and my Authority and Service can justifie what my Disciples have done From the whole we Learn That Acts of Mercy which tend to fit uâ—â—â—r Works of Piety not only may but ought to be done on the Sabbath-Day 7 But if ye had known what this meaneth I will
Mysteries to the World 2. That Christ was so intent upon laying down his Life for Sinners that he would not have his Death hindred by an untimely Declaration of his being truly and really God After his Death it was that He declared himself to be the Son of God with Power by the Resurrection from â—he Dead 21 From that time forth began Jesus to shew unto his disciples how that he must go unto Jerusalem and suffer many things of the elders and chief priests and scribes and be killed and be raised again the third day Obs 1. The Wisdom of our Saviour in acquainting his Disciples with the near Approach of his Death and Sufferings This he did for several Reasons 1. To let them understand that he was really God as they had just before confess'd him to be by his foreknowing and foretelling things to come 2. To convince them of their Error in apprehending that his Kingdom was of this World and that he was to Reign here as a Temporal Prince 3. To prevent their being offended at his Sufferings and to prepare them for their own that they might neither shrink at them nor sink under them Obs 2. The Persons foretold by Christ that should be the bloody Actors in the Tragedy of his Death namely the Rulers and Chief Priests It was the Poor that received Christ and embraced the Gospel it was the Great Ones of the World that rejected him and set him at nought and the Rulers both in Church and State condemn'd and crucifi'd him 22 Then Peter took him and began to rebuke him saying Be it far from thee Lord this shall not be unto thee No doubt Peter spake all this out of a sincere intention and with a singular Affection towards our Saviour but Pious Intentions and Good Affections will not justifie unwarrantable Actions From this Counsel of St. Peter to Christ we Learn 1. How ready Flesh and Blood is to oppose all that tends to Suffering Master spare thy self 2. What need we have to be fortified against the Temptations of Friends as well as of Enemies for Satan can make good Men his instruments to do his Work when they little think of it Peter little suspected that Satan set him on work to hinder the Redemption of Mankind by disswading Christ from Dying But observe in the next Verse with what indignation Christ rejects Peter's Advice 23 But he turned and said unto Peter Get thee behind me Satan thou art an offence unto me for thou savourest not the things that be of God but those that be of Men. Christ lookt upon Peter with Anger and Displeasure Christ heard Satan speaking in Peter 'T was Peter's Tongue but Satan tuned it therefore Christ calls Peter by Satan's Name They that will do the Devil's Work shall have the Devil's Name too He that would hinder the Redemption of Mankind is Satan an Adversary to Mankind From our Saviour's smart Reproof given to Peter Learn That no Love or Respect to Mens Persons or Piety must draw us to flatter them in their Sins or cause us to speak lightly of their Sins From our Saviour's Resolution not to favour himself notwithstanding Peter's Advice Learn That so intent was the Heart of Christ upon the great Work of Man's Redemption that he could not bear the least word that should obstruct him in it or divert him from it 24 Then said Jesus unto his disciples If any Mâ—n will come after me let him deny himself and take up his cross and follow me Observe here 1. How our Saviour recommends his Religion to every Man's Choice not attempting by force and violence to compel any to the Profession of it If any Man will come after me that is If any Man choose and resolve to be a Christian 2. Our Saviour's Terms propounded 1. Self-denial Let him deny himself By which we are not to understand the Denying and Renouncing of our Senses in matters of Faith nor yet the Renouncing of our Reason in matters of Religion but by Self-denial is meant that we should be willing to part with all our Earthly Comforts and quit all our Temporal Enjoyments for the sake of Christ and his Holy Religion 2. Gospel-Suffering He must take up his Cross An Allusion to a Roman Custom that the Malefactor who was to be Crucified took his Cross upon his Shoulder and carried it to the place of Execution Where Note Not the making of the Cross for our selves but the patient bearing of it when God lays it upon our Shoulder is the Duty injoyned Let him take up his Cross 3. Gospel-Service He must follow me that is Obey my Commands and follow my Example He must set my Life and Doctrine continually before him and must be daily Correcting and Reforming of his Life by that Rule and Pattern 25 For whosoever will save his life shall lose it and whosoever will lose his life for my sake shall find it Observe here 1. That the Love of this Temporal Life is a great Temptation to Men to deny Christ and to Renounce his Holy Religion 2. That the surest way to attain Eternal Life is Chearfully to lay down a Mortal Life when the Glory of Christ and his Service calleth us thereunto 26 For what is a man profited if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul Learn 1. That God has intrusted every one of us with a Soul of inestimable worth and preciousness capable of being saved or lost and that to all Eternity 2. That the Gain of the whole World is not comparable with the Loss of one precious Soul The Soul's Loss is an incompensable and irrecoverable Loss 27 For the Son of Man shall come in the gloâ—y of his Father with his angels and then he shall reward every man according to his works There is a twofold Judgment spoken of by this Evangelist St. Matthew namely a particular coming of Christ to execute Vengeance on the Jews at the Destruction of Jerusalem and a general coming at the Day of Judgment If we understand this place of the latter we have then 1. The Judge Described The Son of Man he who was and is both God and Man shall Judge both Angels and Men. 2. The Splendour of that Day declared He shall come in Glory with his Holy Angels The Attendance of Angels shall be requirâ—d by Christ not for Necessity but for Majesty 3. â—he Work and Business of that Day demonstrated and that is To Render to every Man according to his Works Learn That the Judgment of the great Day will be both Glorious and Righteous Christ will be Glorious in his Person and Glorious in his Attendance and the Judgment will be according to Righteousness Without respect of Persons according to what has been done in the Body 28 Verily I say unto you There be some standing here which shall not taste of death till they see the Son of man coming in his kingdom A
of those that live under the Gospel are streighter and narrower than those that lived under the Law Observe farther In whose Name Persons are to be baptized in the Name of the Father Son and Holy Ghost Where we have a Profession of our Belief in the holy Trinity a Dedication of the Person to the Worship and Service of the holy Trinity and a Stipulation or Covenant Promise that we will continue faithful in the Service of Father Son and holy Spirit to our Lives end The third Branch of the Power which Christ delegated to his Apostles was by their Ministry to press upon all their Converts an Universal Observance of and Obedience to all his Commands Teaching them to observe all things whatsoever I command you Where Note 1. That preaching is the ordinary and instituted Means to convert Nations unto God 2. That preaching must not only go before Baptism but follow after it Obedience must be prest upon and practised by all those that enter into Covenant with God otherwise they lye under a greater Condemnation 3. That preaching the Gospel is a chief part of the Ministers Work and no Apostle thought himself above that Duty 4. As the Apostles did not so the Ministers of Christ ought not to teach any thing but what Christ commands them 5. As they are to teach what Christ commands them so are they to teach all things whatsoever Christ commands them Teaching them to observe all things whatsoever I command you Lastly Observe The Promise subjoined Lo I am with you always to the end of the World That is I am and will be with you and your Successors lawfully called by my Power and Authority by the Blessing and Assistance of my holy Spirit I will be with you to uphold my own Ordinance to protect encourage and reward you and all your Successors in the faithful Discharge of your Trust and this not for a Day a Year or an Age but to the End and Consummation of all Ages Learn hence That the Ministry of the Word and Administration of the Sacraments are a standing and perpetual Ordinance to continue in the Christian Church throughout all Ages Learn 2. That all the faithful Ministers of Christ in what part of the World soever God shall cast their Lot and in what time soever they shall happen to live may comfortably expect Christ's Gracious Presence with their Persons and his Blessing upon their Endeavours Lo I am with you I am always with you and to the end of the World I will be with you Thanks be to Christ for the Gracious Promise of his Spiritual and Perpetual Presence with his Ministers to the end of the World May this Promise cause us to gird up the Loins of our Minds encrease our Diligence Zeal and Fervour accounting no Labour too great no Service too much no Sufferings too severe so that we may but finish our Course with Joy and fulfil the Ministry we are engaged in Amen Amen The End of St. MATTHEW EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO ST. MARK DEUT. vi Ver. 6 and 7. These Words which I command thee this Day shall be in thy Heart And thou shalt teach them diligently unto thy Children And shalt talk of them when thou sittest in thine House and when thou walkest by the Way and when thou lyest down and when thou risest up EXPOSITORY NOTES WITH PRACTICAL OBSERVATIONS UPON The Holy Gospel ACCORDING TO S T. MARK St. Mark the Writer of this Compendious History of our Blessed Saviour's Life and Death was the Disciple and Companion of St. Peter and some affirm that he wrote his Gospel from St. Peter's Mouth it being Dictated by St. Peter and Indited by the Holy Ghost But since we are assured that the Spirit of God Indited the Book we need not trouble our selves to find out whose Hand it was that held the Pen. CHAP. I. 1 THE beginning of the Gospel of Jesus Christ the son of God The Word Gospel signifies a Message of glad Tydings and intimates to us that the Doctrine of the Gospel contains the most gladsome Tydings the most joyful Message that ever was sent from God to Mankind Happy Tydings concerning our Reconciliation with God and Salvation by Jesus Christ Oh how highly should we prize how stedfastly believe how cordially embrace these good Tydings of great Joy Observe 2. This Gospel is called the Gospel of Jesus Christ because Christ as God is the Author of this Gospel and also the principal Subject and Matter of it Indeed St. John the Baptist was the first Publisher and Preacher of the Gospel Doctrine but Christ himself was the first and principal Author and likewise the chief Subject-matter of it for whatever is taught in the Gospel relates either to the Person and Offices of Christ or to the Benefits received by him or the Means of enjoying those Benefits from him Observe 3. How St. Mark stiles Christ the Son of God as St. Matthew had stiled him before the Son of David the one sets forth the Verity of his Humane Nature the other the Reality of his Divine Nature Signifying to us that the true and promised Messias was both God and Man in two distinct Natures and one Person for ever He is true and real God as well as the Father and the Holy Ghost not a meer Man but God as well as Man 2 As it is written in the Prophets Behold I send my messenger before thy face which shall prepare thy way before thee St. Mark begins his Gospel with an Account of St. John the Baptist's Preaching and Ministry and declares 1. That the Prophets of old particularly Isaiah and Malachy did long before foretel the Baptist's Message and Ministry that he should go before Christ as his Harbinger to prepare the Way for him Behold I send my Messenger to prepare thy Way Where Note 1. The Dignity and Authority of the Ministers of Christ they are his Messengers sent by him to deliver his Mind and Will unto his People This Ministerial Mission is twofold Extraordinary and Ordinary the former when God immediately by himself calls Men to the Holy Function the latter when he uses the Ministry of Man in order thereunto Observe 2. The Work and Office of the Ministers of Christ declared and that is to prepare People to receive Jesus Christ offered and tendered to them in the Gospel Behold I send my Messenger to prepare thy Way before thee Learn thence That the great Design and End of the Ministry of the Word is to prepare and fit Men for entertaining the Holy Religion of Christ in their Hearts and to oblige them to walk according to the Rules and Directions of it in their Lives 3 The voice of one crying in the wilderness prepare ye the way of the Lord make his paths straight Here Note 1. The Title given to John the Baptist He is called a Voice in respect of his Ministerial Office which was to speak forth to
Diet but both by their Habit and Diet set an Example of Gravity and Sobriety before their People being in these as well as in other things an Example unto their Flocks 7 And preached saying There cometh one mightier then I after me the latchet of whose shoes I am not worthy to stoop down and unloose Observe here 1. The high Opinion that the Baptist had of Christ he is mightier than I That is a Person of greater Dignity and Excellency by far than my self whence may be gathered that tho' Christ was Man he was not meer Man but more than Man even very God equal with the Father for John Baptist was the greatest of them that were born of Women Matth. 11.11 yet says he Christ is mightier or greater than I. How so but in regard of the Dignity of his Person being both God and Man in two distinct Natures and one Person Observe 2. The humble and low Estimation that the Baptist had of himself His Shoe-latchet I am not worthy to unloose A proverbial Speech implying that he was unworthy to do the basest and meanest Service for Christ Oh how well doth Humility of Mind an humble Apprehension a low Esteem and Opinion of themselves and their own Gifts and Abilities become the Messengers and Ministers of Christ John was a Man of eminent Abilities yet of Exemplary Humility he thought himself unworthy to unloose Christ's Shoe or do the meanest Office for him 8 I indeed have baptized you with water but he shall baptize you with the holy Ghost John shewed the Dignity of Christ's Person above his own in the former Verse in this he declares the Excellency of Christ's Office and the meanness of his own I wash the Body with Water but Christ cleanses the Soul by the Operation of his Holy Spirit Thence Learn That tho' the Ministers of Christ do by Christ's Command dispence the Outward Ordinance of Baptism yet it is Christ himself that by the Inward Work of his Spirit doth make it effectual to such as receive it I Baptize with Water but he with the Holy Ghost 9 And it came to pass in those days that Jesus came from Nazareth of Galilee and was baptized of John in Jordan 10 And straightway coming up out of the water he saw the heavens opened and the Spirit like a dove descending upon him 11 And there came a voice from heaven saying Thou art my beloved Son in whom I am well pleased See the Note on Matth. 3.13 Observe here 1. The great Condescention of Christ in seeking and submitting to the Baptism of John Christ tho' he was John's Lord and Master yea Lord of Heaven and Earth yet cometh to hear John Preach and will be Baptized of his Messenger Thence Learn That the greatest Persons should neither think themselves too great nor too good to come unto the Ministers of God to hear the Word from his Mouth or to receive the Sacrament at his Hand Christ the Son of God was content to be Baptized of John a mean Person in Comparison of himself How dare then the greatest upon Earth despise the Ministry of Man being appointed by God Observe 2. The solemn investing of Christ into the Office of a Mediator by a threefold Miracle namely the opening of the Heavens the Descent of the Holy Ghost and God the Father's Voice or Testimony concerning his Son The Heavens were opened to shew that Heaven which was closed and shut against us for our Sins is now opened to us by Christ's undertaking for us As Christ opened Heaven by his meritorious Passion so he keeps it open by his prevailing Intercession Next The Holy Ghost descends like a Dove upon our Saviour Here we have a Proof and Evidence of the Blessed Trinity The Father speaks from Heaven the Son comes out of the Water and the Holy Ghost descends in the Likeness of a Dove But why did the Holy Ghost now descend upon Christ First For the Designation of his Person to shew that he was the Person set apart for the Work and Office of a Mediator Secondly For the Sanctification of his Person for the Performance of that Office This was Christ's Unction the Day in which he was Anointed above his Fellows to be the King Priest and Prophet of his Church Isa 61. v. 1. The Spirit of the Lord is upon me he hath anointed me c. Observe 3. The Voice of God the Father pronouncing 1. The Nearness of Christ's Relation to himself This is my Son 2. The Endearedness of his Person This is my Beloved Son 3. The Fruit and Benefit of this near and dear Relation unto us In him I am well pleased Hence Learn 1. That there is no Possibility for any Person to please God out of Christ neither our Persons nor our Performances can find Acceptance but thro' him and for his sake 2. That the Lord Jesus Christ is the Ground and Cause of all that Love which God the Father sheweth to the Sons of Men In Christ God is well pleased with us as a reconciled Father out of him a consuming Fire 12 And immediately the spirit driveth him into the wilderness 13 And he was there in the wilderness forty days tempted of Satan and was with the wild beasts and the Angels ministred unto him Immediately That is 1. After his Baptism Christ is no sooner out of the Water of Baptism but he is in the Fire of Temptation Such as are Baptized with Christ and entered into the Profession of Christianity they must look to be assaulted with Satan's Temptations Again Immediately that is 2. After the Father had declared his Complacency in him and being well pleased with him Learn thence That great Manifestations of Love from God are usually followed with great Temptations from Satan The Spirit driveth him That is the Holy Spirit of God For the Devil is seldom if ever called the Spirit but usually some Brand of Reproach is annexed as the evil Spirit or the unclean Spirit and the like Christ was led by the Spirit says St. Matthew 4.1 He was driven by the Spirit says St. Mark that is He was carried by a strong Impulse of the Spirit of God to be tempted by Satan and did not go of his own private Motion to enter the Lists with Satan Teaching us our Duty not to run into or rush upon Temptations without a Warrant and Call from God Observe next the Place where Satan assaulted Christ with his Temptations it was a solitary Wilderness No Place can priviledge us from Temptations or be a Sanctuary from Satan's Assaults The solitary Wilderness has a Tempter in it yea Satan oft-times makes use of Men's Solitariness to farther his Temptations and such as separate themselves from Humane Society and give themselves up to Solitude and Retirement they give great Advantage to the Tempter to tempt them Observe next the Time and Continuance of our Holy Lord's Temptations not for an Hour a Day a Week or a Month but for Forty Days
Observe how zealous Hypocrites are for the lesser things of the Law whilst they neglect the greater and superstitiously addicted to outward Ceremonies placing all Holiness in the Observation of them neglecting Moral Duties Observe farther 3. How our Saviour defends the Actions of his Disciples in gathering the Ears of Corn in their Necessity by the Practice and Example of David Necessity freed him from Fault and Blame in eating the Consecrated Bread which none but the Priests might lawfully eat For in Cases of Necessity a Ceremonial Precept must give place to a Moral Duty Works of Mercy and Necessity for preserving our Lives and the better fitting us for Sabbath Services are certainly Lawful on the Sabbath-day Obs 4. A double Argument which our Saviour uses to prove that the Sabbath's Observation may be dispensed with in a Case of absolute Necessity 1. Drawn from the end of the Sabbaths Institution The Sabbath was made for Man That is Instituted of God for the Good and Benefit of Mankind both with Respect to their Souls and to their Bodies The outward observing and keeping of the Sabbath is subordinate to the Good of Man and therefore the Good of Man is to be preferr'd before the outward keeping of the Sabbath 2. Argument is drawn from the Authority which Christ the Institutor of the Sabbath has over it The Son of Man is Lord also of the Sabbath That is He has Authority and Power both as God and as Mediator to institute and appoint a Sabbath to alter and change the Sabbath to dispence with the Breach of it upon a just and great Occasion And consequently Acts of Mercy which tend to fit us for Works of Piety not only may but ought to be done upon the Sabbath-day which was the Proposition which our Saviour undertook to prove CHAP. III. 1 ANd he entered again into the synagogue and there was a man there which had a withered hand 2 And they watched him whether he would heal him on the sabbath-day that they might accuse him 3 And he saith unto the man which had the withered hand Stand forth 4 And he saith unto them Is it lawful to do good on the sabbath day or to do evil to save life or to kill but they held their peace The former part of this Chapter reports to us a miraculous Cure wrought by Christ upon a Man who had a withered Hand The place where he wrought it was the Synagogue the time when was the Sabbath-day the manner how was by speaking of a Word the Persons before whom were the envious and malicious Pharisees These Men were always cavilling at our Saviour's Doctrine and slandering his Miracles yet our Saviour goes on with his Work before their Faces without either Interruption or Discouragement Learn thence That the unjust Censures and malicious Cavils of wicked Men against us for well-doing must not discourage us from doing our Duty either towards God or towards our Neighbour Tho' the Pharisees watched our Saviour and when their Envy and Malice could find no Occasion of Quarrel would invent and make one yet such was our Lord's Courage and Resolution that he bids the Man which had the withered Hand stand forth To shew that he was resolved to heal him notwithstanding their malicious Purpose to accuse him for it as a Breaker of the Sabbath Opposition met with in doing our Duty must not discourage us from doing Good if we will follow the Example of our Blessed Redeemer 5 And when he had looked round about on them with anger being grieved for the hardness of their hearts he saith unto the man Stretch forth thine hand And he stretched it out and his hand was restored whole as the other Obs here 1. The Pharisees sinful and graceless Disposition and that was Hardness of Heart The Heart of Man is naturally hard and full of Obstinacy and Enmity against Christ but there is an acquired Hardness which Continuance in Sin occasions the Pharisees laboured under both Obs 2. A double Affection which this Hardness of Heart found in the Pharisees did stir up in Christ namely Anger and Indignation Grief and Commiseration He was grieved for the Hardness of their Hearts Learn hence 1. That Humane Passions are not sinful and that Christian Religion doth not destroy natural Affections 2. That Anger at Sin either in our selves or others if kept within its due Bounds is not only lawful but commendable 3. That our Anger against Sin ought to be accompanied with Grief and Compassion towards Sinners We should pour out our Tears of Compassion when Men pour forth their Abominations 4. That of all Sins Hardness of Heart and Unbelief are most grievous and offensive most displeasing and provoking to Jesus Christ He looked about with Anger being grieved for the Hardness of their Hearts Obs 3. The sudden and instantaneous Cure which our Saviour wrought upon the Man that had the withered Hand Our Saviour did not touch him but only said to him Stretch forth thy Hand and it was presently cured Learn hence That Christ's having absolute Power over all bodily Diseases and Infirmities to cure them miraculously without Means only by a Word speaking is one Argument that proves him to be truly and really God 6 And the Pharisees went forth and straightway took counsel with the Herodians against him how they might destroy him 7 But Jesus withdrew himself with his disciples to the sea and a great multitude from Galilee followed him and from Judea 8 And from Jerusalem and from Idumea and from beyond Jordan and they about Tyre and Sidon a great multitude when they had heard what great things he did came unto him 9 And he spake to his disciples that a small ship should wait on him because of the multitude lest they should throng him 10 For he hâ—d healed many insomuch that they pressed upon him for to touch him as many as had plagues 11 And unclean spirits when they saw him fell down before him and cried saying Thou art the Son of God 12 And he straitly charged them that they should not make him known Obs here 1. What a dismal Effect this famous Miracle of Christ's had upon the Pharisees and Herodians Instead of being convinced by it they conspire against him for it These Herodians and Pharisees were of different Opinions Enemies to one another yet they join together in seeking the Death of Christ The Pharisees were against paying Tribute to Caesar looking upon themselves as a free People and accounting the Roman Emperour an Usurper The Herodians were for it Herod being made by the Roman Emperour King of the Jews was zealous for having the Jews pay Tribute to Caesar and such of the Jews as sided with him particularly his Courtiers and Favourites were stiled Herodians but both Pharisees and Herodians take Counsel against Christ Learn thence That Unity and Consent is of it self alone far from being a Mark and Note of the true Church Unity in the Faith and Doctrine of
brethren and his mother and standing without sent unto him calling him 32 And the multitude sat about him and they said unto him Behold thy mother and thy brethren without seek for thee 33 And he answered them saying Who is my mother or my brethren 34 And he looked round about on them which sat about him and said Behold my mother and my brethren 35 For whosoever shall do the will of God the same is my brother and my sister and mother Obs here 1. The Truth and Verity of Christ's Humane Nature he had Affinity and Consanguinity with Men Persons near in Blood to him by the Mother's side called here his Brethren that is his Kinsmen Obs 2. That the Mother of Christ tho' she was a Blessed and Holy Woman yet was she not free from Sin but Failings and Infirmities are found with her It was a Fault to interrupt our Saviour unseasonably at this time when he was preaching to the People The like we see in her at other times Luke 2.48 and John 2.3 No Saint here on Earth ever was in a State of Sinless Perfection Blessed be God we are hastning to such a State Obs 3. That Christ did not neglect his Holy Mother or disregard his poor Kindred and Relations but only shewed that he preferred his Father's Work and Business before their Company and Acquaintance at this time Obs 4. How exceeding dear obedient Christians are to Jesus Christ he preferrs his Spiritual Kindred before his Natural Alliance by Faith is more valued by our Saviour than Alliance by Blood To bear Christ in the Heart is a greater Honour than to bear him in the Womb. Blessed be God this great and gracious Priviledge is not denied us even now Altho' we cannot see Christ yet love him we may His Bodily Presence cannot be enjoyed by us but his Spiritual Presence is not denied us Tho' Christ be not ours in House in Arms in Affinity in Consanguinity yet in Heart in Faith in Love in Service he is or may be ours Verily Spiritual Regeneration bringeth Men into a more honourable Relation to Christ than Natural Generation ever did CHAP. IV. 1 ANd he began again to teach by the sea-side and there was gathered unto him a great multitude so that he entered into a ship and sat in the sea and the whole multitude was by the sea on the land 2 And he taught them many things by parables and said unto them in his doctrine The foregoing Chapter acquainted us with the Blasphemous Slander which the Scribes and Pharisees cast upon our Blessed Saviour accusing him for casting out Devils by the Help of the Devil This they did no doubt to discredit his Person and hinder his Ministry yet for all this the People follow him in great Multitudes more than ever to hear him and be instructed by him Thence Learn That all the Power and Malice of Satan and wicked Men shall not be able to suppress the Gospel or hinder the free Course of it yea the more it is opposed the more it shall prevail the more the Scribes and Pharisees disgraced our Saviour and vilified his Doctrine the more the People followed him in Troops to be Partakers of his Ministry Obs 2. The Place where our Lord now preached in a Ship Not that he declined the Temple or the Synagogue when he had Opportunity but in the want of them Christ thought an House a Mountain a Ship no unmeet Place to preach in It is not the Place that sanctifies the Ordinance but the Ordinance that sanctifies the Place Obs 3. Our Saviour's Gesture in preaching he sat it being the Custom of the Jewish Church so to do Mat. 23.2 The Scribes and Pharisees sit in Moses Chair Learn thence That in indifferent Rites and Orders touching the outward Worship of God we are to conform our selves to the Laudable Custom and Practice of the Church in which we live and whereof we are Members Thus did our Saviour and so ought we Obs 4. The manner of our Lord 's Preaching it was by Parables and Similitudes which was an antient way of Instruction among the Jews and a very convincing way working upon Men's Minds Memories and Affections all at once making the Mind attentive the Memory retentive and the Auditors inquisitive after the Interpretation of the Parable Some are of Opinion that our Saviour's Parables were suited to his Hearers Imployments and accordingly many of his Hearers being Husbandmen he resembles his Doctrine to Seed sown in the Field For thus he speaks 3 Hearken Behold there went out a sower to sow 4 And it came to pass as he sowed some fell by the way side and the fowls of the air came and devoured it up 5 And some fell on stony ground where it had not much earth and immediately it sprang up because it had no depth of earth 6 But when the sun was up it was scorched and because it had no root it withered away 7 And some fell among thorns and the thorns grew up and choaked it and it yielded no fruit 8 And other fell on good ground and did yield fruit that sprang up and increased and brought forth some thirty some sixty and some an hundred 9 And he said unto them He that hath ears to hear let him hear Several things are here Observable As 1. How Christ begins and ends the Parable with an Admonition to diligent and serious Attention Hearken says Christ ver 3. and he that hath Ears to hear let him hear v. 9. This shews us at once the People's Backwardness and Negligence in applying their Minds to hear and receive the Word of God and also shews the Minister's Duty to excite and stir up their People's Diligence and Attention in hearing God's Word Obs 2. What is the general Scope and Design of this Parable Namely To shew that there are four several sorts of Hearers of God's Word and but one good one but one sort only hear to a saving Advantage Now as to the Matter of the Parable Note 1. The Sower is Christ and his Apostles He the principal Sower they the Subordinate Seedsmen Christ sows his own Field his Ministers sow his Field He sows his own Seed they his Seed Wo unto us if we sow our own Seed not Christ's Note 2. The Seed sown the Word of God fabulous Legends and unwritten Traditions which the Seedsmen of the Church of Rome sow these are not Seed but Chaff or their own Seed and not Christ's Our Lord's Field must be all sown with his own Seed with no mixt Grain Learn 1. That the Word preach'd is like Seed sown in the Furrows of the Field As Seed has as a fructifying Virtue in it by which it encreases and brings forth more of its own kind so has the Word of God a quickning Power to regenerate and make alive dead Souls 2. Learn from this Parable That the Seed of the Word where it is most plentifully sown is not alike fruitful Seed doth not thrive
even at the door 30 Verily I say unto you that this Generation shall not pass till all these things be done 31 Heaven and Earth shall pass away but my words shall not pass away 32 But of that day and hour knoweth no Man no not the Angels that are in Heaven neither the Son but the Father Here our Blessed Saviour declares two things with Reference to his Coming 1. The Certainty of the thing it self 2. The Uncertainty of the Time The Certainty of his Coming he sets forth by the Similitude of the Fig-Tree whose Beginning to Bud declares the Summer at hand Thus our Saviour tells them that when they should see the fore-mentioned Signs they might Conclude the Destruction of their City and Temple to be nigh at hand and accordingly some then Living did see â—hese Predictions Fulfilled Observe 2. The Uncertainty as to the precise Time when this Judgment should come no Angel in Heaven nor Creature upon Earth could determine the Time only the Glorious Persons in the Godhead the Father Son and Holy Ghost Learn hence That all things are not Revealed to the Angels themselves but such things only as it Concerns them to know and the Wisdom of God thinks fit to Reveal 2. That the precise Time of the Day of Judgment is kept by God as a Secret to himself we are not to know the Hour to the intent we may be upon our Watch every Hour Christ himself did not know it as Man but as GOD only 33 Take ye heed watch and pray for ye know not when the Time is 34 For the Son of Man is as a Man taking a far Journey who left his House and gave Authority to his Servants and to every Man his work and commanded the Porter to watch 35 Watch ye therefore for ye know not when the Master of the House cometh at Even or at Midnight or at Cock-crowing or in the Morning 36 Lest coming suddenly he find you sleeping 37 And what I say unto you I say unto all Watch. Our Blessed Saviour takes occasion from the fore-going Doctrine of the Certainty and Suddenness of his coming to Judgment to inforce the Duty of diligent and industrious Watchfulness upon all his Disciples and Followers that is to be upon their Guard against all Sin and to be in an actual readiness for his appearance and approach Learn hence That it is the indispensable Duty and ought to be the indefatigable endeavours of every Christian to stand upon his Guard in a prepared readiness for Christ's Appearance both for his coming to them and for their going to him There is a two-fold readiness for Christ's coming namely Habitual and Actual an habitual readiness is a readiness or the state and condition actual readiness is the readiness of the Person When we are furnished with all the Graces and Vertues of a good life when our Lamps are burning and our Loyns girded our Souls furnished with the Graces of God's Holy Spirit and our Lives fruitful in good Works Blessed is that Servant who when his Lord cometh shall be found thus Watching CHAP. XIV 1 AFter two days was the feast of the Pass-over and of unleavened Bread and the chief Priests and the Scribes sought how they might take him by craft and put him to death 2 But they said not on the feast-day lest there be an uproar of the People This Chapter gives us a sad and sorrowful account of the High Priests Conspiracy against the Life of our Bl. Saviour in which we have Observable the persons that made this Conspiracy the manner of the Conspiracy and the time when this Conspiracy was made 1. The Persons Conspiring are the chief Priests Scribes and Elders that is the whole Jewish Sanhedrim or General Council They lay their malicious heads together to contrive the Destruction of the innocent Jesus Thence Learn That General Councils have erred and may err fundamentally in matters of Doctrine so did this General Council at Jerusalem consisting of chief Priests Doctors and Elders with the high Priest their President in not believing Jesus to be the Messias after all the Miracles wrought before their Eyes Observe 2. The manner of this Conspiracy against our Saviour's Life it was Clandestine Secret and Subtile they consult how they may take him â—y craft and put him to Death Thence Note That Satan makes use of the subtilty of crafty Men and abuseth their parts as well as their Power for his own purposes and designs the Devil sends no fools of his Errand Observe 3. The circumstance of time when this Conspiracy was mannaged at the Feast of the Passover it being a custom among the Jews to execute Malefactors at their Solemn Feasts as at the Feast of the Passover the Feast of Weeks and the Feast of Tabernacles at which times all the Jews came up to Jerusalem to Sacrifice and then they put Malefactors to Death that all Israel might see and fear and noâ— do so wickedly Accordingly this Feast of the Passover was waited for by the Jews as a fit opportunity to put our Saviour to Death the only Objection was that it might occasion a Tumult amongst the People there being such a mighty concourse at that time in Jerusalem But Judas making them a proffer they readily comply with the motion and resolve to take the first opportunity to put our Saviour to Death 3 And being in Bethany in the house of Simon the leper as he sat at meat there came a Woman having an alablaster box of Ointment of Spikenard very precious and she brake the box and poured it on his head 4 And there were some that had indignation within themselves and said why was this waste of the Oyntment made 5 For it might have been sold for more then three hundred pence and have been given to the poor and they murmured against her 6 And Jesus sâ—id leâ— her alone why trouble you her she hath wrought a good work on me 7 For ye have the poor with you always and whensoever ye will ye may do them good but me ye have not always 8 She hath done what she could she is come aforehâ—nd to anoint my body to the Burying 9 Verily I said unto you wheresoever this Gospel shall be Preached thorough out the World this also that she hath done shall be spoken of for a memorial of her Several particulars are Observable in this piece of History As first the Action which this Holy Womâ—n performed she pours a Box of precious Ointment upon our Saviour's Head as he sat at Meat according to the custom of the Eastern Countries at their Feasts Murmuring Judas valued this Ointment at Three Hundred Pence which makes of our Money Nine Pounds Seven Shillings and Six Pence reckoning the Roman Penny at seven pence half penny I do not find that any of the Apostles were at thus much cost and charge to put honour upon our Saviour as this poor Woman was Learn hence That where strong love prevails in the
words as a Prayer to the Holy Virgin saying Ten Ave Marys for one Pater Noster whereas they are only a Salutation declaring that she above all Women had the honour freely conferred by God upon her to be the mother of the Messiah The Original word signifies not full of Grace but freely Beloved Compare Mary with other Renowned Women and what had she besides this favour more then they Had she the Spirit of Prophecy so had they had she the Spirit of Sanctification so had they And she had no more immunity and freedom from Sin and Death then they Accordingly says the Angel Blessed art thou among Women He doth not say Blessed art Thou above Women Let the Church of Rome be as copious as they will in the Commendation of the Mother so they do not derogate from the Glory of the Son But how senseless are they 1. in turning a Salutation into a Prayer 2. in making use of these words upon every occasion which were spoken by an Angel upon a special occasion 3. In applying these words to her now in Heaven which suited with her only when she was here on Earth saying full of Grace to her who is full of Glory and the Lord is with Thee to her that is with the Lord. Obs 6. The effect which the Sight and Salutation of the Angel had upon the Holy Virgin she was afraid If Zachary before her were amazed at the sight of the Angel much more the Virgin her Sex subjecting her to fear All passions but particularly the passion of fear disquiets the Heart and makes it unfit to receive the Messages of God Therefore the Angel instantly says unto her fear not let Joy enter into thy Heart out of whose Womb shall come Salvation Thus the fears of holy Persons do end in Comfort Joy was the Errand which the Angel came upon and not Terrour what little cause had she to fear the presence of an Angel who was so highly favoured of him at whom the Angels tremble But we see the holiest Person on Earth cannot bear the presence of an Holy Angel much less the presence of an Holy God nor stand before the manifestations of his Favours Lord How unable then will the wicked be at the Great day to stand before the manifestation of thy Fury If the sight of an Holy Angel now makes the best of Saints to quake and tremble What will the sight of an infinitely Holy and Just God then do when the wicked shall be slain by the brightness of his presence Obs Lastly The Character which the Angel gives of the person that should be Born of the Blessed Virgin He shall be Great and called the Son of the Highest Great in respect of his Person Great in respect of his Offices Great in respect of his Kingdom For God would settle upon him a Spiritual Kingdom of which David's Earthly one was a Type which shall never be abolished Tho' the Administration of it by the Word and Sacraments shall cease at the day of Judgment when he shall deliver up the Kingdom in that respect to his Father All other Kingdoms have had or shall have their Periods but the Gospel-Church which is Christ's Kingdom shall continue till his Kingdom of Glory be Revealed 34 Then said Mary to the Angel How shall this be seeing I know not a man 35 And the Angel said unto her the Holy Ghost shall come upon thee and the power of the highest shall over-shadow thee Therefore also that holy thing which shall be born of thee shall be called the Son of God 36 And behold thy cousin Elizabeth she hath also conceived a Son in her old age and this is the sixth month with her which is called Barren 37 For with God nothing shall be unpossible 38 And Mary said Behold the hand-maid of the Lord be it unto me according to thy word and the Angel departed from her Observe here 1. The Virgins question How shall this be This question did not import her denial of the possibility of the thing but her wonder at the strangeness of the thing it proceeded rather from a desire of information than from a doubt of Infidelity Therefore she doth not say this cannot be nor how can this be but how shall this be She doth not distrust but demand how her Virginity should become fruitful and how she being a Virgin could bring forth a Son Obs 2. The Angels Reply to the Virgins question The Holy Ghost shall come upon thee Where Note the Angel declares the Author who but not the manner how The Holy Ghost shall come upon thee but in what way and after what manner is not declared No Mother knows the manner of her Natural Conception What presumption had it then been for the Mother of the Messiah to have inquired how the Son of God could take Flesh and Blood of his Creature It is for none but the Almighty to know those Works which do immediately concern himself Obs 3. The Holy and Immaculate Conception of our Blessed Redeemer The Holy Ghost shall come upon thee and the power of the most High shall over-shadow thee wherefore that Holy thing that shall be born of thee That is the Holy Ghost shall prepare and sanctify so much of thy Flesh Blood or Seed as shall constitute the Body of Christ For tho' it was the work of the whole Trinity yet it is ascribed particularly to the Holy Ghost Sanctification being his peculiar work And the Title and Epithet of That Holy Thing sheweth the purity and immaculateness of Christ's Humane Nature and that none was ever Born thus Holy and Immaculate but Christ only because none had ever such a way and means of Conception but only he Therefore that Holy thing shall be called the Son of God not constituted and made but evidenced and declared Christ was God before he assumed Flesh even from Eternity but but his taking Flesh in this manner evidences him to be the Son of God Obs 4. The Argument used by the Angel to confirm Many in the Belief of what he had told her namely the wonderful Conception of her Cousin Elizabeth in her old Age who was now six Months gone with Child Where Observe 1. What an exact Knowledge God has and what a particular Notice he takes of all the Children of men he knoweth not only our selves but our Relations also Behold thy Cousin Elizabeth the knowledge which God has of every Person and every Action is a clear and distinct Knowledge Note 2. How the Angel strengthens her Faith by a Consideration drawn from the Almighty power of God With God nothing shall be unpossible be it never so strange and difficult there is no such way to overcome difficulties as by strengthning our Faith in the Almighty power of God Faith will enable us to assent to Truths though seemingly incredible and to believe the possibility of things tho' appearingly impossible Obs Lastly how the Virgin expresses her Faith and Obedience her
Judah art not the least among the Princes of Judah for out of thee shall come a Governour that shall rule my people Israel We may suppose that the Blessed Virgin little thought of changing her place but to have been delivered of her Holy Burthen at Nazareth where it was Conceived her House at Nazareth was honoured by the presence of the Angel yea by the Over-shadowing of the Holy Ghost That house therefore we may suppose was most Satisfactory to the Virgins desires But he that made choice of the Womb where his Son should be Conceived it was fit he should also choose the place where his Son should be Born And this place many hundred Yearâ— before the Nativity was foretold should be Bethlehem Obs 2. How remarkable the Providence of God was in bringing the Virgin up from Nazareth to Bethlehem that Christ is it was Prophecy'd of him might be Born there Augustus the Roman Emperour to whom the Nation of the Jews was now become Tributary puts forth a Decree that all the Roman Empire should have their Names and Families Inrolled in order to their being Taxed This Edict required that every Family should repair to that City to which they did belong to be Enrolled and Taxed there Accordingly Joseph and Mary being of the House and Lineage of David have recourse to Bethlehem the City of David where according to the Prophecy the Messiah was Born Here Note How the Wisdom of God over rules the Actions of Men for higher and nobler Ends then what they aimed at The Emperor's aim by this Edict was to fill his Coffers God's End was to fulfil his Prophecies Obs 3. How readily Joseph and Mary yield Obedience to the Edict and Decree of this Heathen Emperour It was no less then four days Journey from Nazareth to Bethlehem how just an Excuse might the Virgin have pleaded for her absence What Woman ever undertook so hazardous a Journey that was so near her Delivery And Joseph no doubt was sufficiently unwilling to draw her forth into so manifest a hazard But as the Emperor's Command was peremptory so their Obedience was exemplary We must not plead difficulty for withdrawing our Obedience to Supreme Commands How did our Blessed Saviour even in the Womb of his Mother yield Homage to civil Rulers and Governours The first Lesson which Christ's example taught the World was Loyalty and Obedience to the Supreme Magistrate Obs 4. After many weary steps the Holy Virgin comes to Bethlehem where every House is taken up by reason of the great confluence of people that came to be Taxed and there is no room for Christ but in a Stable The Stable is our Lord's Palace the Manger is his cradle Oh how can we be abased low enough for him that thus neglected himself for us What an early indication was this that our Lord's Kingdom was not of this World Yet some observe a Mystery in all this an Inn is Domus publici Juris not a private House but open and free for all Passengers and the Stable is the commonest place in the Inn to mind us that he who was Born there should be a common Saviour to High and Low Noble and Base rich and poor Jew and Gentile called therefore so often the Son of Man the Design of his Birth being the Benefit of Mankind 8 And there were in the same country Shepherds abiding in the Field keeping watch over their Flocks by night 9 And lo the Angel of the Lord came upon them and the Glory of the Lord shone round about them and they were sore afraid 10 And the Angel said unto them fear not for behold I bring you good tidings of great joy which shall be to all people 11 For unto you is born this day in the city of David a Saviour which is Christ the Lord. 12 And this shall be a sign unto you ye shall find a babe wrapped in swadling cloaths lying in a Manger Here we have the promulgation and first publishing of our Saviour's Birth to the World The Angel said unto the Shepherd I bring you glad Tidings a Saviour is Born Where Obs 1. the Messengers imployed by God to publish the joyful News of a Saviour's Birth the Holy Angels Heavenly Messengers imployed about an Heavenly Work It is worth our Notice how Serviceable the Angels were to Christ upon all occasions when he was here upon Earth an Angel declares his Conception an Host of Angels publish his Birth In his Temptation an Angel strengthned him in his Agony an Angel Comforts him at his Resurrection an Angel rolls away a Stone from the door of the Sepulchre At his Ascension the Angels attend him up to Heaven and at his Second coming to judge the World he shall be Revealed from Heaven with his mighty Angels And great Reason there is that the Angels should be thus officious in their Attendances upon Christ who is an Head of Confirmation to them as he was an Head of Redemption to fallen Man Obs 2. The Persons to whom this joyful Message of a Saviour's Birth is first brought and they are the Shepherds the Angel said unto the Shepherds fear not 1. Because Christ the great Shepherd of his Church was now come into the World 2. Because he was of old promised unto Shepherds the old Patriarchs Abraham Isaac and Jacob who by their occupation were Shepherds Obs 3. The time when these Shepherds had the Honour of this Revelation it was not when they were asleep on their Beds of Idleness and Sloth but when they were lying abroad and watching their Flocks The Blessings of Heaven usually meet us in the way of an honest and industrious Diligence whereas the idle are fit for nothing but Temptation to work upon If these Shepherds had been snorting in their Beds they had no more seen Angels nor yet heard the News of a Saviour then their Neighbours Obs 4. The nature and quality of the message which the Angel brought it was a message of joy a Message of Great joy a message of great joy unto all people For here was Born a Son that Son a Prince that Prince a Saviour that Saviour not a particular Saviour of the Jews only but an universal Saviour whose Salvation is to the ends of the Earth Well might the Angel call it a Message or glad Tidings of Great Joy unto all People Obs 5. The ground and occasion of this joy the foundation of all this good News which was proclaimed in the ears of a lost World and that was the Birth of a Saviour Vnto you is born this day in the City of David a Saviour which is Christ the Lord. Hence Learn 1. That the Incarnation and Birth of our Lord Jesus Christ and his Manifestation in our Flesh and Nature was and is matter of exceeding joy and rejoycing unto all People 2. That the Great End and Design of our Lord's Incarnation and Coming into the World it was to be the Saviour of lost Sinners unto you is born a
sanctify the Ordinance of baptism unto us 3. That thereby he might fulfil the Righteousness of the Ceremonial Law which required the washing of the Priests in Water before they entered upon their Office as appears Exod. 29.4 Obs 3. How the Duty of Prayer accompanieth the Ordinance of Baptism Jesus being Baptized and Praying Teaching us by his example to Sanctify every Ordinance and every Action with Prayer Christ when he was Baptized he Prayed when he was Tempted he Prayed when he brake Bread he Prayed when he wrought Miracles he Prayed in his Agony in the Garden he prayed when he Suffered on the Cross he Prayed what was the subject matter of our Lord's Prayer at this time is not exprest but by what followed namely the Heavens opening and the Holy Ghost descending it is probably conjectured that he prayed for some Testimony to be given from Heaven concerning himself for it immediately follows 22 And the Holy Ghost descended in a Bodily shape like a dove upon him and a voice came from Heaven which said Thou art my beloved Son in thee I am well pleased Observe here the solemn investing of Christ into his Office as Mediator is attended with a threefold Miracle namely the opening of the Heavens the Descending of the Holy Ghost and God the Father's voice concerning his Son the Heavens were opened to shew that Heaven which was closed and shut against us for our Sins is now opened to us by Christ's Undertaking for us Next the Holy Ghost descends like a Dove upon our Saviour here we have a proof and evidence of the Blessed Trinity the Father speaks from Heaven the Son comes out of the Water and the Holy Ghost descends in the likeness of a Dove But why did the Holy Ghost now descend upon Christ first for the Designation of his Person to shew that he was the Person set apart for the Work and Office of a Mediator Secondly for the Unction and Sanctification of his Person for the performance of that Office Now was he anointed to be the King Priest and Prophet of his Church Lastly we have here the voice of God the Father pronouncing 1. The nearness of Christ's Relation This is my Son 2. The endearedness of his Person This is my Beloved Son 3. The fruit and benefit of this near Relation unto us In thee I am well pleased Hence Learn 1. That there is no possibility for any Person to please God out of Christ neither our Persons nor our Performances can find Acceptance with God but only in and through him and for his sake 2. That the Lord Jesus Christ is the ground and cause of all that Love and Good Will which God the Father sheweth to the Sons of Men. In Christ God is well pleased with us as a Reconciled Father out of him a consuming Fire Thou art my beloved Son in thee I am well pleased 23 And Jesus himself began to be about thirty years of age being as was supposed the son of Joseph which was the son of Eli. At Thirty years of Age the Priests under the Law entered upon their publick Office accordingly Christ stays the full time prescribed by the Law before he undertakes his publick Ministry and he gives the reason for it Mat. 3.15 that he might fulfil all Rightousness that is the Righteousness of the ceremonial Law which required Persons to be of that Age before they entered that Office and also injoyned them to be Baptized or washt in Water when they undertook their Office See Exod. 29.4 Learn hence that whatever the Law required in order to perfect Righteousness That Christ fulfilled in most absolute Perfection both in his own Person and also in the name of all Believers Observe farther the Title given to Joseph here he is called the supposed Father of Christ Joseph was not his natural Father tho' so supposed by the Jews but he was his Legal Father being Married to the Virgin when our Saviour was Born and he was his nursing Father that took care of him and provided for him tho' Christ sometimes shewed both his Parents that if he pleased he could live without any dependance upon their care See Luke 2.49 24 Which was the son of Matthat which was the son of Levi which was the son of Melchi which was the son of Janna which was the son of Joseph 25 Which was the son of Mattathias which was the son of Amos which was the son of Naum which was the son of Esly which was the son of Nagge 26 Which was the son of Maath which was the son of Mattathias which was the son of Semei which was the son of Joseph which was the son of Judah 27 Which was the son of Joanna which was the son of Resa which was the son of Zorobabel which was the son of Salathiel which was the son of Neri 28 Which was the son of Melchi which was the son of Addi which was the son of Cosam which was the son of Elmodam which was the son of Er. 29 Which was the son of Jose which was the son of Eliezer which was the son of Jorim which was the son of Matthat which was the son of Levi. 30 Which was the son of Simeon which was the son of Juda which was the son of Joseph which was the son of Jonan which was the son of Eliakin 31 Which was the son of Melea which was the son of Menan which was the son of Mattatha which was the son of Nathan which was the son of David 32 Which was the son of Jesse which was the son of Obed which was the son of Booz which was the son of Salmon which was the son of Naasson 33 Which was the son of Aminadab which was the son of Aram which was the son of Esrom which was the son of Phares which was the son of Juda. 34 Which was the son of Jacob which was the son of Isaac which was the son of Abraham which was the son of Thara which was the son of Nachor 35 Which was the son of Saruch which was the son of Ragau which was the son of Phaleg which was the son of Heber which was the son of Sala 36 Which was the son of Cainan which was the son of Arphaxad which was the son of Sem which was the son of Noah which was the son of Lamech 37 Which was the son of Mathusala which was the son of Enoch which was the son of Jared which was the son of Maleleel which was the son of Cainan 38 Which was the son of Enos which was the son of Seth which was the son of Adam which was the son of God We find the Genealogy of our Blessed Saviour Recorded by two Evangelists St. Matthew and St. Luke his Pedegree is set forth by St. Matthew from his Father Joseph by St. Luke from his Mother Mary the design of both is to prove him lineally descended from Abraham and David and consequently the true and promised Messias St. Matthew intending
measures of Wheat and he said unto him Take thy Bill and write Fourscore Our Lord begins this Chapter with the Parable of a rich Mans Steward who being called upon by his Master to give up his Accounts in order to his being discharged from his Office cast about with himself what Course he had best take to provide for his Subsistence when he should be turned out of his Employment at last he resolves upon this Course That he will go to his Lord's Debtors and take a favourable Account of them writing down Fifty for an Hundred that by this means he might oblige them to be kind to him in his Necessity this is the Sum of the Parable Now the Scope and Design of it is this To exhort all Men that are entrusted by God here with Estates Honours and Authority to make use of all these unto Spiritual Ends the Glory of God and the Benefit of others for we are not Proprietors and Owners but Stewards only of the manifold Gifts of God and must be accountable unto him for all at last but in the mean time to use imploy and improve our Lord's Goods to the best Advantage for our selves whilst we are entrusted with them this is the Scope of the Parable Now the Observations from it are these 1. That all Persons even the highest and greatest of Persons are but Stewards of the good things of God 2. That our Stewardship must and shall have an End we shall not be always nay we shall not be long Stewards 3. That when we are put out of our Stewardship we must give an Aâ—count of our Carriage therâ—in and the greater our Trust was the heavier will our Beckâ—ning be 4. That therefore it will be our highest Prudence whilst we are entrusted with our Masters Goods so to usâ— and improve them as may make most for our Comfort and Advantage when we give up our Account 8 And the Lord commended the unjust Steward because he had doâ—e wisely for the Children of this world are in their generation wiser than the Children of Light The Steward here is Commended not for his dishonesty but for his policy shrewdness and sagacity having done cunningly for himself tho' knavishly for his Master from whence our Saviour draws this Conclusion That the Children of this World are in their generation wiser than the Children of Light Hence Note That the generality of Men are not so wise and provident for the Soul and the Concernments of another World as Worldly Men are for the Interests and Concerns of this Life It is seldom seen that good Men are so wise for the Concerns of their Souls as Worldly Men are for their Worldly Interests 9 And I say unto you make unto your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations Here our Saviour makes Application of the foregoing Parable to his Disciples Where Note 1. The Title given by our Saviour to Wealth and Riches he calls it Mammon and Mammon of Vnrighteousness Mammon was the Name given by the Heathen to the God of Riches the Mammon of Unrighteousness is Riches unrighteously gotten 2. The advice given by our Saviour to the Men of Wealth Make to your selves Friends of the Mammon of unrighteousâ—ess that is make God your Friend by a Charitable Distribution that he may bless you make the Poor your Friends that they may unitedly engage their Prayers for you make your own Consciences your Friends that they may not reproach and shame you sting and torment you 3. Observe the Argument used to excite the Rich to this Improvement of their Wealth That when ye fail they may receive you into everlasting Habitations when ye fail that is when ye dye and your Riches fail you and can stand you in no farther stead they may receive you What they Some understand it of the Holy Trinity others of the Blessed Angels whose Office it is to convoy the Charitable and good Mans Soul to Heaven its Eternal Habitation Some understand it of Riches themselves they may receive you that is your Estates laid out for God in Works of Piety and Charity may enter before you into Heaven and open the Gate of Eternal Life for you not in a way of Merit but in a way of Means Lastly They may receive you Some understand it of the poor themselves whose Bowels our Charity have Refresh'd that they will welcome us to Heaven and receive us with joyful Acclamations into the Eternal Mansions which are prepared for the Merciful 10 He that is faithful in that which is least is faithful also in much and he that is unjust in the least is unjust also in much 11 If therefore ye have not been Faithful in the unrighteous Mammon who will commit to your Trust the true Riches 12 And if ye have not been Faithful in that which is another mans who shall give you that which is your own 13 No Servant can serve two Masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon 14 And the Pharisees also who were Covetous heard these things and they derided him Our Blessed Saviour having declared to his Followers in the foregoing Verses the great advantage they shall reap by a charitable Distribution of Temporal good things he acquaints them in these Verses with the great Detriment and Disadvantage that will redound to them if they do otherwise 1. If they be not Faithful in right employing temporal Riches they must not expect that God will intrust them with Spiritual and Heavenly which are the true Riches God will deal with his Servants as we deal with ours never trust them with much whom we find unfaithful in a little 2. If they be not faithful in the improvement of these outward things which God intrusts them with but for a time and must shortly leave them to others how can they expect that God should give them those Spiritual good things which shall never be taken away from them to whom they are given Where Note 1. That the Riches we have are called not our own but another Mans If ye have not been faithful in that which is another mans Because God has not made us Proprietors but dispensers not owners but Stewards of these things we have them for others and must leave them to others we are only Trustees for the Poor if much be put into our hands it is to dispense to others according to our Masters Order let us be Faithful then in that which is another Mans that is with what God puts into our hand for the Benefit of others 2. Note That tho' our Gifts are not our own yet Grace or Spiritual Goods are our own others may have all the Benefit of our Gifts but we shall have the benefit and comfort of our own Grace this Treasure we cannot leave to others and it shall never be taken away
would bring him to Heaven 't is not enough that we be new-dress'd but we must be new-made that is thoroughly and universally changed the Understanding by Illumination the Will by Renovation the Affections by Sanctification the Life by Reformation or we can never come at Heaven We must be like God or we can never live with him If we be not like him in the Temper of our Minds on Earth we can never be happy in the Enjoyment of him in Heaven for Heaven which is a place of the greatest Holiness would be a place of the greatest Uneasiness to an unregenerate and unholy person 4 Nicodemus saith unto him How can a man be born when he is old can he enter the second time into his mothers womb and be born Two things are observable in this Question of Nicodemus How can a Man be born when he is old 1. His Ignorance and Weakness in propounding of such a Question So true is that of the Apostle 1 Cor. 2.14 The natural Man receiveth not the things of the Spirit of God What a gross Conception had this learned Man of the Notion of Regeneration How ignorant is Nature of the Workings of Grace 2. Yet in this Question of his there is discovered a great deal of Plainness and Simplicity He did not come as usually the Pharisees did with an insnaring Question in his Mouth but with a Mind fairly disposed for Information and Conviction with a pious desire to be instructed Whatever Ignorance we labour under it is safest and best to discover it to our Spiritual Guide that we may attain the Mercy of saving Knowledge but how many had rather carry their Ignorance to Hell with them then discover it to their Minister 5 Jesus answered Verily verily I say unto thee Except a man be born of water and of the spirit he cannot enter into the kingdom of God Nicodemus not rightly understanding Christ's meaning in the former Verse our Saviour is pleased to explain himself in this and tells him that the Birth he spake of was not Natural but Spiritual wrought in the Soul by the Spirit of God whose Working is like Water cleansing and purifying the Soul from all sinful Defilement Learn hence That the regenerating Change is wrought in the Soul by the Spirit of God which purifies it from its Natural Defilement and renews it after the Divine Likeness and Image 6 That which is born of the flesh is flesh and that which is born of the spirit is spirit As if Christ had said As Men generate Men and Nature begets Nature so the Holy Spirit produceth Holy Inclinations Qualifications and Dispositions Learn hence That as Original Corruption is conveighed by Natural Generation so Saving Regeneration is the Effect and Product of the Holy Spirit 's Operation 7 Marvel not that I say unto thee Ye must be born again 8 The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit Nicodemus making an Exception against our Saviour's Notion of Regeneration from the Absurdity and Impossibility of it as he thought our Saviour therefore proceeds to clear the Matter by a Similitude taken from the Wind which at once declares the Author and describes the Manner of Spiritual Regeneration The Author of it is the Holy Spirit of God compared to the Wind first for the Quality of its Motion It blows when and where it listeth Secondly From the Sensibleness of its Effects Thou hearest the sound thereof Thirdly From the Intricacy or Mysteriousness of its Proceedings Thou knowest not whence it cometh nor whither it goeth As the Natural Wind is not under the Power of Man either to send it out or to restrain it It bloweth where it listeth for all us though not where it listeth in regard of God In like manner the Holy Spirit is as Wind in the freeness of its Motion and in the Variableness of its Motion also Learn hence That the Way and Work of the Holy Spirit of God in the Soul's Regeneration it is oft-times very secret and usually exceeding Various Various as to the time Some are wrought upon in Youth others in old Age. Various in his Methods of Working Some are wrought upon by the Corrosives of the Law others by the Lenitives of the Gospel Various in the Manner of his Working and in the Means by which he works Upon some by a powerful Ordinance upon others by an awakening Providence But though there be such Variety in the Method of the Spirit 's Working yet is the Work in all still the same There is no Variety in the Work wrought The effect produced by the Holy Spirit in the Work of Regeneration is alike and the same in all namely Likeness to God A Conformity in our Natures to the Holy Nature of God and a Conformity in our Lives to the Will of God 9 Nicodemus answered and said unto him How can these things be 10 Jesus answered and said unto him Art thou a Master of Israel and knowest not these things 11 Verily verily I say unto thee We speak that we do know and testifie that we have seen and ye receive not our witness 12 If I have told you earthly things and ye believe not how shall ye believe if I tell you of heavenly things Observe here 1. How Nicodemus consulting only with carnal Reason persists in his Apprehension concerning the Absurdity and Impossibility of our Saviour's Notion of Regeneration or being born of the Spirit Nicodemus said How can these things be Learn hence That the great Cause of Mens Ignorance in the Matters of Salvation and the Mysteries of Religion is consulting their own Natural Reason without submitting their Understandings to the Authority of Divine Revelation Till they can give a Reason for every thing they believe they cry out with Nicodemus How can these things be whereas though we cannot give a reason of all Gospel Mysteries which we believe we can give a good reason why we believe them namely Because God has revealed them No Man can be a Christian who refuses to submit his Understanding to the Authority of Divine Revelation Observe 2. How our Saviour reproves Nicodemus for and upbraids him with his Ignorance v. 10. and his Infidelity v. 12. 1. His Ignorance is reproved Art thou a Master of Israel and knowest not these things as if Christ had said Ignorance in any as to the Fundamentals of Religion is shameful tho' but a common Learner much more in a Teacher and Master and he a Teacher and Master in Israel now art thou one of them and yet knowest not these things Learn hence 1. That a Man may be very knowing himself and take upon him to teach and instruct others and yet be very ignorant of the Nature and much unacquainted with the Work of Regeneration upon his own Soul A Man may be sharp-sighted as the Eagle in the Mysteries of Art
and I must disappear like the morning Star Not that John's Light was diminished but by a greater Light obscured only As all the Stars disappear at the appearance of the Sun Yet observe what matter of Joy it was to John to see himself out-shined by Christ Let him increase tho' I decrease That Minister has true Light in himself that can Rejoyce when he is out-shined by others Who is content to be abased and obscured if he may but see Christ dignified and exalted in the Lives of his People whoever the Person is whom God honours as his Instrument in that Service The fourth Difference wherein Christ excels John and all his Ministers is in the Divine Original of his Person v. 31. He that cometh from above is above all says John Now Christ is from above his Original is from Heaven I am from the Earth tho' I had my Commission from Heaven and accordingly my Words and Actions are Earthly My Master therefore infinitely surpasseth and excels me in the Dignity of his Person and in the Sublimity of his Knowledge From the whole Note How much it is the Desire and Endeavour of every Gospel-Minister to magnifie Jesus Christ to display his glorious Excellencies and Perfections before their People that they may reverence his Person revere his Authority and respect his Laws This was the Care of the Holy Baptist here and it will be the Endeavour of every faithful Minister of Christ that succeeds John to the end of the World 32 And what he hath seen and heard that he testifieth and no man receiveth his testimony 33 He that hath received his testimony hath set to his seal that God is true 34 For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him Observe 1. Another great Difference which John the Baptist teacheth his Disciples to put betwixt his Testimony and Christ's To the intent that he might remove the Prejudice which was upon his Disciples Mind against the Messiah he shews them that his own Testimony which they so much admired was by Revelation only Christ's by immediate Intuition John testified only what he had received but Christ what he had seen lying in the Bosom of the Father What he hath seen and heard that he testifieth Learn hence That it is Christ's the great Prophet of his Church peculiar Prerogative to have the knowledge of Divine Truths immediately from the Father by special Communication and that all others receive their Knowledge from him by gracious Illumination only Observe 2. How sadly and sorrowfully the holy Baptist resents it that Christ's Testimony was no better received and entertained by the World He testifieth but no Man receiveth his testimony John's Disciples murmured that all Men came unto Christ v. 26. but John mourns that there came no more and complains that none that is very few received his Testimony Thence learn That it ought and will be matter of great Regret and Sorrow to all the Friends of Jesus Christ but especially to his faithful Ministers and Servants that his Doctrine is so ill received and entertained in the World It greatly affects and grievously afflicts them that when they testifie of Christ no Man that is comparatively very few Men receive their Testimony Observe 3. The Eulogy and high Commendation given of all true Believers they receive Christ's Testimony and thereby set to their Seal that God is true that is hath subscribed to and ratified the Truth of God that God in all his Promises of the Messiah under the Old Testament is faithful and true Learn hence The great Honour that God puts upon the Faith of Believers As Unbelief defames God and makes him a Lyer so Faith gives Testimony to the Truth of God and setteth its Seal that God is true He that receiveth his Testimony hath set to his Seal that God is true Observe 4. The Illustrious Character which the Holy Baptist gives of Christ his Master he is the Person whom God hath sent and unto whom God giveth not his Spirit by measure He whom God has sent that is immediately and extraordinarily from Heaven not as the Prophets and Apostles were sent but in a way peculiar to himself Having Authority for speaking not only from God but as being God himself And accordingly it is added that God giveth not the Spirit by measure unto him that is the Gifts and Graces of the Holy Spirit were poured forth upon Christ in a Measure far above and beyond all finite Creatures There being a double difference betwixt Christ's fulness of the Spirit and all other Persons whatsoever 1. In the Measure of it God did not give out the Spirit to Christ sparingly and with limitation as he did to the former Prophets and John the Baptist in proportion to what their Offices required but he was anointed more plentifully and abundantly with the Holy Spirit above and beyond his Fellows 2. In the manner of its working The holy Prophets that were filled with the Spirit according to their Measures yet could not do or declare all Things nor act upon all Occasions but sometimes the Spirit restrained them and sometimes departed from them But Christ had no limits put upon the Vigour of his Spirit but his own Will therefore could work what and when he pleased Learn from hence That Christ had an abundant fitness from God for the discharge of his Office and an abundant fulness for his People God did not measure to him a certain Quantity and Proportion of the Gifts and Graces of his Spirit but pour'd it forth upon him without Measure 35 The Father loveth the Son and hath given all things into his hand The Father loveth the Son from Eternity as he was his Son by eternal Generation and he loved him as Mediator by special Constitution he loves him as the Brightness of his own Glory and the express Image of his Person with an Essential Natural and Necessary Love And he loves him as Mediator for undertaking our Cause and interposing for our Peace Learn hence That God the Father had a special Love and Affection to Christ not only in regard of his Eternal Sonship but with respect to his Office of Mediatorship The Father loveth the Son It follows he hath given all things into his hand that is intrusted him with all things necessary to our Salvation Lord what a Privilege is this that our Happiness is in Christ's Hand not in our own without his Oh wonderful Goodness to put our Concerns into the sure Hands of his Son which were lost by the weak Hands of Adam 36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Learn 1. That tho' all Power be given to Christ to dispense Grace here and Glory hereafter yet none must expect to enjoy it but upon Condition of believing in him and obeying of him For the Original Word
believe and are sure that thou art that Christ the Son of the living God 70 Jesus answered them have not I chosen you twelve and one of you is a devil 71 He spake of Judas Iscariot the son of Simon for he it was that should betray him being one of the twelve Our Saviour finding many of his nominal Disciples forsaking him and departing from him Asks his Apostles the Twelve whether they would also go away intimating that their Departure would go nearer to him than the departure of all the rest The nearer they are from whom we receive unkindnesses the nearer do those unkindnesses go to our Hearts Will you of the Twelve also go away Peter as the mouth and in the name of the Rest Answers That they knew none besides to whom they could go and expect that happiness which they did from him They that go from Christ can never hope to mend themselves let them go whither they will therefore 't is as irrational as it is sinful to depart from Christ who hath the words that is the promise of Eternal Life Observe Lastly St. Peter having made this profession for himself and the rest of the Twelve that they would not depart from Jesus whom they believed to be the True Messias the Son of God Christ intimates to Peter that his Charity was something too large in promising so much for them all for there was one Traytor among them whose heart was as open to Christ as his face was to them he meant it of Judas Iscariot of whose perfidiousness he gave them warning at this Time Learn hence That the better any Man is in himself the more charitable is the opinion which he has of others Charity inclines to believe others good till they discover themselves to be bad Learn 2. That Christ doth approve of our charitable judgment of others sincerity according to what we hope and believe tho' we happen to be mistaken and our judgment is not according to Truth Christ knew Judas to be an Hypocrite at this time but doth not Reprove Peter for having a better opinion of him than he deserved 'T is far better to Err on the Charitable than on the Censorious hand 't is less offensive to Christ and less Injurious to our selves CHAP. VII 1 AFter these things Jesus walked in Galilee for he would not walk in Jewry because the Jews sought to kill him Our Blessed Saviour knowing that the Rage of the Chief Priests and Pharisees in Judea and at Jerusalem was grown to that height that they were resolved to kill him to avoid their fury he resolves to continue in Galilee and would not come into Judea at present nor go up to Jerusalem into the mouth of his Enemies his hour not being yet come Learn hence That so long as it was necessary for Christ to save and preserve himself from danger he was pleased to use the ordinary means for his own preservation Namely Retirement and withdrawing himself Christ as God could have rid himself out of the hands of his Enemies by a miraculous preservation but he uses the ordinary means when they would serve the turn and as he would not decline danger when his hour was come so would he not run into danger before it was come but used all prudential means and methods for his own safety and preservation He would not come into Judea because the Jews sought to kill him 2 Now the Jews feast of tabernacles was at hand There were Three great Feasts which the Jews celebrated every Year Namely The Feast of the Passover the feast of Pentecost and the feast of Tabernacles This last was observed in the Month of September after they had gathered in the Fruits of the Earth whence it was also called the Feast of Ingathering At this Feast they went out of their Houses and dwelt in Booths Seven Days in Remembrance of their living in Tents of Booths in the Wilderness for Forty Years together before they came to Canaan Now the Institution of this Feast being to call to the Israelites Remembrance their former condition in the Wilderness Teaches us how prone and ready we are to forget our Troubles and the Mercies wherewith our Troubles have been sweetned when once they are past and over The Jews when settled in Canaan going out of their Houses Yearly and dwelling in Booths did thereby testifie that present Mercies had not made them forget former Tryals and Troubles 3 His brethren therefore said unto him Depart hence and go into Judea that thy disciples also may see the works that thou dost 4 For there is no man that doth any thing in secret and he himself seeketh to be known openly If thou do these things shew thy self to the world 5 For neither did his brethren believe in him Observe here 1. The Advice which Christ's Brethren that is his Kindred gave him to render himself more famous and publickly known to the World they Advise him not to tarry any longer in Galilee an obscure place but go into the more Noble and Populous Country of Judea and work Miracles there But what high presumption was this in Creatures to prescribe to Christ and direct him whither to go and what to do Observe 2. The Reason they offer for their Advice for no Man that seeketh to be known openly will do any thing in secret that is if thou wilt be thought to be the Messias by thy working Miracles do them not in a Corner but go up to Jerusalem with us at this next Feast that the Great Men may take notice of them Such as hunt after Reputation themselves and are Ambitious of vain Glory and Commendation from Men they measure others even the most Holy and Religious by their own Inclinations and dispositions and wonder that others do not follow their measures for gaining Reputation and Respect Thus did our Lord's Brethren here but the Wonder ceases if we consult the following words Neither did his Brethren Believe in him It is no new Thing for the Holiest Servants of God to meet with great Trials from their graceless Friends Christ met with this before us his Kindred according to the Flesh not believing in him were a sore Trial and Temptation to him Some Martyrs have confest that the hardest works they have met withal have been to withstand the Temptations the Tears and Entreaties of their dearest and nearest Relations 6 Then Jesus said unto them My time is not yet come but your time is alway ready 7 The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil 8 Go ye up unto this feast I go not up yet unto this feast for my time is not yet full come 9 When he had said these words unto them he aboad still in Galilee Here we have Christ's Answer and Refusal returned to his Brethrens desire he tells them they might go up to the Feast at Jerusalem when they pleased and as publickly but it was not
Death from which there is no Recovery unto Life Observe Secondly The grand Sin for which this great Punishment is threatned and that is the Sin of Unbelief If ye Believe not that I am he ye shall Die in your Sins Plainly intimating that of all Sins Infidelity or Unbelief is the grand damning Sin under the Gospel The Devil hath as great an advantage upon Men by making them strong in Unbelief as God hath by making his People strong in Faith Unbelief renders a Sinner's case desperate and incurable it doth not only procure Damnation but no Damnation like it 25 Then said they unto him Who art thou And Jesus saith unto them Even the same that I said unto you from the beginning 26 I have many things to say and to judge of you but he that sent me is true and I speak to the world those things which I have heard of him 27 They understood not that he spake to them of the Father 28 Then said Jesus unto them When ye have lift up the the Son of man then shall ye know that I am he and that I do nothing of my self but as my Father hath taught me I speak these things The Jews hearing our Saviour denouncing such a terrible Threatning against them because they Believed not on him in the foregoing Verses Here they perversely ask him who he was Our Saviour replies That he was the same he was from the Beginning even the very Christ and that they were the very same they were also the mortal Enemies and opposers of the Truth But that the time was hastning when they should be fully convinced who he was Namely When they had lifted him upon his Cross when he was Risen again and ascended into Heaven and brought that destruction upon them which he had so often threatned Learn hence That the Sufferings of Christ were clear and convincing Demonstrations both who he was and what he was the darkning of the Sun the quaking of the Earth the rending of the Rocks the opening of the Graves were such convincing Proofs of his Deity that they could not but say Verily this was the Son of God 29 And he that sent me is with me the Father hath not left me alone for I do always those things that please him That is he that sent and Commissioned me for the great work of Redemption he is continually with me both to assist and to accept me I doing every thing that is agreeable to his Holy Will and Pleasure Hence learn 1. That the work of Redemption in the hands of Jesus Christ was a work well pleasing to God the Father the work it self was highly pleasing to him and Christ's way of managing it was well pleasing also 2. That the Reason why it was thus pleasing to God was because he acted in a constant conformity to his Father's Will kept to his Father's Commission and executed his Father's Commands Doing always those things that pleased him Learn 3. That as the Father and Christ were inseparable in respect of the Unity of the Divine Essence So the Father was always with Christ as Mediatour both to support and to uphold him to accept and to reward him The Father hath not left me alone either in the doing of his Will or in the suffering of his Pleasure Learn 4. That those who desire the gracious and special presence of God with them in all Conditions particularly in times of Suffering and Trouble they must make it their care and study to please God and to observe his Will in all things Then God will be with them in his guiding presence in his strengthning presence in his comforting in his quickning in his sanctifying sympathising and accepting presence 30 As he spake these words many believed on him 31 Then said Jesus to those Jews which believed on him If ye continue in my word then are ye my disciples indeed 32 And ye shall know the truth and the truth shall make you free Observe here 1. The Blessed Fruit and Success of our Saviour's foregoing Discourse concerning his Person and Office As he spake these words many Believed on him Not by their own natural Power and Ability but by Christ's omnipotent and efficacious Grace he that spake to the Ear caused his word to reach the Heart Christ himself that planted and watred gave also the Encrease Observe 2. The Love and Care of Christ mentioned to these new Converts he watreth immediately these Plants with wholesome Advice and Counsel If ye continue in my word then are ye my Disciples indeed Where Note It must be Christ's word the true Doctrine of the Gospel and this abided and continued in which will evidence our Discipleship Observe 3. A special priviledge which shall follow upon abiding in the Doctrine of Christ they shall increase in the Knowledge of it and be made free by it Ye shall know the Truth and the Truth shall make you free Where Note That Man is naturally in Bondage and Captivity by blindness of Mind by hardness of Heart by rebellion of Will 2. That the means appointed by God for setting him at Liberty from this Captivity and Bondage is the word of Christ and the Doctrine of the Gospel The Truth shall make you free 33 ¶ They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free 34 Jesus answered them Verily verily I say unto you Whosoever committeth sin is the servant of sin 35 And the servant abideth not in the house for ever but the Son abideth ever 36 If the Son therefore shall make you free ye shall be free indeed Observe here How these Carnal Jews understand all that our Saviour said to be spoken in and after a Carnal manner when he spake to them before of eating his Flesh and drinking his Blood they understood it grosly of his natural Body When he speaks to them here of a Spiritual freedom from Sin they understand it of a Civil freedom from servile Bondage and Subjection Alledging They were Abraham's Seed and never in Bondage to any Which was a manifest untruth having been in Bondage to their Ancestors to the Egyptians and Babylonians and in their own persons to the Romans But this was not the Bondage that Christ meant but a Spiritual Slavery and Thraldom under the Dominion of Sin and Power of Satan For he that committeth Sin is the Servant of Sin That is whosoever doth habitually wilfully deliberately and constantly allow and tollerate himself in a sinful course he is under the Servitude and Thraldom of Sin Every Sinner is a Bondslave and to live in Sin is to live in Slavery And this every Man doth till the Son makes him free Then and not till then is he free indeed Learn hence That interest in Christ and continuance in his Doctrine sets the Soul at liberty from all that Bondage whereunto it was subject in its natural and sinful State Oh happy exchange from being the
Life Observe 2. How the Jews misunderstood our Saviour's words He that keeps my saying shall never see Death as if he meant a freedom from Temporal Death and hereupon they looked upon him as beside himself to promise a Priviledge which neither Abraham nor the Prophets did ever enjoy Whereas it was not Exemption from Temporal Death but freedom from Eternal Destruction which our Saviour promised to them that keep his sayings Hence learn That the misunderstanding of Christ's Doctrine and taking it in a Carnal Sense has given occasion for the many Cavils and Objections made against it Observe 3. How Christ clears himself of all Ambition in this matter and shews that he did not make this promise of delivering his followers from Death vain-gloriously but that God whom they called their Father had honoured him with Power to make good what ever he had promised to them that keep his saying Learn hence That as Christ intirely sought his Father's Glory so the Father conferred all Honour and Glory upon Christ as Mediatour thereby testifying how infinitely pleased he was with the Redemption of Mankind performed by him If I honour my self my honour is nothing it is my Father that honoureth me 56 Your father Abraham rejoyced to see my day and he saw it and was glad That is Abraham having Received a Promise that the Messias should come of his Seed he exceedingly Rejoyced to see the day of my coming in the Flesh tho' afar off with the Eye of his Faith and in a Figure in his Sacrificed Son Isaac And this sight of his Faith was so Transporting that he leap'd for Joy Learn hence That a strong Faith giveth such a clear sight of Christ tho' at a distance as produceth an Holy delight and Rejoycing in him 57 Then said the Jews unto him Thou art not yet fifty years old and hast thou seen Abraham 58 Jesus said unto them Verily verily I say unto you Before Abraham was I am 59 Then took they up stones to cast at him but Jesus hid himself and went put of the temple going through the midst of them and so passed by Observe here 1. What a false and Ridiculous construction the Jews make of our Saviour's words as if he had affirmed that he had seen Abraham and Abraham him with bodily Eyes whereas Christ only asserted that Abraham had seen his Day that is he foresaw by Faith the Day of his Incarnation and coming in the Flesh Observe 2. Our Saviour's positive asserting of his Divinity or that he had a Being as God from all Eternity for says he Before Abraham was I am Where Note That Christ doth not say Before Abraham was I was but Before Abraham was I am which is the proper name of God whereby is signified the Eternal duration and permanency of his Being The Adversaries of Christ's Divinity say that before Abraham was Christ was that is in God's fore-knowledge or Decree but this may be said of any other person as well as Christ that he was in the fore-knowledge of God before Abraham was Born Whereas undoubtedly it was Christ's design in these words to give himself some preference and advantage above Abraham which this Interpretation doth not in the least do Observe lastly How the Jews looking upon Christ as a Blasphemer for making himself equal with God and for asserting his Eternal Existence they make a Zealous attempt upon his Life by taking up Stones to cast at him as the Jews used to deal with Blasphemers but our Saviour delivers himself miraculously from their fury and escapes untouched Hence learn That when Arguments fail the Enemies of Truth betake themselves to force and violence They took up Stones to cast at him 2. That as Christ disappointed his own Persecutors so he can and will deliver his People in their greatest extremity from the Persecutors Rage and Fury 2. Pet. 2.9 The Lord knoweth how to deliver the Godly out of Temptation and to reserve the Vnjust to the Day of Judgment to be punished CHAP. IX 1 ANd as Jesus passed by he saw a man which was blind from his birth The foregoing Chapter acquainted us with a famous Encounter which the Pharisees had with our Blessed Saviour in the Temple at Jerusalem This being ended as he passed from the Temple he saw a Man lying possibly by the High-way who was Born Blind Him Christ pitches upon as an object fit to exercise his Divine Power in the cure and healing of They that are Blind by casualty may possibly be relieved by Art and Industry but to cure one that is Born Blind nothing less is required than an Almighty Power Learn hence That Diseases and Distempers which are incurable by the ordinary course of Nature are not insuperable to Christ's Power nor impossible for him to help but a proper object for him to magnifie his Power upon Therefore is it here Recorded that this poor Man was Blind from his Birth such Blindness being accounted incurable by Natural means 2 And his disciples asked him saying Master who did sin this man or his parents that he was born blind Here Observe Something implied or supposed Namely 1. That all Bodily Afflictions and Calamities do come upon us for Sin Whereas Afflictions tho' they always fall upon a Sinner yet are they not always sent for Sin but by way of Purgation and Prevention of Sin 2. It is here supposed that as some Afflictions come upon Men for personal Sins so others come upon them for Parental Sins and that Children may and oftimes do very justly suffer for their Parents Sins 3. It is here supposed that there is no other Reason of a person's sufferings but only Sin Whereas tho' Sin be much and often the cause of suffering yet we may wrong God and Man yea and Sin too to conclude it is always the cause of suffering 4. It is implied here That there is a Transmigration of Souls from one Body to another the Disciples supposed that this Soul when it was in another Body sinned and was now punished by being put into a Blind Body This Pythagorean Error was crept in among the Pharisees and the Disciples here seem to be tainted and infected with it This may Teach us how far the Holiest and Wisest of Men are from an Infallible Spirit and that the Best Men may be misled by a common Error 3 Jesus answered Neither hath this man sinned nor his parents but that the works of God should be made manifest in him Christ's Answer must not be understood Absolutely as if he denied this Man and his Parents to be guilty of Sin for both he and they had Sin enough not only to deserve Temporal Blindness but Eternal darkness The meaning is That in Afflicting this Man the Lord did not so much Respect his or his Parent 's Sin as the manifestation of his own Glory in this miraculous Cure Christ doth not deny but that a Man 's own Sin and the Sin of his Parents may be the procuring
X. 1 VErily verily I say unto you He that entreth not by the door into the sheepfold but climbeth up some other way the same is a thief and a robber 2 But he that entreth in by the door is the shepherd of the sheep 3 To him the porter openeth and the sheep hear his voice and he calleth his own sheep by name and leadeth them out 4 And when he putteth forth his own sheep he goeth before them and the sheep follow him for they know his voice 5 And a stranger will they not follow but will flee from him for they know not the voice of strangers 6 This parable spake Jesus unto them but they understood not what things they were which he spake unto them Our blessed Saviour having in the end of the foregoing Chapter upbraided the Pharisees for their Blindness and Ignorance in the Mysteries of Religion notwithstanding the high conceit which they had of their own Knowledge He proceeds in this Chapter farther to convince them that they were Blind Leaders of the Blind tho' they thought and look'd upon themselves as the only Guides and Teachers of the People And in order hereunto he propounds before us a Parable of the true and false Shepherd which represents a good and bad Pastor and Teacher and gives us a fourfold mark and character of a good Shepherd Observe 1. The Good Shepherd enters in by the Door that is he has his Vocation and Mission from Christ he comes into the Church Regularly in a right and approved way and manner not by any clandestine methods or indirect means To him the Porter openeth that is the Holy Spirit who openeth the Hearts of Men to Receive Jesus Christ and the Doctrine of the Gospel which the Faithful Shepherds deliver in his Name and by Authority Received from him Learn hence That all Faithful Pastors have a lawful call to the work of the Ministry They enter by the right door and execute their Trust in a right manner but such as without a Call from God unwarrantably thrust themselves into the Ministry they are no better nor no other than Thieves and Robbers in God's Account Observe 2. Another property of a good Shepherd is this That he calleth his Sheep by their names This importeth Three things 1. A special Love that he bears to them 2. A special care that he has over them 3. A particular Acquaintance with them that he may know how to apply himself suitably to them which tho' it be eminently verified in Christ yet is it the Duty of every Faithful Pastor and under-Shepherd in his measure to labour after Observe 3. The good Shepherd leads out his Sheep into good Pastures that is he feedeth them with sound Doctrine nourishes them with the word of Life Whereas the hireling or false Shepherd whatever he may do for his own sake he has no regard to Jesus Christ to the honour of his Person to the Edification of his Church or the Salvation of Souls but his design is to raise and inrich himself and so he may compass that he cares not how many Souls perish thro' his neglect Observe 4. The last property of the good Shepherd here mentioned is this That he goeth before his Sheep as the Shepherd doth before his Flock Namely By a holy Life and unblameable Conversation He treads out those steps before the People which they are to take in their way towards Heaven And the Sheep follow him and are guided by him He leadeth out his Sheep and goeth before them and the Sheep follow him for they know his voice 7 Then said Jesus unto them again Verily verily I say unto you I am the door of the sheep 8 All that ever came before me are thieves and robbers but the sheep did not hear them 9 I am the door by me if any man enter in he shall be saved and shall go in and out and find pasture 10 The thief cometh not but for to steal and to kill and to destroy I am come that they might have life and that they might have it more abundantly Observe here 1. The Character which Christ gives of himself I am the door of the Sheep that is the only way and means by which Sinners have access to God and can obtain Salvation the only door by which Sinners are entred into the Kingdom of Grace and admitted into the Kingdom of Glory Learn hence That there is no possible way of Access to God for fallen Man but by Jesus Christ As there is no way of entring the House but by the Door and those that so enter are safe in like manner such as come unto God thro' Jesus Christ in the way of Faith and Holy Obedience shall be put into a secure Condition and at last obtain Eternal Salvation Observe 2. The end and design of Christ in coming into the World asserted and declared by himself I am come that they might have Life and that they might have it more abundantly But had not his People Spiritual Life before he came into the World Yes he gave Life to his People before his coming in a measure sufficient to supply their Necessity but since his coming he gives it in such a superabounding measure as may testifie his Divine Bounty they shall not only barely Live but Live abundantly that is their Spiritual Life shall abound thro' the upholding strengthning quickning and comforting presence of my Holy Spirit for having conveyed spiritual Life unto his People in their Regeneration and Conversion he will cause it to encrease more and more in their Sanctification until it arrive at a compleat perfection in their Glorification Observe lastly The Character which our Saviour gives of the Scribes and Pharisees in general and of those false Christs and false Prophets which went before him in particular he stiles them Thieves and Robbers All that ever came before me were Thieves and Robbers Observe He doth not say All that were sent before me but all that came before me were Thieves and Robbers So that Christ doth not speak this of the true Prophets who were sent by God before him but of the false Christs and false Prophets that came of themselves without any Commission from God The meaning is all persons that came before me pretending to be what I am the true Messias as did Theudas and Judas of Galilee c. they were Thieves and Robbers That is they only sought their own Advantage while they deceived and ruin'd you Learn hence That whoever took upon them the Office and Person of the Messiah before Christ or whosoever have since Usurp'd a lawful calling in his Church without his Commission they are in Christ's account no better than Murtherers Thieves and Robbers and they ought to be so in the Peoples esteem The Sheep did not hear them 11 I am the good shepherd the good shepherd giveth his life for the sheep 12 But he that is an hireling and not the shepherd whose own the sheep are
a Corn of Wheat fall into the Ground and die it abideth alone That is as Corn unsown lodg'd in the Barn or laid up in the Chamber never multiplies nor encreases but sow it in the Field and bury it in the Earth and it multiplies and encreases and brings forth a plentiful crop So if Christ had not died he had remained what he was the Eternal Son of God but he had had no Church in the World Whereas his Death and Sufferings made him fructifie That brought a plentiful Encrease of exaltation to himself and Salvation to his People Observe 3. How plainly our Saviour dealt with his Followers he did not deceive them with a vain hope and expectation of Temporal Happiness but tells them plainly that all that will be his Disciples must prepare for Sufferings and not think their Temporal Life too dear to lay down for him when he calls them to it this being the surest way to secure unto themselves Life Everlasting He that loveth his life shall lose it but he that hateth his life in this world shall keep it unto life eternal Learn hence That the surest way to attain Eternal Life is chearfully to lay down our Temporal Life when the Glory of Christ and the Honour of Religion requires it at our hand 26 If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honour That is if any Man assumes the Title and enters into the sacred engagement of being Christ's Servant let his Conversation correspond with his Profession and let him be willing to follow him in the Thorny path of Affliction and Sufferings from this Assurance that all his grievous Sufferings shall end in Eternal Joys Where I am there shall my Servant be and him will my Father honour Learn hence 1. That all that will be Christ's Servants must be his Followers they must obey his Doctrine and imitate his Example 2. That Christ's Servants must not expect better usage at the hand of an unkind World than he their Master met with before them 3. That such as serve Christ by following of him shall at Death see him as he is and be with him where he is Where I am there shall also my Servant be 4. That God will crown the fideliâ—y and constancy of Christ's Servants with the highest Dignity and Honour If any Man serve me him will my Father honour 27 Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour 28 Father glorifie thy name Then came there a voice from heaven saying I have both glorified it and will glorifie it again Whilst our Saviour was thus preaching of his own Death and Sufferings a Natural horror of his approaching Passion tho such as was without Sin seizes upon him his Father giving him a Taste of that wrath which he was to undergo upon the Cross for our Sins Hereupon he betakes himself to Prayer Father save me from this hour this was the harmless inclination of his sinless nature which abhorred lying under wrath and therefore prays against it yet as it were recalling himself he submits to what his office as our surety required of him and prays again unto his Father to dispose of him as may most and best conduce to the purposes of his Glory Father glorifie thy name Learn hence 1. That meer Trouble is no Sin Christ's Soul was troubled Christianity doth not make Men Senseless Grace introduceth no stoical Stupidity 2. That fear of death especially when accompanied with apprehensions of the wrath of God is most perplexing and Soul-amazing My Soul is troubled and what shall I say 3. No extremity of Sufferings ought to discourage us from laying claim to that Relation which God stands in to us as a Father Our Saviour in the midst of his distress calls God Father Father save me from this hour 4. In the extremity of our Sufferings we may be importunate but must not be peremptory in our Prayers as Christ in his Agony prayed more earnestly so may we in ours but always submissively Father Save me from this hour but for this cause came I unto this hour 5. That our exemption from Suffering may sometimes be inconsistent with the Glory of God Father save me from this hour Father Glorifie thy name Observe lastly The Father's Answer to the Son's Prayer There came a voice from Heaven saying I have glorified it and will glorifie it again That is as God the Father had been already glorified in his Son's Life Doctrine and Miracles so he would farther glorifie Himself in his Death Resurrection and Ascension as also by the Mission of the Holy Ghost and the Preaching of the Gospel for the Conversion of the Gentiles to the ends of the Earth Learn hence That the whole work of Christ from the lowest degree of his Humiliation to the highest degree of his Exaltation was a glorifying of his Father he glorified his Father by the Doctrine which he Taught he glorified his Father by the Miracles which he wrought by the unspotted Innocency of his Life and by his unparallel'd Sufferings at his Death by his Victorious Resurrection from the Grave and by his Triumphant Ascension into Heaven 29 The people therefore that stood by and heard it said that it thundred others said An angel spake to him 30 Jesus answered and said This voice came not because of me but for your sakes 31 Now is the judgment of this world now shall the prince of this world be cast out 32 And I if I be lifted up from the earth will draw all men unto me 33 This he said signifying what death he should die Observe here 1. The way of God in speaking to his People by a Voice in Thunder for the greater declaration of his Glory and Majesty Thunderings and Lightnings usually attended the voice of God even in Consolations and when he spake comfortably to his own Servants Oh how dreadful and terrible then must the Voice of God be to his Enemies when he shall come in flaming Fire to render vengeance to them If there was such Dread and Terrors such Thunderings and Lightnings at the giving of the Law Lord What will there be another Day when thou comest to punish the violation of that Law Observe 2. The end why God the Father now spake with an Audible Voice to Christ his Son it was for his Consolation and the Peoples Confirmation His Soul being troubled he stood in need as Mediatour of comfort from his Father and the People had here a farther and fuller Confirmation of his being the promised and true Messias that so they might Believe in him This voice came not because of me That is not only or chiefly because of me but to confirm your Faith in the Belief of this great Truth that I am the Son of God by whom the Father hath glorified and will farther
follow me afterwards 37 Peter said unto him Lord Why cannot I follow thee now I will lay down my life for thy sake 38 Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee the cock shall no crow till thou hast denied me thrice Here we find Peter reflecting upon what our Saviour had said just before v. 33. Whither I go ye cannot come he is inquisitive to know of Christ whither he went Our Lord tells him that for the present he could not follow him but should hereafter he was not as yet strong enough to suffer for him as he should and did afterwards St. Peter grieved at this rashly resolves to follow him tho' he should die for his sake Christ advises him not to be over-confident of his own strength and standing for he should deny him Thrice within the Time of Cock-crowing Observe here 1. How that fond Conceit which our Lord's Disciples had of his Temporal Kingdom here in this World did abide and continue with them to the very last for when Christ spake of leaving them by Ascending into Heaven Peter understands him of a removal that was Earthly from one place to another whereas Christ intended it of a removal from Earth to Heaven The Opinion that the Messiah was to be a Temporal Prince and that his Kingdom should be of this World was so deeply rooted in the Minds of the Jews that they stumbled at it fatally and Christ's own Disciples had so drunk in the notion that they wonder to hear Christ say that he is going from them and that whither he goes they cannot come Observe 2. That Christ's Disciples shall certainly follow their Master afterwards and be for ever with the Lord but they must wait their Lord's time and finish their Lord's work they must patiently wait for their Change and not peevishly wish for it for tho' they do not follow Christ presently to Heaven they shall follow him afterwards Observe 3. The greatness of St. Peters's self-confidence I will lay down my Life for thy sake Good Man He resolved honestly but too too much in his own strength Little Oh little did he think what a Feather he should be in the wind of Temptation if once God left him to the power and prevalency of his own fears The holiest of Men knows not his own strength till Temptation brings him to the Trial. Observe Lastly How detestable St. Peters's Presumption and Self-Confidence was to Christ and how fatal and pernicious to himself Wilt thou lay down thy Life for my sake As if Christ had said Peter Thou sayest more than thou can'st do Thine own strength will fail thee and thy Self-Confidence deceive thee I know thy Heart better than thou dost thy self and I foresee that before the Cock crows thou wilt deny me thrice Thence Learn That none are so near falling as those that are most confident of their own standing CHAP. XIV 1 LEt not your heart be troubled ye believe in God believe also in me 2 In my Fathers house are many mansions if it were not so I would have told you I go to prepare a place for you 3 And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also 4 And whither I go ye know and the way ye know Our blessed Saviour in the foregoing Chapter having acquainted his Disciples with his approaching Death by the Treachery of Judas their Hearts were thereupon over-whelmed with Grief and Trouble Accordingly in this Chapter by sundry Arguments he comforts his Disciples against the perplexity of their fears and sorrows 1. Observe How Christ addresses himself to his Disciples in a very endearing and Affectionate manner Let not your hearts be troubled Whence learn 1. That the Best and Holiest of God's Children and Servants whilest here in an imperfect state are subject to desponding disquieting and distrustful fears 2. That no work is more delightful to our Saviour than to comfort the troubled and perplexed Spirits of his Servants Observe 2. The Remedy which Christ prescribes for the calming their present fears and for arming them against future troubles and that is Faith in the Father and himself Ye believe in God believe also in me Here learn 1. That God is the supream object of Faith his unchangeable love and faithfulness with his infinite Power in the accomplishing of his promises is the security of Believers Learn 2. That Christ as Mediatour between God and guilty Creatures is the immediate object of our Faith Learn 3. That Christ being the true and proper object of our Faith is a proof of his being truly and really God Christ doth here assert his own Deity in the substance of the Command in making himself an object of Faith in Conjunction with God the Father Ye believe in God believe also in me Observe Next the Arguments of Consolation which Christ propounds for the support of his Disciples under the sorrow which they had conceived for his approaching departure 1. He tells them That Heaven whither he was now going was his Father's House a place of happiness not designed for himself alone but for many more to enjoy a perpetual rest and abode in as in everlasting Mansions in my Father's House are many mansions Heaven is God's House in which he will freely converse with his Domesticks his Children and Servants and they shall enjoy full glory there as in a quiet and capacious habitation A second ground of Comfort is that he assures them he will come again and receive them to himself that they may live together with him in the Heavenly Mansions This promise Christ makes good to his Saints partly at the day of their Death and perfectly at the day of Judgment when he shall make one errand for all and take up all his Children to himself and make them compleatly happy both in Soul and Body with himself Learn hence That tho' Christ has removed his Bodily presence from his Friends on Earth yet his love to them is not ceased nor will he rest satisfied till he and they meet again Eternally to solace themselves in each others Company I will come again and receive you to my self that where I am there you may be also A Third Argument for Consolation is That notwithstanding Christ was to leave them yet they knew whither he went Namely To Heaven and which was the way thither Whither I go ye know and the way ye know It contributes much to the Comfort of Believers as to know God and Heaven so to know the way that leads thither that so they may be armed against all the difficulties of that way 5 Thomas saith unto him Lord we know not whither thou goest and how can we know the way 6 Jesus saith unto him I am the way and the truth and the life no man cometh unto the Father but by me Observe here 1. How Thomas and probably
the indubitable certainty thereof I have loved you Follow me from Heaven to Earth and from Earth to Heaven again and you will find that every step I have taken hath been in love Learn 1. That the Lord Jesus Christ has given full and ample Demonstration of his great and wonderful love unto his Church and People 2. That it is the Duty and ought to be the singular care of every Christian to preserve the sweet sense and inward diffusions of Christ's love in their own Souls Continue ye in my love 10 If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love Christ had told his Disciples in the foregoing Verse That he had loved them even as the Father had loved him That is with an eternal love with a real and operative love with an immutable and constant love In this Verse he directs them how they may continue in the sense of his Love Namely By their constant Obedience to his Commands as his Obedience to his Father's Commands had secured him a continuance in his Father's Love If ye keep my Commandments ye shall abide in my love That is in the sense of my Love and under the sweet apprehensions of it Learn hence That as our Obedience to Christ is the best Evidence of our Love to him so is it the best means to preserve and keep us in the sense and assurance of his Love to us 11 These thing have I spoken unto you that my joy might remain in you and that your joy might be full In these words our Saviour declares the Ground and Reason why he did so vehemently press and urge the Duty of being universally fruitful upon his Disciples and that was twofold 1. That his joy might remain in them That is That the joy which he had in their Holiness and Obedience might remain with him nothing is more desired by Christ than that he may have cause continually to rejoyce in the Faith and fruitfulness of his People 2. That their joy in him might be full This latter arises from the former our joy in Christ results from Christ's joy in us his delight in us causes us abundantly to delight in him Learn hence That nothing is more desired by Christ than that the joy of his People should be a full solid constant and uninterrupted joy 2. That the only way and means in order thereunto is by an Holy fruitfulness in good works All these things have I spoken unto you that my joy may remain in you and that your joy might be full 12 This is my commandment That ye love one another as I have loved you Our Lord had often in this farewel Sermon of his to his dear Disciples pressed upon them the Duty of loving one another ch 13 and 14. And yet here he enforces it again from his own Example As I have loved you so love you one another that is as truly and as sincerely for the manner tho' not to the same proportion and degree Learn hence That for the Disciples of Christ to love one another upon such grounds and in such a way as he loved them is that which his heart greatly desires and is very much set upon 2. That Christ's love unto Believers is both an obligation unto mutual love and also a pattern and example for it This is my commandment that ye love one another as I have loved you 13 Greater love hath no man than this that a man lay down his life for his friends Here our Saviour gives his Disciples an Evidence of the greatness of his love unto them Namely In his readiness to lay down his Life for them which is the highest expression of Love to our dearest Friends because Life is the greatest earthly blessing Learn hence That Christ's Love in laying down his Life for his People was a matchless Love for whilst they were Enemies to him he had a friendly respect for them and never ceased till he had brought them into a covenant of friendship with himself 14 Ye are my friends if ye do whatsoever I command you Here Christ invites his People to Obedience by the honourable title of Friends Ye are my Friends 1. Actively you will declare and manifest your selves to be my Friends 2. Passively I will declare my self to be your Friend Learn hence 1. How condescending is the Love of Christ in calling his Servants by the name of Friends 2. How glorious is the Believer's Relation to Christ in being one of his Friends 3. How grateful is Obedience to Christ seeing it dignifies the Practisers of it with the Title of his Friends 4. Our Conformity to Christ consists not so much in imitation of what he did as in Obedience to what he prescrib'd Some Actions of Christ are unimitable but all his Commands are obeyable 5. That nothing short of an humble uniform chearful and constant Obedience to the Commands of Christ will Evidence the Truth of our Relation to him and the sincerity of our friendship with him Then only are ye my friends when you do whatever I command you 15 Henceforth I call you not servants for the servant knoweth not what his lord doeth but I have called you friends for all things that I have heard of my Father I have made known unto you By these words Christ declares the Reason why he was pleased to change his stile and call his Disciples Friends instead of Servants Namely Because of his Communication of Secrets to them which Servants are not admitted to the knowledge of Henceforth I call you not Servants that is not meer Servants not that they were to be exempted from Obedience for that is called for in the foregoing Verse but Christ treated them now with the kindness and familiarity of Friends being about to leave them he unbosoms himself unto them saying All things that I have heard of my father I have made known unto you Not as if Christ had communicated the infinite Treasures of knowledge to them which the Father had imparted to him but he speaks here as the Prophet of his Church that as such he had revealed all things needful for them to know in order to Salvation all things belonging to their Case and State as a Counsellour doth not impart all his knowledg to his Clients but all that is necessary for his Client to understand and know that he makes known unto him relating to his own Case Learn hence 1. That all Christ's Disciples are his Servants and all his Servants are his Friends in regard of intimate Communion and tender usage Henceforth I call you not servants but friends And after his Resurrection he called them Brethren John 20.17 The Dignity of Believers is a growing Dignity the longer they follow Christ the higher priviledges are indulged to them Learn 2. That all the Fathers counsel concerning our Salvation and so far as it is needful and necessary for us to know is faithfully revealed
sent me into the world even so have I also sent them into the world Observe here 1. Christ's Mission The Father sent him into the World Christ's sending implies the Designation of his Person his Qualification for the Work his Authority and Commission Learn hence That Christ himself did not of himself undertake the Office of a Mediator but was sent that is authorized and Commissioned of God so to do Thou hast sent me into the World Observe 2. As Christ's Mission so the Apostles Mission As thou hast sent me so have I sent them Learn thence That none may or ought to undertake the Office of the Ministry without an Authoritative sending from Christ himself not immediately and extraordinarily by Voice or Vision but mediately by the Officers of the Church And such as are so sent are sent by Christ himself and if so it is the Peoples Duty to reverence their Persons to respect their Office to receive their Message As thou hast sent me so have I sent them 19 And for their sakes I sanctifie my self that they also might be sanctified through the truth The word Sanctifie here is not to be taken for the Cleansing Purifying or making Holy that which before was Unclean But Christ's sanctifying himself imports 1. His separation or setting himself apart to be a Sacrifice for Sin 2. His Consecration or Dedication of himself to this Holy Use and Service Hence learn That Jesus Christ did dedicate and solemnly set himself apart to the great Work and Office of a Mediator Learn 2. That the great End for which Christ did thus sanctifie himself it was that he might sanctifie his Members therefore did he consecrate and set himself apart for us that we should be consecrated to and wholly set apart for him 20 Neither pray I for these alone but for them also which shall believe on me through their word Hitherto our Saviour had been praying for himself and his Apostles now he prays for all Persons both Jews and Gentiles that should believe in him throughout the World by the preaching of the Gospel Hence learn That all Believers have a special Interest in Christ's Prayer 2. That in the Sense of the Gospel they are Believers who are wrought upon to believe in Christ thro' the Word 3. That such is Christ's Care of and Love to his own that they were remembred by him in his Prayer even before they had a Being I pray not for them alone but for all that shall believe in me 21 That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me The special Mercy and particular Blessing which Christ prays for on the behalf of Believers is a close and intimate Union betwixt the Father Himself and Them and also betwixt one another such an Union as doth in some sort resemble that Union which is betwixt God and Christ not an Unity of Essence and Nature but of Wills and Affections Hence Note 1. That the mystical Union betwixt Christ and his Members carrieth some resemblance with that Union which is betwixt the Father and the Son 2. That Union amongst the Ministers and Members of Jesus Christ is of so great Importance Necessity and Consequence that he did in their behalf principally and chiefly pray for it An Unity of Love and Affection of Faith and Profession and Unity of Practice and Conversation are Mercies which Christ earnestly prayed for and has dearly paid for and nothing is more desired by him now in Heaven than that his Disciples should be One among themselves here on Earth Father may they be one as we are one That the World may believe that thou hast sent me Here Christ intimates one special Advantage that would redound to the World by this desirable Union betwixt the Ministers and Members of Christ it will if not Convert yet at least convince the World that I and my Doctrine came from God Thence Note That Union amongst Christ's Disciples is one special means to enlarge the Kingdom of Christ and to cause the World to have better thoughts of him and his Doctrine By their being one as we are one the World will believe that thou didst send me 22 And the glory which thou gavest me I have given them that they may be one even as we are one Here Observe 1. Christ's Communication of that Glory to Believers which he had received from the Father that is not his essential Glory but his mediatorial Glory The Glory which thou gavest me Now Christ hath no Glory given him as God but much Glory bestowed upon him as Mediatour Observe 2. The end of this Communication why he gave his Disciples that Glory which the Father had given him Namely That they might be one Learn 1. That God the Father hath bestowed much Glory on Christ his Son as he is Man and Mediatour of the Church 2. That the same Glory for Kind and Substance though not for Measure and Degree which Christ as Mediatour has received from the Father is communicated to true Believers 3. That the great End of this Communication was and is to oblige and enable his People to maintain a very strict Union amongst themselves The Glory which thou gavest me I have given them that they may be one even as we are one 4. That Unity amongst Believers is part of that Glory which Christ as Mediatour hath obtained for them 23 I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me Observe here 1. That as the Father is in Christ so is Christ in Believers and they in him the Father is in Christ in respect of his Divine Nature Essence and Attributes and Christ is in Believers by the inhabitation of his Holy Spirit Observe 2. That the Believers happiness consisteth in their oneness in being one with God through Christ and one amongst themselves That they may be made perfect in one Observe 3. That God the Father loveth Christ his Son Thou lovest them as thou hast loved me God loveth Christ first as God so he is Primum Amabile the first object of his Love as representing his Attributes exactly Secondly as Mediatour John 10.17 Therefore doth my Father love me because I lay down my Life for my Sheep Observe 4. That God the Father loves Believers even as they loved Christ himself that is he loves them upon the same grounds that he loved him Namely For their nearness and for their likeness to him 1. For their nearness and relation to him he loveth Christ as his Son Believers as his Children 1 John 3.1 Behold what manner of Love the Father bestoweth upon us that we should be call'd the Sons of God 2. The properties of the Father's Love towards Christ and Believers are the same Doth he Love Christ with a tender Love
Work he will furnish them with Endowments answerable to their vast Employment And the best Furniture they can have is the Holy Spirit in his Gifts and Qualifications suitable to their Work He breathed on them and said Receive ye the Holy Ghost Observe 4. How Christ asserts their Authority in the discharge of their Commission and declares that what they act Ministerially according to their Commission here on Earth is ratified in Heaven Whose Sins ye remit they are remitted Where Note That there is a twofold Power of remitting or forgiving Sins the one Magisterial and Authoritative this belongs to Christ alone The other Ministerial and Declarative this belongs to Christ's Ambassadors who have a Power in his Name to bind and loose It is a pious Note of St. Austin upon this Place That Christ first conferr'd the Holy Ghost upon his Apostles and then said Whose Sins ye remit they are remitted Thereby intimating that it is not they but the Holy Ghost by them that puts away Sin For who can forgive Sin but God only The Power of forgiving Sin that Man hath is only to declare That if Men be truly and really Penitent their Sins are forgiven them for the sake of Christ's satisfaction 24 ¶ But Thomas one of the twelve called Didymus was not with them when Jesus came 25 The other disciples therefore said unto him We have seen the Lord. But he said unto them Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side I will not believe What the cause of Thomas his absence was is not declared it is evident that he was not with the rest of the Disciples when Christ appeared to them and his absence had like to have cost him dear even the loss of his Faith and he might have had cause for ever to have bewailed his absence from that Meeting of the Disciples had not Christ been more merciful Learn thence That the letting slip of one holy Opportunity may prove exceedingly prejudicial to the Souls Advantage It is wise and safe to lay hold upon every Opportunity for injoying Communion with God and Fellowship with his Saints Thomas his absence deprived him not only of the good News which Mary brought of Christ's being risen but also of the sight of him which the other Disciples got by assembling together and for want thereof Thomas is left under many Doubts and Fears Observe farther What a strange Declaration Thomas makes of his obstinate Unbelief Except I see the print of the nails and put my finger into his side I will not believe Where Note How strangely rooted Unbelief is in the Hearts of holy Men insomuch that they desire the Objects of Faith should fall under the view of their Senses Thomas carries his Faith at his Fingers ends he will believe no more than he can see or feel whereas Faith is the Evidence of things not seen 26 ¶ And after eight days again his disciples were within and Thomas with them then came Jesus the doors being shut and stood in the midst and said Peace be unto you 27 Then saith he to Thomas Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing Observe here First Our Saviour's appearing again to his Disciples after his Resurrection it was eight days after he first arose which was the first day of the Week Here Note That Christ's rising the first day of the Week and appearing on the next First-day of the Week after to the Disciples and they observing that Day for their solemn Assemblies and St. Paul administring on that Day the Lord's Supper Acts 20. and commanding on that Day Collections for the Poor 1 Cor. 16. and St. John calling it the Lord's-Day Rev. 1.10 From these Authorities and the Primitive Practice we derive our Christian Sabbath For we do not find in all the Scripture one Instance of any one Congregation of Christians only assembling upon the Jewish Sabbath but on the First Day of the Week on which we ground our Observation of that Day Observe 2. The wonderful Condescension of Christ to the weakness of Thomas his Faith he bids him reach forth his hand and thrust it into his side Not that Christ was pleased with but only pitiful towards Thomas his Infirmities and it ought to be no encouragement to any Person to follow his Example in seeking or expecting the like Signs of their own prescribing for helping of their Faith Observe 3. How mercifully Christ over-ruled Thomas his Unbelief for the Confirmation of our Faith His Doubting proved a means for establishing his own and our Faith Therefore says Gregory well Plus mihi profuit dubitatio Thomae quam credulitas Mariae Had not Thomas doubted we had not been so fully assured that it was the same Christ that was crucified who rose again 28 And Thomas answered and said unto him My Lord and my God These Words may be considered two ways 1. As an abrupt Speech importing a vehement Admiration of Christ's Mercy towards him and of his own Stupidity and Dulness to believe Learn hence That the convincing Condescension of Christ turns Unbelief into a Rapture of holy Admiration and humble Adoration 2. This Expression of Thomas My Lord and my God contains a short but absolute Confession of Faith Thomas rightly collects from his Resurrection that he was Lord God blessed for evermore the true Messias the expected Redeemer and accordingly with an explicite Faith he now professes his Interest in him saying My Lord and my God 29 Jesus saith unto him Thomas because thou hast seen me thou hast believed blessed are they that have not seen and yet have believed Here we have Christ's Reprehension of Thomas for not believing without such sensible Evidence as he desired He believed now that Christ was risen from the Dead but it was upon the Testimony of his Senses only Therefore Christ tells him that his Faith would have been more excellent and more eminently rewardable if he had believed without such demonstrative Evidence Faith is the Evidence of things not seen Therefore to give Credit to a thing upon the Evidence of Sense is not properly believing Observe farther How Christ pronounces them Blessed who should hereafter believe on him through the preaching of the Gospel though they did not see him as Thomas did nor handle him as he might This is a sure Rule that by how much our Faith stands in less need of the external Evidence of Sense the stronger our Faith is and the more acceptable it is provided what we believe be revealed in the Word of God Blessed are they that have not seen and yet have believed 30 ¶ And many other signs truly did Jesus in the presence of his disciples which are not written in this book 31 But these are written that ye might believe that Jesus is the Christ the
Son of God and that believing ye might have life through his Name Observe here 2. The true End for which the Miracles of Christ were so carefully recorded namely that we might believe By believing that Christ is the Son of God we have Life and by the Evidence of his Miracles we know and believe him to have been the Son of God The Miracles which Christ wrought were the best external Evidence of his Mission Observe 1. That all Christ's Miracles both before his Passion and after his Resurrection were not recorded by the Evangelists Observe 2. The great Point concerning Christ to be known and believed from the Scriptures is this That Jesus the Son of the Virgin is the promised Messiah the anointed of the Father he in whom all the Types and Shadows of the Law are accomplished and that this Jesus is for Nature Co-essential for Dignity Co-equal and for Time Co-eternal with the Father One in Essence equal in Power and Glory Thus believing that Jesus is the Son of God and accompanying that Belief with a holy Life if we believe well and live well we shall have Life through his Name CHAP. XXI AFter these things Jesus shewed himself again to the disciples at the sea of Tiberias and on this wise shewed he himself The foregoing Chapter acquainted us with several Appearances of Christ to his Disciples after his Resurrection All which were in Jerusalem This Chapter acquaints us with his appearing to his Disciples in Galilee whither he had ordered his Disciples to go promising there to meet them Jerusalem now becomes a forsaken Place a People abandoned to destruction Christ will not shew himself openly to them but Gallilee was a Place where Christ's Ministry had found better acceptance to Galilee therefore doth he go Such Places wherein Christ is most welcome to preach shall be most honoured with his Presence Jesus shewed himself to his Disciples at the Sea of Tiberias called elsewhere the Sea of Galilee 2 There were together Simon Peter and Thomas called Didymus and Nathanael of Cana in Galilee and the sons of Zebedee and two other of his disciples 3 Simon Peter saith unto them I go a fishing They say unto him We also go with thee They went forth and entred into a ship immediately and that night they caught nothing Observe here That after Christ was crucified the Disciples returned for a time to their Trade and Employment of Fishing tho' they were called to be Fishers of Men yet Churches not being gathered and constituted at present nor able to maintain them they labour with their Hands to supply their present Necessities Afterwards when at the Feast of Pentecost they had received those visible Gifts of the Holy Ghost which did furnish them for preaching the Gospel to all Nations and they went forth to plant and propagate the Gospel we may believe they then gave over the Labours of their Secular Calling and applied themselves wholly to the Work of the Ministry That may be done in Ecclesiâ Constituendâ in a Churc◠which is constituting or about to be constituted which is not convenient to be done in a Church already constituted Observe farther How Peter with the rest toil all night and catch nothing but no sooner is Christ come among them but they inclose a multitude of Fishes Thereby teaching us That all human Labours and Endeavours are in vain unless Christ by his Presence and Blessing crown them with success 4 But when the morning was now come Jesus stood on the shoar but the disciples knew not that it was Jesus 5 Then Jesus saith unto them Children have ye any meat They answered him No. 6 And he said unto them Cast the net on the right side of the ship and ye shall find They cast therefore and now they were not able to draw it for the multitude of fishes Observe here 1. Christ was near very near to his Disciples but they perceive it not Jesus stood on the shoar but they knew not that it was Jesus Learn Christ is not always discerned by us when he is present with us it is a double Mercy to enjoy his Company and to know indeed that it is he Observe 2. Altho' they had laboured all the Night in vain yet at Christ's Command they go to Work again and with great success they were not able to draw the Net for the multitude of Fishes When Christ is about to do great things for his People yet will he have them exert all possible Endeavours of their own and the want of former Success must not discourage from future Endeavours Observe 3. What a Proof Christ here gives of his Divinity and Godhead How were all the Fish in the Sea at his Pleasure and obedient to his Command He knew where they swim and brings them from one part of the Lake to the other where the Disciples had toil'd all night and caught nothing Christ our Mediator is true God and as such has a Sovereign Power and Providence over all the Creatures the Cattel on a thousand Hills and all the Fish swimming in the Sea are obedient to his Power and observant of his Commands 7 Therefore that disciple whom Jesus loved saith unto Peter It is the Lord. Now when Simon Peter heard that it was the Lord he girt his fishers coat unto him for he was naked and did cast himself into the sea 8 And the other disciples came in a little ship for they were not far from land but as it were two hundred cubits dragging the net with fishes 9 Assoon then as they were come to land they saw a fire of coals there and fish laid thereon and bread Observe here 1. The great Zeal and Forwardness of Peter hearing that it was Christ he leaps into the Sea to get to him Oh how inviting attractive and alluring is a sight of Christ It will make those that know him break thro' all Difficulties to come unto him It is not a Sea of Water no not Seas of Blood that can keep a zealous Soul at a distance from Christ When Peter heard that it was the Lord he girt his Coat and cast himself into the Sea Observe 2. What a Complication of Miracles here were as soon as they came to Land they discerned another Miracle viz. A Fire of Coals and Fish laid on and Bread all created and produced by Christ out of nothing at this time as an Evidence of his Divine Power for before they could get the Fish to shoar they saw Fish broiling upon Coals which makes it evident that these were none of the Fish which they had catch'd Christ when he pleases for the Benefit and Comfort of his People will work Miracle upon Miracle Mercy upon Mercy one Wonder upon the head of another For here after a Miracle at Sea they meet with another Miracle at Land As soon as they came to Land they saw a Fire 10 Jesus saith unto them Bring of the fish which ye have now caught 11 Simon
Our Saviour's Prayer to his Father for his Apostles before he left the World Holy Father keep them that is preserve them by thy Divine Power and Goodness for the Glory of thy Holy Name Here Note 1. The Title and Appellation given to God Holy Father Thence Learn That when we go to God in Prayer especially for Grace and Sanctification we must look upon him as an Holy Father as essentially and originally Holy as infinitely and independently Holy Note 2. The Supplication requested of God Keep through thy name those whom thou hast given me Thence Learn That the Perseverance of the Saints in a state of Grace is the sweet Effect and Fruit of Christ's Prayer Christ has begged it and it cannot be denied there being such an Harmony and sweet Consent betwixt the Will of the Father and the Will of the Son Three things concur to the Believer's Perseverance On the Father's Part there is everlasting Love and all-sufficient Power On the Son's Part there is everlasting Merit and constant Intercession On the Spirit 's Part there is a perpetual Inhabitation and continued Influence Observe 3. The End of Christ's Supplication on behalf of his People that they may be one as we are one Here Note 1. That the Heart of Christ is exceedingly set upon the Unity and Oneness of his Members 2. That the Believers Union with Christ their Head and one with another has some resemblance to that Unity that is betwixt the Father and the Son For 't is an holy and spiritual Union a close and intimate Union an indissoluble and inseparable Union 12 While I was with them in the world I kept them in thy name those that thou gavest me I have kept and none of them is lost but the son of perdition that the scripture might be fulfilled Observe here 1. That those which shall be saved are given unto Christ and committed to his Care and Trust 2. That none of those that are given unto Christ as his Charge and committed to his Care and Trust shall be finally lost Those that thou gavest me I have kept and none of them is lost It follows but the Son of Perdition A Person may be said to be a Son of Perdition two ways Actively and Passively Actively he is so who makes it his Work and Business to destroy others Passively he is a Son of Perdition who for his Wickedness in destroying others is destroyed himself Judas was a Son of Perdition in both these Senses his Heart was maliciously set upon destroying Christ and wilfully set upon his own destruction His Covetousness and Hypocrisie prompted him to betray our Saviour his Despair provoked him to destroy himself 13 And now come I to thee and these things I speak in the world that they might have my joy fulfilled in themselves In these Words our Saviour declares the great Reason why he did at this time so publickly and solemnly pray for his Disciples it was to fill them with Joy and Comfort that their Joy might not be diminished by Christ's departure but rather encreased by the coming of the Comforter That they may have my Joy fulfilled in them that is the Joy which they take in me and the Joy which they have from me There is a double Care which Christ takes of his People namely a Care of their Graces and a Care of their Joy and Comfort How solicitous was he to leave his Disciples joyful before he departed from them He delights to see his People chearful and he knows of what great Use spiritual Joy is in the Christian's Course both to enable us for Doing and to fit us for Suffering Learn hence 1. That Christ is the Author and Original of the Joy of his People My Joy 2. That it is Christ's Will and Desire that his People should be full of holy Joy That my Joy may be fulfilled in them 3. That the great End of Christ's Prayer and Intercession was and is that his Peoples Hearts might be full of Joy These things I speak in the World that they might have my Joy fulfilled in themselves 14 I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world I have given them thy Word partly by external Revelation and partly by internal Illumination and for thy Word sake the World hates them as also because they are not of the World Learn 1. That Christians especially Ministers to whom Christ has given his Word must expect the World's hatred Few of the Prophets or Apostles died a natural death As their Calling is Eminent so must their Sufferings be Exemplary The best Ministers and the best Men are usually most hated There is an Antipathy against the Power of Godliness or a cruel causeless implacable and irreconcilable hatred against the Saints because of their strictness in Religion and contrariety to the World 2. That it is the Honour of Believers that they are like unto Christ in being the Objects of the World's hatred The World hates them because they are not of the World as I am not of the World This Christ adds both for Information and Consolation for Information that they should look for such Hatred Misery and Trouble as they saw him grapple with and for Consolation to think that the World can never hate us so bad as it hated Christ 15 I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil 16 They are not of the world even as I am not of the world Here Observe 1. That the Wisdom of Christ sees it fit to continue his Children and People in the World notwithstanding all the Perils and Dangers of the World He has Work for them and they are of Use to him for a time in the World and till their Work be done Christ's Love will not and the World's Malice cannot remove them hence Yet Christ prays that his Father would keep them from the Evil that is from the Sins Temptations and Snares of this wicked World Thence Note That a spiritual Victory over Evil is to be preferred before a total exemption from Evil it is a far greater Mercy to be kept from sin in our Afflictions than from the Afflictions themselves 17 Sanctifie them through thy truth thy word is truth Sanctifie them not initially for so they were sanctified already but progressively let them increase more and more in Grace and Holiness Learn hence 1. That such as are already sanctified must labour and ought to endeavour after further Measures and higher Degrees of Sanctification The most Holy may yet be more Holy 2. That the Word of God is the great Instrument in God's Hand for his Peoples Sanctification 3. That the Word of God is the Truth of God Sanctifie them through thy truth thy word is truth The Word of God is a Divine Truth an Eternal Truth an Infallible Truth an Holy Truth 18 As thou hast